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S. Irenaeus Lugdunensis, Contra haereses liber tertius

Editors' preface

LIBER TERTIUS.

BOOK III.

PRAEFATIO.

PREFACE.

Tu quidem, dilectissime, praeceperas nobis, ut eas, quae a Valentino sunt, sententias absconditas, ut ipsi putant, in manifestum proderem; et ostenderem varietatem ipsorum, et sermonem destruentem eos inferrem. Aggressi sumus autem nos, arguentes eos a Simone, patre omnium haereticorum, et doctrinas et successiones manifestare et omnibus eis contradicere: propter quod cum sit unius operis traductio eorum, et destructio in multis, misimus tibi libros, ex quibus primus quidem omnium illorum sententias continet, et consuetudines, et characteres ostendit conversationis eorum. In secundo vero destructa et eversa sunt quae ab ipsis male docentur, et nudata et ostensa sunt talia qualia et sunt. In hoc autem tertio ex Scripturis inferemus ostensiones, ut nihil tibi ex his, quae praeceperas, desit a nobis; sed et, praeterquam opinabaris, ad arguendum et evertendum eos, qui quolibet modo male docent, occasiones a nobis accipias. Quae enim est in Deo charitas, dives et sine invidia exsistens, plura donat quam postulet quis ab ea. Memento igitur eorum quae diximus in prioribus duobus libris; et haec illis adjungens, plenissimam habebis a nobis adversus omnes haereticos contradictionem, et fiducialiter ac instantissime resistes eis pro sola vera ac vivifica fide, quam ab apostolis Ecclesia percepit, et distribuit filiis suis. Etenim Dominus omnium dedit apostolis suis potestatem Evangelii, per quos et veritatem,

You indeed, most beloved, had charged us to bring into the open the opinions that come from Valentinus, hidden, as they themselves suppose, and to show their diversity, and to bring forward an argument that overthrows them. And we undertook, refuting them from Simon, the father of all heretics, both to make plain their doctrines and successions and to contradict them all; for which reason, since the exposure of them and their overthrow in many points is the work of a single undertaking, we have sent you books, of which the first contains the opinions of all of them, and shows their customs and the marks of their way of life. In the second, the things they wickedly teach were overthrown and overturned, and laid bare and shown to be such as they really are. In this third one we shall bring forward demonstrations from the Scriptures, so that nothing of what you charged may be lacking on our part; and also that, beyond what you supposed, you may receive from us the means of refuting and overturning those who teach wickedly in whatever way. For the charity that is in God, being rich and without envy, gives more than anyone asks of it. Remember therefore what we have said in the two former books; and, adding these things to them, you will have from us the fullest contradiction against all heretics, and you will resist them confidently and most steadfastly on behalf of the only true and life-giving faith, which the Church has received from the apostles and distributes to her sons. For the Lord of all gave to His apostles the power of the Gospel, through whom we have also known the truth,

Editors' notes and page, col. 843

Footnotes

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Cap. 23.

Chapter 23.

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Cap. 24 et seq.

Chapter 24 and following.

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Luc. X, 16.

Luke 10:16.

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Tu quidem. Merc. 2, codd. Quia quidem.

"Tu quidem": the second Mercerus manuscript and the codices read "Quia quidem".

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Page

running head: 843 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: B sunt talia qualia
old-edition numerals: 173 before PRAEFATIO.
other: Latin only, no Greek printed; 6 full-width lines at top (hominem in Adamo... induxit.) and full-width heading LIBER TERTIUS. cut off at right edge, not set
running head: 843 S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS 844
marginal letters: A ‹hoc est, Dei Filii doctrinam› (right column); B ‹sunt talia qualia et sunt› / ‹cere quoniam ante praedicaverunt› (between the columns); C beside the footnotes; D (none)
old-edition numerals: 173 before PRAEFATIO

PG 7:844

hoc est, Dei Filii doctrinam, cognovimus; quibus et dixit Dominus: « Qui vos audit, me audit; et qui vos contemnit, me contemnit, et eum qui me misit. »

that is, the teaching of the Son of God; to whom also the Lord said: “He who hears you hears Me; and he who despises you despises Me, and Him who sent Me.”

CAPUT PRIMUM.

CHAPTER I.

Apostolos non prius Evangelium praedicasse, scriptisque mandasse, quam Spiritus sancti donis ac virtutibus instructi essent. Ab illis unum Deum, coeli et terrae conditorem annuntiatum fuisse.

That the apostles did not preach the Gospel, nor commit it to writing, before they had been furnished with the gifts and powers of the Holy Spirit. That by them one God, the maker of heaven and earth, was proclaimed.

1. Non enim per alios dispositionem salutis nostrae cognovimus, quam per eos, per quos Evangelium pervenit ad nos: quod quidem tunc praeconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostrae futurum. Nec enim fas est dicere quoniam ante praedicaverunt, quam perfectam haberent agnitionem; sicut quidam audent dicere, gloriantes, emendatores se esse apostolorum. Postea enim quam surrexit Dominus noster a mortuis, et induti sunt supervenientis Spiritus sancti virtutem ex alto, de omnibus adimpleti sunt, et habuerunt perfectam agnitionem; exierunt in fines terrae, ea quae a Deo nobis bona sunt evangelizantes, et coelestem pacem hominibus annuntiantes, qui quidem et omnes pariter et singuli eorum habentes Evangelium Dei.

1. For we have come to know the plan of our salvation through no others than those through whom the Gospel reached us: which they then proclaimed aloud, but afterwards, by the will of God, handed down to us in the Scriptures, to be the foundation and pillar of our faith. For it is not lawful to say that they preached before they had perfect knowledge, as some dare to say, boasting themselves to be correctors of the apostles. For after our Lord rose from the dead, and they were clothed with the power of the Holy Spirit coming upon them from on high, they were filled with all things and had perfect knowledge; they went out to the ends of the earth, preaching the good things that come to us from God, and announcing heavenly peace to men, they who indeed, all of them together and each of them singly, have the Gospel of God.

Ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ διαλέκτῳ αὐτῶν, καὶ Γραφὴν ἐξήνεγκεν Εὐαγ-

Now Matthew, among the Hebrews, in their own dialect, also brought out a written Gos-

Editors' notes and page, col. 844

Footnotes

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Gloriantes, emendatores se esse Apostolorum, etc. Marcionitas perstringit, qui Scripturas Novi Testamenti, et in primis Evangelium Lucae foede mutilaverant atque depravaverant. Lege Tertull., lib. II contra Marcion., et Epiphan., haeres. 42.

"Boasting that they are correctors of the apostles," etc. He censures the Marcionites, who had foully mutilated and corrupted the Scriptures of the New Testament, and above all the Gospel of Luke. Read Tertullian, Against Marcion book II, and Epiphanius, Heresy 42.

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Supervenientis Spiritus sancti. Eras., Gall., Arund., Ottobon. et Merc. 2, superveniente Spiritu sancto.

"Supervenientis Spiritus sancti" ("of the Holy Spirit coming upon them"): Erasmus, Gallasius, the Arundel and Ottoboni manuscripts and the second Mercerus manuscript read "superveniente Spiritu sancto" ("the Holy Spirit coming upon them").

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Ὁ μὲν δὲ Ματθαῖος. Graeca haec Irenaei verba allegavit Eusebius lib. V Hist., c. 8.

"Ὁ μὲν δὲ Ματθαῖος" ("Matthew, then"). Eusebius cited these Greek words of Irenaeus in his History, book V, chapter 8.

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Ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ διαλέκτῳ αὐτῶν. Non Irenaei modo, sed et veterum omnium ea est sententia, Matthaeum Hebraico sermone Evangelium suum conscripsisse. Eorum testimonia, notissima cum sint, et passim obvia, referre supervacaneum foret. Legi possunt apud doctissimum D. Eliam Du Pin, tom. II Dissertat. Praelimin. in sacra Biblia, cap. 2. Sed ex Irenaei verbis concludere merito possumus, Hebraicam illam linguam, qua scriptum fuisse Matthaei Evangelium asserunt antiqui Patres, fuisse non veterem illam librorum Antiqui Testamenti, sed Syriacam, seu potius Syro-Chaldaicam, quae Christi et apostolorum temporibus in Judaea vulgaris erat, quaeque in Novo Testamento Hebraica passim vocitatur. Perspicua sunt haec: Ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ διαλέκτῳ αὐτῶν Γραφὴν ἐξήνεγκεν Εὐαγγελίου, apud Hebraeos propria eorum lingua conscriptum edidit Evangelium. Constat vero propriam Judaeorum tunc temporis linguam fuisse Syro-Chaldaicam. Cum Irenaeo consentiunt qui ex veteribus affirmant, Matthaeum Hebraice scripsisse. Id enim ab eo praestitum asserunt in gratiam Judaeorum recens ad Christi fidem conversorum, ut absente Matthaeo Evangelium, quod sibi ab ipso nuntiatum fuerat, privatim legere possent. Eo igitur sermone scriptum erat, quo et nuntiatum fuerat, quique a Judaeorum vulgo facile intelligeretur. Sed haec fusius prosequi, nostri non est instituti. Lege D. Eliam Du Pin, loco cit.

"Among the Hebrews in their own dialect." It is the view not of Irenaeus alone but of all the ancients that Matthew wrote his Gospel in the Hebrew tongue. Since their testimonies are very well known and met everywhere, it would be superfluous to report them; they may be read in the most learned M. Élie Du Pin, vol. II of the Preliminary Dissertation on the Holy Bible, chapter 2. But from Irenaeus's words we may rightly conclude that the Hebrew language in which the ancient Fathers say Matthew's Gospel was written was not the old language of the books of the Old Testament, but Syriac, or rather Syro-Chaldaic, which was the common speech in Judaea in the time of Christ and the apostles, and which in the New Testament is everywhere called Hebrew. These words are plain: "Among the Hebrews in their own dialect he brought out a writing of the Gospel," that is, he published among the Hebrews a Gospel written in their own language. And it is agreed that the language proper to the Jews at that time was Syro-Chaldaic. Those of the ancients who affirm that Matthew wrote in Hebrew agree with Irenaeus. For they say he did this for the sake of the Jews newly converted to the faith of Christ, so that in Matthew's absence they could read privately the Gospel he had preached to them. It was therefore written in the speech in which it had also been preached, and which the common people of the Jews could easily understand. But to pursue this at greater length is not our purpose. Read M. Élie Du Pin, in the place cited.

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 844
marginal letters: A hoc est, Dei; B cere quoniam ante
old-edition numerals: 174 after agnitionem;
other: 5 full-width lines at top (sum redempturus... ma-) and full-width heading LIBER TERTIUS. cut off at left edge, not set; Latin only down to Evangelium Dei.; editors' matter: Apostolos non prius Evangelium praedicasse; Greek fragment at foot with facing Latin (Ita Matthaeus... Petrus et Paulus Romae) left out; ends mid-word Εὐαγ-
running head: 843 S. IRENÆI EPISCOPI LUGDUNENSIS ET MARTYRIS 844 (the right-hand number is blurred in the print)
marginal letters: A ‹hoc est, Dei Filii doctrinam›; B ‹cere quoniam ante praedicaverunt›; C ‹qua scriptum fuisse› (beside the footnotes); D (none)
old-edition numerals: 174 after ‹haberent agnitionem;›

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γελίου, τοῦ Πέτρου καὶ τοῦ Παύλου ἐν Ῥώμῃ εὐαγγελιζομένων, καὶ θεμελιούντων τὴν Ἐκκλησίαν. Μετὰ δὲ τὴν τούτων ἔξοδον, Μάρκος ὁ μαθητὴς καὶ ἑρμηνευτὴς Πέτρου, καὶ αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα ἐγγράφως ἡμῖν παραδέδωκε. Καὶ Λουκᾶς δὲ ὁ ἀκόλουθος Παύλου, τὸ ὑπ' ἐκείνου κηρυσσόμενον Εὐαγγέλιον ἐν βιβλίῳ κατέθετο. Ἔπειτα Ἰωάννης ὁ μαθητὴς τοῦ Κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν, καὶ αὐτὸς ἐξέδωκε τὸ Εὐαγγέλιον, ἐν Ἐφέσῳ τῆς Ἀσίας διατρίβων.

pel, while Peter and Paul were preaching the Gospel in Rome and founding the Church. And after their departure, Mark, the disciple and interpreter of Peter, himself also handed down to us in writing the things that were preached by Peter. And Luke also, the follower of Paul, set down in a book the Gospel that was preached by him. Afterwards John, the disciple of the Lord, who also leaned back upon His breast, himself also published the Gospel, while dwelling at Ephesus in Asia.

2. Et omnes isti unum Deum factorem coeli et terrae, a lege et prophetis annuntiatum, et unum Christum Filium Dei tradiderunt nobis : quibus si quis non assentit, spernit quidem participes Domini,

2. And all these handed down to us one God, the Maker of heaven and earth, proclaimed by the law and the prophets, and one Christ the Son of God: to whom if anyone does not assent, he despises indeed those who shared with the

Editors' notes and page, col. 845

Footnotes

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I Cor. II, 6.

1 Corinthians 2:6.

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Τοῦ Πέτρου καὶ Παύλου ἐν Ῥώμῃ εὐαγγελιζομένων. Communis est veterum sententia, Matthaeum primum omnium Evangelium scriptis consignasse. Idque ipse Irenaeus significare videtur, cum hunc primo ordine inter caeteros evangelistas recenset. Sed qui haec conciliari possint cum iis quae subjungit, editum illud Evangelium, cum Petrus et Paulus Romae evangelizarent, et fundarent Ecclesiam, nemo facile dixerit. Hinc siquidem concludendum erit, Matthaei Evangelium scribi non potuisse ante annum Christi 63, vel 64, neque enim prius Romae evangelizare potuit Paulus. Vel ergo deserendus Irenaeus, vel vulgata caeterorum Patrum rejicienda sententia. Paria utrinque incommoda. Nodum forte secuerit, qui dixerit, in re tam obscura nihil certi definiri posse, vanasque proinde conjecturas esse eorum, qui quo praecise anno scriptum fuerit Matthaei Evangelium, statuere se posse putant.

"While Peter and Paul were preaching the Gospel in Rome." It is the common view of the ancients that Matthew was the first of all to commit the Gospel to writing, and Irenaeus himself seems to indicate this when he lists him first among the other evangelists. But how this can be reconciled with what he adds, that this Gospel was published while Peter and Paul were preaching the Gospel at Rome and founding the Church, no one could easily say. For from this it would have to be concluded that Matthew's Gospel could not have been written before the year of Christ 63 or 64, since Paul could not have preached at Rome earlier. Either, then, Irenaeus must be abandoned, or the common view of the other Fathers rejected. The difficulties are equal on both sides. Perhaps he will have cut the knot who says that in so obscure a matter nothing certain can be settled, and that the conjectures of those who think they can determine the precise year in which Matthew's Gospel was written are therefore idle.

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Μετὰ δὲ τὴν τούτων ἔξοδον Μάρκος, etc. Hic nova emergit difficultas. Obscurum siquidem quae sit illa apostolorum ἔξοδος, seu, ut vertit interpres, excessus. An excessus e vita? an urbe Roma duntaxat? Gravia utramque sententiam premunt incommoda. Si enim Marci Evangelium scriptum dicatur post apostolorum Petri et Pauli interitum, consequenter asserendum erit, his superstitem vixisse Marcum; quod vix conciliari poterit cum Eusebio scribente lib. II Hist., cap. 24, anno 8 imperii Neronis Annianum Marco in sede Alexandrina successisse; ex eo enim inferri posse videtur, (intulit saltem Hieronymus) Marcum eo anno vita functum fuisse. Levius forte istud; sed gravius quod sequitur. Si excessum non e vita, sed urbe Roma interpretemur, nec hac explicatione minuetur difficultas. Paulus enim Roma discedere non potuit ante annum 63. Atqui tamen e veteribus plerique referunt Marcum longe antea scripsisse Evangelium suum in ipsa urbe Roma, Petro ibi tum degente, auctoritateque sua confirmante. Quod incommodum ex aequo, imo multo magis, militat adversus priorem sententiam. Utrumque facile declinaret qui pro, μετὰ τὴν τούτων ἔξοδον Μάρκος, etc., in Eusebio et Irenaeo legeret cum Christophorsono, μετὰ τὴν τοῦ κατὰ Ματθαῖον Εὐαγγελίου ἔκδοσιν, Μάρκος, etc. Post editionem Evangelii secundum Matthaeum, Marcus, etc. Nulla siquidem erit, ita legendo, in verbis Irenaei difficultas. Verum Christophorsonum castigat Valesius, quasi ille ex mera conjectura Eusebii textum interpolarit. Sed insontem castigat. Veterem enim codicem exstitisse in quo legeretur ut edidit Christophorsonus, refert testis omni exceptione major Grotius, Synop. in Marc., p. 711. Et Petrus Posinus, in Catena Patrum in Marcum, praefata Irenaei verba ex veteri Catena ms. Vaticana, cum pluribus aliis veterum fragmentis descripta, edidit eodem prorsus modo atque Christophorsonus. Certo argumento, Christophorsoni lectionem in veteribus quibusdam mss. codd. exstitisse; nec proinde usque adeo indubitatam esse Valesii lectionem, quin lis de ea moveri possit. Hanc tamen loco movere nolui, quia evidens est veterem Irenaei interpretem eodem modo legisse. Sed ea servata lectione, ingenue fatebor Irenaeum vix ac ne vix quidem cum aliis Patribus in concordiam adduci posse: nisi forte dicamus, Marcum paulo ante Petri martyrium scripsisse quidem Evangelium suum; quod in Aegyptum post Apostoli mortem secum detulerit, ibique primum publicaverit. Sic defendi posset quod ait Irenaeus, Marcum post apostolorum interitum Evangelium suum tradidisse; quamvis enim viventibus illis scriptum fuisset, non tamen vulgatum. Sed neque ea opinio vacat incommodis.

"But after their departure, Mark," etc. Here a new difficulty arises. For it is unclear what that ἔξοδος of the apostles is, or, as the translator rendered it, "excessus": departure from life, or only from the city of Rome? Serious difficulties press on either view. If Mark's Gospel is said to have been written after the death of the apostles Peter and Paul, it will follow that Mark outlived them; which can hardly be reconciled with Eusebius, who writes (History II, ch. 24) that in the eighth year of Nero's reign Annianus succeeded Mark in the see of Alexandria; for from this it seems to follow (Jerome at least drew the inference) that Mark died in that year. That is perhaps the lighter point; what follows is weightier. If we interpret the departure as not from life but from the city of Rome, the difficulty is not lessened by this explanation either, for Paul could not have left Rome before the year 63. And yet most of the ancients report that Mark wrote his Gospel long before, in the city of Rome itself, while Peter was living there and confirmed it with his authority. This difficulty tells equally, indeed much more, against the former view. Both would be easily avoided by one who, in place of "after their departure, Mark," etc., read in Eusebius and Irenaeus with Christopherson "after the publication of the Gospel according to Matthew, Mark," etc. Read so, there will be no difficulty at all in Irenaeus's words. But Valesius censures Christopherson, as though he had interpolated Eusebius's text from mere conjecture. He censures an innocent man: for that an old codex existed reading as Christopherson printed is reported by Grotius, a witness beyond all exception (Synopsis on Mark, p. 711). And Pietro Possini, in the Catena of the Fathers on Mark, printed the aforesaid words of Irenaeus, copied with many other fragments of the ancients from an old manuscript Catena in the Vatican, in exactly the same way as Christopherson. This is sure proof that Christopherson's reading existed in certain old manuscript codices, and that Valesius's reading is therefore not so beyond doubt that no dispute can be raised about it. Yet I was unwilling to remove it from its place, because it is evident that the old translator of Irenaeus read it the same way. But keeping that reading, I will frankly confess that Irenaeus can scarcely, if at all, be brought into agreement with the other Fathers: unless perhaps we say that Mark did write his Gospel shortly before Peter's martyrdom, but carried it with him into Egypt after the Apostle's death and first published it there. In this way Irenaeus's statement that Mark handed on his Gospel after the death of the apostles could be defended: for although it had been written while they were living, it had not been made public. But neither is this opinion free of difficulties.

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Evangelizarent et fundarent. Sic quidem scriptum fuerat in cod. Clarom., sed postea recentiori manu superscriptum, evangelizarunt et fundarunt.

"Evangelizarent et fundarent" ("were preaching and founding"). So it had indeed been written in the Clermont codex, but later a more recent hand wrote above it "evangelizarunt et fundarunt" ("preached and founded").

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Excessum. Hic Feuardentium temeritatis arguit Grabius, quod contra codicum omnium fidem, discessum pro excessum excudi fecerit. Sed immeritus arguitur, nostrae siquidem editiones recte habent excessum,

"Excessum" ("departure"). Here Grabe accuses Feuardent of rashness, for having had "discessum" printed in place of "excessum" against the witness of all the codices. But he is accused undeservedly, since our editions rightly have "excessum".

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Non enim per litteras traditam. Quinque has voces desiderant vetus Feuard. codex, Clarom. et Voss. et unico contextu legunt: ab iis qui nesciant traditionem illam; sed per vivam vocem, etc. Sed cum editt. conveniunt Ottobon., Arund. et Merc. 2.

"Non enim per litteras traditam" ("for it was not handed down in writing"). Feuardent's old codex, the Clermont and the Voss codices lack these five words and read in one continuous sentence: "by those who do not know that tradition; but by the living voice," etc. But the Ottoboni, the Arundel and the second Mercerus manuscript agree with the editions.

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Page

running head: 845 CONTRA HÆRESES
marginal letters: A γελίου, τοῦ Πέτρου; B τὸ στῆθος αὐτοῦ
old-edition numerals: (none)
other: begins mid-word γελίου (from Εὐαγ- in col 844); Greek at top with facing Latin (evangelizarent... Asiae commorans.) left out; Latin only from 2. Et omnes isti; ends mid-word Do-
other: the word Domini, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 846

PG 7:846

spernit autem et ipsum Christum Dominum, spernit vero et Patrem, et est a semetipso damnatus, resistens et repugnans saluti suae : quod faciunt omnes haeretici.

Lord, and despises also Christ the Lord Himself, yea and despises the Father, and is self-condemned, resisting and fighting against his own salvation: which thing all heretics do.

CAPUT II.

Chapter II.

Quod neque Scripturis, neque Traditionibus obsequantur haeretici.

That the heretics obey neither the Scriptures nor the Traditions.

1. Cum enim ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum, quasi non recte habeant, neque sint ex auctoritate, et quia varie sint dictae, et quia non possit ex his inveniri veritas ab his, qui nesciant Traditionem. Non enim per litteras traditam illam, sed per vivam vocem : ob quam causam et Paulum dixisse : « Sapientiam autem loquimur inter perfectos; sapientiam autem non mundi hujus. » Et hanc sapientiam unusquisque eorum esse dicit, quam a semetipso adinvenerit, fictionem videlicet, ut digne secundum eos sit veritas, aliquando quidem in Valentino, aliquando autem in Marcione, aliquando in Cerintho : postea deinde in Basilide fuit, aut et in illo qui contra disputat, qui nihil

1. For when they are convicted from the Scriptures, they turn to accusing the Scriptures themselves, as though they were not right, nor of authority, and because they are variously expressed, and because the truth cannot be found from them by those who are ignorant of the Tradition. For they allege that it was handed down not through written letters, but through the living voice: for which cause Paul also said: "Yet we speak wisdom among the perfect; a wisdom, however, not of this world" (1 Cor. 2:6). And each one of them says that this wisdom is that which he has devised of himself—a fiction, namely—so that worthily according to them the truth was sometimes indeed in Valentinus, and sometimes in Marcion, and sometimes in Cerinthus, and afterwards again was in Basilides, or even in that one who disputes on the contrary side, who could utter nothing

Editors' notes and page, col. 846

Footnotes

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Aut et in illo. Haec lectio, quae est cod. Cla- (continues)

"Aut et in illo" ("or even in him"). This reading, which is that of the Cla[romontanus] codex, (continues)

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running head: RA HÆRESES LIB. III. 846
marginal letters: A mini, spernit autem; B « Sapientiam autem loquimur
old-edition numerals: 175 after eos
other: Latin only, no Greek printed; begins mid-word mini (from Do- in col 845); editors' matter: Quod neque Scripturis

PG 7:847

salutare loqui potuit. Unusquisque enim ipsorum omnimodo perversus, semetipsum, regulam veritatis depravans, praedicare non confunditur.

salutary. For each one of them, being altogether perverse, is not ashamed to preach himself, depraving the rule of truth.

2. Cum autem ad eam iterum Traditionem, quae est ab apostolis, quae per successiones presbyterorum in Ecclesiis custoditur, provocamus eos; adversantur Traditioni, dicentes se non solum presbyteris, sed etiam apostolis exsistentes sapientiores, sinceram invenisse veritatem. Apostolos enim admiscuisse ea quae sunt legalia Salvatoris verbis : et non solum apostolos, sed etiam ipsum Dominum, modo quidem a Demiurgo, modo autem a medietate, interdum autem a summitate fecisse sermones : et se vero indubitate, et intaminate, et sincere absconditum scire mysterium : quod quidem impudentissime est blasphemare suum factorem. Evenit itaque, neque Scripturis jam, neque Traditioni consentire eos.

2. And when again we challenge them to that Tradition which is from the apostles, which is preserved in the Churches through the successions of the presbyters, they oppose the Tradition, saying that they themselves, being wiser not only than the presbyters, but even than the apostles, have found the pure truth. For they say that the apostles mingled the things of the law with the words of the Saviour; and that not only the apostles, but even the Lord Himself spoke discourses sometimes from the Demiurge, sometimes from the intermediate state, and at times from the summit; whereas they themselves without doubt, and undefiledly, and purely know the hidden mystery: which is indeed most shamelessly to blaspheme their own Maker. And so it comes to pass that they now agree neither with the Scriptures nor with the Tradition.

3. Adversus tales certamen nobis est, o dilectissime, more serpentum lubricos undique effugere conantes. Quapropter undique resistendum est illis, si quos ex his retusione confundentes, ad conversionem veritatis adducere possimus. Etenim si non facile est ab errore apprehensam resipiscere animam, sed non omnimodo impossibile est errorem effugere, apposita veritate.

3. Against such men is our contest, O most beloved, who like slippery serpents try to escape on every side. Wherefore we must resist them on every side, if haply by beating them back and putting them to confusion we may be able to bring some of them to turn to the truth. For though it is not easy for a soul that has been seized by error to return to her senses, yet it is not altogether impossible to escape error when the truth is set beside it.

Editors' notes and page, col. 847

Footnotes

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Apostolos enim. Al. apostolos autem.

"Apostolos enim" ("for the apostles"). Others read "apostolos autem" ("but the apostles").

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Intaminate. Alii, incontaminate.

"Intaminate" ("unstainedly"). Others read "incontaminate" ("uncontaminatedly").

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Lubricos. Ita Voss. et codex Vaticanus, teste Latino Latinio; in reliquis perperam, lubrici. Sensus enim est: adversus tales certamen nobis est, qui more serpentum lubrici, undique effugere conantur.

"Lubricos" ("slippery," accusative). So the Voss codex and the Vatican codex, on the testimony of Latino Latini; the rest wrongly have "lubrici". For the sense is: our struggle is against such men as, slippery like serpents, try to escape on every side.

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Non omnimodo impossibile est, etc. Justini M. verba sunt, Apol. 2: Οὐχ ἀδύνατον, ἀληθείας παρατεθείσης, ἄγνοιαν φυγεῖν.

"It is not altogether impossible," etc. These are the words of Justin Martyr, Apology 2: "It is not impossible, when the truth has been set beside it, to escape ignorance."

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Page

running head: 847 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A salutare loqui potuit; B absconditum scire mysterium
old-edition numerals: (none)
other: Latin only, no Greek printed

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CAPUT III.

CHAPTER III.

1. Traditionem itaque apostolorum in toto mundo manifestatam, in omni Ecclesia adest respicere omnibus qui vera velint videre: et habemus annumerare eos qui ab apostolis instituti sunt episcopi, et successores eorum usque ad nos, qui nihil tale docuerunt, neque cognoverunt, quale ab his deliratur.

1. The tradition of the apostles, then, made manifest throughout the whole world, is there in every Church to be looked upon by all who wish to see the truth; and we are able to enumerate those who were appointed bishops by the apostles, and their successors down to our own time, who neither taught nor knew anything like what these men rave about.

Etenim si recondita mysteria scissent apostoli, quae seorsim et latenter a reliquis perfectos docebant, his vel maxime traderent ea quibus etiam ipsas Ecclesias committebant. Valde enim perfectos et irreprehensibiles in omnibus eos volebant esse quos et successores relinquebant, suum ipsorum locum magisterii tradentes: quibus emendate agentibus fieret magna utilitas, lapsis autem summa calamitas.

For if the apostles had known hidden mysteries, which they used to teach to the perfect apart and secretly from the rest, they would have handed them on above all to those to whom they were committing even the Churches themselves. For they wished those whom they were leaving behind as their successors, handing over to them their own place of teaching, to be altogether perfect and blameless in all things: for if these conducted themselves rightly, great profit would follow, but if they fell away, the direst calamity.

2. Sed quoniam valde longum est in hoc tali volumine omnium Ecclesiarum enumerare successiones, maximae et antiquissimae, et omnibus cognitae, a gloriosissimis duobus apostolis Petro et Paulo Romae fundatae et constitutae Ecclesiae, eam quam habet ab apostolis Traditionem, et annuntiatam hominibus fidem, per successiones episcoporum pervenientem usque ad nos indicantes,

2. But since it would be very long, in a volume such as this, to enumerate the successions of all the Churches, we, pointing out the tradition which the greatest and most ancient Church, known to all, founded and established at Rome by the two most glorious apostles Peter and Paul, has from the apostles, and the faith proclaimed to men, which comes down to us through the successions of bishops,

Editors' notes and page, col. 848

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Adest respicere. Editt. perspicere. In Merc. 2, prospicere. Sed adest respicere Graecorum more dicitur, ait Billius, pro licet, vel promptum est respicere. Πάρεστιν enim illius, idem saepe est quod ἔξεστιν.

"Adest respicere" ("it is at hand to look at"). The editions read "perspicere"; the second Mercerus manuscript "prospicere". But "adest respicere" is said in the Greek manner, says Billius, for "it is permitted" or "it is ready to hand to look at". For their πάρεστιν ("it is present") is often the same as ἔξεστιν ("it is permitted").

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Videre. In aliis audire.

"Videre" ("to see"). In others, "audire" ("to hear").

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Successores. Clarom., Arund. et Voss. successiones.

"Successores" ("successors"). The Clermont, Arundel and Voss codices read "successiones" ("successions").

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Latenter a reliquis. Feuard. in marg. et Voss. latentes a reliquis.

"Latenter a reliquis" ("secretly from the rest"). Feuardent in the margin and the Voss codex read "latentes a reliquis" ("hidden from the rest").

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Et irreprehensibiles. Alludit Irenaeus ad ea verba Apostoli I Timoth. III, 2: Δεῖ τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, oportet episcopum irreprehensibilem esse.

"And irreproachable." Irenaeus alludes to the Apostle's words in 1 Timothy 3:2: "A bishop must be irreproachable."

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Quibus emendate agentibus. Graece, inquit Billius, ὧν κατορθούντων, id est quibus munere suo probe fungentibus.

"Quibus emendate agentibus" ("who acting faultlessly"). In Greek, says Billius, ὧν κατορθούντων, that is, "who discharging their office rightly".

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Maximae et antiquissimae, etc. Verba haec, multo magis sequentia, ad hanc enim Ecclesiam, etc., iis omnibus qui Romanae Ecclesiae simul et catholicae fidei jugum excusserunt, molestissima, nihil non agit Grabius, ut in alienum sensum detorqueat. At vanas illius cavillationes in dissert. 3, § 4, dissolvimus, ubi liquido probavimus, adeo desperatam esse hic Protestantium causam, ut agi a Grabio non potuerit nisi absurdissimos sensus Irenaeo tribuendo, qui in sanctissimi antistitis caput, nisi prorsus desiperet, ascendere non potuerint.

"Of the greatest and most ancient," etc. These words, and much more those that follow, "for to this Church," etc., are most vexatious to all who have thrown off the yoke of the Roman Church and of the catholic faith together, and Grabe leaves nothing undone to twist them into a foreign sense. But we have refuted his empty quibbles in Dissertation 3, § 4, where we proved clearly that the Protestants' case here is so desperate that Grabe could only argue it by attributing to Irenaeus utterly absurd meanings, which could never have entered the head of that most holy bishop unless he had been altogether out of his mind.

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Petro et Paulo. Clarom. et Voss. inverso ordine, Paulo et Petro.

"Peter and Paul." The Clermont and Voss codices have the reverse order, "Paul and Peter".

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Quam habet ab apostolis Traditionem. In Clarom. et Voss. quam habebat. Sed et his Irenaei verbis vim inferre nititur Grabius. Cum enim Traditionis apostolicae pondus, quo haereticos tam feliciter opprimit Irenaeus, declinare non valeat ejus editor, angustioribus saltem limitibus, ne adeo premat, concludere conatur. Symbolum fidei apostolicae intelligit, inquit. Cur ita? Quia mox addit: et annuntiatam hominibus fidem. Quasi vero annuntiata hominibus fides tota Symbolo apostolico contineatur. Quasi vero plura alia fidei dogmata, quae nobiscum profitentur ipsimet Protestantes, non tradiderint apostoli, quibus astruendis Symbolum per se non sufficiat, nisi asciscatur Ecclesiae auctoritas. Praecipua quidem fidei dogmata paucis comprehensa capitibus in Symbolo, velut in Breviario quodam, Ecclesiae consignaverint apostoli, non repugnabo; quamvis Symbolum quod apostolicum dicitur, ab apostolis ipsis editum fuisse, non usque adeo certis demonstrari possit argumentis, ut omnis praecidatur dubitandi ansa. At apostolos multa alia, et ipsa maximi momenti dogmata, quae a Christo acceperant, quaeque Symbolum haud expresse complectitur, viva voce fidelibus non tradidisse, nec dicit Irenaeus, nec probabit unquam Grabius: imo si necesse foret, contrarium ex Irenaeo facile erui posset. An a Symbolo habet doctissimus editor, nasci homines peccati originalis labe maculatos, baptizandos esse infantes, tot nec plura esse sacramenta? ut omittam alia non pauca. Sed ad controversias digredi, praescripti adnotationum fines non sinunt. Caetera quae in hoc capite misere detorquet in notis suis Grabius expendi in dissert. 3, cit.

"The Tradition which it has from the apostles." The Clermont and Voss codices read "quam habebat" ("which it had"). But Grabe strives to do violence to these words of Irenaeus too. For since their editor cannot evade the weight of apostolic Tradition, with which Irenaeus so happily overwhelms the heretics, he tries at least to confine it within narrower limits so that it may not press so hard. "He means the Creed of the apostolic faith," he says. Why so? Because he presently adds, "and the faith proclaimed to men." As though the faith proclaimed to men were wholly contained in the Apostles' Creed! As though the apostles had not handed down many other dogmas of the faith, which the Protestants themselves profess along with us, and for the establishing of which the Creed by itself does not suffice unless the authority of the Church is brought in! I will not deny that the apostles consigned to the Church the chief dogmas of the faith, comprised in a few articles in the Creed as in a kind of Breviary; although that the Creed called apostolic was published by the apostles themselves cannot be proved by arguments so certain as to cut off every handle for doubt. But that the apostles did not hand down by the living voice to the faithful many other things, and dogmas of the greatest moment, which they had received from Christ and which the Creed does not expressly contain, neither does Irenaeus say nor will Grabe ever prove: indeed, were it necessary, the contrary could easily be drawn out of Irenaeus. Does the most learned editor have from the Creed that men are born stained with the blot of original sin, that infants are to be baptized, that the sacraments are so many and no more? to pass over a good many other things. But the prescribed limits of annotations do not allow a digression into controversies. The rest of what Grabe wretchedly distorts in his notes on this chapter I have weighed in Dissertation 3, cited above.

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PG 7:849

confundimus omnes eos, qui quoquo modo, vel per sibi placentia, vel vanam gloriam, vel per caecitatem et malam sententiam, praeterquam oportet colligunt. Ad hanc enim Ecclesiam propter potiorem principalitatem necesse est omnem convenire Ecclesiam, hoc est, eos qui sunt undique fideles, in qua semper ab his, qui sunt undique, conservata est ea quae est ab apostolis Traditio.

put to confusion all those who in any way whatever, whether through self-pleasing, or vainglory, or through blindness and evil opinion, gather [otherwise] than they ought. For with this Church, on account of its superior pre-eminence, every Church must agree, that is, the faithful who are everywhere; in which the tradition that is from the apostles has always been preserved by those who are everywhere.

3. Θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἱ μακάριοι ἀπόστολοι τὴν Ἐκκλησίαν, Λίνῳ τὴν τῆς ἐπισκοπῆς λειτουργίαν ἐνεχείρισαν. Τούτου τοῦ Λίνου Παῦλος ἐν ταῖς πρὸς Τιμόθεον ἐπιστολαῖς μέμνηται.

3. The blessed apostles, then, having founded and built up the Church, entrusted the ministry of the episcopate to Linus. Of this Linus Paul makes mention in the letters to Timothy.

Διαδέχεται δὲ αὐτὸν Ἀνέγκλητος, μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ τῶν ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ καὶ ἑωρακὼς τοὺς μακαρίους ἀποστόλους, καὶ συμβεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν ἀποστόλων, καὶ τὴν παράδοσιν πρὸ

Anacletus succeeds him; and after him, in the third place from the apostles, Clement is allotted the episcopate, who had both seen the blessed apostles and conversed with them, and had the preaching of the apostles still ringing [in his ears] and their tradition before

Editors' notes and page, col. 849

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Sibi placentia. Sic Clarom. et Anglic., nisi quod in his incuria scribarum legatur placentiam; quod sphalmatis genus, male superposita abbreviationis nota, in mss. frequentissimum. Eadem etiam superposita fuerat in ms. Clarom., sed postmodum expuncta mihi videtur. At in omnibus editt. habetur, sui placentiam malam; quae postrema vox desideratur in omnibus mss.

"Sibi placentia" ("self-pleasing"). So the Clermont and the English codices, except that in them, through the carelessness of scribes, "placentiam" is read; a kind of slip, from an abbreviation mark wrongly placed above, very frequent in manuscripts. The same mark had also been placed above in the Clermont manuscript, but seems to me afterwards to have been dotted out. But all the editions have "sui placentiam malam" ("evil self-pleasing"); the last word is lacking in all the manuscripts.

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Praeterquam oportet, colligunt. Nescio, inquit Billius lib. II Observat. sacr., c. 3, an quisquam Graecae linguae ignarus, quid sit praeterquam oportet, colligere, intellectu assequi possit. His enim verbis non dubito quin interpres Graecam vocem παρασυνάγειν reddere studuerit: quam tamen dilucidius vertisset, praeter jus fasque conventus agere. Unde Socrates in Hist. eccles. lib. V, cap. 21, Sabbatium Novatianum, cum, relictis suis, privatos conventus agere coepisset, παρασυνάξαι dicit. Quid autem inter haeresim, schisma, et παρασυναγωγήν, vel παρασύναξιν intersit, vide Basil. in epist. canon. ad Amphiloch., can. 1.

"Praeterquam oportet, colligunt" ("they gather otherwise than they ought"). I do not know, says Billius (Sacred Observations, book II, ch. 3), whether anyone ignorant of the Greek language could grasp what "to gather otherwise than one ought" means. For I do not doubt that by these words the translator was trying to render the Greek word παρασυνάγειν; which he would nevertheless have translated more clearly as "to hold assemblies against right and law". Hence Socrates, in the Ecclesiastical History, book V, ch. 21, says that Sabbatius the Novatian, when he had left his own people and begun to hold private assemblies, παρασυνάξαι ("held a separate assembly"). What the difference is between heresy, schism and παρασυναγωγή or παρασύναξις, see Basil in the canonical letter to Amphilochius, canon 1.

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Potiorem. Sic Clarom. cod. Scripserat librarius pontiorem, sed eadem, vel certe antiqua manu expuncta postea n, ut legatur potiorem. Quae lectio magis placet, quam potentiorem, ut habent caeteri codd. Nam principalitati quam in caeteras Ecclesias obtinebat obtinuitque semper Romana Ecclesia, vox potior magis convenit quam potentior. Salmasius etiam lib. De primatu papae, pag. 65, potiorem principalitatem legere amat, Graeceque scriptum ab Irenaeo conjicit, ἐξαίρετον πρωτεῖον. Scriptum ego conjicio, ὑπέρτερον πρωτεῖον.

"Potiorem" ("superior"). So the Clermont codex. The copyist had written "pontiorem", but afterwards the n was dotted out by the same, or certainly by an ancient, hand, so that "potiorem" is read. This reading pleases me more than "potentiorem" ("more powerful"), as the other codices have. For the word "potior" suits better than "potentior" the principality which the Roman Church held, and has always held, over the other Churches. Salmasius too, in his book On the Primacy of the Pope, p. 65, prefers to read "potiorem principalitatem", and conjectures that Irenaeus wrote in Greek ἐξαίρετον πρωτεῖον ("an exceptional primacy"). I conjecture that he wrote ὑπέρτερον πρωτεῖον ("a higher primacy").

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Θεμελιώσαντες οὖν. Graeca haec Irenaei verba refert Eusebius lib. V Hist. eccles., cap. 6, et ex parte Nicephorus lib. IV, cap. 13.

"Θεμελιώσαντες οὖν" ("having founded, then"). Eusebius reports these Greek words of Irenaeus in the Ecclesiastical History, book V, ch. 6, and in part Nicephorus, book IV, ch. 13.

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Λίνῳ. Difficultates, quibus scatet primorum Petri successorum tum chronologia, tum successio, evolvere nostri non est instituti; cum maxime plures eruditione praestantissimi homines sedulam eam in rem contulerint. Legi prae caeteris possunt viri clarissimi Tillemontii in Historiam eccles. Commentarii tom. II in notis in S. Clementem, pag. 587 et seqq. Observes duntaxat velim, Irenaeum Cleti haud meminisse.

"To Linus." It is not our purpose to unravel the difficulties in which both the chronology and the order of succession of Peter's first successors abound, especially since many men of the most outstanding learning have devoted diligent study to the matter. Above the rest may be read the most distinguished Tillemont's Commentary on Ecclesiastical History, vol. II, in the notes on St Clement, p. 587 and following. I would only have you observe that Irenaeus makes no mention of Cletus.

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Μακαρίους. Hanc vocem omisit interpres.

"Μακαρίους" ("blessed"). The translator omitted this word.

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Ipsos apostolos. Vocem ipsos quam expunxit Grabius, retineo, quia, licet neque in Merc. 2, neque in Graeco habeatur, exstat in omnibus aliis optimae notae codicibus.

"Ipsos apostolos" ("the apostles themselves"). The word "ipsos", which Grabe struck out, I keep, because, although it is found neither in the second Mercerus manuscript nor in the Greek, it stands in all the other codices of the best mark.

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Non solus; adhuc enim multi. Eras., Gall. et Feu. minus bene, non solus enim, adhuc multi.

"Non solus; adhuc enim multi" ("not alone; for many were still"). Erasmus, Gallasius and Feuardent, less well, read "non solus enim, adhuc multi".

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ὀφθαλμῶν ἔχων, οὐ μόνος· ἔτι γὰρ πολλοὶ ὑπελείποντο τότε ὑπὸ τῶν ἀποστόλων δεδιδαγμένοι.

his eyes; and not he alone, for many were still left at that time who had been taught by the apostles.

Ἐπὶ τούτου οὖν τοῦ Κλήμεντος στάσεως οὐκ ὀλίγης τοῖς ἐν Κορίνθῳ γενομένης ἀδελφοῖς, ἐπέστειλεν ἡ ἐν Ῥώμῃ Ἐκκλησία ἱκανωτάτην γραφὴν τοῖς Κορινθίοις, εἰς εἰρήνην συμβιβάζουσα αὐτοὺς, καὶ ἀνανεοῦσα τὴν πίστιν αὐτῶν, καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων παράδοσιν εἰλήφει,

In the time of this Clement, then, when no small dissension had arisen among the brethren in Corinth, the Church in Rome sent a most weighty letter to the Corinthians, bringing them together into peace, and renewing their faith and the tradition which it had lately received from the apostles,

annuntiantem unum Deum omnipotentem, factorem coeli et terrae, plasmatorem hominis, qui induxerit cataclysmum, et advocaverit Abraham, eduxerit populum de terra Aegypti, qui collocutus sit Moysi, qui legem disposuerit, et prophetas miserit, qui ignem praeparaverit diabolo et angelis ejus.

[a tradition] proclaiming one God almighty, Maker of heaven and earth, Fashioner of man, Who brought on the flood and called Abraham, Who led the people out of the land of Egypt, Who spoke with Moses, Who set forth the law and sent the prophets, Who prepared "fire for the devil and his angels" (Matt. 25).

Hunc Patrem Domini nostri Jesu Christi ab Ecclesiis annuntiari, ex ipsa Scriptura, qui velint discere possunt, et apostolicam Ecclesiae traditionem intelligere; cum sit vetustior epistola his qui nunc falso docent, et alterum Deum super Demiurgum et factorem horum omnium, quae sunt, commentiuntur.

That this [God] is proclaimed by the Churches as the Father of our Lord Jesus Christ, those who wish can learn from the Scripture itself, and can understand the apostolic tradition of the Church; since the letter is older than these men who now teach falsely and invent another God above the Creator and Maker of all things that are.

Editors' notes and page, col. 850

Footnotes

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Matth. XXV.

Matthew 25.

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Potentissimas litteras. Luculentissimam epistolam melius reddit Valesius.

"Potentissimas litteras" ("most powerful letters"). Valesius renders it better as "a most splendid letter".

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Συμβιβάζουσα .... ἀνανεοῦσα. Scripsit Nicephorus συμβιβάζουσαν ... ἀνανεοῦσαν, et Rufinus quoque ita in Eusebio legit, haec non ad Ecclesiam Romanam, sed ad epistolam referentes.

"Συμβιβάζουσα .... ἀνανεοῦσα" ("bringing together .... renewing", nominative). Nicephorus wrote συμβιβάζουσαν ... ἀνανεοῦσαν (accusative), and Rufinus also read so in Eusebius, both referring these words not to the Roman Church but to the letter.

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Καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων. Παρά pro ἀπό legitur apud Nicephorum, qui perinde atque Eusebius, omittit vocem ἀναγγέλλουσα, quam tamen et vetus Irenaei, et antiquissimus Eusebii interpres Rufinus expressit.

"Καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων" ("and which it had lately [received] from the apostles"). Nicephorus reads παρά for ἀπό, and, just like Eusebius, omits the word ἀναγγέλλουσα ("proclaiming"), which nevertheless both the old translator of Irenaeus and Rufinus, the most ancient translator of Eusebius, rendered.

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Acceperat. Ita recte solus Clarom. cod. juxta Graecum εἰλήφει. Caeteri omnes perperam, vel receperant, vel acceperant.

"Acceperat" ("it had received"). So, rightly, the Clermont codex alone, in accord with the Greek εἰλήφει. All the others wrongly have either "receperant" or "acceperant" ("they had received").

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Deum omnipotentem. In Clarom. et Voss. deest omnipotentem.

"Deum omnipotentem" ("God almighty"). In the Clermont and Voss codices "omnipotentem" is lacking.

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Scriptura. Vocem γραφή, qua paulo ante usus est Irenaeus, quamque recte vertit interpres, litteras, et hic reddere debuisset, littera seu epistola, nam de Clementis epistola sermo est.

"Scriptura" ("Scripture"). The word γραφή, which Irenaeus used a little before and which the translator rightly rendered "litteras" ("letters"), he ought to have rendered here too as "littera" or "epistola" ("letter"), for the talk is of Clement's letter.

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PG 7:851

Τὸν δὲ Κλήμεντα τοῦτον διαδέχεται Εὐάρεστος· καὶ τὸν Εὐάρεστον Ἀλέξανδρος· εἶθ’ οὕτως ἕκτος ἀπὸ τῶν ἀποστόλων καθίσταται Ξύστος, μετὰ δὲ τοῦτον Τελεσφόρος, ὃς καὶ ἐνδόξως ἐμαρτύρησεν· ἔπειτα Ὑγῖνος, εἶτα Πῖος, μεθ’ ὃν Ἀνίκητος. Διαδεξαμένου τὸν Ἀνίκητον Σωτῆρος, νῦν δωδεκάτῳ τόπῳ τὸν τῆς ἐπισκοπῆς ἀπὸ τῶν ἀποστόλων κατέχει κλῆρον Ἐλεύθερος.

This Clement was succeeded by Evaristus, and Evaristus by Alexander; then, sixth from the apostles, Sixtus was appointed, and after him Telesphorus, who also bore glorious witness as a martyr; then Hyginus, then Pius, after whom Anicetus. Soter having succeeded Anicetus, Eleutherius now holds the lot of the episcopate in the twelfth place from the apostles.

Τῇ αὐτῇ τάξει, καὶ τῇ αὐτῇ διδαχῇ ἥ τε ἀπὸ τῶν ἀποστόλων ἐν τῇ Ἐκκλησίᾳ παράδοσις, καὶ τὸ τῆς ἀληθείας κήρυγμα κατήντηκεν εἰς ἡμᾶς.

In the same order and in the same succession the tradition from the apostles in the Church and the preaching of the truth have come down to us.

Et est plenissima haec ostensio, unam et eamdem vivificatricem fidem esse, quae in Ecclesia ab apostolis usque nunc sit conservata, et tradita in veritate.

And this is the fullest demonstration that it is one and the same life-giving faith which has been preserved in the Church from the apostles until now, and handed on in truth.

4. Καὶ Πολύκαρπος δὲ οὐ μόνον ὑπὸ ἀποστόλων μαθητευθεὶς, καὶ συναναστραφεὶς πολλοῖς τοῖς τὸν Χριστὸν ἑωρακόσιν, ἀλλὰ καὶ ὑπὸ ἀποστόλων

4. And Polycarp too, who was not only taught by apostles and had lived in company with many who had seen Christ, but was also, by apostles,

Editors' notes and page, col. 851

Footnotes

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Τὸν δὲ Κλήμεντα. Graeca haec itidem Eusebio debemus lib. V Hist., cap. 6.

"Τὸν δὲ Κλήμεντα" ("and Clement"). These Greek words likewise we owe to Eusebius, History, book V, ch. 6.

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Οὕτως. Hanc vocem non agnoscit vetus interpres.

"Οὕτως" ("thus"). The old translator does not recognize this word.

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Διδαχῇ. Legendum esse cum veteri interprete διαδοχῇ, nemo non videt.

"Διδαχῇ" ("by teaching"). Everyone sees that, with the old translator, διαδοχῇ ("by succession") is to be read.

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Καὶ Πολύκαρπος. Etiam hunc locum Graece refert Eusebius lib. IV Hist. cap. 14.

"Καὶ Πολύκαρπος" ("and Polycarp"). Eusebius reports this passage too in Greek, History, book IV, ch. 14.

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Συναναστραφεὶς πολλοῖς τοῖς τὸν Χριστὸν ἑωρακόσιν. Cum Joanne nominatim familiarem Polycarpo consuetudinem intercessisse, scribit Irenaeus in epistola ad Florinum, cujus fragmentum habes ad calcem hujus operis. Nec dubium quin Philippum etiam apostolum viderit; quandoquidem Polycrates Ephesiorum episcopus, qui eodem tempore scribebat atque Irenaeus, ipsum recenset inter eos quorum exemplo muniebatur consuetudo celebrandi Paschatis die 14 lunae.

"Having lived among many who had seen Christ." That Polycarp had close familiar acquaintance with John by name, Irenaeus writes in the letter to Florinus, a fragment of which you have at the end of this work. Nor is there doubt that he also saw the apostle Philip; for Polycrates, bishop of the Ephesians, who was writing at the same time as Irenaeus, lists him among those by whose example the custom of celebrating the Pasch on the fourteenth day of the moon was upheld.

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PG 7:852

κατασταθεὶς εἰς τὴν Ἀσίαν, ἐν τῇ ἐν Σμύρνῃ Ἐκκλησίᾳ, ἐπίσκοπος, ὃν καὶ ἡμεῖς ἑωράκαμεν ἐν τῇ πρώτῃ ἡμῶν ἡλικίᾳ· (ἐπιπολὺ γὰρ παρέμεινε, καὶ πάνυ γηραλέος, ἐνδόξως καὶ ἐπιφανέστατα μαρτυρήσας, ἐξῆλθε τοῦ βίου) ταῦτα διδάξας ἀεὶ, ἃ καὶ παρὰ τῶν ἀποστόλων ἔμαθεν, ἃ καὶ ἡ Ἐκκλησία παραδίδωσιν, ἃ καὶ μόνα ἐστὶν ἀληθῆ.

appointed bishop for Asia in the Church in Smyrna, whom we too have seen in our early youth (for he remained a long time, and, when very old indeed, having borne a glorious and most illustrious witness as a martyr, departed this life), always taught these things, which he had learned from the apostles, which the Church hands on, and which alone are true.

Μαρτυροῦσιν τούτοις αἱ κατὰ τὴν Ἀσίαν Ἐκκλησίαι πᾶσαι, καὶ οἱ μέχρι νῦν διαδεδεγμένοι τὸν Πολύκαρπον, πολλῷ ἀξιοπιστότερον καὶ βεβαιότερον ἀληθείας μάρτυρα ὄντα, Οὐαλεντίνου καὶ Μαρκίωνος, καὶ τῶν λοιπῶν κακογνωμόνων.

To these things all the Churches throughout Asia bear witness, and those who down to the present have succeeded Polycarp, a man who was a far more trustworthy and steadfast witness of the truth than Valentinus and Marcion and the rest of those of evil mind.

Ὃς καὶ ἐπὶ Ἀνικήτου ἐπιδημήσας τῇ Ῥώμῃ, πολλοὺς ἀπὸ τῶν προειρημένων αἱρετικῶν ἐπέστρεψεν εἰς τὴν Ἐκκλησίαν τοῦ Θεοῦ, μίαν καὶ μόνην ταύτην ἀλήθειαν κηρύξας ὑπὸ τῶν ἀποστόλων

He too, staying in Rome in the time of Anicetus, turned many away from the aforesaid heretics to the Church of God, proclaiming that this one and only truth had been received by him from the apostles,

Editors' notes and page, col. 852

Footnotes

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Ἐν τῇ πρώτῃ ἡμῶν ἡλικίᾳ. Idem testatur Irenaeus in citata ad Florinum epistola. Sed de iis in dissert. II.

"In our early youth." Irenaeus testifies the same in the letter to Florinus cited. But of these matters in Dissertation II.

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Ἐπιπολὺ γὰρ παρέμεινε. Si Polycarpus sit Angelus Ecclesiae Smyrnensis, ad quem Christus Apoc. II, 9, 10, scribi jubet, egerit necesse est 70 annos in episcopatu, ac proinde obierit centenario major.

"For he remained a long time." If Polycarp is the Angel of the Church of Smyrna to whom Christ, in Revelation 2:9–10, orders a letter written, he must have spent 70 years in the episcopate, and therefore died at more than a hundred years of age.

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Perseveravit. Eras., Gall. et Feuard. editt. perseveraverat. Sed interpres melius vertisset, vixit.

"Perseveravit" ("he persevered"). The editions of Erasmus, Gallasius and Feuardent read "perseveraverat" ("he had persevered"). But the translator would have done better to render "vixit" ("he lived").

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Haec docuit. Editt. Hic docuit.

"Haec docuit" ("he taught these things"). The editions read "Hic docuit" ("he taught").

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Ἃ καὶ ἡ Ἐκκλησία παραδίδωσιν. Legit vetus interpres, ἃ καὶ τῇ Ἐκκλησίᾳ παραδίδωσιν. Sic etiam Rufinus apud Eusebium legit, vertit enim: Et haec Ecclesiae tradebat. Paulo post quidem habet iterum textus Graecus: ταύτην ἀλήθειαν... τὴν ὑπὸ τῆς Ἐκκλησίας παραδεδομένην. Sed et hic legit interpres, τὴν τῇ Ἐκκλησίᾳ παραδεδομένην. Quare non dubitem quin codex, quo usus est vetus interpres, utrobique tulerit, τῇ Ἐκκλησίᾳ. Hancque lectionem alteri praeferendam esse ex eo existimo, quod ad Irenaei scopum magis faciat. Probat enim eam, qua gaudet Ecclesia, traditionem apostolis et viris apostolicis acceptam referri.

"Which the Church also hands down." The old translator read ἃ καὶ τῇ Ἐκκλησίᾳ παραδίδωσιν ("which he also hands down to the Church"). Rufinus too read so in Eusebius, for he renders: "And these things he handed down to the Church." A little later, indeed, the Greek text again has "this truth ... handed down by the Church". But here too the translator read "handed down to the Church". So I should not doubt that the codex used by the old translator had τῇ Ἐκκλησίᾳ ("to the Church") in both places. And I judge this reading preferable to the other because it serves Irenaeus's aim better: for he proves that the tradition which the Church enjoys is owed to the apostles and apostolic men.

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Διαδεδεγμένοι τὸν Πολύκαρπον. In Rob. Stephani edit. Eusebii, indeque in Feuard. edit Irenaei scriptum legitur, τὸν τοῦ Πολυκάρπου θρόνον. Sed recentioris cujuspiam additamentum esse liquet.

"Having succeeded Polycarp." In Robert Estienne's edition of Eusebius, and from it in Feuardent's edition of Irenaeus, one reads "the throne of Polycarp". But it is clear that this is an addition by some later hand.

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Auctoritatis. Vocem testis, quae in editt. Eras., Gall. et Feuard. immediate sequitur, Graeci textus et cod. Voss. ac Clarom. auctoritate delemus.

"Auctoritatis" ("of authority"). The word "testis" ("witness"), which follows immediately in the editions of Erasmus, Gallasius and Feuardent, we delete on the authority of the Greek text and the Voss and Clermont codices.

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Fidelior. Sic recte Clarom. cod. Jam Eusebii auctoritate, et Billii (lib. II Observat sacr., cap. 5), commonitione sic locum restituerat Feuardentius, expuncto fidelioris, quod perperam habebant omnes codd. Sed conjecturis deinceps opus non est, ubi suffragatur ms. codicis auctoritas.

"Fidelior" ("more faithful," nominative). So, rightly, the Clermont codex. Feuardent had already restored the passage thus on the authority of Eusebius and at the prompting of Billius (Sacred Observations, book II, ch. 5), striking out "fidelioris", which all the codices wrongly had. But conjectures are no longer needed where the authority of a manuscript codex supports the reading.

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Ἐπὶ Ἀνικήτου ἐπιδημήσας τῇ Ῥώμῃ. Ejusdem adventus Polycarpi in urbem meminit in epistola ad Victorem papam. Inter illud a Polycarpo susceptum fuisse initio pontificatus Aniceti, anno scilicet 157, aut 158, potissimum ob quaestionem quamdam quae de Pascha inciderat, scribunt Eusebius lib. IV Hist., c. 14, et Hieronymus De viris illustribus cap. 17, quasi ex Irenaeo, quamvis hic hujusce peregrinationis causam non memoret.

"Having stayed at Rome under Anicetus." He mentions this same coming of Polycarp to the city in the letter to Pope Victor. That the journey was undertaken by Polycarp at the beginning of Anicetus's pontificate, that is, in the year 157 or 158, chiefly because of a certain question that had arisen about the Pasch, Eusebius (History IV, ch. 14) and Jerome (On Illustrious Men, ch. 17) write, as though from Irenaeus, although he does not mention the reason for this journey.

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Percepisse se. Se quod post hoc verbum in editt. Eras., Gall. et Feuard. ac in mss. omnibus, exceptis Clarom. et Voss. legitur, a Grabio minus (continues)

"Percepisse se" ("that he had received"). "Se", which is read after this word in the editions of Erasmus, Gallasius and Feuardent and in all the manuscripts except the Clermont and the Voss, [was] by Grabe less (continues)

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 852
marginal letters: A στόλων κατασταθεὶς; B τυροῦσιν τούτοις; C σίαν τοῦ Θεοῦ (all at the Greek column)
old-edition numerals: 177 in the Latin column (ab 177 apostolis)
other: Greek and facing Latin; Greek set (Greek layer 1), Latin not set; begins mid-word στόλων (ἀποστόλων set whole in col 851); ends ἀποστό- set whole here as ἀποστόλων; misprint in note (86): Inter illud (for Iter illud), kept as printed

PG 7:853

παρειληφέναι, τὴν ὑπὸ τῆς Ἐκκλησίας παραδεδομένην.

[the truth] handed on by the Church.

Καὶ εἰσὶν οἱ ἀκηκοότες αὐτοῦ, ὅτι Ἰωάννης, ὁ τοῦ Κυρίου μαθητὴς, ἐν τῇ Ἐφέσῳ πορευθεὶς λούσασθαι, καὶ ἰδὼν ἔσω Κήρινθον, ἐξήλατο τοῦ βαλανείου μὴ λουσάμενος, ἀλλ’ ἐπειπών· Φύγωμεν, μὴ καὶ τὸ βαλανεῖον συμπέσῃ, ἔνδον ὄντος Κηρίνθου, τοῦ τῆς ἀληθείας ἐχθροῦ.

And there are those who have heard him [tell] that John, the disciple of the Lord, going to bathe at Ephesus and seeing Cerinthus inside, rushed out of the bath-house without bathing, adding: "Let us flee, lest even the bath-house fall in, since Cerinthus, the enemy of the truth, is within."

Καὶ αὐτὸς δὲ ὁ Πολύκαρπος Μαρκίωνί ποτε εἰς ὄψιν αὐτῷ ἐλθόντι, καὶ φήσαντι, «Ἐπιγινώσκεις ἡμᾶς;» ἀπεκρίθη· «Ἐπιγινώσκω τὸν πρωτότοκον τοῦ Σατανᾶ.»

And Polycarp himself, when Marcion once came into his presence and said, "Do you recognize us?" answered: "I recognize the first-born of Satan."

Τοσαύτην οἱ ἀπόστολοι, καὶ

So great was the caution which the apostles and

Editors' notes and page, col. 853

Footnotes

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Tit. III, 10.

Titus 3:10.

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Τὴν ὑπὸ τῆς Ἐκκλησίας. Legere amarem, τὴν τῇ Ἐκκλησίᾳ. Sic saltem legit vetus interpres. Vide praeced. not. 82.

"Τὴν ὑπὸ τῆς Ἐκκλησίας" ("that [handed down] by the Church"). I should like to read τὴν τῇ Ἐκκλησίᾳ ("that [handed down] to the Church"). So at least the old translator read. See note 82 above.

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Quam et Ecclesiae tradidit. Juxta Graecum, quam et Ecclesia tradidit; sed, ut mihi videtur, minus bene. Lege ad textum Graec. not. 82.

"Quam et Ecclesiae tradidit" ("which he also handed down to the Church"). According to the Greek, "which the Church also handed down"; but, as it seems to me, less well. Read note 82 on the Greek text.

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Κήρινθον. Haec de Ebione, non de Cerintho refert Epiphanius haer. 30. Sed Irenaeo potior adhibenda fides. Quod addunt quidam, balnei ruinis statim post Joannis egressum oppressum fuisse Cerinthum cum asseclis, fabulam olet. Neque enim ruinae illius meminere antiqui.

"Κήρινθον" ("Cerinthus"). Epiphanius (Heresy 30) tells this of Ebion, not of Cerinthus. But greater credit is to be given to Irenaeus. What some add, that immediately after John went out Cerinthus and his followers were crushed by the collapse of the bath-house, smells of fable; for the ancients make no mention of that collapse.

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Quod timeat, etc. Graeca ferunt: Fugiamus hinc, ne forte balneum corruat, in quo est Cerinthus veritatis inimicus.

"Quod timeat," etc. ("because he feared"). The Greek has: "Let us flee from here, lest the bath-house fall, in which is Cerinthus, the enemy of the truth."

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Καὶ αὐτὸς δὲ ὁ Πολύκαρπος Μαρκίωνι, etc. Id Romae contigisse scribit Hieronymus De vir ill., cap. 17. Sed neque Irenaeus, neque Eusebius locum designant.

"And Polycarp himself, to Marcion," etc. Jerome writes (On Illustrious Men, ch. 17) that this happened at Rome. But neither Irenaeus nor Eusebius indicates the place.

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Cognoscis nos? Ita recte ex Arund. reposuit Grabius, pro cognosce nos, ob rationes not. seq. expositas.

"Cognoscis nos?" ("Do you recognize us?"). So Grabe rightly restored from the Arundel codex, in place of "cognosce nos" ("recognize us"), for the reasons set out in the following note.

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Ἐπιγινώσκεις ἡμᾶς. Ita mss. quatuor Eusebii codd. quibus usus est Valesius. Editi vero habent, ἐπιγίνωσκε ἡμᾶς: quam lectionem etiam tuentur Nicephorus et Ruffinus, prout editos habemus. At priorem post Grabium praetuli, non solum quod cum cod. Arund. conveniat, de quo supra, sed et quod verosimilius sit, Marcionem Polycarpo obviam factum per interrogationem dixisse: Cognoscis nos? quam imperiose Cognosce nos. Quod vero Valesius notat, ἐπιγινώσκειν idem fere hoc loco esse, quod salutare, id sane, ut recte observat Grabius, ad responsum Polycarpi nullo modo quadrat. Absurde enim diceretur: Saluto te primogenitum Satanae.

"Ἐπιγινώσκεις ἡμᾶς" ("Do you recognize us?"). So the four manuscript codices of Eusebius used by Valesius. The printed editions, however, have ἐπιγίνωσκε ἡμᾶς ("recognize us"), a reading also supported by Nicephorus and Rufinus, as we have them in print. But I have preferred the former, following Grabe, not only because it agrees with the Arundel codex, mentioned above, but also because it is more likely that Marcion, meeting Polycarp, said by way of a question "Do you recognize us?" than imperiously "Recognize us." As for Valesius's remark that ἐπιγινώσκειν here means nearly the same as "to greet", that, as Grabe rightly observes, in no way fits Polycarp's answer; for it would be absurd to say, "I greet you, firstborn of Satan."

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Ἐπιγινώσκω. Pronomen σε addit Chronicon Alexandrinum, ubi haec historia narratur, pag. 257 nuperae edit. Paris. Addidit quoque in versione sua vetus Irenaei interpres. Hinc et in textu Graeco addendum esse vult Grabius. Sed haud necesse putem: satis subintelligitur. Huic vero S. Polycarpi responso: Cognosco te primogenitum Satanae, geminum est quod ait in sua ad Philippenses epistola: Ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ Κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας, καὶ λέγῃ μήτε ἀνάστασιν, μήτε κρίσιν εἶναι, οὗτος πρωτότοκός ἐστι τοῦ Σατανᾶ. Qui eloquia Domini traduxerit ad desideria sua, dixeritque neque resurrectionem, neque judicium esse; hic primogenitus est Satanae.

"Ἐπιγινώσκω" ("I recognize"). The Alexandrian Chronicle, where this story is told (p. 257 of the recent Paris edition), adds the pronoun σε ("you"). The old translator of Irenaeus also added it in his version. Hence Grabe would have it added in the Greek text too. But I should not think it necessary: it is understood clearly enough. To this answer of St Polycarp, "I recognize you, firstborn of Satan," there is a twin in what he says in his letter to the Philippians: "Whoever twists the sayings of the Lord to his own desires, and says there is neither resurrection nor judgement, this man is the firstborn of Satan."

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Ut ne verbo tenus communicarent. Sic editt. Eras., Gall. et Feuard. et mss. Ottobon. et Merc. 2. Quae lectio, cum optima sit, et Valesio probata, a Grabio partim ex Arund. partim ex Voss. in pejorem, ut nec verbo communicarent, commutanda non erat. In cod. Clarom. legitur: ut ne verbo bonos communicarent, forte pro ut ne verbo bono, aut verbo tenus; ex quo, ut et Voss. retinui particulam, ut, quam omittunt editt. cit.

"Ut ne verbo tenus communicarent" ("that they should not have communion even so far as a word"). So the editions of Erasmus, Gallasius and Feuardent and the Ottoboni and second Mercerus manuscripts. This reading, being excellent and approved by Valesius, ought not to have been changed by Grabe, partly from the Arundel and partly from the Voss codex, into the worse "ut nec verbo communicarent". In the Clermont codex one reads "ut ne verbo bonos communicarent", perhaps for "ut ne verbo bono" or "verbo tenus"; from it, as also from the Voss codex, I have kept the particle "ut", which the editions cited omit.

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Haereticum autem. Particula autem neque in Irenaei, neque in Apostoli Graeco textu legitur.

"Haereticum autem" ("but a heretic"). The particle "autem" is read neither in Irenaeus's Greek text nor in the Apostle's.

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Post unam correptionem. Addunt Novi Testamenti codices, tum Graeci, tum Latini, et ipse Irenaei textus Graecus, καὶ δευτέραν, et alteram; quas voces in Latina Irenaei versione librariorum culpa omissas puto. Siquidem haec eadem Apostoli verba reddens supra lib. I, cap. 16, n. 3, expressit et secundam. Abfuisse tamen videtur ab Italica versione, Tertullianus enim lib. De praescript. Cyprian., lib. III ad Quirin., cap. 78, et epist. 55; Lucifer Calarit. et Ambrosiaster in hunc Pauli locum, non habent et alteram.

"Post unam correptionem" ("after one rebuke"). The codices of the New Testament, both Greek and Latin, and Irenaeus's own Greek text add καὶ δευτέραν, "and a second"; words I think were omitted from the Latin version of Irenaeus by the fault of copyists, since in rendering these same words of the Apostle above, book I, ch. 16, n. 3, he expressed "et secundam". Yet it seems to have been absent from the Italic version: for Tertullian in the book On Prescription, Cyprian in book III To Quirinus, ch. 78, and letter 55, Lucifer of Cagliari and Ambrosiaster on this passage of Paul do not have "and a second".

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Et est a semetipso damnatus. Est ex Arund. et Voss. addidit Grab., consentit Clarom. Ex Graeco autem Irenaei, ac sacro ipsius Apostoli textu addendum erat, et peccat.

"Et est a semetipso damnatus" ("and is condemned by himself"). Grabe added "est" from the Arundel and Voss codices; the Clermont agrees. But from Irenaeus's Greek and from the sacred text of the Apostle himself "et peccat" ("and sins") should have been added.

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Perfectissima. Sic vocem ἱκανωτάτη reddere placuit interpreti. Vertit vero Rufinus pervalida; Langus Nicephori interpres, longissima; Christophorsonus, accurate scripta; Valesius denique luculentissima.

"Perfectissima" ("most perfect"). So the translator chose to render the word ἱκανωτάτη. Rufinus, however, rendered it "very strong"; Lange, the translator of Nicephorus, "very long"; Christopherson, "carefully written"; Valesius, finally, "most splendid".

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Ἀλλὰ καί. Ita hujus capitis clausula Graece (continues)

"Ἀλλὰ καί" ("but also"). Thus the close of this chapter in Greek (continues)

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οἱ μαθηταὶ αὐτῶν ἔσχον εὐλάβειαν, πρὸς τὸ μηδὲ μέχρι λόγου κοινωνεῖν τινὶ τῶν παραχαρασσόντων τὴν ἀλήθειαν, ὡς καὶ Παῦλος ἔφησεν· «Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.

their disciples had, that they would not hold converse even so far as a word with any of those who counterfeit the truth, as Paul too said: "A man that is a heretic, after a first and second admonition, avoid, knowing that such a one is perverted and sins, being self-condemned" (Titus 3:10).

Ἔστι δὲ καὶ ἐπιστολὴ Πολυκάρπου πρὸς Φιλιππησίους γεγραμμένη ἱκανωτάτη, ἐξ ἧς καὶ τὸν χαρακτῆρα τῆς πίστεως αὐτοῦ, καὶ τὸ κήρυγμα τῆς ἀληθείας, οἱ βουλόμενοι, καὶ φροντίζοντες τῆς ἑαυτῶν σωτηρίας, δύνανται μαθεῖν.

There is also a most weighty letter of Polycarp written to the Philippians, from which those who wish, and who are concerned for their own salvation, can learn both the character of his faith and the preaching of the truth.

Ἀλλὰ καὶ ἡ ἐν Ἐφέσῳ Ἐκκλησία ὑπὸ Παύλου

And the Church in Ephesus too, founded by Paul,

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μὲν τεθεμελιωμένη, Ἰωάννου δὲ παραμείναντος αὐτοῖς μέχρι τῶν Τραϊανοῦ χρόνων, μάρτυς ἀληθής ἐστι τῆς ἀποστόλων παραδόσεως.

having been founded, and John having remained with them until the times of Trajan, is a true witness of the tradition of the apostles.

CAPUT IV.

Chapter IV.

A sola Ecclesia catholica, traditionis et doctrinae apostolicae custode, petendam esse veritatem. Haereses novas esse, nec originem apostolis acceptam referre posse.

That the truth is to be sought from the Catholic Church alone, the guardian of apostolic tradition and teaching. That heresies are new, and cannot trace their origin back to the apostles.

1. Tantae igitur ostensiones cum sint, non oportet adhuc quaerere apud alios veritatem, quam facile est ab Ecclesia sumere; cum apostoli, quasi in depositorium dives, plenissime in eam contulerint omnia quae sint veritatis : uti omnis quicunque velit, sumat ex ea potum vitae. Haec est enim vitae introitus; omnes autem reliqui fures sunt et latrones. Propter quod oportet devitare quidem illos; quae autem sunt Ecclesiae, cum summa diligentia diligere, et apprehendere veritatis traditionem. Quid enim? Et si de aliqua modica quaestione disceptatio esset, nonne oporteret in antiquissimas recurrere Ecclesias, in quibus apostoli conversati sunt, et ab eis de praesenti quaestione sumere quod certum et re liquidum est? Quid autem si neque apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt iis quibus committebant Ecclesias?

1. Since therefore there are such great proofs, one ought not still to seek among others the truth which it is easy to receive from the Church; seeing that the apostles, as into a rich treasury, most fully brought together into her all things that belong to the truth, so that everyone whosoever wills may take from her the draught of life. For she is the entrance to life; whereas all the rest are thieves and robbers. Wherefore one ought indeed to shun them, and to love with the utmost diligence the things that belong to the Church, and to lay hold of the tradition of the truth. For how stands the case? Even if there were a dispute concerning some slight question, would it not behove us to have recourse to the most ancient Churches, in which the apostles conversed, and to take from them upon the present question what is certain and truly clear? And what if the apostles had not even left us Scriptures? Would it not have behoved us to follow the order of the tradition which they handed down to those to whom they committed the Churches?

2. Cui ordinationi assentiunt multae gentes barbarorum, eorum qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem traditionem diligenter custodientes; in unum Deum credentes

2. To which ordinance many nations of barbarians assent, of those who believe in Christ, having salvation written without paper and ink by the Spirit in their hearts, and diligently keeping the ancient tradition; believing in one God,

Editors' notes and page, col. 855

Footnotes

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exstat apud Euseb. lib. III Historiae, cap. 23, et Nicephorum lib. III, cap. 11.

(continued) survives in Eusebius, History book III, ch. 23, and in Nicephorus, book III, ch. 11.

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Ostensiones cum sint, non. Sic omnino Clarom. cod. consentiunt, quoad vocem ostensiones, Eras., Gall., Arund., Ottobon. et Merc. 2, et quoad expunctionem vocis haec post sint, Arund., Voss. et Merc. 1. At Feuard. perperam ex veteri cod. excudi fecit ostensionis pro ostensiones; retinuit vero cum Eras. et Gall. haec post sint.

"Ostensiones cum sint, non" ("since the proofs are, not"). So the Clermont codex throughout. As to the word "ostensiones", Erasmus, Gallasius, the Arundel, Ottoboni and second Mercerus manuscripts agree; as to the deletion of the word "haec" after "sint", the Arundel, the Voss and the first Mercerus manuscript. But Feuardent, from an old codex, wrongly had "ostensionis" printed for "ostensiones"; and with Erasmus and Gallasius he kept "haec" after "sint".

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Diligere. Billius lib. II Observat. sacr., cap. 5, deligere mallet, quam diligere, ob verbum devitare, quod antecedit. Sed diligere hic pro deligere accipi nihil vetat, imo praestat. Diligere enim et deligere promiscue interdum usurpari, docent Glossae veteres, in quibus legitur: Dilige, ἀγάπησον, ἐπίλεξον. Dilectus, στρατολογία, δοκιμασία, ἀγαπηθείς.

"Diligere" ("to love"). Billius (Sacred Observations, book II, ch. 5) would prefer "deligere" ("to choose") to "diligere", because of the verb "devitare" ("to avoid") that goes before. But nothing forbids taking "diligere" here for "deligere"; indeed it is better. For the old Glossaries show that "diligere" and "deligere" are sometimes used interchangeably; in them one reads: "Dilige: ἀγάπησον (love), ἐπίλεξον (choose). Dilectus: στρατολογία (levy), δοκιμασία (testing), ἀγαπηθείς (beloved)."

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Si de. Vocem quibus, quam interserunt Feuard. et Grab., ut superfluam omisi auctoritate Clarom. et Voss.

"Si de" ("if about"). The word "quibus", which Feuardent and Grabe insert, I have omitted as superfluous on the authority of the Clermont and Voss codices.

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Nonne oporteret in antiquissimas recurrere Ecclesias, etc. Ita et Tertullian. lib. De praescript. adversus haeret., cap. 36: Age jam, qui voles curiositatem melius exercere in negotio salutis tuae, percurre Ecclesias apostolicas, apud quas ipsae cathedrae apostolorum suis locis praesidentur, apud quas ipsae authenticae litterae eorum recitantur, sonantes vocem et repraesentantes faciem uniuscujusque. Proxime est tibi Achaia? habes Corinthum. Si non longe es a Macedonia, habes Philippos, habes Thessalonicenses. Si potes in Asiam tendere, habes Ephesum. Si autem Italiae adjaces, habes Romam, unde nobis quoque auctoritas praesto est. Statu felix Ecclesia, cui totam doctrinam apostoli cum sanguine suo profuderunt, etc.

"Ought one not to have recourse to the most ancient Churches," etc. So also Tertullian, On the Prescription against Heretics, ch. 36: "Come now, you who would exercise your curiosity better in the business of your salvation, run through the apostolic Churches, in which the very chairs of the apostles still preside in their places, in which their own authentic letters are read aloud, sounding the voice and bringing before us the face of each one. Is Achaia nearest to you? You have Corinth. If you are not far from Macedonia, you have Philippi, you have the Thessalonians. If you can make for Asia, you have Ephesus. But if you are near Italy, you have Rome, from which authority is at hand for us too. Happy in its standing is the Church into which the apostles poured out their whole teaching together with their blood," etc.

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Eorum qui in Christum credunt. Quorum loco eorum ex vet. cod. excudi fecit Feuard. cum quo consentiunt Clarom., Arund. et Voss., nisi quod hic Christo, non Christum habeat. Sed melior est lectio eorum in Eras., Gall., Grab. et Merc. 2.

"Of those who believe in Christ." Feuardent, from an old codex, had "quorum" printed in place of "eorum", and the Clermont, Arundel and Voss codices agree with him, except that the last has "Christo", not "Christum". But the reading "eorum" in Erasmus, Gallasius, Grabe and the second Mercerus manuscript is better.

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Charta. In Eras., Gal., Ottobon., Arund. et Merc. 2, minus bene, charactere.

"Charta" ("paper"). In Erasmus, Gallasius, the Ottoboni, Arundel and second Mercerus manuscripts, less well, "charactere" ("letter, character").

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Et atramento. Ita Clarom. et Feuard. edit. In Eras., Gall. et Grab. vel atramento. His vero Irenaei verbis similia sunt, ut recte notat Grab., quae Hieronymus. epist. 38, al. 61, ad Pammachium, cap. 9, contra errores Joannis Hierosolymitani scribit: Quod ab apostolis traditum, non scribitur in charta et atramento, sed in tabulis cordis carnalibus.

"Et atramento" ("and ink"). So the Clermont codex and Feuardent's edition. In Erasmus, Gallasius and Grabe, "vel atramento" ("or ink"). Similar to these words of Irenaeus, as Grabe rightly notes, is what Jerome writes in letter 38 (elsewhere 61) to Pammachius, ch. 9, against the errors of John of Jerusalem: "What was handed down by the apostles is not written on paper and with ink, but on the fleshly tablets of the heart."

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running head: 855 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A μὲν τεθεμελιωμένη, Ἰω-; B rint omnia quae
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other: Greek fragment at top with facing Latin (usque ad Trajani tempora... traditionis) left out; Latin only from CAPUT IV.; editors' matter: A sola Ecclesia catholica; ends mid-word cre-
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fabricatorem coeli et terrae, et omnium quae in eis sunt, per Christum Jesum Dei Filium. Qui propter eminentissimam erga figmentum suum dilectionem, eam quae esset ex Virgine generationem sustinuit, ipse per se hominem adunans Deo, et passus sub Pontio Pilato, et resurgens, et in claritate receptus, in gloria venturus Salvator eorum qui salvantur, et judex eorum qui judicantur, et mittens in ignem aeternum transfiguratores veritatis, et contemptores Patris sui, et adventus ejus. Hanc fidem qui sine litteris crediderunt, quantum ad sermonem nostrum barbari sunt : quantum autem ad sententiam, et consuetudinem, et conversationem, propter fidem per quam sapientissimi sunt, et placent Deo, conversantes in omni justitia, et castitate, et sapientia. Quibus si aliquis annuntiaverit ea, quae ab haereticis adinventa sunt, proprio sermone eorum colloquens, statim concludentes aures, longo longius fugient, ne audire quidem sustinentes blasphemum colloquium. Sic per illam veterem apostolorum traditionem, ne in conceptionem quidem mentis admittunt, quodcunque eorum portentiloquium est : nequedum enim congregatio fuit apud eos, neque doctrina instituta.

the Fashioner of heaven and earth, and of all things that are in them, through Christ Jesus the Son of God: Who on account of His most surpassing love towards His own handiwork endured the birth that was from the Virgin, Himself by Himself uniting man to God, and having suffered under Pontius Pilate, and risen again, and been received in splendour, shall come in glory as the Saviour of those who are saved, and the Judge of those who are judged, and sending into everlasting fire the perverters of the truth, and the despisers of His Father and of His coming. Those who have believed this faith without written letters, so far as regards our speech, are barbarians; but so far as regards their mind, and custom, and manner of life, because of their faith they are most wise, and are well-pleasing to God, living in all righteousness, and chastity, and wisdom. To whom if anyone should declare the things that have been devised by the heretics, conversing with them in their own tongue, they will straightway stop their ears and flee far away, not enduring even to hear the blasphemous talk. Thus through that ancient tradition of the apostles they do not admit even into the conception of their mind any of their monstrous talk: for neither has there yet been a congregation among them, nor a doctrine established.

3. Ante Valentinum enim non fuerunt, qui sunt a Valentino; neque ante Marcionem erant, qui sunt a Marcione; neque omnino erant reliqui sensus maligni, quos supra enumeravimus, antequam initiatores et inventores perversitatis eorum fierent.

3. For before Valentinus there were not those who are from Valentinus; nor before Marcion were there those who are from Marcion; nor at all were there the rest of the evil-minded sects which we have enumerated above, before the initiators and devisers of their perversity came to be.

Οὐαλεντῖνος μὲν γὰρ ἦλθεν εἰς Ῥώμην ἐπὶ Ὑγίνου· ἤκμασε δὲ ἐπὶ Πίου, καὶ παρέμεινεν ἕως Ἀνικήτου. Κέρδων δὲ ὁ πρὸ Μαρκίωνος, καὶ αὐ-

For Valentinus came to Rome under Hyginus; he flourished under Pius, and remained until Anicetus. And Cerdon, who was before Marcion, he al-

Editors' notes and page, col. 856

Footnotes

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Nequedum enim. Dum deest in Eras., Gall., Clarom., Arund. et Merc. 2. Sed enim in Voss. Porro nequeaum hic accipio pro necdum, isque sensus esse videtur. Necdum enim, cum apostoli barbaris illis populis Evangelium nuntiabant, haereticorum congregatio fuit apud eos, vel perversa eorum doctrina ibi nota. Nam Valentinus, Marcion, caeterique ejusmodi fidei corruptores, apostolis posteriores exstiterunt.

"Nequedum enim" ("for not yet"). "Dum" is lacking in Erasmus, Gallasius, the Clermont, Arundel and second Mercerus manuscripts; but "enim" is lacking in the Voss. I take "nequedum" [printed "nequeaum"] here for "necdum" ("not yet"), and this seems to be the sense: for not yet, when the apostles were proclaiming the Gospel to those barbarian peoples, was there any congregation of heretics among them, or was their perverse doctrine known there. For Valentinus, Marcion and the other corrupters of the faith of that kind arose after the apostles.

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Οὐαλεντῖνος μέν. Graeca haec transcripsit Eusebius lib. IV Hist., c. 11.

"Οὐαλεντῖνος μέν" ("Valentinus, then"). Eusebius copied out these Greek words, History, book IV, ch. 11.

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τὸς ἐπὶ Ὑγίνου, ὃς ἦν ἔνατος ἐπίσκοπος, εἰς τὴν Ἐκκλησίαν ἐλθὼν, καὶ ἐξομολογούμενος, οὕτως διετέλεσε, ποτὲ μὲν λαθροδιδασκαλῶν, ποτὲ δὲ πάλιν ἐξομολογούμενος, ποτὲ δὲ ἐλεγχόμενος ἐφ' οἷς ἐδίδασκε κακῶς, καὶ ἀφιστάμενος τῆς τῶν ἀδελφῶν συνοδίας.

so under Hyginus, who was the ninth bishop, having come into the Church and making confession, continued thus, sometimes secretly teaching his doctrine, and sometimes again making confession, and sometimes convicted in the things that he taught wickedly, and standing aloof from the fellowship of the brethren.

Marcion autem illi succedens invaluit sub Aniceto, decimum locum episcopatus continente. Reliqui vero, qui vocantur Gnostici, a Menandro Simonis discipulo, quemadmodum ostendimus, accipientes initia, unusquisque eorum, cujus participatus est sententiae, ejus et pater, et antistes apparuit. Omnes autem hi multo posterius, mediantibus jam Ecclesiae temporibus, insurrexerunt in suam apostasiam.

And Marcion, succeeding him, grew strong under Anicetus, who held the tenth place of the episcopate. While the rest, who are called Gnostics, taking their beginnings from Menander the disciple of Simon, as we have shown, each one of them appeared as the father and high priest of that opinion whereof he partook. And all these rose up into their apostasy much later, when the times of the Church were already in their midst.

CAPUT V.

Chapter V.

Christum et apostolos sine ullo mendacio, fuco et hypocrisi, nec doctrinam suam ad audi⟨t⟩orum opinionem componentes, unum Deum Patrem omnium conditorem annuntiasse.

That Christ and the apostles proclaimed one God the Father, the Founder of all things, without any falsehood, disguise, or hypocrisy, nor adapting their teaching to the opinion of their hearers.

1. Traditione igitur, quae est ab apostolis, sic se habente in Ecclesia, et permanente apud nos, revertamur ad eam, quae est ex Scripturis ostensionem eorum, qui Evangelium conscripserunt, apostolorum, ex quibus conscripserunt de Deo sententiam, ostendentes quoniam Dominus noster Jesus Christus

1. Since therefore the tradition that is from the apostles thus stands in the Church and continues among us, let us return to that proof from the Scriptures which is given by those apostles who wrote the Gospel, wherein they wrote down the doctrine concerning God, showing that our Lord Jesus Christ

Editors' notes and page, col. 857

Footnotes

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Joan. XIV, 6.

John 14:6.

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Psal. LXXXIV, 12.

Psalm 84:12 (Vulgate numbering).

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Ὃς ἦν ἔνατος ἐπίσκοπος. Legendum puto, ὃς ἦν ὄγδοος, non ἔνατος ἐπίσκοπος. Sic certe legit interpres, et meo quidem judicio, recte; nam praecedenti cap. 3, Irenaeus pontifices Romanos ordine recensens, Hyginum octavo numerat: et hic et illic Aniceto decimum locum tribuit; quod non quadrat, si hic ἔνατος legas. Nec manifestam contradictionem emollieris dicendo, modo Petrum inter Romanos episcopos ab Irenaeo computari, modo excludi. Nam et praecedenti cap. 3, et lib. I, cap. 28. Romanos pontifices enumerat ἀπὸ τῶν ἀποστόλων, « ab apostolis; » quibus verbis Petrum a Catalogo suo perspicue removet. Vide quae lib. I, cap. 28, adnotavimus.

"Who was the ninth bishop." I think one should read "who was the eighth", not "the ninth bishop". So the translator certainly read, and in my judgement rightly; for in the preceding chapter 3 Irenaeus, listing the Roman pontiffs in order, counts Hyginus eighth, and both here and there gives Anicetus the tenth place; which does not fit if you read "ninth" here. Nor would you soften the plain contradiction by saying that Irenaeus sometimes counts Peter among the Roman bishops and sometimes excludes him. For both in the preceding chapter 3 and in book I, ch. 28, he enumerates the Roman pontiffs "from the apostles", by which words he clearly removes Peter from his list. See what we noted on book I, ch. 28.

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Saepe. Hanc vocem vel interpres, vel librarius de suo addiderunt.

"Saepe" ("often"). Either the translator or a copyist added this word on his own.

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Λαθροδιδασκαλῶν, ποτὲ δὲ πάλιν ἐξομολογούμενος. In tribus Eusebii codd. Mazarin., Medic. et Fuxer., Valesio teste, scriptum est λαθροδιδάσκων. Nicephorus tamen et Regius cod. vulgatam lectionem tuentur. Sed ex his Irenaei verbis concludit doctissimus Eusebii editor, primis saltem illis Ecclesiae temporibus in haereseos crimine secundae confessioni locum fuisse; et haereticos qui post confessionem et abdicationem erroris sui ad pristinum dogma iterum rediissent, quos nunc relapsos vocamus, tunc temporis ad secundam confessionem et poenitentiam admissos fuisse. Scribit enim Irenaeus Cerdonem haereticum, post confessionem haereseos in Ecclesiam admissum fuisse ab Hygino Romano pontifice, ac deinceps in urbe Roma mansisse; nunc occulte doctrinam suam spargentem; nunc rursus confitentem errorem suum; nunc convictum pravae haereticaeque doctrinae, eoque nomine ab Ecclesia segregatum. Nimirum haereticos, etiam in sinu suo baptizatos, caeteris peccatoribus mitius semper excepit Ecclesia, nisi nota aliorum criminum gravitas obstaret. Sed de his consule Morinum De administratione sacramenti Poenitentiae, lib. IX, cap. 7, 8 et seqq.

"Teaching in secret, and then again confessing." In three codices of Eusebius, the Mazarin, the Medici and the Foix, on the testimony of Valesius, λαθροδιδάσκων is written. Nicephorus, however, and the Royal codex support the common reading. But from these words of Irenaeus the most learned editor of Eusebius concludes that, at least in those first times of the Church, there was room for a second confession in the crime of heresy; and that heretics who after confessing and renouncing their error had gone back again to their former teaching, whom we now call relapsed, were at that time admitted to a second confession and penance. For Irenaeus writes that the heretic Cerdo, after confessing his heresy, was admitted into the Church by Hyginus the Roman pontiff, and afterwards remained in the city of Rome; now secretly spreading his doctrine, now again confessing his error, now convicted of wicked and heretical doctrine and on that account separated from the Church. Clearly the Church always received heretics, even those baptized in her own bosom, more gently than other sinners, unless the known gravity of other crimes stood in the way. But on these matters consult Morin, On the Administration of the Sacrament of Penance, book IX, ch. 7, 8 and following.

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Abstentus est a religiosorum hominum conventu. Vertendum erat: abstinuit a fratrum conventu. Neque enim, ut observat Valesius, Cerdonem ex Ecclesia ejectum fuisse dicit Irenaeus; sed ipsum, convictum tandem quod post toties iteratam exomologesin, pestiferum virus erroris sui occulte spargeret, se ab Ecclesia penitus segregasse. Ex quo apparet, Cerdonem suo ipsius judicio condemnatum, praevenisse Ecclesiae sententiam.

"Abstentus est a religiosorum hominum conventu" ("he was kept from the assembly of religious men"). It should have been rendered "abstinuit a fratrum conventu" ("he kept himself from the assembly of the brethren"). For, as Valesius observes, Irenaeus does not say that Cerdo was cast out of the Church, but that he, convicted at last of secretly spreading the deadly poison of his error after so often repeated an exomologesis, separated himself entirely from the Church. From which it appears that Cerdo, condemned by his own judgement, forestalled the Church's sentence.

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Omnes autem ... apostasiam. Tota haec periodus desideratur in cod. Clarom. Et vereor ne a quopiam per modum notae ad marginem codicis sui scripta, deinceps in textum irrepserit. Neque enim cum praecedenti mihi admodum cohaerere videtur.

"Omnes autem ... apostasiam" ("but all ... apostasy"). This whole sentence is lacking in the Clermont codex. And I fear that, written by someone in the margin of his codex by way of a note, it afterwards crept into the text. For it does not seem to me to cohere very well with what precedes.

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Page

running head: 857 CONTRA HÆRESES
marginal letters: A τὸς ἐπὶ Ὑγίνου; B vero, qui vocantur; C nem eorum, qui
old-edition numerals: 179 in facing Latin after faciens,
other: begins mid-word τὸς (from αὐ- in col 856); Greek at top with facing Latin (et hic sub Hygino... conventu (15).) left out; Latin only from Marcion autem illi; editors' matter: Christum et apostolos sine ullo; damaged type in audi⟨t⟩orum; ends mid-word Chri-
other: the word Christus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 858

PG 7:858

veritas est, et mendacium in eo non est. Quemadmodum et David eam, quae est ex Virgine, generationem ejus, et eam, quae est ex mortuis, resurrectionem prophetans, ait : « Veritas de terra orta est. » Et apostoli autem discipuli veritatis exsistentes, extra omne mendacium sunt; non enim communicant mendacium veritati, sicut non communicant tenebrae luci; sed praesentia alterius excludit alterum. Veritas ergo Dominus noster exsistens, non mentiebatur : et quem sciebat labis esse fructum, non utique Deum confiteretur, et Deum omnium, et summum Regem et Patrem suum, perfectus imperfectum, spiritalis animalem, is qui in Pleromate esset, eum qui extra Pleroma. Neque discipuli ejus alium quemdam Deum nominarent, aut Dominum vocarent, praeter eum, qui vere esset Deus et Dominus omnium : quemadmodum dicunt hi, qui sunt vanissimi sophistae, quoniam apostoli cum hypocrisi fecerunt doctrinam secundum audientium capacitatem, et responsiones secundum interrogantium suspiciones, caecis caeca confabulantes secundum caecitatem ipsorum, languentibus autem secundum languorem ipsorum, et errantibus secundum errorem eorum, et putantibus Demiurgum solum esse Deum, hunc annuntiasse; his vero qui innominabilem Patrem capiunt, per parabolas et aenigmata inenarrabile fecisse mysterium : uti non quemadmodum habet ipsa veritas, sed in hypocrisi, et quemadmodum capiebat unusquisque, et apostolos edidisse magisterium.

is the truth (John 14:6), and in Him there is no falsehood. Even as David also, prophesying His birth that is from the Virgin and His resurrection that is from the dead, says: "Truth has sprung out of the earth" (Ps. 84:12). And the apostles also, being disciples of the truth, are beyond all falsehood; for falsehood has no fellowship with the truth, just as darkness has no fellowship with light, but the presence of the one shuts out the other. Our Lord, therefore, being the Truth, did not lie; and He certainly would not have confessed him whom He knew to be the fruit of defect as God, and God of all, and Supreme King, and His own Father—He who is perfect confessing the imperfect, the spiritual the animal, He who was in the Pleroma him who was outside the Pleroma. Neither would His disciples have named any other God, or called anyone Lord, beside Him Who was truly God and Lord of all: as those vainest sophists say, that the apostles framed their teaching with hypocrisy according to the capacity of the hearers, and their answers according to the notions of the questioners, talking blind things to the blind according to their blindness, and to the sick according to their sickness, and to the erring according to their error, and that to those who supposed that the Demiurge alone is God, they proclaimed him; whereas to those who grasp the unnameable Father, they set forth the unspeakable mystery through parables and riddles: so that not as the truth itself stands, but in hypocrisy, and as each one was able to grasp it, the apostles also delivered their teaching.

2. Hoc autem non est sanantium, nec vivificantium; sed magis gravantium et augentium ignorantiam ipsorum : et multo verior his lex invenietur

2. Now this is not the part of men who heal, or who give life, but rather of those who weigh down and increase their ignorance; and the law will be found much truer than these men,

Editors' notes and page, col. 858

Footnotes

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Suspiciones. Graece ὑπολήψεις. Pro opinionibus dixit interpres.

"Suspiciones" ("suspicions"). In Greek ὑπολήψεις. The translator said it for "opinions".

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Fecisse mysterium. Accipit interpres pro declarasse, explicasse mysterium: quo sensu paulo ante dixit, fecerunt doctrinam; id est explicarunt doctrinam.

"Fecisse mysterium" ("to have made the mystery"). The translator takes it for "to have declared, to have unfolded the mystery"; in which sense a little before he said "fecerunt doctrinam", that is, "they unfolded the doctrine".

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Uti ... Dominum et apostolos edidisse. Graecorum more scripsit interpres pro, Adeo ut ... Dominus, et apostoli ediderint.

"Uti ... Dominum et apostolos edidisse." The translator wrote in the Greek manner for "Adeo ut ... Dominus et apostoli ediderint" ("so that ... the Lord and the apostles published").

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Page

running head: RA HÆRESES LIB. III. 858
marginal letters: A stus veritas est; B vocarent, praeter eum; C 2. Hoc autem non
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word stus (from Chri- in col 857); ends mid-word invenie-
other: the word invenietur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 859

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maledictum dicens omnem, qui in errorem mittat caecum in via. Qui enim ad inventionem missi erant errantium apostoli, et ad visionem eorum qui non videbant, et ad medicinam languentium, utique non secundum praesentem opinionem colloquebantur eis, sed secundum veritatis manifestationem. Nec enim quilibet homines recte facient, si caecos jamjamque per praecipitium ferri incipientes adhortentur insistere illi periculosissimae viae, quasi vere rectae, et quasi bene perventuri sint. Quis autem medicus volens curare aegrotum, faciat secundum concupiscentias aegrotantium, et non secundum quod aptum est medicinae? Quoniam autem Dominus medicus venit eorum qui male habent, ipse testificatur, dicens : « Non est opus sanis medicus, sed male habentibus. Non veni vocare justos, sed peccatores ad poenitentiam. » Quomodo ergo qui male habent confirmabuntur? et quomodo peccatores poenitentiam agent? Utrum perseverantes in eisdem ipsis; an econtrario, magnam commutationem et transgressionem prioris conversationis accipientes, per quam et aegritudinem non modicam, et multa peccata sibimetipsis importaverunt? Ignorantia autem mater horum omnium per agnitionem evacuatur. Agnitionem ergo faciebat Dominus suis discipulis, per quam et curabat laborantes, et peccatores a peccando coercebat. Non igitur jam secundum pristinam opinionem loquebatur eis, neque secundum suspicionem interrogantium respondebat eis; sed secundum doctrinam salutarem, et sine hypocrisi, et sine personae acceptione.

when it pronounces accursed everyone who leads a blind man astray in the way (Deut. 27:18). For the apostles, who had been sent for the finding of the erring, and for the sight of those who did not see, and for the healing of the sick, certainly did not converse with them according to their present opinion, but according to the manifestation of the truth. For no men whatsoever will act rightly if they exhort blind men, who are already on the point of being borne over a precipice, to persist in that most perilous way as though it were truly straight, and as though they would come out well. And what physician, wishing to cure a sick man, would act according to the desires of the sick, and not according to what is fitting for medicine? And that the Lord came as the Physician of those who are ill, He Himself testifies, saying: "They who are in health have no need of a physician, but they who are ill. I came not to call the righteous, but sinners to repentance" (Luke 5:31–32). How then shall those who are ill be strengthened? and how shall sinners repent? By continuing in the very same things? or on the contrary, by undergoing a great change and a passing over from their former manner of life, whereby they brought upon themselves no slight sickness and many sins? Now ignorance, the mother of all these things, is done away through knowledge. Knowledge, therefore, the Lord imparted to His disciples, whereby He both cured the suffering and restrained sinners from sinning. He did not therefore now speak to them according to their former opinion, nor did He answer them according to the notion of the questioners, but according to saving doctrine, both without hypocrisy and without respect of persons.

3. Quod etiam ex Domini sermonibus ostenditur : qui quidem his, qui erant ex circumcisione, ostendebat Filium Dei, eum qui per prophetas praedicatus fuerat, Christum; hoc est, semetipsum manifestabat, qui libertatem hominibus restauraverit et attribuerit incorruptelae haereditatem. Gentes autem iterum docebant apostoli, ut relinquerent vana ligna et lapides, quae suspicabantur esse deos, et verum colerent Deum, qui constituisset et fecisset

3. Which is also shown from the words of the Lord: Who to those indeed who were of the circumcision showed the Son of God, the Christ Who had been foretold by the prophets; that is, He manifested Himself, Who restored liberty to men and bestowed upon them the inheritance of incorruption. And the Gentiles, again, the apostles taught to forsake vain stocks and stones, which they fancied to be gods, and to worship the true God, Who had established and made

Editors' notes and page, col. 859

Footnotes

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Deut. XXVII 18.

Deuteronomy 27:18.

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Luke 5:31–32.

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Aegrotantium. Editt. cum Arund. et Merc. 2, aegrotantis.

"Aegrotantium" ("of the sick," plural). The editions, with the Arundel and second Mercerus manuscripts, read "aegrotantis" (singular).

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Sanis. In Arund. valentibus.

"Sanis" ("to the healthy"). In the Arundel codex, "valentibus" ("to the strong").

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Ad poenitentiam. In pro ad legitur in Clarom., Voss. et Merc. 1 cod.

"Ad poenitentiam" ("to repentance"). "In" for "ad" is read in the Clermont, Voss and first Mercerus codices.

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Ergo. Al. vero.

"Ergo" ("therefore"). Others read "vero" ("but").

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A peccando. Ita Feuard. in marg. et Voss. Caeteri a peccato.

"A peccando" ("from sinning"). So Feuardent in the margin and the Voss codex. The rest read "a peccato" ("from sin").

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Suspicionem. In Feuard. marg. et Voss. opinionem.

"Suspicionem" ("suspicion"). In Feuardent's margin and the Voss codex, "opinionem" ("opinion").

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Incorruptelae. Clarom., Arund., et Merc. 2, incorrupte.

"Incorruptelae" ("of incorruption"). The Clermont, Arundel and second Mercerus manuscripts read "incorrupte" ("incorruptly").

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running head: 859 S. IRENÆI EPISCOPI LUGDUNENS
marginal letters: A tur maledictum dicens; B opus sanis (21); C spondebat eis; sed
old-edition numerals: 180 after laborantes,
other: Latin only, no Greek printed; begins mid-word tur (from invenie- in col 858); ends mid-word fecis-
other: the word fecisset was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 860

PG 7:860

omne humanum genus, et per conditionem suam aleret et augeret, et constabiliret, et eis esse praestaret; et ut exspectarent Filium ejus Jesum Christum, qui redemit nos de apostasia sanguine suo, ad hoc ut essemus et nos populus sanctificatus, de coelis descensurum in virtute Patris, qui et judicium omnium facturus est, et ea quae a Deo sunt bona donaturus his, qui servaverint praecepta ejus. Hic in novissimis temporibus apparens, lapis summus angularis, in unum collegit, et univit eos qui longe, et eos qui prope, hoc est, circumcisionem et praeputium, dilatans Japhet, et constituens eum in domo Sem.

the whole human race, and through His creation nourished, and increased, and established them, and bestowed being upon them; and that they should look for His Son Jesus Christ, Who redeemed us from apostasy by His blood, to the end that we also might be a sanctified people, Who shall come down from the heavens in the power of the Father, and Who shall both execute the judgement of all, and bestow the good things that are from God upon those who have kept His commandments. He, appearing in the last times, the chief corner-stone, gathered into one and united those who were far off and those who were near, that is, the circumcision and the uncircumcision, enlarging Japheth and establishing him in the house of Shem (Gen. 9:27).

CAPUT VI.

Chapter VI.

Neque Spiritum sanctum in scripturis Veteris Testament⟨i⟩ alium Deum ac Dominum nominasse, nisi qui vere Deus est, Patrem scilicet et Filium ejus.

That neither did the Holy Spirit in the Scriptures of the Old Testament name any other God and Lord save Him Who is truly God, namely the Father and His Son.

1. Neque igitur Dominus, neque Spiritus sanctus, neque apostoli eum, qui non esset Deus, definitive et absolute Deum nominassent aliquando, nisi esset vere Deus; neque Dominum appellassent aliquem ex sua persona, nisi qui dominatur omnium, Deum Patrem, et Filium ejus, qui dominium accepit a Patre suo omnis conditionis, quemadmodum habet illud : « Dixit Dominus Domino meo : Sede a dextris meis, quoadusque ponam inimicos tuos suppedaneum pedum tuorum. » Patrem enim Filio collocutum ostendit : qui dedit ei haereditatem gentium, et subjecit ei omnes inimicos. Vere igitur cum Pater sit Dominus, et Filius vere sit Dominus, merito Spiritus sanctus Domini appellatione signavit eos. Et iterum in eversione Sodomitarum Scriptura ait : « Et pluit Dominus super Sodomam et Gomorrham ignem et sulphur a Domino de coelo. » Filium enim hic significat, qui et Abrahae collocutus sit, a Patre accepisse potestatem ad judicandum Sodomitas, propter iniquitatem eorum. Similiter habet illud : « Sedes tua, Deus, in aeternum; virga directionis, virga regni tui. Dilexis⟨t⟩i justitiam, et odisti iniquitatem, propterea unxit te Deus, Deus tuus. » Utrosque enim Dei

1. Neither therefore would the Lord, nor the Holy Spirit, nor the apostles ever have named definitively and absolutely as God him who was not God, unless he were truly God; nor would they have called anyone Lord in their own person, save Him Who rules over all, God the Father, and His Son, Who received from His Father dominion over all creation, even as that passage has it: "The Lord said unto my Lord: Sit Thou at My right hand, until I make Thine enemies the footstool of Thy feet" (Ps. 109:1). For it shows the Father speaking with the Son, Who gave Him the inheritance of the nations, and subjected all enemies unto Him. Since therefore the Father is truly Lord, and the Son is truly Lord, deservedly has the Holy Spirit marked them with the appellation of Lord. And again, in the overthrow of the Sodomites, the Scripture says: "And the Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord out of heaven" (Gen. 19:24). For here it signifies that the Son, Who also spoke with Abraham, received power from the Father to judge the Sodomites on account of their iniquity. Similarly does that passage run: "Thy throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity; wherefore God, Thy God, hath anointed Thee" (Ps. 44:7–8). For the Spirit has marked both with the appellation of God—

Editors' notes and page, col. 860

Footnotes

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Gen. IX, 27.

Genesis 9:27.

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Psal. CIX, 1.

Psalm 109:1 (Vulgate numbering).

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Gen. XIX, 24.

Genesis 19:24.

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Psal. XLIV, 7 et seq.

Psalm 44:7 and following (Vulgate numbering).

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Dilatans Japhet. Alludit ad ea verba, quibus Noe Japheto primogenito suo benedicens, ait Gen. IX, 27: Dilatet Deus Japhet, et habitet in tabernaculis Sem, sitque Chanaan servus ejus. Quae quidem transfert Irenaeus ad vocationem gentilium, quos, reprobatis Judaeis, ad fidem vocavit Deus.

"Dilatans Japhet" ("enlarging Japheth"). He alludes to the words with which Noah, blessing Japheth his firstborn, says in Genesis 9:27: "May God enlarge Japheth, and may he dwell in the tents of Shem, and let Canaan be his servant." These words Irenaeus applies to the calling of the Gentiles, whom God called to the faith when the Jews had been rejected.

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Vere Deus. Ita in Feuard. marg., Clarom., Voss. et edit. Oxon., melius quam verus Deus, ut est in caeteris, quia sequitur: vere igitur cum Pater sit Dominus, et Filius vere sit Dominus, etc.

"Vere Deus" ("truly God"). So in Feuardent's margin, the Clermont and Voss codices and the Oxford edition, better than "verus Deus" ("true God"), as in the rest, because there follows: "since therefore the Father is truly Lord, and the Son is truly Lord," etc.

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Sede a dextris meis quoadusque. Clarom. Sede ad dextram meam, quousque.

"Sede a dextris meis quoadusque" ("sit at my right hand until"). The Clermont codex: "Sede ad dextram meam, quousque."

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Suppedaneum. Ita Clarom., Arund. et Voss. In aliis scabellum. Sed cum tam supra lib. II, cap. 28, n. 7, quam infra cap. 11 et 12 hujus libri legatur suppedaneum, ita reponere maluimus.

"Suppedaneum" ("footstool"). So the Clermont, Arundel and Voss codices. In others "scabellum". But since "suppedaneum" is read both above, book II, ch. 28, n. 7, and below, chs. 11 and 12 of this book, we have preferred to restore it so.

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Signavit eos. In Voss. significavit eos.

"Signavit eos" ("marked them"). In the Voss codex, "significavit eos" ("signified them").

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Filium enim hic significat. Non Irenaeus modo, sed et plures alii ex antiquis Patribus, de Filii divinitate, et a Patre distincta ejus hypostasi, argumentum ex illo Genesis loco sumpserunt, ut Tertullian., cont. Prax. cap. 13 et 16; Justinus in Dial. cum Tryph.; Prudentius, in Apotheosi, etc. Atqui horum ratio ut apud catholicos, propter illorum auctoritatem, valere debet; sic a Judaeis ex linguae suae proprietate solet eludi; in qua saepius nomen proprium repeti solet, et pro nominis usurpari loco.

"For here it signifies the Son." Not Irenaeus only, but many others of the ancient Fathers too drew an argument from that passage of Genesis for the divinity of the Son and his hypostasis distinct from the Father, such as Tertullian, Against Praxeas, chs. 13 and 16; Justin in the Dialogue with Trypho; Prudentius in the Apotheosis, etc. But while their reasoning ought to carry weight among catholics because of their authority, so the Jews commonly evade it from a property of their language, in which a proper name is often repeated and used in place of a pronoun.

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running head: PI LUGDUNENSIS ET MARTYRIS 860
marginal letters: A set omne humanum; B ment alium Deum; C Dominus, merito Spiritus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word set (from fecis- in col 859); editors' matter: Neque Spiritum sanctum; damaged type in Testament⟨i⟩ and Dilexis⟨t⟩i

PG 7:861

appellatione signavit Spiritus, et eum qui ungitur, Filium, et eum qui ungit, id est Patrem. Et iterum : « Deus stetit in synagoga deorum, in medio autem deos discernit. » De Patre, et Filio, èt de his qui adoptionem perceperunt, dicit : hi autem sunt Ecclesia. Haec enim est synagoga Dei, quam Deus, hoc est Filius ipse per semetipsum collegit. De quo iterum dicit : « Deus deorum, Dominus locutus est, et vocavit terram. » Quis Deus? de quo dixit : « Deus manifeste veniet, Deus noster, et non silebit; » hoc est Filius, qui secundum manifestationem hominibus advenit, qui dicit : « Palam apparui his, qui me non quaerunt. » Quorum autem deorum? quibus dicit : « Ego dixi : Dii estis, et filii Altissimi ⟨o⟩mnes : » his scilicet, qui adoptionis gratiam adepti sunt, per quam « clamamus : Abba, Pater. »

both Him Who is anointed, the Son, and Him Who anoints, that is, the Father. And again: "God stood in the synagogue of the gods, and in the midst He distinguishes among the gods" (Ps. 81:1). He speaks concerning the Father, and the Son, and those who have received the adoption: and these are the Church. For she is the synagogue of God, which God, that is, the Son Himself, gathered together by Himself. Concerning Whom again He says: "The God of gods, the Lord has spoken, and has called the earth" (Ps. 49:1). Which God? He concerning Whom He said: "God shall come manifestly, our God, and shall not keep silence" (Ps. 49:3); that is, the Son, Who according to manifestation came unto men, Who says: "I have appeared openly to those who seek Me not" (Isa. 65:1). And of which gods? Those to whom He says: "I have said: You are gods, and all of you sons of the Most High" (Ps. 81:6): those, namely, who have obtained the grace of adoption, whereby "we cry: Abba, Father" (Rom. 8:15).

2. Nemo igitur alius, quemadmodum praedixi, Deus nominatur, aut Dominus appellatur, nisi qui est omnium Deus et Dominus, qui et Moysi dixit : « Ego sum, qui sum. Et sic dices filiis Israel : Qui est misit me ad vos; » et hujus Filius Jesus Christus Dominus noster, qui filios Dei facit credentes in nomen suum. Et iterum, loquente Filio ad Moysen : « Descendi, inquit, eripere populum hunc. » Ipse est enim qui descendit, et ascendit propter salutem hominum. Per Filium itaque, qui est in Patre, et habet in se Patrem, is qui est, manifestatus est Deus; Patre testimonium perhibente Filio, et Filio annuntiante Patrem. Quemadmodum et Isaias ait : « Et ego, inquit, testis, dicit Dominus Deus, et puer quem elegi, uti cognoscatis, et credatis, et intelligatis, quoniam ego sum. »

2. No other, therefore, as I have said before, is named God, or called Lord, save He Who is God and Lord of all, Who also said to Moses: "I am He Who is. And thus you shall say to the children of Israel: He Who is has sent me unto you" (Exod. 3:14); and His Son Jesus Christ our Lord, Who makes those who believe in His name sons of God. And again, when the Son speaks to Moses: "I have come down," says He, "to deliver this people" (Exod. 3:8). For He Himself it is Who came down and went up on account of the salvation of men. Through the Son, therefore, Who is in the Father and has the Father in Himself, He Who is has been manifested as God, the Father bearing witness to the Son, and the Son proclaiming the Father. Even as Isaiah also says: "And I," says He, "am a witness, says the Lord God, and the servant Whom I have chosen, that you may know, and believe, and understand that I am He" (Isa. 43:10).

3. Cum autem eos, qui non sunt dii, nominat, non in totum, quemadmodum praedixi, Scriptura

3. Whereas when the Scripture names those who are not gods, it does not, as I have said before, altogether

Editors' notes and page, col. 861

Footnotes

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Psal. LXXXI, 1.

Psalm 81:1 (Vulgate numbering).

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Psal. XLIX, 1.

Psalm 49:1 (Vulgate numbering).

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Ibid., 3.

The same, verse 3.

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Isa. LXV, 1.

Isaiah 65:1.

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Psal. LXXXI, 6.

Psalm 81:6 (Vulgate numbering).

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Rom. VIII, 15.

Romans 8:15.

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Exod. III, 14.

Exodus 3:14.

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Ibid., 8.

The same, verse 8.

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Isa. XLIII, 10.

Isaiah 43:10.

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Signavit. Sic Clarom. et Voss. Alii significavit.

"Signavit" ("marked"). So the Clermont and Voss codices. Others read "significavit" ("signified").

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Non silebit. Clarom. non silebitur.

"Non silebit" ("he will not keep silent"). The Clermont codex: "non silebitur" ("it will not be passed over in silence").

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Altissimi. Voss. Excelsi.

"Altissimi" ("of the Most High"). The Voss codex: "Excelsi" ("of the Exalted").

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His scilicet. His pro hi ex Arund. et Voss. reposuit Grabius, ut respondeat quibus. Consentit Clarom.

"His scilicet" ("to these, namely"). Grabe restored "his" for "hi" from the Arundel and Voss codices, to correspond with "quibus". The Clermont agrees.

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Omnium Deus et Dominus. Miratur Grabius, Irenaeum versum 14 capitis III Exodi Deo Patri tribuere, sed versum 8, Deo Filio; cum tamen integer contextus planissime ostendat, eamdem esse personam, quae utrobique loquitur. Sed mirari desiisset, si attendisset eam esse Irenaei, aliorumque e veteribus non paucorum sententiam, ex divinis personis solum apparuisse Verbum; Patrem vero invisibilem semper perstitisse, nec hominibus manifestatum esse, aut cum iis collocutum, nisi per Filium, ut hic loquitur auctor noster, et fusius disserit lib. IV, cap. 37. Vide quae in dissert. 3, art. V, § 57 et seqq. eam in rem observavimus.

"God and Lord of all." Grabe wonders that Irenaeus attributes verse 14 of Exodus chapter 3 to God the Father but verse 8 to God the Son, when the whole context shows most plainly that it is the same person speaking in both places. But he would have ceased to wonder had he noticed that it is the view of Irenaeus and of not a few others of the ancients that of the divine persons only the Word appeared, while the Father always remained invisible and was neither manifested to men nor spoke with them except through the Son, as our author says here and discusses at greater length in book IV, ch. 37. See what we observed on this matter in Dissertation 3, art. V, § 57 and following.

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Ipse est enim. Duae voculae est enim, desunt in cod. Voss.; posterior duntaxat in Clarom.

"Ipse est enim" ("for it is he"). The two little words "est enim" are lacking in the Voss codex; only the latter in the Clermont.

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Salutem hominum. Merc. 1 et Ottobon. salutem omnium.

"Salutem hominum" ("the salvation of men"). The first Mercerus and the Ottoboni manuscripts read "salutem omnium" ("the salvation of all").

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Is qui est, manifestatus est Deus. Ita pro his quibus est manifestatus, post Grabium reposui ex codd. Clarom. et Voss. et Feu. marg., cum quibus consonat Arund., nisi quod in hoc desunt duae postremae voces, est Deus.

"Is qui est, manifestatus est Deus" ("He who is, God, was manifested"). So, in place of "his quibus est manifestatus" ("to those to whom he was manifested"), I have restored, following Grabe, from the Clermont and Voss codices and Feuardent's margin, with which the Arundel agrees, except that in it the last two words, "est Deus", are lacking.

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Perhibente. Sic omnes mss.; editt. praebente.

"Perhibente" ("bearing [witness]"). So all the manuscripts; the editions read "praebente" ("giving").

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Page

running head: 861 CONTRA HÆRESES L
marginal letters: A appellatione signavit (33); B adepti sunt, per; C modum et Isaias
old-edition numerals: 181 after Filio,
other: Latin only, no Greek printed; damaged type in ⟨o⟩mnes
misprints as printed: èt (para 1, "Filio, èt de his"; for et; set as printed, Q3a)

PG 7:862

ostendit illos deos; sed cum aliquo additamento et significatione, per quam ostenduntur non esse dii. Quemadmodum apud David : « Dii gentium, idola daemoniorum. » Et, « deos alienos non sectabimini. » Ex eo enim quod dicit, « dii gentium » (gentes autem verum Deum nesciunt), et « alienos deos » nominans eos, abstulit quod sint dii. A sua autem persona quod est, dicit de ipsis : Sunt enim « idola, » inquit, « daemoniorum. » Et Isaias : « Confundantur omnes qui blasphemant Deum, et sculpunt inutilia; et ego testis, dicit Dominus » Abstulit quod sint dii; solo autem utitur nomine, ad hoc ut sciamus de quo dicit. Hoc autem ipsum et Jeremias : « Dii, inquit, qui non fecerunt coelum et terram, pereant de terra, quae est sub coelo. » Ex eo enim quod perditionem eorum adjecit, ostendit non esse eos deos. Et Elias autem convocato universo Israel in Carmelum montem, volens eos ab idololatria avertere, ait eis : « Quousque claudicabitis vos in ambabus suffraginibus? Si unus est Dominus Deus, venite post eum. » Et iterum super holocaustum sic ait idolorum sacerdotibus : « Vos invocabitis in nomine deorum vestrorum, et ego invocabo in nomine Domini Dei mei; et Deus qui exaudiet hodie, ipse est Deus. » In eo enim quod haec dicebat propheta, qui quidem apud ipsos putabantur dii, arguit deos non esse. Convertit autem eos ad eum Deum, qui et credebatur ab eo, et qui vere erat Deus, quem et invocans clamabat : « Domine, Deus Abraham, Deus Isaac, et Deus Jacob, exaudi me hodie : et intelligat omnis populus hic, quoniam tu es Deus Israel. »

set them forth as gods, but with some addition and signification whereby they are shown not to be gods. Even as in David: "The gods of the nations are idols of demons" (Ps. 95:5). And: "You shall not follow strange gods" (Ps. 80:10). For from the fact that he says "the gods of the nations" (now the nations know not the true God), and calls them "strange gods," he has taken away their being gods. And from his own person he says concerning them what they actually are: For they are "idols," says he, "of demons." And Isaiah: "Let all be confounded who blaspheme God, and carve useless things; and I am a witness, says the Lord" (Isa. 44:9). He has taken away their being gods, and uses the name alone, to the end that we may know of whom he speaks. And this very thing Jeremiah also says: "Let the gods," says he, "that have not made heaven and earth perish from the earth which is under heaven" (Jer. 10:11). For from the fact that he added their destruction, he shows that they are not gods. Elijah also, when all Israel had been called together unto Mount Carmel, wishing to turn them away from idolatry, says to them: "How long will you halt on both knees? If the Lord God is one, come after Him" (1 Kgs. 18:21). And again over the burnt-offering he speaks thus to the priests of the idols: "You shall call upon the name of your gods, and I will call upon the name of the Lord my God; and the God Who shall hearken today, He is God" (1 Kgs. 18:24). For in that the prophet said these things, he convicts those who were accounted gods among them of not being gods; and he turns them to that God Who was both believed in by him and was truly God, upon Whom also calling he cried: "O Lord, the God of Abraham, the God of Isaac, and the God of Jacob, hear me today, and let all this people understand that Thou art the God of Israel" (1 Kgs. 18:36).

4. Et ego igitur invoco te, Domine, Deus Abraham,

4. And I also, therefore, call upon Thee, O Lord, the God of Abraham,

Editors' notes and page, col. 862

Footnotes

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Psal. XCV, 5.

Psalm 95:5 (Vulgate numbering).

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Psal. LXXX, 10.

Psalm 80:10 (Vulgate numbering).

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Isa. XLIV, 9.

Isaiah 44:9.

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Jerem. X, 11.

Jeremiah 10:11.

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III Reg. XVIII, 21.

3 Kings (1 Kings) 18:21.

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Ibid., 24.

The same, verse 24.

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Ibid., 36.

The same, verse 36.

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Abstulit quod sint dii. In Feuard. ex vet. cod. et mss. Voss., abstulit qui non sunt dii. Sed prior lectio praeferenda videtur, nam mox eadem phrasis repetitur, et paulo post clarioribus explicatur verbis: ostendit non esse deos.

"Abstulit quod sint dii" ("he took away that they are gods"). In Feuardent, from an old codex, and the Voss manuscript: "abstulit qui non sunt dii" ("he took away those who are not gods"). But the former reading seems preferable, for the same phrase is soon repeated, and a little later it is explained in clearer words: "he showed that they are not gods."

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Blasphemant. Ex sacro textu Isaiae XLIV, 9, 10, legendum, plasmant; Gr. οἱ πλάσσοντες τὸν Θεόν.

"Blasphemant" ("they blaspheme"). From the sacred text of Isaiah 44:9–10 one should read "plasmant" ("they fashion"); Greek: "those who fashion the god".

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Et ego testis, dicit Dominus. Haec posteriora verba non leguntur in mox cit. Isaiae capite, neque in LXX neque in Vulgata. Quare suspicor, ex priori Isaiae loco, quem paulo ante refert Irenaeus, huc scribarum oscitantia translata fuisse.

"Et ego testis, dicit Dominus" ("And I am witness, says the Lord"). These last words are not read in the chapter of Isaiah just cited, neither in the Septuagint nor in the Vulgate. So I suspect they were carried over here, through the carelessness of scribes, from the earlier passage of Isaiah that Irenaeus quotes a little before.

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Pereant de terra, quae est sub coelo. Paulo aliter sacer textus Jerem. X, 11: Ἀπολέσθωσαν ἐκ τῆς γῆς, καὶ ὑποκάτωθεν τοῦ οὐρανοῦ τούτου. Quae Vulgatus interpres ita reddidit: Pereant de terra, et de his quae sub coelo sunt.

"Pereant de terra, quae est sub coelo" ("let them perish from the earth which is under heaven"). The sacred text of Jeremiah 10:11 is a little different: "Let them perish from the earth and from under this heaven." Which the Vulgate translator rendered: "Let them perish from the earth and from among those things that are under heaven."

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Si unus. In Clarom. deest si. Unde venit mihi in mentem Irenaei interpretem in Graeco pro εἰ, male legisse εἷς, et scripsisse: Unus est Dominus, etc., alium vero quempiam ex sacris codicibus addidisse particulam si.

"Si unus" ("if one"). In the Clermont codex "si" is lacking. Whence it occurred to me that Irenaeus's translator wrongly read εἷς ("one") for εἰ ("if") in the Greek and wrote "Unus est Dominus" ("the Lord is one"), etc., and that someone else added the particle "si" from the sacred codices.

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Hodie. Haec vox in sacro textu non legitur, sed ἐν πυρ, in igne

"Hodie" ("today"). This word is not read in the sacred text, but "ἐν πυρ[ί]", "by fire"

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Page

running head: A HÆRESES LIB. III. 862
marginal letters: A ostendit illos deos; B coelo (45) 46.; C vere erat Deus
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word Abra-

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et Deus Isaac, et Deus Jacob, et Israel, qui es Pater Domini nostri Jesu Christi, Deus qui per multitudinem misericordiae tuae bene sensisti in nobis, ut te cognoscamus; qui fecisti coelum et terram, qui dominaris omnium, qui es solus et verus Deus, super quem alius Deus non est : per Dominum nostrum Jesum Christum dominationem quoque dona Spiritus sancti : da omni legenti hanc scripturam agnoscere te, quia solus Deus es, et confirmari in te, et absistere ab omni haeretica, et quae est sine Deo, et impia sententia.

and God of Isaac, and God of Jacob, and Israel, Who art the Father of our Lord Jesus Christ, O God Who through the multitude of Thy mercy hast been well pleased in us, that we may know Thee; Who hast made heaven and earth, Who rulest over all, Who art the only and true God, above Whom there is no other God: through our Lord Jesus Christ grant also the dominion of the Holy Spirit; give to every reader of this writing to know Thee, that Thou alone art God, and to be confirmed in Thee, and to withdraw from every heretical, and godless, and impious opinion.

5. Et apostolus autem Paulus, dicens : « Si enim his qui non erant dii servistis, nunc cognoscentes Deum, imo cogniti a Deo; » separavit eos qui non erant, ab eo qui est Deus. Et iterum de Antichristo dicens : « Qui adversatur et extollit se, inquit, super omne quod dicitur Deus, vel quod colitur; » eos qui ab ignorantibus Deum dii dicuntur, significat, id est idola. Etenim Pater omnium Deus dicitur, et est : et non super hunc extolletur Antichristus; sed super eos qui dicuntur quidem, non sunt autem dii. Quoniam autem verum est, ipse Paulus ait : « Scimus autem, quoniam nihil est idolum, et quoniam nemo Deus, nisi unus. Etenim si sunt qui dicuntur dii, sive in coelo, sive in terra; nobis unus Deus, Pater, ex quo omnia, et nos in illum; et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum. » Distinxit enim, et separavit eos qui dicuntur quidem, non sunt autem dii, ab uno Deo Patre, ex quo omnia; et unum Dominum Jesum Christum ex sua persona firmissime confessus est. Quod autem, « sive in coelo, sive in terra, » non quemadmodum exponunt hi, dicere eum mundi fabricatores; sed simile est ei quod a Moyse dictum est : « Non facies tibi omnem

5. And the Apostle Paul also, saying: "For if you served them who were not gods, now knowing God, or rather known by God," separated those who were not, from Him Who is God. And again, speaking of Antichrist: "Who opposes and exalts himself," he says, "above all that is called God, or that is worshipped," he signifies those who by them that know not God are called gods, that is, idols. For the Father of all is called God, and is so; and Antichrist shall not be exalted above Him, but above those who are indeed called, yet are not, gods. And that this is true, Paul himself says: "Now we know that an idol is nothing, and that there is no God but one. For even if there are those who are called gods, whether in heaven or on earth; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus Christ, through Whom are all things, and we through Him." For he distinguished and separated those who are indeed called, yet are not, gods, from the one God the Father, of Whom are all things; and in his own person most firmly confessed one Lord Jesus Christ. And as to the phrase, "whether in heaven, or on earth," he does not speak, as these expound it, of the framers of the world; but it is similar to that which was spoken by Moses: "You shall not make to yourself any

Editors' notes and page, col. 863

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Gal. IV, 8, 9.

Galatians 4:8–9.

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II Thess. II, 4.

2 Thessalonians 2:4.

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I Cor. VIII, 4 et seqq.

1 Corinthians 8:4 and following.

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Deut. V, 8.

Deuteronomy 5:8.

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Et Israel, qui es. Ita in omnibus mss., nisi quod scribarum culpa habeant est pro es. At in editt. alio ordine et sensu legitur, qui est et Israel.

"Et Israel, qui es" ("and Israel, who you are"). So in all the manuscripts, except that by the fault of scribes they have "est" for "es". But in the editions it is read in another order and sense: "qui est et Israel" ("who is also Israel").

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Bene sensisti. Sic verbum εὐδοκεῖν reddere amat interpres.

"Bene sensisti" ("you were well pleased"). So the translator likes to render the verb εὐδοκεῖν.

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Per Dominum. Arund. propter Dominum.

"Per Dominum" ("through the Lord"). The Arundel codex: "propter Dominum" ("for the Lord's sake").

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Dominationem quoque dona. Ita ex Clarom. cod. reposui. Consentiunt Ottob., Arund., Voss., Merc. 3, et vetus Feuard. cod. quoad dominationem; sed loco imperativi dona, Arund. habet donans; vetus Feuard. cod. et Voss. donus; Merc. 1, donaus cum signo abbreviationis, quasi dominans; Eras., Gall. et Feuard. vitiosissime, dominatione quoque dominaris. Grabius qui excudi fecit, dominationem quoque donans, pro dominationem legendum censet donationem; sed frustra. Particula relativa quoque, quae respicit dominans, quod praecessit, demonstrat legendum esse dominationem. Et in ea quam sequor lectione praeclarus est sensus: Qui dominaris omnium, dominationem quoque dona Spiritus sancti; id est, fac ut per Christum dominetur etiam in cordibus nostris Spiritus sanctus.

"Dominationem quoque dona" ("grant also the dominion"). So I have restored from the Clermont codex. The Ottoboni, Arundel, Voss and third Mercerus manuscripts and Feuardent's old codex agree as to "dominationem"; but in place of the imperative "dona" the Arundel has "donans"; Feuardent's old codex and the Voss "donus"; the first Mercerus "donaus" with a sign of abbreviation, as though "dominans"; Erasmus, Gallasius and Feuardent, most corruptly, "dominatione quoque dominaris". Grabe, who had "dominationem quoque donans" printed, thinks "donationem" should be read for "dominationem"; but in vain. The relative particle "quoque" ("also"), which looks back to "dominans" earlier, shows that "dominationem" is to be read. And in the reading I follow the sense is excellent: "You who rule over all, grant also the dominion of the Holy Spirit"; that is, grant that through Christ the Holy Spirit may rule also in our hearts.

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Agnoscere te. Sic Clarom. et Voss. Hic tamen omittit te. Caeteri, cognoscere te.

"Agnoscere te" ("to acknowledge you"). So the Clermont and Voss codices; the latter, however, omits "te". The rest read "cognoscere te" ("to know you").

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Si enim his. In nostris N. Test. codd. legitur, sed tunc quidem his; et hic fortasse pro si legendum sed.

"Si enim his" ("for if to these"). In our codices of the New Testament one reads "sed tunc quidem his" ("but then indeed to these"); and here perhaps "sed" should be read for "si".

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Super omne. Sic quidem Vulgata nostra. Sed in Graeco legitur, ἐπὶ πάντα. At in quibusdam mss. codd. exstare ἐπὶ πᾶν τό, docet Oxoniensis Novi Testam. edit. 1675.

"Super omne" ("above everything"). So indeed our Vulgate. But in the Greek one reads ἐπὶ πάντα ("above all things"). Yet the Oxford edition of the New Testament of 1675 shows that ἐπὶ πᾶν τό stands in some manuscript codices.

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Nos in illum. Ita Clarom., Voss. et Grab., juxta sacrum Apostoli textum. Caeteri, nos in illo.

"Nos in illum" ("we unto him"). So the Clermont and Voss codices and Grabe, in accord with the Apostle's sacred text. The rest read "nos in illo" ("we in him").

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Distinxit enim. In Eras., Gall. et Feuard., perperam, dixit.

"Distinxit enim" ("for he distinguished"). In Erasmus, Gallasius and Feuardent, wrongly, "dixit" ("he said").

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Fabricatores. Sic Clarom., Arund. et Merc. 1. Alii fabricatorem.

"Fabricatores" ("makers," plural). So the Clermont, Arundel and first Mercerus manuscripts. Others read "fabricatorem" (singular).

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A Moyse. Feuard. in marg. ad Moysen. Consentit Clarom., nisi quod librarius scripserit a pro ad.

"A Moyse" ("by Moses"). Feuardent in the margin: "ad Moysen" ("to Moses"). The Clermont agrees, except that the copyist wrote "a" for "ad".

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Page

running head: 863 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A ham, et Deus; B iterum de Antichristo; C vit eos qui; D Consentiunt Ottob. (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word ham, (from Abraham,); ends mid-word om- (for omnem)
other: the word omnem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 864

PG 7:864

similitudinem in Deum, quaecunque in coelo sursum, et quaecunque in terra deorsum, et quaecunque in aquis sub terra. » Quae autem in coelo sunt, quae sint, ipse exponit : « Nequando, inquit, respiciens in coelum, et videns solem, et lunam, et stellas, et omne ornamentum coeli, errans adores ea, et servias eis. » Et ipse autem Moyses homo Dei exsistens, Deus quidem datus est ante Pharaonem : non autem vere Dominus appellatur, nec Deus vocatur a prophetis, sed « fidelis Moyses famulus et servus Dei, » dicitur a Spiritu; quod et erat.

likeness unto God, whatsoever things are in heaven above, and whatsoever things are in the earth beneath, and whatsoever things are in the waters under the earth." And what the things in heaven are, he himself explains: "Lest perchance," he says, "looking up to heaven, and seeing the sun, and the moon, and the stars, and all the ornament of heaven, going astray you should adore them, and serve them." And Moses himself also, being a man of God, was indeed given as a god before Pharaoh; yet he is not truly called Lord, nor is he named God by the prophets, but "Moses the faithful minister and servant of God" is he called by the Spirit, which indeed he was.

CAPUT VII.

Chapter VII.

Solvit objectionem petitam e Pauli verbis II Cor. IV, 5, probatque Apostolum hyperbatis frequenter uti.

He resolves an objection drawn from Paul's words in 2 Cor. 4:5, and proves that the Apostle frequently uses hyperbata.

1. Quod autem dicunt, aperte Paulum in secunda ad Corinthios dixisse : « In quibus Deus saeculi hujus excaecavit mentes infidelium; » et alterum quidem Deum esse saeculi hujus dicunt, alterum vero, qui sit super omnem principatum, et initium, et potestatem : non sumus nos in causa, si hi, qui quae super Deum sunt mysteria scire se dicunt, ne quidem legere Paulum sciunt. Si enim quis secundum Pauli consuetudinem, quemadmodum ex multis et alibi ostendimus, hyperbatis eum utentem, sic legerit : « in quibus Deus; » deinde subdistinguens, et modicum diastematis faciens, simul et in unum reliqua legerit, « saeculi hujus excaecavit mentes infidelium, » inveniet verum, ut sit quod dicitur : « Deus excaecavit mentes infidelium hujus saeculi. » Et hoc per subdistinctionem ostenditur. Non enim Deum hujus saeculi dicit Paulus, quasi super illum alterum aliquem sciens; sed Deum quidem Deum confessus est; infideles autem saeculi hujus dicit, quoniam venturum incorruptelae non haereditabunt saeculum. Quemadmodum autem Deus excaecavit mentes infidelium, ex

1. Now as to their saying that Paul openly said in the second to the Corinthians: "In whom the God of this world has blinded the minds of the unbelievers," and their saying that the God of this world is one, and another He Who is above all principality, and beginning, and power: we are not to blame if these men, who say that they know the mysteries which are above God, do not even know how to read Paul. For if anyone, according to Paul's custom, as we have shown elsewhere from many instances that he uses hyperbata, should read thus: "in whom God," and then making a subdistinction, and leaving a slight pause, should read the rest together as one, "has blinded the minds of the unbelievers of this world," he will find the truth, so that what is said is: "God has blinded the minds of the unbelievers of this world." And this is shown by the subdistinction. For Paul does not say "the God of this world," as though knowing some other above Him; but he confessed God as God indeed, while he calls them the unbelievers of this world, because they shall not inherit the coming world of incorruption. And how God has blinded the minds of the unbelievers, from

Editors' notes and page, col. 864

Footnotes

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Deut. IV, 19.

Deuteronomy 4:19.

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Exod. VII, 1.

Exodus 7:1.

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Hebr. III, 5; Num. XII, 7.

Hebrews 3:5; Numbers 12:7.

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II Cor. IV, 4.

2 Corinthians 4:4.

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In Deum. Hae voces non leguntur neque in Graeco textu LXX, neque in Vulgata.

"In Deum" ("for a god"). These words are read neither in the Greek text of the Septuagint nor in the Vulgate.

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Sub terra. Particulam vel, quae in omnibus editt. legitur ante sub, expunxi auctoritate cod. Clarom., quia non legitur neque apud LXX, neque apud Vulgatum interpretem.

"Sub terra" ("under the earth"). The particle "vel" ("or"), which is read before "sub" in all the editions, I have struck out on the authority of the Clermont codex, because it is read neither in the Septuagint nor in the Vulgate translator.

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Si enim quis. Quis ex Voss. bene reposuit Grab. pro qui, ut in Eras., Gall. et Clarom., vel quae, ut in Feuard. habetur.

"Si enim quis" ("for if anyone"). Grabe rightly restored "quis" from the Voss codex in place of "qui", as in Erasmus, Gallasius and the Clermont, or "quae", as is found in Feuardent.

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Excaecavit. Ita Clarom., al. minus bene excaecat.

"Excaecavit" ("he blinded"). So the Clermont codex; others, less well, "excaecat" ("he blinds").

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 864
marginal letters: A nem similitudinem; B ad Corinthios; C infidelium hujus; D juxta sacrum (in notes)
old-edition numerals: 182 before CAPUT VII.
other: Latin only, no Greek printed; begins mid-word nem (from omnem); editors' matter: Solvit objectionem petitam

PG 7:865

ipso Paulo ostendemus, proficiente nobis sermone, ut non nunc in multum avocemus mentem nostram a proposito.

Paul himself we shall show as our discourse proceeds, so that we may not now divert our mind too much from the purpose in hand.

2. Quoniam autem hyperbatis frequenter utitur Apostolus, propter velocitatem sermonum suorum, et propter impetum qui in ipso est Spiritus, ex multis quidem aliis est invenire. Sed et in ea quae est ad Galatas, sic ait : « Quae ergo lex factorum? Posita est, usquequo veniat semen, cui promissum est, disposita per angelos in manu Mediatoris. » Ordinatio enim sic est : « Quid ergo lex factorum? Disposita per angelos in manu Mediatoris posita est, usquedum veniat semen, cui promissum est : » ut sit homo interrogans, et Spiritus respondens. Et iterum in secunda ad Thessalonicenses, de Antichristo dicens, ait : « Et tunc revelabitur iniquus, quem Dominus Jesus Christus interficiet spiritu oris sui, et destruet praesentia adventus sui illum, cujus est adventus secundum operationem Satanae, in omni virtute et signis, et portentis mendacii. » Etenim in his ordinatio dictorum sic est : « Et tunc revelabitur iniquus, cujus est adventus secundum operationem Satanae, in omni virtute, et signis, et portentis mendacii, quem Dominus Jesus interficiet spiritu oris sui, et destruet praesentia adventus sui. » Non enim adventum Domini dicit secundum operationem Satanae fieri, sed adventum iniqui, quem et Antichristum dicimus. Si ergo non attendat aliquis lectioni, et intervalla aspirationis manifestet in quo dicitur; erunt non tantum incongruentia, sed et blasphema, legens quasi Domini adventus secundum operationem fiat Satanae. Sicut ergo in talibus oportet per lectionem

2. Now that the Apostle frequently uses hyperbata, because of the rapidity of his discourses, and because of the impetus of the Spirit that is in him, may indeed be found from many other passages. But also in that which is to the Galatians, he speaks thus: "What then is the law of works? It was set until the seed should come to whom the promise was made, ordained by angels in the hand of a Mediator." For the order is thus: "What then is the law of works? Ordained by angels in the hand of a Mediator, it was set until the seed should come to whom the promise was made:" so that it is a man asking, and the Spirit answering. And again in the second to the Thessalonians, speaking of Antichrist, he says: "And then shall that wicked one be revealed, whom the Lord Jesus Christ shall slay with the spirit of His mouth, and shall destroy with the presence of His coming him, whose coming is according to the working of Satan, in all power and signs, and lying wonders." For in these words the order of the sayings is thus: "And then shall the wicked one be revealed, whose coming is according to the working of Satan, in all power, and signs, and lying wonders, whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the presence of His coming." For he does not say that the coming of the Lord takes place according to the working of Satan, but the coming of the wicked one, whom we also call Antichrist. If therefore someone does not attend to the reading, and make clear the intervals of breathing in that which is said, there will be not only incongruities, but even blasphemies, on reading it as though the coming of the Lord took place according to the working of Satan. As therefore in such passages one must through the reading

Editors' notes and page, col. 865

Footnotes

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Gal. III, 19.

Galatians 3:19.

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II Thess. II, 8.

2 Thessalonians 2:8.

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Lex factorum. Quo codice usus sit Irenaeus, nemo facile dixerit. Legit procul dubio: Τί οὖν ὁ νόμος τῶν πράξεων; προσετίθη ἄχρις οὗ, etc. Nostri vero Graece habent: Τί οὖν ὁ νόμος; τῶν παραβάσεων (in mss. quibusdam, τῆς παραβάσεως) χάριν προσετίθη, ἄχρις οὗ, etc. Latine vero: Quid igitur lex? Propter transgressiones posita est, donec, etc. Attamen asservatur in Bibliotheca nostra San-Germanensi praeclarissimus D. Pauli Epistolarum ms. codex Graeco-Latinus, annorum saltem nongentorum, in cujus Graeco legitur quidem, ut in aliis, τῶν παραβάσεων χάριν; at in Latino habetur, factorum gratia, forte juxta veterem Italicam versionem, quam exhibere videtur hic codex: certo argumento codices quosdam olim habuisse, τῶν πράξεων, uti legit Irenaeus. Sed qui omiserint vocem χάριν, gratia, quam non hic modo, sed et lib. V, cap. 21, prorsus omittit Irenaeus, nullos novi.

"Lex factorum" ("the law of deeds"). Which codex Irenaeus used no one could easily say. Beyond doubt he read: "What then is the law of deeds? It was added until," etc. But ours have in Greek: "What then is the law? It was added for the sake of transgressions (in some manuscripts, of transgression), until," etc.; and in Latin: "What then is the law? It was laid down because of transgressions, until," etc. Yet there is kept in our library of Saint-Germain a most distinguished Greek-Latin manuscript codex of the Epistles of St Paul, at least nine hundred years old, in whose Greek one reads indeed, as in the others, "for the sake of transgressions"; but in the Latin there is "factorum gratia" ("for the sake of deeds"), perhaps following the old Italic version, which this codex seems to present: a sure proof that certain codices once had τῶν πράξεων ("of deeds"), as Irenaeus read. But I know of none that omitted the word χάριν, "for the sake of", which Irenaeus omits altogether, not only here but also in book V, ch. 21.

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Cui promissum est. Sic pro repromissum est posui auctoritate cod. Clarom., quia paulo ante ita legitur.

"Cui promissum est" ("to whom it was promised"). I have set this for "repromissum est" on the authority of the Clermont codex, because it is read so a little before.

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Dicens. Arund. et edit. Oxon. docens.

"Dicens" ("saying"). The Arundel codex and the Oxford edition read "docens" ("teaching").

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Iniquus. Vocem ille, quae in Eras., Gall. et Feuard., legitur ante iniquus, omittunt omnes mss., omittit paulo post Irenaeus, nec habet Graecus Apostoli textus.

"Iniquus" ("the lawless one"). The word "ille" ("that"), which is read before "iniquus" in Erasmus, Gallasius and Feuardent, all the manuscripts omit; Irenaeus omits it a little later, and the Greek text of the Apostle does not have it.

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Dicit. Hoc verbum ab Eras., Gall. et Feuard. omissum habent omnes mss.

"Dicit" ("he says"). All the manuscripts have this word, omitted by Erasmus, Gallasius and Feuardent.

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Intervalla.... in quo dicitur. Sic Clarom., cui quoad voces in quo, consentiunt vetus Feuard. cod. et Voss.; caeteri, per intervalla... quod dicitur. Porro ante manifestet subintelligenda negatio, quae praecedit, ut sit sensus: Et intervalla aspirationis non manifestet, in quo (pro in eo quod) dicitur.

"Intervalla .... in quo dicitur" ("the pauses ... in what is said"). So the Clermont codex, with which Feuardent's old codex and the Voss agree as to the words "in quo"; the rest read "per intervalla ... quod dicitur". Further, before "manifestet" the negative that precedes is to be understood, so that the sense is: "and does not make clear the pauses for breath in what (for 'in that which') is said."

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Blasphema. Ita Eras., Gall., Feuard. et Voss. In Arund. vero, Clarom. et Merc. 2, blasphemat. Sed blasphema magis convenit cum incongruentia, quod praecedit.

"Blasphema" ("blasphemous things"). So Erasmus, Gallasius, Feuardent and the Voss codex. But in the Arundel, Clermont and second Mercerus manuscripts, "blasphemat" ("he blasphemes"). But "blasphema" agrees better with "incongruentia" ("incongruous things"), which precedes.

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Page

running head: 865 CONTRA HAERESES
marginal letters: A ipso Paulo; B Thessalonicenses, de; C manifestet in; D gentorum, in (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:866

hyperbaton ostendi, et consequentem Apostoli servari sensum; sic et ibi non Deum saeculi hujus legimus, sed Deum, quem vere Deum dicimus : incredulos autem et excaecatos saeculi hujus audiemus, quoniam venturum vitae non haereditabunt saeculum.

cause the hyperbaton to be shown, and the consistent sense of the Apostle to be preserved; so there also we do not read "the God of this world," but God, Whom we truly call God; while we shall understand the unbelieving and blinded "of this world," because they shall not inherit the coming world of life.

CAPUT VIII.

Chapter VIII.

Solvit alteram objectionem e Christi verbis Matth. VI, 24, et ostendit solum Deum, cum initio et fine careat, Deum ac Dominum vere dici posse; caetera omnia, cum per Verbum ejus facta sint, Dei ac Domini nomen sortiri non posse.

He resolves another objection from Christ's words in Matt. 6:24, and shows that God alone, since He lacks beginning and end, can truly be called God and Lord; whereas all other things, since they were made through His Word, cannot obtain the name of God and Lord.

1. Soluta igitur et hac illorum calumnia, manifeste ostensum est, quoniam nunquam neque prophetae, neque apostoli alium Deum nominaverunt, vel Dominum appellaverunt, praeter verum et solum Deum. Multo magis ipse Dominus, qui et « Caesari » quidem « quae Casaris sunt reddi » jubet, « et quae Dei sunt Deo; » Caesarem quidem Caesarem nominans, Deum vero Deum confitens. Similiter et illud quod ait : « Non potestis duobus dominis servire; » ipse interpretatur, dicens : « Non potestis Deo servire, et Mammonae, » Deum quidem confitens Deum, Mammonam autem nominans hoc quod et est. Non Mammonam dominum vocat, dicens : « Non potestis duobus dominis servire; » sed discipulos docet servientes Deo, non subjici Mammonae, neque dominari ab eo. « Qui » enim, inquit, « facit peccatum, servus est peccati. » Quemadmodum igitur servientes peccato, servos peccati vocat, non tamen ipsum peccatum Deum appellat : sic et eos qui Mammonae serviunt, servos Mammonae appellat, non Deum appellans Mammonam. Mammonas autem est, secundum Judaicam loquelam, qua et Samaritae

1. This calumny of theirs having therefore also been refuted, it has been manifestly shown that never did either the prophets or the apostles name another God, or call anyone Lord, besides the true and only God. Much more the Lord Himself, Who commands that to "Caesar" indeed "the things that are Caesar's be rendered, and the things that are God's to God;" naming Caesar indeed Caesar, and confessing God as God. Similarly that also which He says: "You cannot serve two masters," He Himself interprets, saying: "You cannot serve God and Mammon," confessing God indeed as God, and naming Mammon that which it actually is. He does not call Mammon lord when He says: "You cannot serve two masters;" but He teaches the disciples who serve God not to be subjected to Mammon, nor to be ruled over by it. For "he," He says, "who commits sin is the servant of sin." Just as, therefore, He calls those who serve sin the servants of sin, yet does not call sin itself God; so also He calls those who serve Mammon the servants of Mammon, not calling Mammon God. Now Mammon is, according to the Jewish speech, which the Samaritans

Editors' notes and page, col. 866

Footnotes

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Matth. XXII, 21.

Matthew 22:21.

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Matth. VI, 24.

Matthew 6:24.

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Joan. VIII, 34.

John 8:34.

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Servari. Ita pro servare ex Clarom. reposui, quia praemittitur ostendi.

"Servari" ("to be kept"). So I have restored from the Clermont codex for "servare" ("to keep"), because "ostendi" ("to be shown") goes before.

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Quem vere. In Arund. et Merc. 2, quidem vere; in Clarom. quidem jure.

"Quem vere" ("whom truly"). In the Arundel and second Mercerus manuscripts, "quidem vere"; in the Clermont, "quidem jure".

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Multo magis ipse Dominus. Pro multo minus ipse Dominus, Graecorum more, qui nonnunquam πολλῷ μᾶλλον, ἀντὶ τοῦ ἥπουγε, vel μήτι δή dicunt.

"Multo magis ipse Dominus" ("much more the Lord himself"). For "multo minus ipse Dominus" ("much less the Lord himself"), in the manner of the Greeks, who sometimes say πολλῷ μᾶλλον ("much more") in place of ἥπουγε or μήτι δή ("much less").

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Deum vero Deum confitens. Clarom. Deum verum confitens.

"Deum vero Deum confitens" ("but confessing God as God"). The Clermont codex: "Deum verum confitens" ("confessing the true God").

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Peccatum Deum. Ita Clarom. melius quam caeteri, peccatum Dominum; quia in altero comparationis membro legitur Deum.

"Peccatum Deum" ("sin [as] God"). So the Clermont codex, better than the rest, "peccatum Dominum" ("sin [as] Lord"); because in the other member of the comparison "Deum" is read.

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Mammonas autem est secundum Judaicam loquelam, etc. Idioma Syro-Chaldaicum intelligit, quo Christi temporibus utebantur Judaei. Mammona enim, ut observat Feuardentius, vocem Hebraicam proprie non esse, sed Syriacam, in caput VI Matthaei et Quaest. 6 ad Algasiam, affirmat Hieronymus, idemque significare quod Graecis Πλοῦτος, quem (continues)

"Mammon, according to the Jewish speech," etc. He means the Syro-Chaldaic idiom, which the Jews used in the time of Christ. For, as Feuardent observes, Jerome affirms, on chapter 6 of Matthew and in Question 6 to Algasia, that Mammon is not properly a Hebrew word but a Syriac one, and that it means the same as Πλοῦτος ("Wealth") to the Greeks, whom (continues)

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Page

running head: RA HAERESES LIB. III. 866
marginal letters: A hyperbaton ostendi; B solum Deum.; C catum Deum; D (70) Servari. Ita (in notes)
old-edition numerals: 183 after Deum,
other: Latin only, no Greek printed; editors' matter: Solvit alteram objectionem; ends mid-word Sa- (for Samaritae)
misprints kept as printed: Casaris (for Caesaris), §1

PG 7:867

utuntur, « cupidus, et plus quam oportet habere volens, » (secundum autem Hebraicam, adjunctive dicitur « Mam ») vel significat « gulosum, » id est, qui non possit a gula continere; Secundum utraque igitur, quae significantur, non possumus Deo servire, et Mammonae.

also use, "covetous, and wishing to have more than is fitting" (while according to the Hebrew, it is adjunctively called "Mam"), or it signifies "gluttonous," that is, one who cannot restrain himself from gluttony. According to both meanings, therefore, which are signified, we cannot serve God and Mammon.

2. Sed et diabolum cum dixisset fortem, non in totum, sed velut in comparatione nostra; semetipsum in omnia et vere fortem ostendit Dominus, dicens : « Non aliter aliquem posse diripere vasa fortis, si non prius ipsum alliget fortem; et tunc domum ejus diripiet. » (Vasa autem ejus et domus non eramus, cum essemus in apostasia; utebatur enim nobis quemadmodum volebat; et spiritus immundus habitabat in nobis.) Non enim adversus eum qui se alligabat, et domum ejus diripiebat, fortis erat : sed adversus eos, qui in usu ejus erant, homines; quoniam abscedere fecerat sententiam eorum a Deo. Quos eripuit Dominus, quemadmodum et Jeremias ait : « Redemit Dominus Jacob, et eripuit eum de manu fortioris ejus. » Si igitur non significasset eum qui alligat et diripit ejus vasa, hoc autem solum eum fortem dixisset, esset fortis invictus. Sed et adjecit obtinentem; tenet enim qui alligat, tenetur autem qui alligatus est. Et hoc sine comparatione fecit, ut non comparetur Domino servus apostata exsistens : non enim tantum hic, sed nec quidquam ex his quae constituta sunt, et in subjectione sunt, comparabitur Verbo Dei, per quem facta sunt omnia, qui est Dominus noster Jesus Christus.

2. But also when He had called the devil strong, not absolutely, but as it were in comparison with us, the Lord showed Himself in all things and truly strong, saying: "That no one can otherwise plunder the vessels of the strong man, unless he first bind the strong man himself; and then he will plunder his house." (Now we were [or: were not] his vessels and his house, when we were in apostasy; for he used us as he wished, and the unclean spirit dwelt in us.) For he was not strong against Him Who bound him and plundered his house, but against those men who were in his use, because he had made their mind depart from God. These the Lord rescued, even as Jeremiah also says: "The Lord has redeemed Jacob, and has rescued him from the hand of him that was stronger than he." If therefore He had not signified Him Who binds and plunders his vessels, but had only called him strong, the strong man would be unconquered. But He also added Him Who prevails over him; for he who binds holds fast, whereas he who is bound is held fast. And this He did without comparison, so that a servant who is an apostate may not be compared to the Lord: for not only this one, but not even anything of the things which have been established and are in subjection, shall be compared to the Word of God, through Whom all things were made, Who is our Lord Jesus Christ.

3. Quoniam enim sive Angeli, sive Archangeli, sive Throni, sive Dominationes, ab eo qui super omnes est Deus, et constituta sunt, et facta per Verbum ejus, Joannes quidem sic significavit. Cum enim dixisset de Verbo Dei, quoniam erat in Patre, adjecit : « Omnia per eum facta sunt, et sine eo factum est nihil. » David quoque cum laudationes enumerasset, nominatim universa quaecunque diximus, et coelos, et omnes virtutes eorum adjecit :

3. For that whether Angels, or Archangels, or Thrones, or Dominions, are both established by Him Who is God over all, and made through His Word, John indeed has thus signified. For when he had spoken of the Word of God, how He was in the Father, he added: "All things were made through Him, and without Him was made nothing." David also, when he had enumerated His praises, added by name all the things whatsoever we have mentioned, both the heavens and all their powers:

Editors' notes and page, col. 867

Footnotes

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Matth. XII, 29.

Matthew 12:29.

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Jerem. XXXI, 2.

Jeremiah 31:2.

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Joan. I, 3.

John 1:3.

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Psal. XXXII, 9; CXLVIII, 5.

Psalm 32:9; 148:5 (Vulgate numbering).

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Psal. XXXII, 6.

Psalm 32:6 (Vulgate numbering).

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Psal. CXIII, 3.

Psalm 113:3 (Vulgate numbering).

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Secundum autem Hebraicam adjunctive dicitur Mam, vel significat. Ita editt. Eras., Gal. et Feuard. ac mss. plerique. In Clarom. vero, Voss. et edit. Oxon. legitur dicitur Mamuel, et significat. Quam posteriorem lectionem rejeci, tum quod prior, quae dudum obtinuit, auctoritate praestet; tum quod posterior illa priori non melior sit; imo tantum abest ut Irenaei sensui lucem afferat, quin potius novam caliginem offundat. Qui enim Mammonas secundum Hebraicam adjunctive dicatur Mamuel, et significet gulosum, novus nodus est, quem nec Grabius, nec quisquam alter facile solverit. Malim ergo verba haec, secundum Hebraicam adjunctive dicitur Mam, parenthesi includere; et vel significat gulosum ad Mammonas referre. Huc enim trahi potest ea vox. Nam si Lexico Origeniano fides, quod edidit eruditus Martianaeus noster tom. II Operum D. Hieronymi, col. 225: Μαμωνᾶς, πλοῦτος, ἢ μῶμος, δῶρα, ἢ πέμματα. Mammonas, divitiae, vel vituperatio, dona, vel bellaria, seu cupedia. Quemadmodum igitur vocem Mammonas a divitiis ad significandum cupidum transtulit Irenaeus, sic pariter a cupedia ad significandum gulosum transferre potuit. Quod vero dicit, eam vocem secundum Hebraicam linguam adjunctive dici Mam, peritioribus explicandum relinquo. Nusquam enim legisse vel audisse me memini, significationem vocis Mammona ad Mam ullo modo quadrare. Consultius ergo putem a conjecturis abstinere, quam vanas proponere.

"But according to the Hebrew it is called, in compound form, Mam, or it means." So the editions of Erasmus, Gallasius and Feuardent and most manuscripts. But in the Clermont, the Voss and the Oxford edition one reads "it is called Mamuel, and it means". This latter reading I have rejected, both because the former, which has long prevailed, is superior in authority, and because the latter is no better than the former; indeed, far from shedding light on Irenaeus's meaning, it rather spreads fresh darkness over it. For how Mammon should, according to the Hebrew, be called in compound form Mamuel, and mean "gluttonous", is a new knot which neither Grabe nor anyone else could easily untie. I would rather, then, enclose the words "according to the Hebrew it is called, in compound form, Mam" in a parenthesis, and refer "or it means gluttonous" to Mammon. For the word can be drawn to that sense. If the Origenian Lexicon is to be trusted, published by our learned Martianay in vol. II of the Works of St Jerome, col. 225: "Μαμωνᾶς: wealth, or blame, gifts, or cakes. Mammon: riches, or reproach, gifts, or sweetmeats, that is, dainties." As Irenaeus therefore transferred the word Mammon from riches to signify a covetous man, so likewise he could transfer it from dainties to signify a glutton. But as for his saying that according to the Hebrew language this word is called in compound form Mam, I leave that to be explained by those more expert. For I do not remember ever having read or heard that the meaning of the word Mammon fits Mam in any way. I should think it wiser, then, to refrain from conjectures than to put forward idle ones.

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Utraque. Al. haec.

"Utraque" ("both"). Others read "haec" ("these").

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Adversus eum qui se alligabat, et domum ejus diripiebat. In Arund. legitur: Adversus eos qui se alligabant, et domum ejus diripiebant.

"Against him who was binding him and plundering his house." In the Arundel codex one reads: "Against those who were binding him and plundering his house."

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Alligatus est. Editt. alligatur.

"Alligatus est" ("has been bound"). The editions read "alligatur" ("is bound").

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Sic significavit. In Voss. deest sic.

"Sic significavit" ("thus indicated"). In the Voss codex "sic" is lacking.

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Cui ergo praecepit? Verbo. Lege quae de his in dissert. 3, art. 5, § 39, diximus.

"To whom then did he command? To the Word." Read what we said on this in Dissertation 3, art. 5, § 39.

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Page

running head: 867 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A maritae utuntur; B adversus eum; C bitur Verbo; D poetae deum (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word maritae (from Samaritae)

PG 7:868

« Quoniam ipse praecepit, et creata sunt : ipse dixit, et facta sunt. » Cui ergo praecepit? Verbo scilicet : per quod, inquit, « Coeli firmati sunt, et spiritu oris ejus omnis virtus eorum. » Quoniam autem ipse omnia fecit libere, et quemadmodum voluit, ait iterum David : « Deus autem noster in coelis sursum, et in terra, omnia quaecunque voluit, fecit. » Altera autem sunt, quae constituta sunt, ab eo qui constituit, et quae facta sunt, ab eo qui fecit. Ipse enim infectus, et sine initio, et sine fine, et nullius indigens, ipse sibi sufficiens, et adhuc reliquis omnibus, ut sint, hoc ipsum praestans : quae vero ab eo sunt facta, initium sumpserunt. Quaecunque autem initium sumpserunt, et dissolutionem possunt percipere, et subjecta sunt, et indigent ejus qui se fecit; necesse est omnimodo, uti differens vocabulum habeant apud eos etiam, qui vel modicum sensum in discernendo talia habent : ita ut is quidem, qui omnia fecerit, cum Verbo suo juste dicatur Deus et Dominus solus; quae autem facta sunt, non jam ejusdem vocabuli participabilia esse, neque juste id vocabulum sumere debere, quod est Creatoris.

"For He Himself commanded, and they were created: He Himself spoke, and they were made." Whom then did He command? The Word, namely: through Whom, he says, "The heavens were established, and by the spirit of His mouth all their power." And because He Himself made all things freely, and as He willed, David says again: "But our God in the heavens above, and on the earth, has made all things whatsoever He willed." But the things which have been established are distinct from Him Who established them, and the things which have been made, from Him Who made them. For He Himself is uncreated, both without beginning and without end, and in need of nothing, Himself sufficient unto Himself, and furthermore granting to all other things this very thing, that they exist; whereas the things which have been made by Him took a beginning. Now whatsoever things took a beginning both can receive dissolution, and are subject, and stand in need of Him Who made them; it is altogether necessary that they have a different name even among those who have even a moderate sense in discerning such things: so that He indeed Who made all things, together with His Word, is justly called God and Lord alone; whereas the things which were made are no longer capable of sharing in the same name, nor ought they justly to take to themselves that name which belongs to the Creator.

CAPUT IX.

Chapter IX.

Unum et eumdem Deum coeli et terrae conditorem, qui a prophetis praedicatus est, et ab evangelistis annuntiatum esse. Id primum ex Matthaei Evangelio probatur.

That one and the same God, the Founder of heaven and earth, Who was preached by the prophets, was also proclaimed by the evangelists. This is proved first from the Gospel of Matthew.

1. Ostenso hoc igitur plane (et adhuc ostendetur manifestius) neminem alterum Dominum vel Deum, neque prophetas, neque apostolos, neque Dominum Christum confessum esse ex sua persona, sed praecipue Deum et Dominum : prophetis quidem et apostolis Patrem et Filium confitentibus; alterum autem neminem, neque Deum nominantibus, neque Dominum confitentibus : et ipso Domino Patrem tantum Deum et Dominum eum, qui solus est Deus et dominator omnium, tradente discipulis; sequi nos oportet, si quidem illorum sumus discipuli, testimonia illorum ita se habentia. Matthaeus enim apostolus, unum et eumdem sciens

1. This therefore having been plainly shown (and it shall be shown still more manifestly), that neither the prophets, nor the apostles, nor the Lord Christ in His own person confessed any other as Lord or God, save God and the Lord above all: the prophets indeed and the apostles confessing the Father and the Son, but naming no other as God, and confessing no other as Lord; and the Lord Himself delivering to the disciples the Father alone as God and Lord, Him Who alone is God and ruler over all; it behoves us to follow, if indeed we are their disciples, their testimonies which are thus set forth. For the Apostle Matthew, knowing one and the same

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Footnotes

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Et dominator. Clarom. et dominatur.

"Et dominator" ("and ruler"). The Clermont codex: "et dominatur" ("and rules").

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 868
marginal letters: A « Quoniam ipse; B et indigent; C neque prophetas; D πλοῦτος, ἢ μῶμος (in notes)
old-edition numerals: 184 after qui
other: Latin only, no Greek printed; editors' matter: Unum et eumdem Deum

PG 7:869

Deum, qui promissionem fecerit Abrahae, facturum se semen ejus quasi stellas coeli, qui per Filium suum Christum Jesum a lapidum cultura in suam nos agnitionem vocaverit, uti fieret « qui non populus, populus; et non dilecta, dilecta; » ait Joannem praeparantem Christo viam, his qui in carnali quidem cognatione gloriabantur, varium autem et omni malitia completum sensum habebant, eam poenitentiam, quae a malitia revocaret, annuntiantem dixisse : « Progenies viperarum, quis vobis monstravit fugere ab ira ventura? Facite ergo fructum dignum poenitentiae. Et nolite dicere in vobis ipsis : Patrem habemus Abraham; dico enim vobis, quoniam potens est Deus ex lapidibus istis suscitare filios Abrahae. » Poenitentiam igitur eis eam, quae esset a malitia, praeconabat; sed non alterum Deum annuntiabat, praeter eum qui fecisset promissionem Abrahae, ille praecursor Christi; de quo iterum ait Matthaeus, similiter autem et Lucas : « Hic enim est qui dictus est a Domino per prophetam : Vox clamantis in deserto, Parate viam Domini, rectas facite semitas Dei nostri. Omnis vallis implebitur, et omnis mons et collis humiliabitur, et erunt tortuosa in directa, et aspera in vias planas : et videbit omnis caro salutare Dei. » Unus igitur et idem Deus est, Pater Domini nostri, qui et Praecursorem per prophetas missurum se promisit : et salutare suum, id est Verbum suum, visibile effecit omni fieri carni, incarnatum et ipsum, ut in omnibus

God, Who made the promise to Abraham that He would make his seed as the stars of heaven, Who through His Son Christ Jesus called us from the worship of stones unto the knowledge of Himself, so that "that which was not a people" might become "a people, and she who was not beloved, beloved," says that John, preparing the way for Christ, to those who boasted indeed in their fleshly kinship, but had a mind perverse and filled with all malice, proclaiming that repentance which should call them back from malice, said: "Brood of vipers, who has shown you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance. And do not say within yourselves: We have Abraham for our father; for I say to you, that God is able of these stones to raise up children to Abraham." He heralded to them, therefore, that repentance which was from malice; but he did not proclaim another God besides Him Who had made the promise to Abraham, he, the forerunner of Christ; of whom Matthew says again, and similarly Luke also: "For this is he who was spoken of by the Lord through the prophet: The voice of one crying in the desert, Prepare the way of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked things shall become straight, and the rough ways plain: and all flesh shall see the salvation of God." One and the same God, therefore, is the Father of our Lord, Who both promised through the prophets that He would send the Forerunner, and caused His salvation, that is, His Word, to become visible to all flesh, Himself also made incarnate, that in all things

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Footnotes

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Gen. XXII, 17.

Genesis 22:17.

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Rom. IX, 25; Ose. I, 10; II, 24.

Romans 9:25; Hosea 1:10; 2:24.

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Matth. III, 7 et seqq.

Matthew 3:7 and following.

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Matth. III, 3.

Matthew 3:3.

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Luc. III, 4 seqq.

Luke 3:4 and following.

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Qui non populus, populus. Ita Clarom. juxta Apostolum Rom. IX, 25, et Oseam II, 23. Caeteri inverso ordine: populus, qui non populus.

"Qui non populus, populus" ("that which was not a people, a people"). So the Clermont codex, in accord with the Apostle, Romans 9:25, and Hosea 2:23. The rest have the reverse order: "populus, qui non populus".

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Fructum dignum poenitentiae. Vetus Feuard. codex, ipso teste, habebat: fructum dignae poenitentiae. Jam vulgati Novi Testam. codd. habent καρποὺς ἀξίους, fructus dignos. Sed plures mss. codd. etiam nunc habere καρπὸν ἄξιον, testis est auctor edit. Novi Testam. Oxon. anni 1675. Id etiam aperte docet citatus a clariss. Grab. Origenes tom. VII Comment. in Joan. pag. 119, ubi notat id discriminis esse inter Lucae et Matthaei textum, quod in hoc, πρὸς μὲν τοὺς Φαρισαίους καὶ Σαδδουκαίους, ποιήσατε, εἴρηται ἑνικῶς, καρπὸν ἄξιον τῆς μετανοίας, ad Pharisaeos quidem et Sadducaeos numero singulari dictum est: Facite fructum dignum poenitentia; in illo autem, πρὸς δὲ τοὺς ὄχλους πληθυντικῶς, ἀξίους καρποὺς τῆς μετανοίας, Turbis vero numero plurium: fructus dignos poenitentia. Versio etiam Italica Evangelii Matthaei a Martianaeo nostro publici juris facta habet, fructum dignum.

"Fructum dignum poenitentiae" ("fruit worthy of repentance"). Feuardent's old codex, on his own testimony, had "fructum dignae poenitentiae" ("the fruit of worthy repentance"). Now the common codices of the New Testament have καρποὺς ἀξίους, "worthy fruits". But that many manuscript codices still have καρπὸν ἄξιον ("worthy fruit," singular) is attested by the editor of the Oxford New Testament of 1675. Origen, cited by the most distinguished Grabe, also shows it plainly (Commentary on John, vol. VII, p. 119), where he notes this difference between the text of Luke and that of Matthew: that in the latter it is said in the singular to the Pharisees and Sadducees, "Bear fruit worthy of repentance"; but in the former, to the crowds in the plural, "fruits worthy of repentance". The Italic version of Matthew's Gospel, too, made public by our Martianay, has "fructum dignum".

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Annuntiabat. Arund. pronuntiabat.

"Annuntiabat" ("he announced"). The Arundel codex: "pronuntiabat" ("he proclaimed").

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Viam Domini. Ita Feuard. in marg., Clarom., Arund., Voss. et Grab. juxta sacrum Matthaei et Lucae textum. In caeteris minus recte, viam Domino.

"Viam Domini" ("the way of the Lord"). So Feuardent in the margin, the Clermont, Arundel and Voss codices and Grabe, in accord with the sacred text of Matthew and Luke. In the rest, less correctly, "viam Domino" ("a way for the Lord").

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Dei nostri. Clarom. Domini nostri.

"Dei nostri" ("of our God"). The Clermont codex: "Domini nostri" ("of our Lord").

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Implebitur. Clarom. adimplebitur.

"Implebitur" ("shall be filled"). The Clermont codex: "adimplebitur" ("shall be filled up").

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In directa. Clarom. in directum.

"In directa" ("into straight ways"). The Clermont codex: "in directum" ("straight").

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Salutare Dei. Vocem nostri post Dei merito omittunt Clarom., Arund. et Voss., quia nec in S. Lucae textu exstat.

"Salutare Dei" ("the salvation of God"). The Clermont, Arundel and Voss codices rightly omit the word "nostri" ("our") after "Dei", because it does not stand in the text of St Luke either.

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Page

running head: 869 CONTRA HAERESES L
marginal letters: A Deum, qui; B eam, quae; C (83) Qui non populus (in notes); D publici juris (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:870

manifestus fieret rex eorum. Etenim ea quae judicantur, oportebat videre judicem, et scire hunc a quo judicantur : et ea quae gloriam consequuntur, oportebat scire eum, qui munus gloriae eis donat.

their King might become manifest. For it behoved the things which are judged to see the Judge, and to know Him by Whom they are judged; and it behoved those who obtain glory to know Him Who bestows on them the gift of glory.

2. Iterum autem de angelo dicens Matthaeus, ait : « Angelus Domini apparuit Joseph in somnis. » Cujus Domini, ipse interpretatur : « Uti adimpleatur quod dictum est a Domino per prophetam : Ex Aegypto vocavi Filium meum. Ecce Virgo in utero accipiet, et pariet filium, et vocabunt nomen ejus Emmanuel, quod est interpretatum, Nobiscum Deus. » De hoc, qui est ex Virgine Emmanuel, dixit David : « Non avertas faciem Christi tui. Juravit Domnius David veritatem, et non spernet eum, de fructu ventris tui ponam super sedem tuam. » Et iterum : « Notus in Judaea Deus, et factus est in pace locus ejus, et habitaculum ejus in Sion. » Unus igitur et idem Deus, qui a prophetis praedicatus est, et ab Evangelio annuntiatur, et hujus Filius qui ex fructu ventris David, id est ex David Virgine, et Emmanuel : cujus et stellam Balaam quidem sic prophetavit : « Orietur stella ex Jacob, et surget dux in Israel. » Matthaeus autem Magos ab Oriente venientes ait dixisse : « Vidimus enim stellam ejus in Oriente, et venimus adorare eum; » deductosque a stella in domum Jacob ad Emmanuel, per ea quae obtulerunt munera ostendisse, quis erat qui adorabatur : myrrham quidem quod ipse erat, qui pro mortali humano genere moreretur et sepeliretur

2. And again, speaking of the angel, Matthew says: "The angel of the Lord appeared to Joseph in sleep." Of what Lord, he himself interprets: "That it might be fulfilled which was spoken by the Lord through the prophet: Out of Egypt have I called My Son. Behold, the Virgin shall conceive in the womb, and shall bear a son, and they shall call His name Emmanuel, which is interpreted, God with us." Of this Emmanuel, Who is from the Virgin, David said: "Turn not away the face of Thy Christ. The Lord has sworn truth to David, and He will not reject him: of the fruit of your womb I will set upon your throne." And again: "In Judaea is God known, and His place has been made in peace, and His dwelling in Sion." One and the same God, therefore, Who was preached by the prophets, is also proclaimed by the Gospel, and His Son, Who is from the fruit of the womb of David, that is, from the Virgin of David, and Emmanuel: Whose star also Balaam indeed thus prophesied: "A star shall rise out of Jacob, and a leader shall arise in Israel." And Matthew says that the Magi coming from the East said: "For we have seen His star in the East, and are come to adore Him;" and that having been led by the star into the house of Jacob to Emmanuel, they showed by the gifts which they offered Who it was that was adored: myrrh indeed, because it was He Who should die and be buried

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Footnotes

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Matth. I, 20, et II, 13.

Matthew 1:20 and 2:13.

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Matth. II, 15.

Matthew 2:15.

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Matth. I, 23.

Matthew 1:23.

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Psal. CXXXI, 10, 11.

Psalm 131:10–11 (Vulgate numbering).

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Psal. LXXV, 2.

Psalm 75:2 (Vulgate numbering).

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Num. XXIV, 17.

Numbers 24:17.

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Cap. X.

Chapter 10.

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Matth. II, 2.

Matthew 2:2.

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In utero accipiet. Sic e Patribus antiquis non pauci legerunt juxta Graecum LXX: ἐν γαστρὶ λήψεται, ut Cyprian. lib. I adv. Jud., n. 9; Ambros. Praefat. in psal. XXXV, etc., alii vero in utero concipiet, ut Leo Mag., serm. 3 in Nativit. et antiqua versio Italica Evangelii Matth. In vulgatis vero Novi Test. codd. habetur, ἐν γαστρὶ ἕξει, in utero habebit; quamvis in mss. quibusdam codd. Graecis etiam nunc exstet λήψεται.

"In utero accipiet" ("shall receive in the womb"). So not a few of the ancient Fathers read, following the Greek of the Septuagint, "shall receive in the womb", as Cyprian, Against the Jews book I, n. 9; Ambrose, Preface on Psalm 35, etc.; others, "shall conceive in the womb", as Leo the Great, Sermon 3 on the Nativity, and the old Italic version of Matthew's Gospel. In the common codices of the New Testament there is "shall have in the womb"; although in some Greek manuscript codices λήψεται ("shall receive") still stands.

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Et vocabunt. Sic nostri N. T. codd. et D. Leo cit., Origenes, Chrysostomus, Theophylactus et alii. In mss. quibusdam, juxta Graecum LXX: καλέσεις, vocabis. Vetus Italica, vocabit. Cyprianus, loco cit., vocabitis. At, Hieronymo teste in cap. VII Isaiae, vera Matthaei lectio est, vocabunt, ut et paulo ante, in utero habebit. In multis testimoniis, inquit, quae evangelistae vel apostoli de libris veteribus assumpserunt, curiosius attendendum est, non eos verborum ordinem secutos esse, sed sensum. Unde et in praesenti loco pro concipiet in utero, Matthaeus posuit, in utero habebit; et pro vocabis, vocabunt.

"Et vocabunt" ("and they shall call"). So our codices of the New Testament and St Leo cited above, Origen, Chrysostom, Theophylact and others. In some manuscripts, following the Greek of the Septuagint, καλέσεις, "you shall call". The old Italic: "vocabit" ("he/she shall call"). Cyprian, in the place cited: "vocabitis" ("you [plural] shall call"). But on the testimony of Jerome on chapter 7 of Isaiah, the true reading of Matthew is "vocabunt", as also, a little before, "in utero habebit". "In many testimonies," he says, "which the evangelists or apostles took from the old books, one must observe with special care that they followed not the order of the words but the sense. Hence in the present passage too, for 'shall conceive in the womb' Matthew put 'shall have in the womb'; and for 'you shall call', 'they shall call'."

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Spernet. Ita cod. Clarom. In editt. omnibus, dispernet. Vetus Feuard. cod. et ms. Voss. frustrabitur.

"Spernet" ("he will reject"). So the Clermont codex. In all the editions, "dispernet" ("he will spurn"). Feuardent's old codex and the Voss manuscript: "frustrabitur" ("he will be thwarted").

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Ab Evangelio. Sic iterum Clarom. cod. et Feuard. in marg. melius quam caeteri omnes, ab Angelo. Nam post citata Evangelii testimonia ita conclusit Irenaeus. Et cap. seq. n. 6, post laudata Marci et Lucae testimonia, sic iterum concludit: Sic quidem unus et idem Deus et Pater est, qui a prophetis quidem annuntiatus, ab Evangelio vero traditus, etc.

"Ab Evangelio" ("by the Gospel"). So again the Clermont codex and Feuardent in the margin, better than all the rest, "ab Angelo" ("by the Angel"). For Irenaeus concluded thus after the testimonies of the Gospel he had cited. And in the following chapter, n. 6, after quoting the testimonies of Mark and Luke, he again concludes thus: "So indeed there is one and the same God and Father, who was announced by the prophets and handed down by the Gospel," etc.

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Quis erat. Al. quid erat.

"Quis erat" ("who it was"). Others read "quid erat" ("what it was").

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Myrrham. Ita pro myrrha recte emendavit Grab. ex cod. Voss., quod congruit cum praecedentibus, si per subintelligas.

"Myrrham" ("myrrh," accusative). So Grabe rightly corrected "myrrha" from the Voss codex; this agrees with what precedes, if you understand "per" ("by means of").

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Page

running head: A HAERESES LIB. III. 870
marginal letters: A manifestus fieret; B nam super; C Praefat. in psal. (in notes); D dispernet. Vetus (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word sepe- (for sepeliretur)

PG 7:871

: aurum vero, quoniam Rex « cujus regni finis non est; » thus vero, quoniam Deus, qui et « notus in Judaea factus est, » et manifestus eis, qui non quaerebant eum.

for the mortal human race; gold, moreover, because He is a King "of Whose kingdom there is no end;" and frankincense, because He is God, Who both "was made known in Judaea," and became manifest to those who sought Him not.

3. Adhuc ait in baptismate Matthaeus : « Aperti sunt ei coeli, et vidit Spiritum Dei, quasi columbam venientem super eum. Et ecce vox de coelo, dicens : Hic est Filius meus dilectus, in quo mihi bene complacui. » Non enim Christus tunc descendit in Jesum; neque alius quidem Christus, alius vero Jesus; sed Verbum Dei, qui est Salvator omnium, et dominator coeli et terrae, qui est Jesus (quemadmodum ante ostendimus), qui et assumpsit carnem, et unctus est a Patre Spiritu, Jesus Christus factus est; sicut et Isaias ait : « Exiet virga de radice Jesse, et flos de radice ejus ascendet, et requiescet super eum Spiritus Dei, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et implebit eum spiritus timoris Dei. Non secundum gloriam judicabit neque secundum loquelam arguet, sed judicabit humili judicium et arguet gloriosos terrae. » Et iterum ipse Isaias unctionem ejus, et propter quid unctus est, praesignificans ait : « Spiritus Dei super me, quapropter unxit me, evangelizare humilibus misit me, curare comminutos corde, praeconare captivis remissionem, et caecis visionem, vocare annum Domini acceptabilem, et diem retributionis, consolari omnes plangentes. » Nam secundum id quod Verbum Dei homo erat, ex radice Jesse, et filius Abrahae, secundum hoc requiescebat Spiritus Dei super eum, et ungebatur ad evangelizandum humilibus. Secundum autem quod Deus erat, non secundum gloriam judicabat, neque secundum loquelam arguebat : « Non enim opus erat illi, ut quis testimonium diceret de homine, cum ipse sciret quid esset in homine. » Advocabat autem omnes homines plangentes, et remissionem his, qui a peccatis

3. Furthermore, at the baptism Matthew says: "The heavens were opened to Him, and he saw the Spirit of God, as a dove coming upon Him. And behold a voice from heaven, saying: This is My beloved Son, in Whom I am well pleased." For Christ did not then descend into Jesus, nor was Christ one and Jesus another; but the Word of God, Who is the Saviour of all, and the ruler of heaven and earth, Who is Jesus (as we have shown before), Who both assumed flesh and was anointed by the Father with the Spirit, was made Jesus Christ; even as Isaiah also says: "There shall come forth a rod out of the root of Jesse, and a flower shall ascend out of his root, and the Spirit of God shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and the spirit of the fear of God shall fill Him. Not according to appearance shall He judge, nor according to speech shall He reprove, but He shall judge judgement for the humble, and shall reprove the glorious ones of the earth." And again Isaiah himself, signifying beforehand His anointing, and wherefore He was anointed, says: "The Spirit of God is upon Me, wherefore He has anointed Me; to preach glad tidings to the humble has He sent Me, to heal the broken of heart, to herald release to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution, to comfort all that mourn." For according as the Word of God was man, from the root of Jesse, and the son of Abraham, according to this the Spirit of God rested upon Him, and He was anointed to preach glad tidings to the humble. But according as He was God, He did not judge according to appearance, nor reprove according to speech: "For He had no need that anyone should bear witness concerning man, since He Himself knew what was in man." And He called to Himself all men that mourned, and granting forgiveness to those who by their sins

Editors' notes and page, col. 871

Footnotes

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Luc. I, 33.

Luke 1:33.

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Psal. LXXV, 2.

Psalm 75:2 (Vulgate numbering).

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Matth. III, 16.

Matthew 3:16.

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Hujus lib. cap. VI.

Chapter 6 of this book.

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Isa. XI, 1 et seqq.

Isaiah 11:1 and following.

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Isa. LXI, 1 et seqq.

Isaiah 61:1 and following.

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Joan. II, 25.

John 2:25.

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Aperti sunt. Ei, quod addunt editt., deest in omnibus mss.

"Aperti sunt" ("were opened"). "Ei" ("to him"), which the editions add, is lacking in all the manuscripts.

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Bene complacui. Bene non exstat in codd. Clarom. et Voss. neque forte scripsit interpres, secutus veterem Italicam, in qua nec legitur.

"Bene complacui" ("I am well pleased"). "Bene" does not stand in the Clermont and Voss codices, and perhaps the translator did not write it, following the old Italic, in which it is not read either.

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Spiritus Dei. Vocem Dei in locum Domini ex codd. Clarom. et Voss. post Grabium substitui, quia in Graeco LXX legitur Πνεῦμα τοῦ Θεοῦ, et infra cap. XIX hujus libri ita habet Irenaeus. Et Justinus M. quoque in Dial. cum Tryph. p. 314, Graece citavit: Καὶ ἀναπαύσεται ἐπ' αὐτὸν Πνεῦμα τοῦ Θεοῦ.

"Spiritus Dei" ("the Spirit of God"). Following Grabe, I have substituted the word "Dei" in place of "Domini" from the Clermont and Voss codices, because in the Greek of the Septuagint one reads "the Spirit of God", and Irenaeus has it so below, ch. 19 of this book. Justin Martyr too, in the Dialogue with Trypho, p. 314, quoted it in Greek: "And the Spirit of God shall rest upon him."

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Fortitudinis. In Eras., Gall., Arund. et Merc. 2, virtutis.

"Fortitudinis" ("of fortitude"). In Erasmus, Gallasius, the Arundel and second Mercerus manuscripts, "virtutis" ("of strength").

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Timoris Dei. Feuard. et Voss. Domini.

"Timoris Dei" ("of the fear of God"). Feuardent and the Voss codex: "Domini" ("of the Lord").

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Non secundum gloriam judicabit. Ita LXX: Οὐ κατὰ τὴν δόξαν κρινεῖ, quos ut plurimum sequitur Irenaeus. Sic etiam legit Clemens Alexand. lib. I Paedag., cap. 7, p. 112. At vulgata nostra juxta veritatem Hebraicam: non secundum visionem oculorum judicabit.

"Non secundum gloriam judicabit" ("he will not judge by appearance"). So the Septuagint, "he will not judge according to the appearance", which Irenaeus follows for the most part. Clement of Alexandria also read so, Paedagogus book I, ch. 7, p. 112. But our Vulgate, following the Hebrew truth: "he will not judge according to the sight of the eyes".

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Humili judicium. Clarom. humili judicio.

"Humili judicium" ("judgement for the lowly"). The Clermont codex: "humili judicio" ("with lowly judgement").

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Spiritus Dei. Apud LXX interpr. et Lucam quoque cap. IV, 18, Spiritus Domini, Πνεῦμα Κυρίου.

"Spiritus Dei" ("the Spirit of God"). In the Septuagint translators, and in Luke too, 4:18, "the Spirit of the Lord".

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Humilibus. Pro τοῖς πτωχοῖς, uti nunc habetur tum apud LXX, tum apud S. Lucam, satis probabile est Irenaeum legisse τοῖς ταπεινοῖς; nam et ita legitur in epistola S. Barnabae, § 14, ubi hic Scripturae locus allegatur.

"Humilibus" ("to the lowly"). In place of τοῖς πτωχοῖς ("to the poor"), as it now stands both in the Septuagint and in St Luke, it is quite probable that Irenaeus read τοῖς ταπεινοῖς ("to the lowly"); for it is read so in the letter of St Barnabas, § 14, where this passage of Scripture is cited.

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Plangentes. Sic Feuard. in marg. et mss. omnes; et recte, quia paulo post Irenaeus iterum scribit plangentes; at in editt. Eras., Gall. et Feuard. lugentes.

"Plangentes" ("those who lament"). So Feuardent in the margin and all the manuscripts; and rightly, because a little later Irenaeus again writes "plangentes"; but in the editions of Erasmus, Gallasius and Feuardent, "lugentes" ("those who mourn").

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Page

running head: 871 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A liretur : aurum; B virga de; C omnes plangentes.; D (97) Aperti sunt. (in notes)
old-edition numerals: 185 after secundum
other: Latin only, no Greek printed; begins mid-word liretur (from sepeliretur); ends mid-word pecca- (for peccatis)
other: the word peccatis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 872

PG 7:872

in captivitatem deducti erant, donans, solvebat eos a vinculis, de quibus ait Salomon : « Restibus autem peccatorum suorum unusquisque constringitur. » Spiritus ergo Dei descendit in eum, ejus qui [eum] per prophetas promiserat uncturum se eum, ut de abundantia unctionis ejus nos percipientes salvaremur. Et sic quidem Matthaeus.

had been led into captivity, He loosed them from the bonds, of which Solomon says: "Now everyone is bound fast by the cords of his own sins." The Spirit of God, therefore, descended upon Him, the Spirit of Him Who had promised through the prophets that He would anoint Him, so that we, receiving from the abundance of His anointing, might be saved. And thus indeed Matthew.

CAPUT X.

Chapter X.

Argumenta ex Lucae et Marci Evangeliis.

Arguments from the Gospels of Luke and Mark.

1. Lucas autem sectator et discipulus apostolorum, de Zacharia et Elisabeth, ex quibus secundum repromissionem Dei Joannes natus est, referens ait : « Erant autem justi ambo ante Deum, incedentes in omnibus mandatis et justitiis Domini sine querela. » Et iterum de Zacharia dicens : « Factum est autem, cum sacerdotio fungeretur in ordine vicis suae ante Deum, secundum consuetudinem sacerdotii, sorte exivit ut incensum poneret, et venit uti sacrificaret intrans in templum Domini. » Qui praeest in conspectu Domini, simpliciter, et absolute, et firme Deum et Dominum confitens ex sua persona, eum qui elegerit Jerusalem, et legisdationem sacerdotii fecerit, cujus est angelus Gabriel. Etenim alterum super hunc nesciebat : si enim intellectum perfectioris alicujus Dei et Domini, praeter hunc, habuisset, non utique hunc, quem sciebat labis esse fructum, absolute, et in totum, Dominum et Deum confiteretur, sicut ante ostendimus. Sed et de Joanne dicens, sic ait : « Erit enim magnus in conspectu Domini, et multos filiorum Israel convertet ad Dominum Deum ipsorum, et ipse praecedet in conspectu ejus, in spiritu et virtute Eliae, praeparare Domino plebem perfectam. » Cui ergo populum praeparavit, et in cujus Domini conspectu magnus factus est?

1. And Luke, the follower and disciple of the apostles, relating concerning Zechariah and Elizabeth, from whom according to the promise of God John was born, says: "And they were both righteous before God, walking in all the commandments and justifications of the Lord without blame." And again, speaking of Zechariah: "And it came to pass, when he executed the priestly office in the order of his course before God, according to the custom of the priestly office, it fell to his lot to offer incense, and he came to sacrifice, entering into the temple of the Lord." He who stands in the presence of the Lord simply, and absolutely, and firmly confesses in his own person as God and Lord Him Who chose Jerusalem, and instituted the lawgiving of the priesthood, Whose angel is Gabriel. For he knew no other above Him: for if he had possessed the knowledge of some more perfect God and Lord besides Him, he would certainly not have confessed Him, whom he knew to be the fruit of a flaw, absolutely and altogether as Lord and God, as we have shown before. And speaking of John also, he says thus: "For he shall be great in the presence of the Lord, and many of the children of Israel shall he turn to the Lord their God, and he himself shall go before in His presence, in the spirit and power of Elijah, to prepare for the Lord a perfect people." For Whom then did he prepare the people, and in the presence of what Lord was he made great?

Utique ejus qui dixit : « Quoniam et plus quam propheta habuit aliquid Joannes, nemo in natis mulierum major est Joanne Baptista : » qui et populum praeparabat ad adventum Domini, conservis

Assuredly of Him Who said: "Because John had something even more than a prophet, among those born of women there is no one greater than John the Baptist:" who also prepared the people for the coming of the Lord, announcing beforehand to his fellow servants,

Editors' notes and page, col. 872

Footnotes

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Prov. V, 22.

Proverbs 5:22.

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Cap. XI.

Chapter 11.

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Luc. I, 6.

Luke 1:6.

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Ibid., 8, 9.

The same, verses 8–9.

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Ibid., 15 et seq.

The same, verse 15 and following.

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Matth. XI, 9, 11.

Matthew 11:9, 11.

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Qui eum. Expungenda vox eum male repetita. Quare parenthesi inclusi, ne legatur.

"Qui eum" ("who him"). The word "eum", wrongly repeated, should be struck out; so I have enclosed it in parentheses, that it may not be read.

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Et venit uti sacrificaret. Haec explicationis gratia addidisse videtur Irenaeus: neque enim apud Lucam leguntur.

"Et venit uti sacrificaret" ("and he came to offer sacrifice"). Irenaeus seems to have added these words by way of explanation, for they are not read in Luke.

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Legisdationem. Sic pro legislationem reposui ex cod. Clarom., quia clarior inde sensus; et paulo post iterum habet Irenaeus vel legisdationem vel legis donationem.

"Legisdationem" ("the giving of the law"). So I have restored from the Clermont codex, for "legislationem" ("legislation"), because the sense is clearer so; and a little later Irenaeus again has either "legisdationem" or "legis donationem" ("the gift of the law").

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Dicens, sic ait. Ita Clarom. et Voss. In caeteris deest dicens.

"Dicens, sic ait" ("saying, he speaks thus"). So the Clermont and Voss codices. In the rest "dicens" is lacking.

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Utique ejus. Arund. utique in ejus.

"Utique ejus" ("surely his"). The Arundel codex: "utique in ejus".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 872
marginal letters: A tis in; B querela. » Et; C ait : « Erit; D quoque cap. IV (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word tis (from peccatis); editors' matter: Argumenta ex Lucae; ends mid-word con- (for conservis)

PG 7:873

praenuntians, et poenitentiam ipsis praeconans, uti remissionem a Domino praesente perciperent, conversi ad eum, a quo propter peccata et transgressionem erant abalienati; quemadmodum et David ait : « Alienati sunt peccatores ab utero, erraverunt a ventre. » Et propter hoc convertens eos ad Dominum eorum, praeparabat Domino populum perfectum, in spiritu et virtute Eliae.

and heralding repentance to them, so that they might receive forgiveness from the Lord when He was present, having turned to Him, from Whom they had been alienated because of sins and transgression; even as David also says: "Sinners are alienated from the womb, they have gone astray from the belly." And on account of this, turning them to their Lord, he prepared for the Lord a perfect people, in the spirit and power of Elijah.

2. Et iterum de angelo referens ait : « In ipso autem tempore missus est angelus Gabriel a Deo, qui et dixit Virgini : Noli timere, Maria, invenisti enim gratiam apud Deum. » Et de Domino dicit : « Hic erit magnus, et filius Altissimi vocabitur, et dabit ei Dominus Deus thronum David, patris sui, et regnabit in domo Jacob in aeternum, et regni ejus non erit finis. » Quis est autem alius, qui regnat in domo Jacob sine intermissione in aeternum, nisi Christus Jesus Dominus noster, Filius Dei altissimi, qui per legem et prophetas promisit salutarem suum facturum se omni carni visibilem, ut fieret filius hominis, ad hoc ut et homo fieret Filius Dei? Propter quod et exsultans Maria, clamabat pro Ecclesia prophetans : « Magnificat anima mea Dominum, et exsultavit spiritus meus in Deo salutari meo. Assumpsit enim Israel puerum suum, reminisci misericordiae : quemadmodum locutus est ad patres nostros, Abrahae et semini ejus in aeternum. »

2. And again, relating concerning the angel, he says: "Now at that same time the angel Gabriel was sent from God, who also said to the Virgin: Fear not, Mary, for you have found grace with God." And of the Lord he says: "He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end." Now Who else is there Who reigns in the house of Jacob without interruption for ever, save Christ Jesus our Lord, the Son of the Most High God, Who promised through the law and the prophets that He would make His salvation visible to all flesh, so that He would become the Son of man, to the end that man also might become the son of God? Wherefore Mary also, exulting, cried out prophesying on behalf of the Church: "My soul magnifies the Lord, and my spirit has exulted in God my Saviour. For He has taken up Israel His servant, in remembrance of His mercy, even as He spoke to our fathers, to Abraham and to his seed for ever."

Per haec igitur et tanta monstrat Evangelium, quoniam qui locutus est patribus Deus, hic est qui per Moysem legis donationem fecit, per quam legis donationem cognovimus, quoniam patribus locutus est. Hic idem Deus secundum magnam bonitatem suam effudit misericordiam in nos, in qua misericordia « conspexit nos Oriens ex alto, et apparuit his qui in tenebris et umbra mortis sedebant, et direxit pedes nostros in viam

By these and such great things, therefore, the Gospel shows that the God Who spoke to the fathers is He Who through Moses made the giving of the law, through which giving of the law we have known that He spoke to the fathers. This same God, according to His great goodness, poured out His mercy upon us, in which mercy "the Dayspring from on high has looked upon us, and has appeared to those who sat in darkness and in the shadow of death, and has directed our feet into the way

Editors' notes and page, col. 873

Footnotes

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Psal. LVII, 4.

Psalm 57:4 (Vulgate numbering).

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Luc. I, 26, 30.

Luke 1:26, 30.

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Ibid. 32 seq.

The same, verse 32 and following.

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Ibid. 46, 54, 55.

The same, verses 46, 54, 55.

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Ibid. 78 seq.

The same, verse 78 and following.

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Rom. III, 30.

Romans 3:30.

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Luc. I, 68 seqq.

Luke 1:68 and following.

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Ad eum. Sic Clarom., Voss. et Arund. Reliqui ad Deum.

"Ad eum" ("to him"). So the Clermont, Voss and Arundel codices. The rest read "ad Deum" ("to God").

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Thronum. Voss. sedem.

"Thronum" ("throne"). The Voss codex: "sedem" ("seat").

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Salutarem. Ita Clarom., Arund., Merc. 1 et Grab., melius quam reliqui, salutare, quia sequitur visibilem.

"Salutarem" ("saving," masculine). So the Clermont, Arundel and first Mercerus manuscripts and Grabe, better than the rest, "salutare" ("salvation"), because "visibilem" ("visible," masculine) follows.

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Reminisci misericordiae. Ita Clarom. et Voss. juxta Graecum. Caeteri, reminiscens misericordiae suae.

"Reminisci misericordiae" ("to remember mercy"). So the Clermont and Voss codices, in accord with the Greek. The rest read "reminiscens misericordiae suae" ("remembering his mercy").

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Per haec. In Arund. post haec.

"Per haec" ("through these things"). In the Arundel codex, "post haec" ("after these things").

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Deus. Deest in Arund.

"Deus" ("God"). It is lacking in the Arundel codex.

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Legis donationem. Ita bis habet Clarom. In Eras., Gall. et Feuard. legisdationem, in edit. Oxon. legislationem.

"Legis donationem" ("the gift of the law"). So the Clermont codex has it twice. In Erasmus, Gallasius and Feuardent, "legisdationem" ("the giving of the law"); in the Oxford edition, "legislationem" ("legislation").

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Page

running head: 873 CONTRA HAERESES
marginal letters: A servis praenuntians; B regni ejus; C quoniam qui; D juxta Graecum. (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word servis (from conservis)

PG 7:874

pacis; » quemadmodum et Zacharias desinens mutus esse, quod propter infidelitatem passus fuerat, novello Spiritu adimpletus, nove benedicebat Deum. Omnia enim nova aderant, Verbo nove disponente carnalem adventum, uti eum hominem qui extra Deum abierat, ascriberet Deo : propter quod et nove Deum colere docebantur; sed non alium Deum, quoniam quidem « unus Deus, qui justificat circumcisionem ex fide, et praeputium per fidem. »

of peace;" even as Zechariah also, ceasing to be dumb, which he had suffered because of unbelief, filled with a new Spirit, blessed God in a new manner. For all things were present as new, the Word newly ordering His bodily coming, that He might enrol unto God that man who had departed away from God; wherefore also they were taught to worship God in a new manner, yet not another God, since indeed there is "one God, Who justifies the circumcision by faith, and the uncircumcision through faith."

Prophetans autem Zacharias dicebat : « Benedictus Dominus Deus Israel quia visitavit, et fecit redemptionem populo suo. Et erexit cornu salutis nobis in domo David pueri sui. Sicut locutus est per os sanctorum prophetarum suorum, qui a saeculo sunt. Salutem ex inimicis nostris, et ex manu omnium qui oderunt nos. Ad faciendam misericordiam cum patribus nostris, et reminisci testamenti sancti sui. Jusjurandum quod juravit ad Abraham patrem nostrum, uti det nobis sine timore ex manu inimicorum ereptos servire sibi in sanctitate et justitia, in conspectu suo omnes dies nostros. » Deinde ad Joannem dicit : « Et tu, puer, propheta Altissimi vocaberis : praeibis enim ante faciem Domini parare vias ejus. Ad dandum intellectum salutis populo ejus, in remissionem peccatorum eorum. » Haec enim est salutis agnitio, quae deerat eis, quae est Filii Dei, quam faciebat Joannes, dicens : « Ecce Agnus Dei, qui aufert peccatum mundi. Hic erat de quo dicebam : Post me venit vir, qui ante me factus est quoniam prior me erat; omnesque de plenitudine ejus accepimus. » Haec itaque salutis agnitio; sed non alter Deus, nec alter Pater, neque Bythus, neque Pleroma triginta Aeonum, nec mater ogdoados : sed agnitio salutis erat agnitio Filii Dei, qui et salus, et Salvator, et salutare vere et dicitur,

And prophesying, Zechariah said: "Blessed be the Lord God of Israel, because He has visited and wrought redemption for His people. And He has raised up a horn of salvation for us in the house of David His servant; as He spoke by the mouth of His holy prophets, who are from of old: salvation from our enemies, and from the hand of all that hate us; to perform mercy with our fathers, and to remember His holy covenant: the oath which He swore to Abraham our father, that He would grant unto us, being delivered from the hand of our enemies, without fear to serve Him in holiness and righteousness before His face all our days." Next he says to John: "And you, child, shall be called the prophet of the Most High: for you shall go before the face of the Lord to prepare His ways, to give knowledge of salvation to His people, unto the forgiveness of their sins." For this is the knowledge of salvation which was lacking to them, which is of the Son of God, which John imparted, saying: "Behold the Lamb of God, Who takes away the sin of the world. This was He of Whom I said: After me comes a man Who was made before me, because He was prior to me; and of His fullness have we all received." This, therefore, was the knowledge of salvation; but not another God, nor another Father, nor Bythus, nor a Pleroma of thirty Aeons, nor the mother of the Ogdoad: rather, the knowledge of salvation was the knowledge of the Son of God, Who is truly both called salvation, and Saviour, and saving health,

Editors' notes and page, col. 874

Footnotes

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Ibid. 76 seq.

The same, verse 76 and following.

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Joan. I, 29 seq.

John 1:29 and following.

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Ibid. 15, 16.

The same, verses 15–16.

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Nove benedicebat. Eras., Gall., Arund., Ottob. et Merc. 2, novum benedicebat.

"Nove benedicebat" ("he blessed in a new way"). Erasmus, Gallasius, the Arundel, Ottoboni and second Mercerus manuscripts read "novum benedicebat" ("he blessed the new one").

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Prophetans. Ita Feuard. in marg., Clarom., Voss. et Grab. Caeteri minus recte propheta, quia sacer Lucae textus I, 67, habet: καὶ προεφήτευσε, λέγων.

"Prophetans" ("prophesying"). So Feuardent in the margin, the Clermont and Voss codices and Grabe. The rest, less correctly, "propheta" ("prophet"), since the sacred text of Luke 1:67 has: "and he prophesied, saying".

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Populo suo. Arund. plebi suae.

"Populo suo" ("for his people"). The Arundel codex: "plebi suae" ("for his folk").

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Reminisci. In Feuard. marg. et Voss. memorari.

"Reminisci" ("to remember"). In Feuardent's margin and the Voss codex, "memorari".

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Ereptos. Ita Clarom., Ottob., Arund., Merc. 2 et Grab. juxta Graecum ῥυθέντας. Caeteri ereptis.

"Ereptos" ("delivered," accusative). So the Clermont, Ottoboni, Arundel and second Mercerus manuscripts and Grabe, in accord with the Greek ῥυθέντας. The rest read "ereptis" (dative).

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Omnes dies nostros. Procul dubio Irenaei codex habebat πάσας τὰς ἡμέρας ἡμῶν, nam sic habent codex Alexand. et plures alii mss. codd. Graeci citati in Oxon. N. T. edit. 1675, cum Vulgata nostra et pluribus aliis versionibus. At in hodiernis codd. excusis legitur, πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν.

"Omnes dies nostros" ("all our days"). Beyond doubt Irenaeus's codex had "all our days", for so the Alexandrian codex has it, and many other Greek manuscript codices cited in the Oxford New Testament of 1675, together with our Vulgate and many other versions. But in present-day printed codices one reads "all the days of our life".

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Intellectum salutis. In Clarom. et Voss. salutaris.

"Intellectum salutis" ("understanding of salvation"). In the Clermont and Voss codices, "salutaris" ("saving").

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Filii Dei. Eras., Gall., edit. Oxon., Arund. et Merc. 2, Filius Dei. Sensus autem est, agnitionem Filii Dei esse agnitionem salutis, ut paulo post repetitur.

"Filii Dei" ("of the Son of God"). Erasmus, Gallasius, the Oxford edition, the Arundel and second Mercerus manuscripts read "Filius Dei" ("the Son of God"). But the sense is that the knowledge of the Son of God is the knowledge of salvation, as is repeated a little later.

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Faciebat. Sic Clarom., Voss. et Grab. Reliqui perperam sciebat. Faciebat vero ad agnitionem refertur, quam faciebat Joannes.

"Faciebat" ("was making"). So the Clermont and Voss codices and Grabe. The rest wrongly read "sciebat" ("knew"). "Faciebat" refers to the knowledge, which John was imparting.

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Aufert. Clarom., Ottob., Arund., Merc. 2, Eras. et Gall. auferet. Sed observat Chrysostomus in hunc locum, Joannem usum esse verbo praesentis temporis.

"Aufert" ("takes away"). The Clermont, Ottoboni, Arundel and second Mercerus manuscripts, Erasmus and Gallasius read "auferet" ("will take away"). But Chrysostom observes on this passage that John used a verb in the present tense.

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Peccatum. Arund. peccata. At cum Irenaeo legunt singulariter Orig., hom. 10 in Num., Theophylact. et August. lib. X cont. Faust., cap. 39.

"Peccatum" ("sin"). The Arundel codex: "peccata" ("sins"). But with Irenaeus, Origen (Homily 10 on Numbers), Theophylact and Augustine (Against Faustus book X, ch. 39) read the singular.

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Omnesque de plenitudine, etc. Verba haec tribuere videtur Irenaeus Joanni Baptistae, non evangelistae.

"And of his fullness all," etc. Irenaeus seems to attribute these words to John the Baptist, not to the evangelist.

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Ogdoados. Legendum videtur ogdoadas, in (continues)

"Ogdoados" ("of the Ogdoad"). It seems one should read "ogdoadas", in (continues)

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Page

running head: RA HAERESES LIB. III. 874
marginal letters: A pacis; » quemadmodum; B saeculo sunt.; C aufert peccatum; D lutaris. (in notes)
old-edition numerals: 186 after carnalem
other: Latin only, no Greek printed

PG 7:875

et est. Salus quidem, sic : « In salutem tuam sustinui te, Domine. » Salvator autem iterum : « Ecce Deus meus Salvator meus, fidens ero in eum. » Salutare autem sic : « Notum fecit Deus salutare suum in conspectu gentium. » Est enim Salvator quidem, quoniam Filius et Verbum Dei; salutare autem, quoniam Spiritus : « Spiritus » enim, inquit, « faciei nostrae, Christus Dominus; » salus autem, quoniam caro : « Verbum enim caro factum est, et habitavit in nobis. » Hanc igitur agnitionem salutis faciebat Joannes poenitentiam agentibus, et credentibus in Agnum Dei, qui tollit peccatum mundi.

and is so. Salvation indeed, thus: "I have waited for Thy salvation, O Lord." And Saviour again: "Behold my God, my Saviour; I will trust in Him." And saving health thus: "God has made known His saving health in the sight of the nations." For He is Saviour indeed, because He is the Son and Word of God; and saving health, because He is Spirit: for "the Spirit of our countenance," he says, "is Christ the Lord;" and salvation, because He is flesh: "for the Word was made flesh, and dwelt among us." This knowledge of salvation, therefore, John imparted to those who repented, and believed in the Lamb of God, Who takes away the sin of the world.

4. « Apparuit, inquit, et pastoribus angelus Domini annuntians gaudium eis, quoniam generatus est in domo David Salvator, qui est Christus Dominus. Deinde multitudo exercitus coelestis laudantium Deum et dicentium : Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. » Hos angelos falsarii Gnostici dicunt ab ogdoade venisse, et descensionem superioris Christi manifestasse. Sed corruunt iterum dicentes, eum qui sursum sit, Christum et Salvatorem non natum esse, sed et post baptisma ejus qui sit de dispositione, Jesu, ipsum sicut columbam in eum descendisse. Mentiuntur ergo ogdoados angeli, secundum eos, dicentes : « Quoniam generatus est hodie

4. "There appeared also to the shepherds," he says, "the angel of the Lord proclaiming joy to them, because there is born in the house of David a Saviour, Who is Christ the Lord. Then a multitude of the heavenly host praising God and saying: Glory in the highest to God, and on earth peace to men of good will." These angels the counterfeit Gnostics say came from the Ogdoad, and manifested the descent of the higher Christ. But they fall into ruin again when they say that the Christ and Saviour who is on high was not born, but that after the baptism of the Jesus who belongs to the dispensation, he himself descended into him like a dove. The angels of the Ogdoad therefore lie, according to them, when they say: "Because there is born this day

Editors' notes and page, col. 875

Footnotes

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Gen. XLIX, 18.

Genesis 49:18.

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Isa. XII, 2.

Isaiah 12:2.

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Psal. XCVII, 2.

Psalm 97:2 (Vulgate numbering).

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Thren. IV, 20.

Lamentations 4:20.

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Joan. I, 14.

John 1:14.

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Luc. II, 8 seqq.

Luke 2:8 and following.

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Sic. Al. male, sicut.

"Sic" ("thus"). Others, wrongly, "sicut" ("just as").

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Ecce Deus meus. Meus expunxit Grabius auctoritate ms. Arund. sed perperam; quamvis enim in Vulgata non legatur, exstat in textu Graeco LXX: ἰδοὺ Θεός μου.

"Ecce Deus meus" ("behold my God"). Grabe struck out "meus" on the authority of the Arundel manuscript, but wrongly; for although it is not read in the Vulgate, it stands in the Greek text of the Septuagint: "behold my God".

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Faciebat. Al. vitiose, sciebat.

"Faciebat" ("was making"). Others, corruptly, "sciebat" ("knew").

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Peccatum. Arund. iterum peccata.

"Peccatum" ("sin"). The Arundel codex again has "peccata" ("sins").

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Bonae voluntatis. Nisi interpres, vel librarius quispiam Vulgatam secutus ita scripserit, legit Irenaeus εὐδοκίας in gignendi casu. Nec mirum, nam codex Alexand. Cantabrigiensis, aliique citati in Oxon. N. T. edit. habent εὐδοκίας; et ita legunt, Feuardentio teste, Hieronymus, Ambrosius et Augustinus. Graeci vero Patres plerique cum excusis Lucae codd. legerunt εὐδοκία, in nominativo.

"Bonae voluntatis" ("of good will"). Unless the translator or some copyist wrote it so following the Vulgate, Irenaeus read εὐδοκίας in the genitive case. Nor is this surprising, for the Alexandrian codex, the Cambridge codex and others cited in the Oxford edition of the New Testament have εὐδοκίας; and so, on Feuardent's testimony, Jerome, Ambrose and Augustine read. But most of the Greek Fathers, with the printed codices of Luke, read εὐδοκία in the nominative.

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Falsarii. Arund. falsi.

"Falsarii" ("forgers"). The Arundel codex: "falsi" ("false men").

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Ipsum. Ita Feuard. in marg., Clarom. et Voss. Alii minus recte Spiritum. Nam supra lib. I, cap. 7, n. 2, in Jesum in baptismate descendisse illum, qui esset de Pleromate ex omnibus, Salvatorem, in figura columbae, dicebant haeretici.

"Ipsum" ("him"). So Feuardent in the margin and the Clermont and Voss codices. Others, less correctly, "Spiritum" ("the Spirit"). For above, book I, ch. 7, n. 2, the heretics said that at the baptism there descended upon Jesus, in the form of a dove, the one who was from the Pleroma, made from all [the Aeons], the Saviour.

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Vobis. Ita Clarom., Arund., Merc. 2 et Grab. juxta S. Lucae textum. Reliqui perperam nobis.

"Vobis" ("to you"). So the Clermont, Arundel and second Mercerus manuscripts and Grabe, in accord with the text of St Luke. The rest wrongly read "nobis" ("to us").

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Qui est mundi fabricatoris, in quem. Ita recte Clarom. cod., caeteri omnes perperam: qui est mundi fabricator, is in quem. Nam infra cap. 19 de Jesu dicitur, qui est Demiurgi. A Demiurgo enim, mundi fabricatore, corpus animale accepisse dicebant haeretici lib. I, cap. 8, n. 2.

"Qui est mundi fabricatoris, in quem" ("who is the world-maker's, upon whom"). So, rightly, the Clermont codex; all the rest wrongly: "qui est mundi fabricator, is in quem" ("who is the world-maker, he upon whom"). For below, ch. 19, it is said of Jesus, "who is the Demiurge's". For the heretics said (book I, ch. 8, n. 2) that he received an animal body from the Demiurge, the maker of the world.

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In quem. Adverbium vere, quod sequitur in editt. expunxi auctoritate Clarom., Arund., Voss. et Merc. 1.

"In quem" ("upon whom"). The adverb "vere" ("truly"), which follows in the editions, I have struck out on the authority of the Clermont, Arundel, Voss and first Mercerus manuscripts.

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Page

running head: 875 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A et est. Salus; B est in domo; C nominativo singulari (in notes); D tivo. (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:876

vobis Salvator, qui est Christus Dominus in civitate David. » Neque enim Christus, neque Salvator tunc natus est secundum eos : sed ille, qui est de dispositione Jesus, qui est mundi fabricatoris, in quem post baptisma descendisse, hoc est post triginta annos, supernum Salvatorem dicunt.

to you a Saviour, Who is Christ the Lord, in the city of David." For neither Christ nor the Saviour was then born according to them; but that Jesus who is of the dispensation, who belongs to the framer of the world, into whom after his baptism, that is, after thirty years, they say the supernal Saviour descended.

Εἰς τί δὲ καὶ τὸ « ἐν πόλει Δαβὶδ » προσέθηκαν, εἰ μὴ ἵνα τὴν ὑπὸ Θεοῦ γεγενημένην τῷ Δαβὶδ ὑπόσχεσιν, ὅτι ἐκ καρποῦ τῆς κοιλίας αὐτοῦ αἰώνιός ἐστι βασιλεὺς, πεπληρωμένην εὐαγγελίσωνται; ἣν ὁ Δημιουργὸς τοῦδε τοῦ παντὸς πεποίηται ἐπαγγελίαν

And wherefore did they also add "in the city of David," unless that they might proclaim the good news that the promise made by God to David, that from the fruit of his womb there is an eternal King, had been fulfilled? which promise the Demiurge of this universe had made

David, quemadmodum ipse David ait : « Adjutorium meum a Domino, qui fecit coelum et terram. » Et iterum : « In manu ejus fines terrae, et altitudines montium ipsius sunt. Quoniam ipsius est mare, et ipse fecit illud, et aridam manus ejus fundaverunt. Venite adoremus, et procidamus ante eum, et ploremus in conspectu Domini, qui fecit nos, quia ipse est Dominus Deus noster. » Manifeste pronuntians Spiritus sanctus per David audientibus eum, quoniam erunt qui

to David, even as David himself says: "My help is from the Lord, Who made heaven and earth." And again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He Himself made it, and His hands founded the dry land. Come, let us adore, and fall down before Him, and weep before the face of the Lord, Who made us, because He Himself is the Lord our God." The Holy Spirit manifestly declaring through David to those who hear him, that there shall be some who

Editors' notes and page, col. 876

Footnotes

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Ibid. 13 seq.

The same, verse 13 and following.

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Psal. VII, 11 et CXXIII, 8.

Psalm 7:11 and 123:8 (Vulgate numbering).

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Psal. XCIV, 4 seqq.

Psalm 94:4 and following (Vulgate numbering).

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Supernum Salvatorem. Sic pro superni Salvatoris, manifesto scribarum errato, quod in omnibus codd. tum editt. tum mss. legitur, emendavi; non quidem, fateor, ullius ms. codicis, sed Irenaei ipsius auctoritate, qui paulo ante iisdem pene verbis dixit, ex Valentinianorum sententia, eum qui sursum sit Christum, et Salvatorem non natum esse, sed et post baptisma ejus, qui sit de dispositione, Jesu, ipsum sicut columbam in eum descendisse. Et infra cap. 19, eadem prorsus atque hic verba repetens, scribit: Christum descendisse in Jesum, aut illum superiorem Salvatorem, in eum qui sit dispositionis. Palam est igitur tum ex locis parallelis, tum ex ipsa constructionis serie legendum esse supernum Salvatorem.

"Supernum Salvatorem" ("the Saviour from above," accusative). So I have corrected "superni Salvatoris", an evident error of the scribes, which is read in all the codices, both editions and manuscripts; not, I confess, on the authority of any manuscript codex, but on that of Irenaeus himself, who a little before said in almost the same words, giving the Valentinians' view, that "the Christ who is above, and the Saviour, was not born, but that after the baptism of Jesus, who is of the dispensation, he descended upon him like a dove." And below, ch. 19, repeating exactly the same words as here, he writes: "that Christ descended upon Jesus, or that higher Saviour upon him who is of the dispensation." It is plain, then, both from the parallel passages and from the very order of the construction, that one must read "supernum Salvatorem".

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Εἰς τί δέ. Graeca haec Irenaei refert Theodoretus, dial. 1. Eadem, usque ad haec verba, εὐαγγελίσωνται, occurrunt in Catena in Lucam, cod. 2440 Bibliothecae Regiae, fol. 61 et 76, ubi pro προσέθηκαν, priori loco habetur προσκεῖται; posteriori, προστίθησι: et pro ὑπόσχεσιν, secundo loco exstat ἐπαγγελίαν: utroque vero, pro εὐαγγελίσωνται legitur εὐαγγελίσηται.

"Εἰς τί δέ" ("but to what end"). Theodoret reports these Greek words of Irenaeus, Dialogue 1. The same, as far as the word εὐαγγελίσωνται, occur in the Catena on Luke, codex 2440 of the Royal Library, fols. 61 and 76, where in place of προσέθηκαν ("they added") the first passage has προσκεῖται ("is added"), the second προστίθησι ("adds"); and in place of ὑπόσχεσιν ("promise") the second has ἐπαγγελίαν ("promise"); while in both, for εὐαγγελίσωνται (plural) one reads εὐαγγελίσηται (singular).

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Meum. Sic Feuard. in marg., Clarom., Arund. et Voss. Caeteri minus bene nostrum; nam prior hujus loci pars desumpta est ex psal. VII.

"Meum" ("my"). So Feuardent in the margin and the Clermont, Arundel and Voss codices. The rest, less well, "nostrum" ("our"); for the former part of this passage is taken from Psalm 7.

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Fines. Omnes quod ante fines legitur in Eras., Gall. et Feuard. omittunt cum LXX interpretibus Clarom., Arund., Voss. et antiquissimae versiones Psalmorum.

"Fines" ("the ends"). "Omnes" ("all"), which is read before "fines" in Erasmus, Gallasius and Feuardent, is omitted, together with the Septuagint translators, by the Clermont, Arundel and Voss codices and the most ancient versions of the Psalms.

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Fundaverunt. Ita Clarom. et Voss. cum antiqua versione Romana, quam exhibet Jacobus Faber. Caeteri, formaverunt.

"Fundaverunt" ("they founded"). So the Clermont and Voss codices, with the old Roman version which Jacques Lefèvre presents. The rest read "formaverunt" ("they formed").

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Dominus Deus. Vocem Dominus delevit Grab. quia nec in Arund. et Voss. nec in LXX versione legitur. At cum exstet in omnibus aliis codd. vetustissimisque versionibus Psalmorum, quas publici juris fecit Jacobus Faber, retinere malui.

"Dominus Deus" ("the Lord God"). Grabe deleted the word "Dominus", because it is read neither in the Arundel and Voss codices nor in the Septuagint version. But since it stands in all the other codices and in the most ancient versions of the Psalms, which Jacques Lefèvre made public, I have preferred to keep it.

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running head: OPI LUGDUNENSIS ET MARTYRIS 876
marginal letters: A vobis Salvator; B τοῦ παντὸς; C (43) Supernum Salvatorem. (in notes); D riori, προστίθησι (in notes)
old-edition numerals: 187 before Et iterum :
other: top and bottom paragraphs Latin only, no Greek printed; middle paragraph Greek set, facing Latin Quid autem « in civitate David » ... fecerat promissionem left out

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contemnant eum, qui plasmavit nos, qui et solus est Deus. Propter quod et dicebat quae praedicta sunt significans : Quoniam ne erraveritis; praeter hunc, aut super hunc, alius non est Deus, cui magis intendere oporteat; religiosos nos et gratos praeparans in eum qui fecerit, et constituerit, et enutriat. Quid ergo erit his, qui tantum blasphemiae adversus suum factorem adinvenerunt? Hoc idem autem et angeli. In eo enim quod dicunt : « Gloria in altissimis Deo, et in terra pax; » eum qui sit altissimorum, hoc est, supercoelestium factor, et eorum quae super terram omnium conditor, his sermonibus glorificaverunt : qui suo plasmati, hoc est hominibus, suam benignitatem salutis de coelo misit. Propter quod et « Pastores, ait, revertebantur, glorificantes Deum in omnibus quae audierant, et viderant, quemadmodum et narratum est ad eos. » Non enim alterum Deum glorificabant Israelitae pastores, sed illum qui a lege et prophetis annuntiatus est, factorem omnium, quem et glorificabant angeli. Si autem alterum quidem angeli qui erant ab ogdoade, glorificabant, alterum vero pastores; errorem eis et non veritatem detulerunt hi qui ab ogdoade erant angeli.

despise Him Who fashioned us, Who also alone is God. Wherefore He also spoke the things aforesaid, signifying: Lest you go astray; besides Him, or above Him, there is no other God, to whom one ought rather to give heed; preparing us to be devout and grateful towards Him Who made, and established, and nourishes us. What then shall become of those who have devised so great blasphemy against their Maker? And this very same thing the angels also did. For in that they say: "Glory in the highest to God, and on earth peace," by these words they glorified Him Who is the Maker of the highest, that is, of the supercelestial things, and the Founder of all things that are upon the earth: Who to His own handiwork, that is, to men, sent down from heaven His benignity of salvation. Wherefore also "the shepherds," he says, "returned, glorifying God in all the things that they had heard and seen, even as it was told unto them." For the Israelite shepherds did not glorify another God, but Him Who was proclaimed by the law and the prophets, the Maker of all things, Whom the angels also glorified. But if the angels who were from the Ogdoad glorified one, and the shepherds another, then these angels who were from the Ogdoad brought them error and not truth.

5. Adhuc ait Lucas de Domino : « Cum impleti

5. Furthermore Luke says of the Lord: "When the days

Editors' notes and page, col. 877

Footnotes

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Luc. II, 14.

Luke 2:14.

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Ibid. 20.

The same, verse 20.

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Ibid. 22 seqq.

The same, verse 22 and following.

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Enutriat. Ita Feuard. in marg., Clarom. et Voss. Alii mendose, enuntiat.

"Enutriat" ("may nourish"). So Feuardent in the margin and the Clermont and Voss codices. Others, faultily, "enuntiat" ("declares").

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Hi qui ab ogdoade. Ita vetus Feuard. cod. et mss. Clarom., Arund. et Voss., nisi quod hic scribae incuria habeat et ante hi. Reliqui: et hi iniqui erant ab ogdoade. Sed priorem lectionem praetuli, quod clariorem sensum pariat, arctiusque cum praecedentibus cohaereat.

"Hi qui ab ogdoade" ("those who were from the Ogdoad"). So Feuardent's old codex and the Clermont, Arundel and Voss manuscripts, except that the last, through a scribe's carelessness, has "et" before "hi". The rest: "et hi iniqui erant ab ogdoade" ("and these wicked ones were from the Ogdoad"). But I have preferred the former reading because it yields a clearer sense and coheres more closely with what precedes.

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running head: 877 CONTRA HAERESES L
marginal letters: A contemnant eum; B « Pastores, ait; C (50) Hi qui ab ogdoade. (in notes); D est. (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

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essent dies purgationis, imposuerunt eum in Hierusalem, astare Domino, quemadmodum scriptum est in lege Domini : Quoniam omne masculinum adaperiens vulvam, sanctum Domini vocabitur : et ut darent sacrificium, secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum; » ex sua persona manifestissime Dominum appellans eum qui legisdationem fecerit. Et « Simeon » autem, inquit, « benedixit Deum, et ait : Nunc dimittis servum tuum, Domine, in pace : quia viderunt oculi mei salutare tuum, quod parasti ante faciem omnium populorum; lumen ad revelationem gentium, et gloriam populi tui Israel. » Et « Anna » autem « prophetissa, » ait, similiter clarificabat Deum, videns Christum; « et loquebatur de eo omnibus, qui exspectabant redemptionem Hierusalem. » Per haec autem omnia unus Deus demonstratur, novam libertatis dispositionem per novum adventum Filii sui hominibus aperiens.

of purification were fulfilled, they brought Him up to Jerusalem, to present Him to the Lord, as it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord; and to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons;" in his own person most manifestly calling Him Lord Who instituted the lawgiving. And "Simeon" also, he says, "blessed God, and said: Now dost Thou dismiss Thy servant, O Lord, in peace: because my eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples; a light for the revelation of the Gentiles, and the glory of Thy people Israel." And "Anna" also, "a prophetess," he says, similarly glorified God, seeing Christ, "and spoke of Him to all who were looking for the redemption of Jerusalem." Now through all these things one God is demonstrated, opening to men the new dispensation of liberty through the new coming of His Son.

6. Quapropter et Marcus interpres et sectator Petri, initium evangelicae conscriptionis fecit sic : « Initium Evangelii Jesu Christi Filii Dei, quemadmodum scriptum est in prophetis : Ecce mitto angelum meum ante faciem tuam, qui

6. Wherefore Mark also, the interpreter and follower of Peter, made the beginning of his evangelical writing thus: "The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets: Behold, I send My angel before Thy face, who

Editors' notes and page, col. 878

Footnotes

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Ibid. 28 seqq.

The same, verse 28 and following.

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Ibid. 36, 38.

The same, verses 36, 38.

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Imposuerunt. Sic Graecum verbum ἀνήγαγον, adduxerunt, vel, ut habet Vulgata, tulerunt, reddere placuit Irenaei interpreti.

"Imposuerunt" ("they placed"). So Irenaeus's translator chose to render the Greek verb ἀνήγαγον, "they brought up", or, as the Vulgate has it, "they carried".

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Astare Domino. Graecum infinitivum παραστῆσαι per infinitivum Latinum reddidit interpres. Peritior alius vertisset, ut exhiberent, vel sisterent. Caeterum vocem eum, quae in Eras., Gall. et Feuard. sequitur verbum astare, omittunt Clarom., Arund., Voss. et Graecus Lucae textus.

"Astare Domino" ("to stand before the Lord"). The translator rendered the Greek infinitive παραστῆσαι by a Latin infinitive. Another, more skilled, would have rendered "ut exhiberent" or "sisterent" ("that they might present"). Moreover, the word "eum" ("him"), which follows the verb "astare" in Erasmus, Gallasius and Feuardent, is omitted by the Clermont, Arundel and Voss codices and by the Greek text of Luke.

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Domini. Sic Feuard. in marg., Clarom., Voss. et Arund., forte ex versione Italica. Caeteri cum nostra et textu Graeco Lucae, Domino.

"Domini" ("of the Lord"). So Feuardent in the margin and the Clermont, Voss and Arundel codices, perhaps from the Italic version. The rest, with our [Vulgate] and the Greek text of Luke, "Domino" ("to the Lord").

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Dictum est. Ita Clarom., Voss. et Grab., cum omnibus fere Graecis Lucae codd. Alii scriptum est.

"Dictum est" ("it is said"). So the Clermont and Voss codices and Grabe, with almost all the Greek codices of Luke. Others read "scriptum est" ("it is written").

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Columbarum. Sic iterum Feuard. in marg., Clarom. et Voss. Reliqui, columbinos.

"Columbarum" ("of doves"). So again Feuardent in the margin and the Clermont and Voss codices. The rest read "columbinos" ("young doves").

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Dominum. Ita Clarom. et Voss. Reliqui minus recte Deum.

"Dominum" ("the Lord"). So the Clermont and Voss codices. The rest, less correctly, "Deum" ("God").

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Dimittis. Sic ex conjectura reposuit Feuard. quia ἀπολύεις in praesenti, non ἀπολύσεις in futuro habet Evangelium. Sed legitimam fuisse conjecturam probat Clarom. cod. in quo legitur dimittis, non dimittes aut dimittit, ut habent alii.

"Dimittis" ("you dismiss"). Feuardent restored this by conjecture, because the Gospel has ἀπολύεις in the present, not ἀπολύσεις in the future. And the Clermont codex proves the conjecture was sound, for in it one reads "dimittis", not "dimittes" ("you will dismiss") or "dimittit" ("he dismisses"), as the others have.

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Parasti... ad revelationem. Clarom., Arund. et Merc. 1, praeparasti... in revelationem.

"Parasti ... ad revelationem" ("you have prepared ... for revelation"). The Clermont, Arundel and first Mercerus manuscripts: "praeparasti ... in revelationem".

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Populi tui. Plebis tuae in Voss. sicut in Vulgata S. Lucae versione.

"Populi tui" ("of your people"). "Plebis tuae" in the Voss codex, as in the Vulgate version of St Luke.

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Hierusalem. Latini codices, imo et mss. quidam Graeci habent Israel. Sed excusi Graeci cum Irenaeo Hierusalem legunt.

"Hierusalem" ("Jerusalem"). The Latin codices, and indeed certain Greek manuscripts, have "Israel". But the printed Greek [codices] read "Jerusalem" with Irenaeus.

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Novam libertatis dispositionem per novum adventum Filii sui hominibus aperiens. In omnibus exemplaribus tum editt., tum manu exaratis legitur: Nullam libertatis dispositionem per novum adventum Filii sui testamentum hominibus aperiens: perperam certe et sine sensu. Corruptum vero scribarum negligentia locum, nullius quidem ms. codicis, sed Irenaei ipsius auctoritate restitui. Pro nullam scripsi novam: Testamentum autem expungere non dubitavi, quia evidens est, ab aliquo ad marginem codicis sui pro dispositionem, qua διαθήκην vertit interpres, scriptum, inde in textum irrepsisse: adeo ut duplex ejusdem Graecae vocis διαθήκη versio in eodem commate occurrat. Genuinam autem esse nostram lectionem, nec gratis confictam, parallela loca demonstrant. Infra cap. 12, de apostolis scribit Irenaeus: Manifestum est igitur ex his omnibus, quoniam non alterum Patrem esse docebant, sed libertatis novum testamentum dabant his, qui nove in Deum per Spiritum sanctum credebant. Et apertius adhuc lib. IV, cap. 67, ubi ex professo probat Christum novi testamenti, legisque libertatis auctorem esse, ait quod ex veteribus mortuis nullus aperuit novum libertatis testamentum. Non igitur de altero, sed de Domino, in quem concurrerunt omnia praedicta signa, dicebant prophetae. Igitur aperire novum libertatis testamentum, seu, ut vocem διαθήκην interdum reddere amat interpres, novam libertatis dispositionem, familiaris Irenaeo phrasis, qua proinde in eo quem expendimus loco usum eum esse, nemo sanus dubitabit.

"Opening to men a new dispensation of liberty through the new coming of his Son." In all copies, both printed and handwritten, one reads: "opening to men no dispensation of liberty through the new coming of his Son, a testament": certainly wrong and without sense. I have restored the passage, corrupted by the negligence of scribes, not indeed on the authority of any manuscript codex but on that of Irenaeus himself. For "nullam" ("no") I have written "novam" ("new"); and I did not hesitate to strike out "testamentum", because it is evident that it was written by someone in the margin of his codex for "dispositionem", by which the translator rendered διαθήκην, and crept from there into the text, so that a double rendering of the same Greek word διαθήκη occurs in the same clause. That our reading is genuine and not gratuitously invented, parallel passages show. Below, ch. 12, Irenaeus writes of the apostles: "It is clear, then, from all these things, that they did not teach that there was another Father, but gave the new testament of liberty to those who were newly believing in God through the Holy Spirit." And more plainly still in book IV, ch. 67, where he proves expressly that Christ is the author of the new testament and of the law of liberty, he says that none of the dead of old opened the new testament of liberty. "Not, then, of another, but of the Lord, in whom all the foretold signs met, did the prophets speak." To "open the new testament of liberty", then, or, as the translator sometimes likes to render the word διαθήκην, "the new dispensation of liberty", is a phrase familiar to Irenaeus, and so no sane person will doubt that he used it in the passage we are weighing.

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Scriptum est. Alii minus bene, dictum est; quia S. Marci textus habet γέγραπται.

"Scriptum est" ("it is written"). Others, less well, "dictum est" ("it is said"); since the text of St Mark has γέγραπται ("it is written").

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In prophetis. Sic cum Irenaeo habent excusi Novi Test. codd. Graeci. In mss. vero quibusdam Graecis, ut et in versionibus Vulgata Latina, Syr., Copt., Persic., Arab. et Goth., legitur, in Isaia propheta. Jam ab Irenaei temporibus variasse Marci Evangelii codices inde liquet, quod in sequenti capite eadem Evangelii verba citans legat, in Isaia propheta; nisi quis dicere malit haec a librario quopiam ex Vulgata Latina scripta fuisse, quod non abhorret a verosimili. Siquidem Irenaeus infra (continues)

"In prophetis" ("in the prophets"). So, with Irenaeus, the printed Greek codices of the New Testament. But in some Greek manuscripts, as also in the versions, the Latin Vulgate, Syriac, Coptic, Persian, Arabic and Gothic, one reads "in Isaiah the prophet". That the codices of Mark's Gospel already varied from Irenaeus's time is clear from the fact that in the following chapter, quoting the same words of the Gospel, he reads "in Isaiah the prophet"; unless one prefers to say that these words were written by some copyist from the Latin Vulgate, which is not far from likely. For Irenaeus below (continues)

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running head: A HAERESES LIB. III. 878
marginal letters: A essent dies; B similiter clarificabat; C adventum Filii (in notes); D igitur de altero (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

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praeparabit viam tuam. Vox clamantis in deserto : Parate viam Domini, rectas facite semitas ante Deum nostrum. » Manifeste initium Evangelii esse dicens sanctorum prophetarum voces; et eum, quem ipsi Dominum et Deum confessi sunt, hunc Patrem Domini nostri Jesu Christi praemonstrans, qui et promiserit ei angelum suum ante faciem ejus missurum; qui erat Joannes, « in spiritu et virtute Eliae » clamans in eremo : « Parate viam Domini, rectas facite semitas ante Deum nostrum. » Quoniam quidem non alium et alium prophetae annuntiabant Deum, sed unum et eumdem, variis autem significationibus, et multis appellationibus : multus enim et dives Pater, quemadmodum in eo libro qui ante hunc est, ostendimus; et ex ipsis autem prophetis procedente nobis sermone ostendemus. In fine autem Evangelii ait Marcus : « Et quidem Dominus Jesus, postquam locutus est eis, receptus est in coelos, et sedet ad dexteram Dei; » confirmans quod a Propheta dictum est : « Dixit Dominus Domino meo : Sede a dextris meis, quoadusque ponam inimicos tuos suppedaneum pedum tuorum. » Sic quidem unus et idem Deus et Pater est, qui a prophetis quidem annuntiatus, ab Evangelio vero traditus, quem Christiani colimus, et diligimus ex toto corde, factorem coeli et terrae, et omnium quae in eis sunt.

shall prepare Thy way. The voice of one crying in the desert: Prepare the way of the Lord, make straight the paths before our God." Manifestly saying that the voices of the holy prophets are the beginning of the Gospel; and pointing out beforehand Him Whom they themselves confessed as Lord and God to be the Father of our Lord Jesus Christ, Who also promised to Him that He would send His angel before His face; who was John, crying in the wilderness "in the spirit and power of Elijah:" "Prepare the way of the Lord, make straight the paths before our God." For the prophets did not proclaim one and another God, but one and the same, yet under various significations, and many appellations: for abundant and rich is the Father, as we have shown in the book which precedes this; and from the prophets themselves we shall also show as our discourse proceeds. And at the end of the Gospel Mark says: "And the Lord Jesus indeed, after He had spoken to them, was received up into the heavens, and sits at the right hand of God;" confirming what was spoken by the Prophet: "The Lord said to my Lord: Sit at My right hand, until I make Thy enemies the footstool of Thy feet." Thus indeed there is one and the same God and Father, Who was proclaimed by the prophets, and handed down by the Gospel, Whom we Christians worship, and love with our whole heart, the Maker of heaven and earth, and of all things that are in them.

CAPUT XI.

Chapter XI.

Idem probat ex Joannis Evangelio, quod ex tribus aliis jam probavit. Tum concludit quatuor esse Evangelia, nec plura, nec pauciora, et hujus numeri mysticas rationes affert.

He proves the same from the Gospel of John as he has already proved from the three others. Then he concludes that there are four Gospels, neither more nor fewer, and adduces mystical reasons for this number.

1. Hanc fidem annuntians Joannes Domini discipulus, volens per Evangelii annuntiationem auferre

1. Proclaiming this faith, John, the disciple of the Lord, wishing through the proclamation of the Gospel to take away

Editors' notes and page, col. 879

Footnotes

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Luc. I, 17.

Luke 1:17.

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Cap. XXXV, n. 3.

Chapter 35, n. 3.

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Marc. XVI, 19.

Mark 16:19.

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Psal. CIX, 1.

Psalm 109:1 (Vulgate numbering).

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Viam tuam. Addunt Vulgati Nov. Test. codd. tum Graeci, tum Latini, ἔμπροσθέν σου, ante te. An vero haec verba defuerint in Irenaei codice, certo definiri non potest. Id certum, ea deesse in mss. quibusdam codd. Graecis, ut et in versionibus Syr., Copt., Persic. et Aethiop. Nec Origenes, tom. VII in Joan., p. 117, ea legit. Quinimo pag. sequenti scribit evangelistam, compendio prophetae verborum facto, omisisse ἔμπροσθέν σου.

"Viam tuam" ("your way"). The common codices of the New Testament, both Greek and Latin, add "before you". Whether these words were lacking in Irenaeus's codex cannot be settled with certainty. This is certain: they are lacking in some Greek manuscript codices, as also in the Syriac, Coptic, Persian and Ethiopic versions. Nor did Origen read them (On John, vol. VII, p. 117). Indeed, on the following page he writes that the evangelist, abridging the prophet's words, omitted "before you".

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Ante Deum nostrum. Nostri codices habent, τὰς τρίβους αὐτοῦ, et ita scripsisse evangelistam existimat Origenes pag. 117 mox cit., mss. vero quidam, juxta Isai. XL, 3, ferunt, τὰς τρίβους τοῦ Θεοῦ ἡμῶν, quod ab Irenaei lectione non procul recedit.

"Ante Deum nostrum" ("before our God"). Our codices have "his paths", and Origen, on p. 117 just cited, thinks the evangelist wrote so; but certain manuscripts, following Isaiah 40:3, have "the paths of our God", which is not far from Irenaeus's reading.

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Multus enim et dives Pater, quemadmodum. Sic auctoritate cod. Clarom. restitui, nisi quod pro multus, incuria scribae habeat multos. Favet et cod. Voss. in quo legitur: Multo enim et dives Pater. Alii omnes corrupte et sine sensu habent: Multis (Merc. 1 multum) enim et diversis. Genuinam autem esse nostram lectionem, demonstrat tum contextus, tum locus huic geminus infra cap. 16, n. 7, ubi eadem verba repetuntur: Dominus noster unus quidem et idem exsistens, dives autem et multus. Diviti enim et multae voluntati Patris deservit. Multum autem et divitem appellat Patrem, de quo hic sermo, quia infinitus et omni perfectionum genere cumulatissimus est; nec proinde mirum, si licet unus et idem, sub variis significationibus et multis appellationibus annuntietur a prophetis.

"Multus enim et dives Pater, quemadmodum" ("for the Father is manifold and rich, as"). So I have restored on the authority of the Clermont codex, except that for "multus" it has "multos" through a scribe's carelessness. The Voss codex also supports it, in which one reads "Multo enim et dives Pater". All the others have, corruptly and without sense: "Multis (first Mercerus: multum) enim et diversis". That our reading is genuine is shown both by the context and by a twin passage below, ch. 16, n. 7, where the same words are repeated: "Our Lord, being one and the same, yet rich and manifold. For he serves the rich and manifold will of the Father." He calls the Father, of whom he speaks here, manifold and rich because he is infinite and most abundantly heaped with every kind of perfection; and so it is no wonder if, though one and the same, he is announced by the prophets under various significations and many names.

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Sic quidem unus et idem Deus. In Clarom. Sic idem et unus Deus et Pater est.

"Sic quidem unus et idem Deus" ("so indeed one and the same God"). In the Clermont codex: "Sic idem et unus Deus et Pater est."

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Terrae. Verbum credimus, quod in editt. Eras., Gall. et Feuard. sequitur, omittunt mss. omnes.

"Terrae" ("of earth"). The word "credimus" ("we believe"), which follows in the editions of Erasmus, Gallasius and Feuardent, all the manuscripts omit.

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running head: 879 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A praeparabit viam; B ostendimus; et; C aliis jam probavit.; D vero haec verba (in notes)
old-edition numerals: 188 after significationibus,
other: Latin only, no Greek printed; editors' matter: Idem probat ex Joannis Evangelio

PG 7:880

eum, qui a Cerintho inseminatus erat hominibus, errorem, et multo prius ab his qui dicuntur Nicolaitae, qui sunt vulsio ejus, quae falso cognominatur scientia, ut confunderet eos, et suaderet quoniam unus Deus qui omnia fecit per Verbum suum; et non, quemadmodum illi dicunt, alterum quidem fabricatorem, alium autem Patrem Domini : et alium quidem fabricatoris filium, alterum vero de superioribus, Christum, quem et impassibilem perseverasse, descendentem in Jesum filium fabricatoris, et iterum revolasse in suum Pleroma : et initium quidem esse Monogenem, Logon autem verum filium Unigeniti : et eam conditionem, quae est secundum nos, non a primo Deo factam, sed a Virtute aliqua valde deorsum subjecta, et abscissa ab eorum communicatione, quae sunt invisibilia et innominabilia. Omnia igitur talia circumscribere volens discipulus Domini, et regulam veritatis constituere in Ecclesia, quia est unus Deus omnipotens, qui per Verbum suum omnia fecit, et visibilia, et invisibilia; significans quoque, quoniam per Verbum, per quod Deus perfecit conditionem, in hoc et salutem his qui in conditione sunt, praestitit hominibus; sic inchoavit in ea, quae est secundum Evangelium, doctrina : « In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum : hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Quod factum est, in ipso vita erat, et vita erat lux hominum, et lux in tenebris lucet, et tenebrae eam non comprehenderunt. Omnia, inquit, per ipsum facta sunt. » In omnibus ergo est et haec, quae secundum nos est, conditio : non enim concedetur eis, omnia dici

that error which had been sown among men by Cerinthus, and much earlier by those who are called Nicolaitans, who are an offshoot of that knowledge falsely so called, that he might confound them, and persuade them that there is one God Who made all things through His Word; and not, as they say, one the framer, and another the Father of the Lord; and one the son of the framer, and another from on high, the Christ, who also continued impassible when he descended into Jesus the son of the framer, and flew back again into his own Pleroma; and that Monogenes is the beginning, while Logos is the true son of the Only-begotten; and that this creation which is according to us was not made by the first God, but by some Power placed far below, and cut off from communion with the things that are invisible and unnameable. Wishing therefore to set aside all such things, the disciple of the Lord, and to establish the rule of truth in the Church, that there is one God Almighty, Who made all things through His Word, both visible and invisible; signifying also that through the Word through Whom God completed the creation, in Him He also bestowed salvation upon the men who are in the creation; thus began in the teaching which is according to the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God. All things were made through Him, and without Him was made nothing. What was made, in Him was life, and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it. All things," he says, "were made through Him." In "all things," therefore, is included this creation also which is according to us: for it will not be conceded to them that "all things" are spoken of

Editors' notes and page, col. 880

Footnotes

(22) ‹anchor: secundum Evangelium› · call in col 880

Joan. I, 1 seqq.

John 1:1 and following.

(printed under page 448)

(69) ‹anchor: not visible in image› · call in col 880 (call not visible in image)

Vulsio. Graece, ait Pearson., ἀπόσπασμα, quod hic ego verterem surculus, qui a trunco avellitur. Quo sensu de Theodoto scripsit Epiphanius: Ἀνέστη πάλιν Θεόδοτός τις, ἀπόσπασμα ὑπάρχων ἐκ τῆς προειρημένης ἀλόγου αἱρέσεως. Et de Noetianis: Ἐκ τούτου οἱ Νοητιανοὶ ἀπόσπασμα ὄντες αὐτοῦ.

"Vulsio" ("a plucking-off"). In Greek, says Pearson, ἀπόσπασμα, which here I would render "surculus", a shoot torn from the trunk. In this sense Epiphanius wrote of Theodotus: "There arose again a certain Theodotus, being an offshoot of the aforesaid Alogian heresy." And of the Noetians: "From him came the Noetians, being an offshoot of him."

(printed under page 448)

(70) ‹anchor: not visible in image› · call in col 880 (call not visible in image)

Monogenem. Ita Feuard. in marg., Clarom., Arund., Voss. et Grab. Reliqui perperam Monogeni.

"Monogenem" ("the Only-begotten," accusative). So Feuardent in the margin, the Clermont, Arundel and Voss codices and Grabe. The rest wrongly read "Monogeni" (dative).

(printed under page 448)

(71) ‹anchor: not visible in image› · call in col 880 (call not visible in image)

Circumscribere. Graece, περιγράφειν, delere, e medio tollere.

"Circumscribere" ("to circumscribe"). In Greek, περιγράφειν: to blot out, to remove from the midst.

(printed under page 448)

(72) ‹anchor: quod factum est, in ipso› · call in col 880

Quod factum est, in ipso, etc. Sic ex codd. Clarom., Arund. et Voss. distinguo. Vide notam 45, col. 715, ad cap. 2 lib. II.

"Quod factum est, in ipso," etc. ("What was made, in him," etc.). I punctuate so from the Clermont, Arundel and Voss codices. See note 45, col. 715, on chapter 2 of book II. [The book numeral is damaged in the scan; II is read from the column number.]

(printed under page 448)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 880
marginal letters: A eum, qui; B abscissa ab; C ipso vita erat; D (68) Terrae. Verbum (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:881

ea, quae sunt infra Pleroma ipsorum. Si enim et haec Pleroma ipsorum continet, non extra est tanta ista conditio, quemadmodum ostendimus in eo libro qui ante hunc est; si autem extra Pleroma sunt haec, quod quidem impossibile visum est, jam non est omnia Pleroma ipsorum : non est ergo extra haec tanta conditio.

those things which are within their Pleroma. For if their Pleroma contains these things also, this so great creation is not outside it, as we have shown in the book which precedes this; but if these things are outside the Pleroma, which indeed has been seen to be impossible, then their Pleroma is no longer "all things:" therefore this so great creation is not outside.

2. Abstulit autem a nobis dissensiones omnes ipse Joannes, dicens : « In hoc mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In sua propria venit, et sui eum non receperunt. » Secundum autem Marcionem, et eos qui similes sunt ei, neque mundus per eum factus est, neque in sua venit, sed in aliena. Secundum autem quosdam Gnosticorum, ab angelis factus est iste mundus, et non per Verbum Dei. Secundum autem eos, qui sunt a Valentino, iterum non per eum factus est, sed per Demiurgum. Hic enim operabatur similitudines tales fieri, ad imitationem eorum quae sunt sursum, quemadmodum dicunt : Demiurgus autem perficiebat fabricationem conditionis. Emissum enim dicunt eum a Matre Dominum, et Demiurgum ejus dispositionis, quae est secundum conditionem, per quem hunc mundum factum volunt : cum Evangelium manifeste dicat, quoniam per Verbum, quod in principio erat apud Deum, omnia sunt facta : quod « Verbum, inquit, caro factum est. et inhabitavit in nobis. »

2. Moreover John himself has removed all dissensions from us, saying: "He was in this world, and the world was made through Him, and the world knew Him not. He came unto His own, and His own received Him not." Now according to Marcion, and those who are like him, neither was the world made through Him, nor did He come unto His own, but unto what was another's. And according to certain of the Gnostics, this world was made by angels, and not through the Word of God. And according to those who are of Valentinus, again it was not made through Him, but through the Demiurge. For he wrought such likenesses to be made, in imitation of the things that are on high, as they say, while the Demiurge completed the framing of the creation. For they say that he was sent forth by the Mother as Lord and Demiurge of that dispensation which is according to creation, through whom they will have it that this world was made; whereas the Gospel manifestly says that through the Word, Who in the beginning was with God, all things were made: Which "Word," he says, "was made flesh, and dwelt among us."

3. Secundum autem illos, neque Verbum caro factum est, neque Christus, neque qui ex omnibus factus est, Salvator. Etenim Verbum et Christum nec advenisse in hunc mundum volunt : Salvatorem vero non incarnatum, neque passum; descendisse autem quasi columbam in eum Jesum, qui factus esset ex dispositione, et cum annuntiasset incognitum Patrem, iterum ascendisse in Pleroma. Incarnatum autem et passum quidam quidem eum, qui ex dispositione sit, dicunt Jesum, quem per Mariam dicunt pertransisse, quasi aquam per tubum; alii vero Demiurgi filium, in quem descendisse eum Jesum, qui ex dispositione sit : alii rursum Jesum quidem ex Joseph et Maria natum dicunt, et in hunc descendisse Christum, qui de superioribus

3. But according to them, neither was the Word made flesh, nor the Christ, nor the Saviour who was made from all. For they will have it that the Word and the Christ did not even come into this world; and that the Saviour was neither incarnate, nor suffered, but descended like a dove into that Jesus who was made from the dispensation, and when he had proclaimed the unknown Father, ascended again into the Pleroma. And some indeed say that he who is from the dispensation, Jesus, was incarnate and suffered, whom they say passed through Mary as water through a pipe; while others say the son of the Demiurge, into whom descended that Jesus who is from the dispensation; others again say that Jesus indeed was born of Joseph and Mary, and that into him descended the Christ who is from on

Editors' notes and page, col. 881

Footnotes

(23) ‹anchor: not visible in image› · call in col 881 (call not visible in image)

Cap. I et seqq.

Chapter 1 and following.

(printed under page 449)

(24) ‹anchor: not visible in image› · call in col 881 (call not visible in image)

Joan. I, 10, 11.

John 1:10–11.

(printed under page 449)

(25) ‹anchor: inhabitavit in nobis› · call in col 881

Ibid. 14.

The same, verse 14.

(printed under page 449)

(73) ‹anchor: not visible in image› · call in col 881 (call not visible in image)

Infra Pleroma. Sic omnes mss. In editt. Eras., Gall. et Feuard. intra Pleroma. Sed quidvis legas, parum interest, modo infra accipias, non pro subter, ut perperam accipit Grabius, sed pro intra, more scriptorum infimae Latinitatis. Hunc enim sensum, non illum, habere hic eam vocem demonstrant tum contextus opponens τὸ infra Pleroma, τῷ extra Pleroma; tum ipsa Valentinianorum hypothesis, eorum duntaxat, quae extra Pleroma, non quae intra Pleroma sunt, creationem Demiurgo attribuentium; tum denique ea quae fusius explicat Irenaeus lib. II, primis capitibus.

"Infra Pleroma" ("within the Pleroma"). So all the manuscripts. In the editions of Erasmus, Gallasius and Feuardent, "intra Pleroma". But whichever you read matters little, provided you take "infra" not for "beneath", as Grabe wrongly takes it, but for "within", in the manner of writers of the lowest Latinity. That the word has this sense here and not the other is shown by the context, which sets "within the Pleroma" against "outside the Pleroma"; by the very hypothesis of the Valentinians, who attribute to the Demiurge the creation only of what is outside the Pleroma, not of what is within it; and finally by what Irenaeus explains at greater length in book II, in the first chapters.

(printed under page 449)

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Per Verbum Dei. Ita pro Verbo Dei reposui ex Clarom., Voss. et Merc. 2 nisi quod in his male omissum sit per. Nam statim subjungit Irenaeus, juxta Evangelii phrasin, non per eum factus est; quod et paulo ante praemiserat.

"Per Verbum Dei" ("through the Word of God"). So I have restored, for "Verbo Dei" ("by the Word of God"), from the Clermont, Voss and second Mercerus manuscripts, except that in these "per" has wrongly been omitted. For Irenaeus at once adds, following the Gospel's phrase, "was not made through him"; which he had also put a little before.

(printed under page 449)

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Hic enim. Λόγος scilicet. Sed memoria lapsus Irenaeus Verbo tribuit quod non nisi Salvatori suo ascribebant Valentiniani. Quippe Salvatorem, non Λόγον, dicebant in honorem Aeonum imagines fecisse ipsorum, ad quarum praescriptum condidisset omnia Demiurgus; lib. I, cap. 5, n. 1.

"Hic enim" ("for he"): the Λόγος, that is. But Irenaeus, by a slip of memory, attributes to the Word what the Valentinians ascribed only to their Saviour. For they said that it was the Saviour, not the Λόγος, who, in honour of the Aeons, made images of them, after whose pattern the Demiurge founded all things; book I, ch. 5, n. 1.

(printed under page 449)

(76) ‹anchor: et inhabitavit› · call in col 881

Inhabitavit. Ita Clarom., et hic ac paulo post, ac Voss., caeteri habitavit.

"Inhabitavit" ("dwelt in"). So the Clermont codex, both here and a little later, and the Voss; the rest read "habitavit" ("dwelt").

(printed under page 449)

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Manifestatum. Alii perperam, manifestum.

"Manifestatum" ("made manifest"). Others wrongly read "manifestum" ("manifest").

(printed under page 449)

Page

running head: 881 CONTRA HAERESES
marginal letters: A ea, quae sunt; B iste mundus; C 3. Secundum autem; D (73) Infra Pleroma. (in notes)
old-edition numerals: 189 after Verbum
other: Latin only, no Greek printed; ends mid-word superio- (for superioribus)
other: the word superioribus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 882

PG 7:882

sit, sine carne et impassibilem exsistentem. Secundum autem nullam sententiam haereticorum, Verbum Dei caro factum est. Si enim quis regulas ipsorum omnium perscrutetur, inveniet quoniam sine carne, et impassibilis ab omnibus illis inducitur Dei Verbum, et qui est in superioribus Christus. Alii enim putant manifestatum eum, quemadmodum hominem transfiguratum; neque autem natum, neque incarnatum dicunt illum; alii vero neque figuram eum assumpsisse hominis; sed quemadmodum columbam descendisse in eum Jesum, qui natus est ex Maria. Omnes igitur illos falsos testes ostendens discipulus Domini, ait : « Et Verbum caro factum est, et inhabitavit in nobis. »

high, being without flesh and impassible. According to no opinion of the heretics, however, was the Word of God made flesh. For if anyone examines the rules of them all, he will find that the Word of God, and the Christ who is on high, is brought in by all of them as without flesh and impassible. For some think that He was manifested as a man transfigured, yet they say that He was neither born nor incarnate; while others say that He did not even assume the figure of a man, but descended like a dove into that Jesus who was born of Mary. Showing them all, therefore, to be false witnesses, the disciple of the Lord says: "And the Word was made flesh, and dwelt among us."

4. Et ut non inquiramus, cujus Dei Verbum caro factum est, ipse insuper docet, dicens : « Fuit homo missus a Deo; erat ei nomen Joannes : hic venit in testimonium, ut testaretur de lumine. Non erat ipse lumen, sed ut testaretur de lumine. » Praecursor igitur Joannes, qui testatur de lumine, a quo Deo missus est? Utique ab eo, cujus Gabriel est angelus, qui etiam evangelizavit generationem ejus : qui et per prophetas promisit angelum suum missurum ante faciem Filii sui, et praeparaturum viam ejus, hoc est, testificaturum de lumine, « in spiritu et virtute Eliae. » Elias autem rursus cujus Dei servus et propheta fuit? ejus qui fecit coelum et terram, quemadmodum et ipse confitetur. A conditore igitur et fabricatore hujus mundi missus Joannes, quemadmodum poterat testificari de eo lumine, quod ex his quae sunt innominabilia et invisibilia descenderit? Omnes enim haeretici docreverunt Demiurgum ignorare eam quae sit super eum Virtutem, cujus testis et ostensor invenitur Joannes. Propter hoc Dominus « plus quam prophetam » dixit eum habuisse. Reliqui enim omnes prophetae annuntiaverunt adventum paterni luminis; concupierunt autem digni esse videre eum quem praedicabant : Joannes autem et praenuntiavit similiter sicut alii, et advenientem vidit, et demonstravit, et credere in eum suasit multis, ita ut ipse et prophetae et apostoli locum habuerit. Hic est enim plus quam propheta; quoniam « primo

4. And that we may not have to inquire of what God the Word was made flesh, he himself teaches further, saying: "There was a man sent from God; his name was John: he came for a witness, to bear witness of the light. He was not himself the light, but to bear witness of the light." From what God, then, was John the Forerunner, who bears witness of the light, sent? Assuredly from Him Whose angel is Gabriel, who also announced the good news of his birth: Who also promised through the prophets that He would send His angel before the face of His Son, who should prepare His way, that is, bear witness of the light, "in the spirit and power of Elijah." And Elijah, again, of what God was he the servant and prophet? Of Him Who made heaven and earth, even as he himself confesses. How then could John, being sent by the Founder and Framer of this world, bear witness of that light which descended from the things which are unnameable and invisible? For all the heretics have decreed that the Demiurge was ignorant of the Power that is above him, Whose witness and pointer-out John is found to be. On account of this the Lord said that he had "more than a prophet." For all the other prophets proclaimed the coming of the paternal Light, and desired to be worthy to see Him Whom they preached; whereas John both announced Him beforehand similarly as the others, and saw Him when He came, and pointed Him out, and persuaded many to believe in Him, so that he himself held the place both of prophet and of apostle. For this is more than a prophet; since "first

Editors' notes and page, col. 882

Footnotes

(26) ‹anchor: not visible in image› · call in col 882 (call not visible in image)

Ibid. 6, 7, 8.

The same, verses 6, 7, 8.

(printed under page 449)

(27) ‹anchor: praeparaturum viam ejus› · call in col 882

Marc. I, 2 ex Malach. III, 1.

Mark 1:2, from Malachi 3:1.

(printed under page 449)

(28) ‹anchor: in spiritu et virtute Eliae› · call in col 882

Luc. I, 17.

Luke 1:17.

(printed under page 449)

(29) ‹anchor: servus et propheta fuit› · call in col 882

III Reg. XVII, 1, et XVIII, 15.

3 Kings (1 Kings) 17:1 and 18:15.

(printed under page 449)

(30) ‹anchor: prophetam dixit› · call in col 882

Matth. XI, 9, et Luc. VII, 26.

Matthew 11:9 and Luke 7:26.

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(77) ‹anchor: putant manifestatum eum› · call in col 882

Manifestatum. Alii perperam, manifestum.

"Manifestatum" ("manifested"). Others wrongly read "manifestum" ("manifest").

(printed under page 449)

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Non erat ... testaretur de lumine. Hunc versum, qui occasione repetitionis ultimarum vocum exciderat, ex Arund. et Merc. 2, restituit Grabius, ipso S. Joannis textu suffragante.

"Non erat ... testaretur de lumine" ("he was not ... that he might bear witness to the light"). This verse, which had dropped out because of the repetition of the last words, Grabe restored from the Arundel and second Mercerus manuscripts, with the text of St John itself in support.

(printed under page 449)

(79) ‹anchor: et advenientem› · call in col 882

Advenientem. Sic Clarom. et Voss. Alii minus recte adventum.

"Advenientem" ("him coming"). So the Clermont and Voss codices. Others, less correctly, "adventum" ("the coming").

(printed under page 449)

Page

running head: RA HAERESES LIB. III. 882
marginal letters: A ribus sit; B 4. Et ut non; C tur. A conditore; D quod et paulo (in notes)
old-edition numerals: (none)
misprints kept as printed: docreverunt (for decreverunt)
other: Latin only, no Greek printed; begins mid-word ribus (from superioribus)

PG 7:883

apostoli, secundo prophetae; » omnia autem ex uno et eodem ipso Deo.

apostles, secondarily prophets;" but all things are from one and the selfsame God.

5. Bonum enim et illud quod per conditionem a Deo in vinea factum est, et primo bibitum est vinum. Nemo enim illud vituperavit ex his qui biberunt; sed et Dominus accepit de eo : melius autem quod per Verbum compendialiter ac simpliciter ex aqua ad usum eorum, qui ad nuptias convocati erant, factum est vinum. Quamvis enim possit Dominus ex nullo subjacente eorum quae sunt conditionis, praebere epulantibus vinum, et esca complere esurientes, hoc quidem non fecit : accipiens autem eos qui a terra essent panes, et gratias agens, et iterum aquam faciens vinum, saturavit eos qui recumbebant, et potavit eos qui invitati erant ad nuptias : ostendens quoniam Deus, qui fecit terram, et jussit eam fructus ferre, et constituit aquas, et edidit fontes, hic et benedictionem escae, et gratiam potus, in novissimis temporibus per Filium suum donat humano generi, incomprehensibilis per comprehensibilem, et invisibilis per visibilem; cum extra eum non sit, sed in sinu Patris exsistat.

5. For good also was that wine which was made by God through creation in the vine, and was drunk first. For no one of those who drank it found fault with it, and the Lord also partook of it; but better was that wine which through the Word was summarily and simply made out of water for the use of those who had been invited to the marriage. For although the Lord was able, without any underlying substance of the things that belong to creation, to supply wine to those who feasted, and to fill the hungry with food, He did not do this; but taking the loaves which were from the earth, and giving thanks, and again making water into wine, He satisfied those who reclined at table, and gave drink to those who had been invited to the marriage: showing that God, Who made the earth, and commanded it to bear fruit, and established the waters, and brought forth the fountains, He also in the last times through His Son bestows upon the human race the blessing of food and the grace of drink, the Incomprehensible through the Comprehensible, and the Invisible through the Visible; since He is not outside Him, but exists in the bosom of the Father.

6. « Deum enim, inquit, nemo vidit unquam, nisi unigenitus Filius Dei, qui est in sinu Patris, ipse enarravit. » Patrem enim invisibilem exsistentem ille, qui in sinu ejus est, Filius omnibus enarrat. Propter hoc cognoscunt eum hi, quibus revelaverit Filius : et iterum Pater per Filium, Filii sui dat agnitionem his qui diligunt eum. A quo et Nathanael discens cognovit, cui et testimonium reddidit Dominus, quoniam « verus Israelita est, in quo dolus non est. » Cognovit Israelites suum regem; et ait ei : « Rabbi, tu es Filius Dei, tu

6. "For no one," he says, "has ever seen God; the only-begotten Son of God, Who is in the bosom of the Father, He has declared Him." For the Father, being invisible, the Son Who is in His bosom declares to all. On account of this, those know Him to whom the Son has revealed Him; and again the Father, through the Son, gives the knowledge of His Son to those who love Him. Learning from Whom, Nathanael also knew Him, to whom the Lord also bore witness that he was "an Israelite indeed, in whom is no guile." The Israelite knew his King, and said to Him: "Rabbi, Thou art the Son of God, Thou

Editors' notes and page, col. 883

Footnotes

(ref 31) ‹anchor: not visible› · call in col 883 1 Cor. XII, 28.

1 Corinthians 12:28.

(ref 32) ‹anchor: not visible› · call in col 883 Joan. II, 3 seqq.

John 2:3 ff.

(ref 33) ‹anchor: not visible› · call in col 883 Joan. VI, 11.

John 6:11.

(ref 34) ‹anchor: ipse enarravit› · call in col 883 Joan i, 18.

John 1:18.

(ref 35) ‹anchor: dolus non est› · call in col 883 Ibid. 47.

Ibid., 1:47.

(ref 36) ‹anchor: not visible› · call in col 883 Ibid. 49.

Ibid., 1:49.

(ref 37) ‹anchor: not visible› · call in col 883 Joan. VI, 70.

John 6:70.

(ref 38) ‹anchor: not visible› · call in col 883 Matth. XII, 18 seqq.; ex Isa. xlii, 1 seqq.

Matthew 12:18 ff.; from Isaiah 42:1 ff.

(ref 39) ‹anchor: in primo libro› · call in col 884 Cap. IX.

Chapter 9.

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(80) ‹anchor: not visible› · call in col 883

Bonum enim et illud. Haec non adeo cohaerent cum praecedentibus. Forte quidpiam excidit.

"For that too is good." These words do not cohere very well with what precedes. Perhaps something has dropped out.

(printed under page 450)

(81) ‹anchor: not visible› · call in col 883

Ferre. Sic Feuard. in marg., Clarom., Arund. et Voss. Alii, facere.

"To bear." So Feuardent in the margin, and the Clermont, Arundel and Vossius manuscripts. Others read "facere" (to do).

(printed under page 450)

(82) ‹anchor: et ait ei› · call in col 883

Et ait ei. Voces in quo, quae in omnibus editt. praecedunt, ut superfluas delevi auctoritate cod. Clarom.

"And he said to him." The words "in quo", which precede in all the editions, I have deleted as superfluous on the authority of the Clermont codex.

(printed under page 450)

(83) ‹anchor: not visible› · call in col 883

Ecce Filius meus, etc. Haec non eodem modo leguntur apud LXX interpretes Isai. XLII, 1 et seqq., atque apud Matth. XII, 18 et seqq.

"Behold my Son," etc. These words are not read in the same way in the Septuagint translators at Isaiah 42:1 ff. and in Matthew 12:18 ff.

(printed under page 450)

(84) ‹anchor: not visible› · call in col 883

Eis. Eras., Gall. et Feuard. cum Arund. et Merc. 2, ei.

"To them." Erasmus, Gallasius and Feuardent, with the Arundel and the second Mercer manuscript, read "ei" (to him).

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Ebionei etenim eo Evangelio, quod est secundum Matthaeum solo utentes. Non integro, inquit Epiphanius, Haer. xxx, § 13, sed prioribus duobus capitibus mutilo, aliisque in locis depravato. Hebraicum vocabant, quia Hebraico, seu potius Syro-Chaldaico idiomate scriptum erat. Idipsum erat quod secundum Hebraeos vocat Eusebius lib. iii Hist. ecclesiast., cap. 27, quodque Nazaraeis et Ebioneis commune exstitisse asserit Hieronymus in cap. xii Matthaei. At non idem utrisque Evangelium fuisse contendit Grabius, indeque Hieronymum id asserentem erroris arguit; quia, inquit, historiam baptismi Servatoris non eodem modo refert Evangelium Nazaraeorum, atque Ebioneorum. Sed id probat duntaxat, Evangelium secundum Hebraeos ab Ebionitis interpolatum fuisse, multisque in locis depravatum, quod cum Epiphanio consentit; non vero absolute, et omni parte diversum fuisse ab Evangelio Nazaraeorum. Non proinde viro erudito adeo dolendum, quod et ipse aliquando in Hieronymi modernorumque scriptorum sententiam abierit: hanc facile cum sua conciliare potuisset, et a praecipiti censura temperare.

"For the Ebionites, using only that Gospel which is according to Matthew." Not the whole of it, says Epiphanius, Heresies 30, § 13, but one mutilated of its first two chapters and corrupted in other places. They called it the Hebrew Gospel, because it was written in the Hebrew, or rather the Syro-Chaldaic, tongue. It was the very one that Eusebius, Ecclesiastical History book 3, chapter 27, calls "according to the Hebrews", and which Jerome, on chapter 12 of Matthew, asserts was common to the Nazarenes and the Ebionites. But Grabe contends that the two did not have the same Gospel, and on that ground charges Jerome with error for asserting it; because, he says, the Gospel of the Nazarenes does not relate the story of the Saviour's baptism in the same way as that of the Ebionites. But this proves only that the Gospel according to the Hebrews had been interpolated by the Ebionites and corrupted in many places, which agrees with Epiphanius; not that it was absolutely, and in every part, different from the Gospel of the Nazarenes. So the learned man need not have been so pained that he himself had at one time gone over to the opinion of Jerome and of modern writers: he could easily have reconciled it with his own, and refrained from a hasty censure.

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Page

running head: 883 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A apostoli, secundo; B vitati erant; C revelaverit Filius; D leguntur apud (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:884

es rex Israel. » A quo et Petrus edoctus, cognovit Christum Filium Dei vivi, dicentis : « Ecce Filius meus dilectissimus, in quo bene sensi : ponam Spiritum meum super eum, et judicium gentibus annuntiabit. Non contendet, neque clamabit, neque quisquam audiet vocem ejus in plateis : calamum quassatum non confringet, et linum fumigans non exstinguet, usquequo emittat in contentionem judicium, et in nomine ejus gentes sperabunt. »

art the King of Israel." Taught by Whom, Peter also knew Christ as the Son of the living God, Who says: "Behold My most beloved Son, in Whom I am well pleased: I will put My Spirit upon Him, and He shall proclaim judgement to the Gentiles. He shall not strive, nor cry out, neither shall anyone hear His voice in the streets: a bruised reed He shall not break, and smoking flax He shall not quench, until He send forth judgement unto victory, and in His name shall the Gentiles hope."

7. Et haec quidem sunt principia Evangelii, unum Deum fabricatorem hujus universitatis, eum qui et per prophetas sit annuntiatus, et qui per Moysem legis dispositionem fecerit, Patrem Domini nostri Jesu Christi annuntiantia, et praeter hunc alterum Deum nescientia, neque alterum Patrem. Tanta est autem circa Evangelia haec firmitas, ut et ipsi haeretici testimonium reddant eis, et ex ipsis egrediens unusquisque eorum conetur suam confirmare doctrinam. Ebionei etenim eo Evangelio, quod est secundum Matthaeum, solo utentes, ex illo ipso convincuntur, non recte praesumentes de Domino. Marcion autem id quod est secundum Lucam circumcidens, ex his quae adhuc servantur penes eum, blasphemus in solum exsistentem Deum ostenditur. Qui autem Jesum separant a Christo, et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferentes Evangelium; cum amore veritatis legentes illud, corrigi possunt. Hi autem qui a Valentino sunt, eo quod est secundum Joannem plenissime utentes, ad ostensionem conjugationum suarum; ex ipso detegentur nihil recte dicentes, quemadmodum ostendimus in primo libro. Cum ergo hi, qui contradicunt, nobis

7. And these indeed are the beginnings of the Gospel, proclaiming one God, the Framer of this universe, Him Who was both proclaimed through the prophets and Who through Moses made the dispensation of the law, to be the Father of our Lord Jesus Christ, and knowing no other God besides Him, nor another Father. And so great is the certainty concerning these Gospels, that even the heretics themselves bear witness to them, and setting out from them, each one of them endeavours to confirm his own doctrine. For the Ebionites, using only that Gospel which is according to Matthew, are convicted out of that very book, not holding right views concerning the Lord. And Marcion, lopping off that which is according to Luke, is shown to be a blasphemer against the only existing God from those parts which are still preserved among his followers. And those who separate Jesus from Christ, and say that Christ continued impassible, while Jesus suffered, preferring the Gospel which is according to Mark, if they read it with a love of truth, can be corrected. And those who are of Valentinus, making the fullest use of that which is according to John to demonstrate their conjunctions, shall be detected out of that very book as saying nothing rightly, even as we have shown in the first book. Since therefore those who contradict us

Editors' notes and page, col. 884

Footnotes

(86) ‹anchor: secundum Lucam circumcidens› · call in col 884

Marcion autem id quod est secundum Lucam, etc. Confer sequens caput 12 haud adeo procul a fine, et lib. i, cap. 27, n. 2, atque ibi notata.

"But Marcion, that which is according to Luke," etc. Compare the following chapter 12, not far from the end, and book 1, chapter 27, no. 2, and the notes there.

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Qui autem Jesum separant a Christo, etc. Cerinthum ejusque sequaces hic indicari putat Grabius. Haec quidem ad eorum placita ex parte quadrant. Sed difficultatem facit quod conceptis verbis affirmant Epiphanius, haer. xxviii, § 4, ac haer. xxx, § 5, et Philastrius cap. 36. Cerinthianos perinde ac Ebioneos solo usos fuisse Evangelio secundum Matthaeum, quod et secundum Hebraeos vocabant, eoque non integro, sed mutilo. Quod vix cum Irenaeo conciliari poterit, scribente, eos, quos hic memorat, haereticos id quod secundum Marcum est praetulisse Evangelium.

"But those who separate Jesus from Christ," etc. Grabe thinks Cerinthus and his followers are meant here. These words do in part fit their tenets. But a difficulty arises from what Epiphanius, Heresy 28, § 4, and Heresy 30, § 5, and Philastrius, chapter 36, affirm in express words: that the Cerinthians, just like the Ebionites, used only the Gospel according to Matthew, which they also called "according to the Hebrews", and that not whole but mutilated. This can hardly be reconciled with Irenaeus, who writes that the heretics he mentions here preferred the Gospel according to Mark.

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Cum ergo. Eras., Gall. et Feuard. quando ergo.

"Since therefore." Erasmus, Gallasius and Feuardent read "quando ergo" (when therefore).

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 884
marginal letters: A es rex Israel.; B Deum nescientia; C amore veritatis; D (86) Marcion autem (in notes)
old-edition numerals: 190 after ex
other: Latin only, no Greek printed

PG 7:885

testimonium perhibeant, et utantur his, firma et vera est nostra de illis ostensio.

bear witness to us, and use these, our demonstration out of them is firm and true.

8. Neque autem plura numero quam haec sunt, neque rursus pauciora capit esse Evangelia.

8. Moreover, it is not possible that the Gospels should be either more in number than these are, or again fewer.

Ἐπειδὴ... τέσσαρα κλίματα τοῦ κόσμου, ἐν ᾧ ἐσμὲν, εἰσὶ, καὶ τέσσαρα καθολικὰ πνεύματα, κατέσπαρται δὲ ἡ Ἐκκλησία ἐπὶ πάσης τῆς γῆς, στύλος δὲ καὶ στήριγμα Ἐκκλησίας τὸ Εὐαγγέλιον, καὶ πνεῦμα ζωῆς· εἰκότως τέσσαρας ἔχειν αὐτὴν στύλους, πανταχόθεν πνέοντας τὴν ἀφθαρσίαν, καὶ ἀναζωπυροῦντας τοὺς ἀνθρώπους. Ἐξ ὧν φανερὸν, ὅτι ὁ τῶν ἁπάντων τεχνίτης Λόγος, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, καὶ συνέχων τὰ πάντα, φανερωθεὶς τοῖς ἀνθρώποις, ἔδωκεν ἡμῖν τετράμορφον τὸ Εὐαγγέλιον, ἑνὶ δὲ πνεύματι συνεχόμενον. Καθὼς

Since... there are four regions of the world in which we are, and four universal winds, and the Church is scattered over all the earth, and the pillar and ground of the Church is the Gospel, and the spirit of life; it is fitting that she should have four pillars, breathing incorruption from every side, and rekindling life in men. From which it is manifest that the Word, the Artificer of all things, Who sits upon the cherubim and holds all things together, having been manifested to men, gave us the Gospel fourfold in form, but held together by one Spirit. Even as

Editors' notes and page, col. 885

Footnotes

(ref 40) ‹anchor: not visible› · call in col 885 I Tim. III, 15.

1 Timothy 3:15.

(ref 41) ‹anchor: not visible› · call in col 885 Psal. LXXIX, 3.

Psalm 79 (80):3.

(ref 42) ‹anchor: similiter aquilae volantis› · call in col 886 Apoc. IV, 7.

Revelation 4:7.

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Ἐπειδὴ.... τέσσαρα κλίματα. Haec Irenaei de quatuor Evangeliis pericopa, quam eruditissimi Grabii curae et studiis debemus, Graece, tacito licet Irenaei nomine, paucisque mutatis, responsionis loco datur ad 144 Anastasii Sinaitae (si sit ejus) quaestionem: cujus editio, cum hinc inde sit vitiosa, exemplar ms. cod. 206 Barocciani in Bibliotheca Bodleiana in subsidium vocavit vir clarissimus, necnon istud, quod ex Florentino codice descripsit, ac notis in N. T. inseruit Alexander Morus; haud animadvertens tamen, id Anastasii ἀποσπασμάτιον esse, atque istud cum Germano patriarcha Constantinopolitano quoque contulit, quod hic in Theoria rerum ecclesiasticarum, tom. II Auctarii Bibliothecae Patrum, Paris. 1624, p. 146, hunc Irenaei locum magna ex parte compilarit: ex quo, ut et argumento quodam in S. Marci Evangelium, t. I Auctarii novissimi Bibliothecae Patrum a Combefisio, Paris. 1672, editi pag. 456, insuper lacunam aliquam in Anastasio explevit. Exstat in Bibliotheca Regia cod. ms. 2910 Anastasii Quaestionum et Responsionum, et alter in Bibliotheca Colbertina nu. 1450, uterque septingentorum circiter annorum, quos ipse contuli, et cum Bodleiano fere convenire deprehendi. Hujus proinde lectiones allegare cum Grabio sufficiat.

"Since ... four regions." This passage of Irenaeus on the four Gospels, which we owe to the care and labours of the most learned Grabe, is given in Greek, though without Irenaeus's name and with a few changes, as the answer to question 144 of Anastasius of Sinai (if it is his). Since the edition of that work is faulty here and there, the distinguished man called to his aid the manuscript copy in Baroccian codex 206 in the Bodleian Library, and also the one that Alexander Morus copied from a Florentine codex and inserted into his notes on the New Testament, without noticing, however, that it was a little extract from Anastasius. He also collated it with Germanus, patriarch of Constantinople, who compiled this passage of Irenaeus in large part in his Theoria rerum ecclesiasticarum, vol. 2 of the Auctarium of the Bibliotheca Patrum, Paris 1624, p. 146; and from Germanus, as also from a certain argument to St Mark's Gospel published by Combefis in vol. 1 of the newest Auctarium of the Bibliotheca Patrum, Paris 1672, p. 456, he moreover filled a gap in Anastasius. There is a manuscript of Anastasius's Questions and Answers in the Royal Library, cod. 2910, and another in the Colbertine Library, no. 1450, each about seven hundred years old; I have collated them myself and found that they agree almost entirely with the Bodleian. It will therefore suffice to cite the readings of the latter, with Grabe.

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Ἐσμὲν, εἰσί. Morus, νῦν ἐσμέν, sine εἰσί.

"We are, they are." Morus reads "νῦν ἐσμέν" (now we are), without "εἰσί".

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Principales. In Graeco καθολικά. Sed aliud quidpiam legisse videtur interpres.

"Principal." In the Greek, "καθολικά" (universal). But the translator seems to have read something else.

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Εἰκότως τέσσαρας ἔχειν αὐτὴν στύλους. Ita ex ms. Bodlei. reposuit Grab. cum in edit. perperam ἐχρῆν pro ἔχειν legatur. At auctoritate Latini interpretis, et constructione ita exigente, lege, inquit vir. clar., εἰκός ἐστι, pro εἰκότως. Sed quid, si servato ἐχρῆν legeretur, εἰκότως τέσσαρας ἐχρῆν ἔχειν αὐτὴν στύλους?

"Fittingly, that it has four pillars." So Grabe restored it from the Bodleian manuscript, since the edition wrongly reads "ἐχρῆν" (it was necessary) for "ἔχειν" (to have). But on the authority of the Latin translator, and as the construction requires, read, says the distinguished man, "εἰκός ἐστι" (it is fitting) for "εἰκότως". But what if, keeping "ἐχρῆν", one read "εἰκότως τέσσαρας ἐχρῆν ἔχειν αὐτὴν στύλους" (fittingly it had to have four pillars)?

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Φανερόν. Germanus, φαίνεται.

"Evident." Germanus reads "φαίνεται" (it appears).

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Τεχνίτης. In Florent. exemplari perperam κριτής

"Craftsman." The Florentine copy wrongly reads "κριτής" (judge).

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Sedet. Ita Eras., Gall. et Feuard. in edit. 1576. Sed hic in posterioribus editt. perperam habet, sedit; quod erratum non modo secutus est Grabius, sed et excusare nititur.

"He sits." So Erasmus, Gallasius, and Feuardent in the edition of 1576. But Feuardent in his later editions wrongly has "sedit" (he sat); an error that Grabe not only followed but even tries to excuse.

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Declaratus. Gr. φανερωθείς, manifestatus.

"Declared." Greek "φανερωθείς", made manifest.

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Uno spiritu. In hisce praefixum in editt. Eras., Gall. et Feuard. merito omittunt Clarom., Arund., Voss., quia nec in textu Graeco exstat.

"By one spirit." The "In" prefixed to these words in the editions of Erasmus, Gallasius and Feuardent is rightly omitted by the Clermont, Arundel and Vossius manuscripts, since it does not stand in the Greek text either.

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Page

running head: 885 CONTRA HAERESES L
marginal letters: A testimonium perhibeant; B πανταχόθεν πνέοντας; C de quatuor Evangeliis (in notes); D sponsionum, et alter (in notes)
old-edition numerals: (none)
other: first two paragraphs Latin only, no Greek printed; third paragraph Greek set, facing Latin Quoniam enim quatuor ... spiritu continetur. left out

PG 7:886

ὁ Δαβὶδ, αἰτούμενος αὐτοῦ τὴν παρουσίαν, φησίν· « Ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ἐμφάνηθι. » Καὶ γὰρ τὰ χερουβὶμ τετραπρόσωπα· καὶ τὰ πρόσωπα αὐτῶν, εἰκόνες τῆς πραγματείας τοῦ Υἱοῦ τοῦ Θεοῦ. « Τὸ μὲν γὰρ πρῶτον ζῶον, φησὶ, ὅμοιον λέοντι, » τὸ ἔμπρακτον αὐτοῦ, καὶ ἡγεμονικὸν, καὶ βασιλικὸν χαρακτηρίζον· « τὸ δὲ δεύτερον ὅμοιον μόσχῳ, » τὴν ἱερουργικὴν καὶ ἱερατικὴν τάξιν ἐμφαῖνον· « τὸ δὲ τρίτον ἔχον πρόσωπον ἀνθρώπου, » τὴν κατὰ ἄνθρωπον αὐτοῦ παρουσίαν φανερώτατα διαγράφον· « τὸ δὲ τέταρτον ὅμοιον ἀετῷ πετομένῳ, » τὴν τοῦ Πνεύματος ἐπὶ τὴν Ἐκκλησίαν ἐφιπταμένου δόσιν σαφηνίζον. Καὶ τὰ Εὐαγ-

David, asking for His presence, says: "Thou that sittest upon the cherubim, shine forth." For the cherubim also are four-faced, and their faces are images of the dispensation of the Son of God. "For the first living creature," he says, "is like a lion," characterizing His effective, and sovereign, and royal power; "and the second is like a calf," showing forth His sacrificial and priestly order; "and the third having the face of a man," most clearly delineating His coming according to man; "and the fourth is like a flying eagle," making plain the gift of the Spirit hovering over the Church. And the Gos-

Editors' notes and page, col. 886

Footnotes

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Ὁ καθήμενος ... τὰ χερουβίμ. Decem istae voces desunt in Moro.

"He who sits ... the cherubim." These ten words are missing in Morus.

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Εἰκόνες τῆς πραγματείας. Germanus, εἰκονίζουσι τὴν πραγματείαν.

"Images of the dispensation." Germanus reads "εἰκονίζουσι τὴν πραγματείαν" (they portray the dispensation).

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Τοῦ Υἱοῦ τοῦ Θεοῦ. In Florent. aut Moro male omissa vox Υἱοῦ.

"Of the Son of God." In the Florentine copy, or Morus, the word "Υἱοῦ" (Son) is wrongly omitted.

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Πρῶτον ζῶον, φησί, ὅμοιον λέοντι. Ita recte ex Germano edidit Grabius. Nam in Moro minus recte πρόσωπον loco ζῶον exstat. In Anastasio Bodlei. deest ὅμοιον: in edit. vitiose prorsus legitur: πρόσωπον ζῶον, φασὶ, λέοντι.

"The first living creature, it says, like a lion." So Grabe rightly printed from Germanus. For Morus less correctly has "πρόσωπον" (face) in place of "ζῶον". In the Bodleian Anastasius "ὅμοιον" (like) is missing; the edition reads, quite corruptly, "πρόσωπον ζῶον, φασὶ, λέοντι".

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Efficabile ejus, et principale, et regale. Melius vertisset interpres, efficaciam ejus, et principatum, et regnum.

"His effective, princely and royal character." The translator would better have rendered: "his efficacy, and sovereignty, and kingship".

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Tertium vero. Vocem animal a Feuard. nullius, ut videtur, ms. codicis auctoritate additam expunxi, quia deest in cod. Clarom. et editt. Eras. et Gall. ac ipso textu Graeco.

"But the third." I have struck out the word "animal", added by Feuardent on the authority, it seems, of no manuscript, because it is missing in the Clermont codex, in the editions of Erasmus and Gallasius, and in the Greek text itself.

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Ἀνθρώπου. Particulam ὡς addendam esse, ex veteri versione et ipso S. Joannis textu liquet.

"Of a man." That the particle "ὡς" (as) must be added is clear from the old version and from the text of St John itself.

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Adventum ejus. Sic mss. omnes cum textu Graeco. In Eras., Gall. et Feuard. perperam, adventum eis.

"His coming." So all the manuscripts, with the Greek text. Erasmus, Gallasius and Feuardent wrongly have "adventum eis" (the coming to them).

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Φανερώτατα. Sic recte Bodlei. Sed non minus recte German. φανερῶς. At Anast. edit. male, φανερότητα· Mor. pessime, φανεροῦται.

"Most plainly." So, rightly, the Bodleian. But Germanus no less rightly has "φανερῶς" (plainly). The edition of Anastasius, however, badly reads "φανερότητα", and Morus, worst of all, "φανεροῦται".

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Volantis ... advolantis. Sic iterum omnes mss. cum edit. Oxon. In aliis volitantis ... advolitantis.

"Flying ... flying to." So again all the manuscripts, with the Oxford edition. The others have "volitantis ... advolitantis" (fluttering ... fluttering to).

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Ἐφιπταμένου δόσιν. Loco ἐφιπταμένου, uti recte in Mor. legitur, Anast. edit. et German. habent, ἐφιπταμένην, ms. Bodlei. pejus, ἐφιπτάμενον. (continues)

"The gift of [the Spirit] flying upon." In place of "ἐφιπταμένου", as Morus rightly reads, the edition of Anastasius and Germanus have "ἐφιπταμένην", and the Bodleian manuscript, worse, "ἐφιπτάμενον". (continues)

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Page

running head: A HAERESES LIB. III. 886
marginal letters: A ὁ Δαβὶδ, αἰτούμενος; B δὲ δεύτερον; C (96) Declaratus. (in notes); D (4) Tertium vero. (in notes)
old-edition numerals: (none)
other: Greek set; facing Latin Quemadmodum et David ... Et Evangelia igitur his left out; ends mid-word Εὐαγ- (for Εὐαγγέλια)

PG 7:887

γέλια οὖν τούτοις σύμφωνα, ἐν οἷς ἐγκαθέζεται Χριστός. Τὸ μὲν γὰρ κατὰ Ἰωάννην, τὴν ἀπὸ τοῦ Πατρὸς ἡγεμονικὴν αὐτοῦ........., καὶ ἔνδοξον γενεὰν διηγεῖται, λέγον· « Ἐν ἀρχῇ ἦν ὁ Λόγος [καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ ὁ Θεὸς ἦν ὁ Λόγος]. » Καί· « Πάντα δι' αὐτοῦ ἐγένετο· καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. » ......... Τὸ δὲ κατὰ Λουκᾶν, ἅτε ἱερατικοῦ χαρακτῆρος ὑπάρχον, ἀπὸ τοῦ Ζαχαρίου τοῦ ἱερέως θυμιῶντος τῷ Θεῷ ἤρξατο. Ἤδη γὰρ ὁ σιτευτὸς ἡτοιμάζετο μόσχος, ὑπὲρ τῆς ἀνευρέσεως τοῦ νεωτέρου παιδὸς μέλλων θύεσθαι. Ματθαῖος δὲ τὴν κατὰ ἄνθρωπον αὐτοῦ γέννησιν κηρύττει, λέγων·

pels, therefore, are in accord with these, upon which Christ is seated. For that according to John relates His sovereign......... and glorious generation from the Father, saying: "In the beginning was the Word [and the Word was with God, and the Word was God]." And: "All things were made through Him; and without Him was made not even one thing." ......... And that according to Luke, as being of a priestly character, began with Zechariah the priest offering incense to God. For already the fatted calf was being prepared, which was about to be sacrificed for the finding again of the younger son. And Matthew proclaims His generation according to man, saying:

Editors' notes and page, col. 887

Footnotes

(ref 43) ‹anchor: not visible› · call in col 887 Joan. I, 1 seqq.

John 1:1 ff.

(ref 44) ‹anchor: not visible› · call in col 887 Matth. I, 1, 18.

Matthew 1:1, 18.

(ref 45) ‹anchor: not visible› · call in col 888 Marc. I, 1.

Mark 1:1.

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Καὶ τὰ Εὐαγγέλια οὖν. German. τοίνυν καὶ τὰ Εὐαγγέλια.

"And the Gospels therefore." Germanus reads "τοίνυν καὶ τὰ Εὐαγγέλια" (so then the Gospels too).

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Σύμφωνα. German. σύμμορφα.

"In accord." Germanus reads "σύμμορφα" (conformed).

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Χριστός. Ἰησοῦς deest.

"Christ." "Jesus" is missing.

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Christus Ita in mss. omnibus et Graeco. In Eras., Gall. et Feuard. Dominus.

"Christ." So in all the manuscripts and the Greek. Erasmus, Gallasius and Feuardent have "Dominus" (the Lord).

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Efficabilem. Hic pro efficacem, Graece ἔμπρακτον. Codd. Clarom. et Voss. habent efficibilem.

"Effective." Here for "efficacem", Greek "ἔμπρακτον". The Clermont and Vossius codices have "efficibilem".

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Τὸ μὲν γὰρ κατὰ Ἰωάννην. German. τὸ μὲν γὰρ ἀετὸς, κατὰ Ἰωάννην Εὐαγγέλιον. Sed utrumque glossema olet: quippe Irenaeum τὸ μὲν γὰρ ἄλλο scripsisse, ex veteri versione colligere est.

"For the one according to John." Germanus reads "τὸ μὲν γὰρ ἀετὸς, κατὰ Ἰωάννην Εὐαγγέλιον" (for the eagle, the Gospel according to John). But both smell of a gloss: for it can be gathered from the old version that Irenaeus wrote "τὸ μὲν γὰρ ἄλλο".

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Ἡγεμονικὴν αὐτοῦ,... καὶ ἔνδοξον. Ita German. et omnia exemplaria Anastasii, nisi quod in edit. minus recte ordo duarum priorum vocum sit inversus. Alias vero duas voces, καὶ ἔμπρακτον, occasione repetitae particulae καί excidisse, vetus interpres ostendit.

"His sovereign ... and glorious." So Germanus and all the copies of Anastasius, except that in the edition the order of the first two words is less correctly inverted. That two other words, "καὶ ἔμπρακτον" (and effective), have dropped out through the repetition of the particle "καί", the old translator shows.

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Διηγεῖται. Anast., Bodlei. ἐκδιηγεῖται.

"Relates." Anastasius, Bodleian: "ἐκδιηγεῖται" (recounts in full).

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Λόγος. Verba S. Joannis haud integra descripsit Anastasius, nec Germanus. Cum vero hic addat, καὶ πάντα δι' αὐτοῦ, quae a Grabio omissa supplevi; operae pretium visum fuit ad complendam periodum et intermedia, ab Irenaeo procul dubio scripta, substituere, hamulis tamen inclusa, ne a Germano descripta esse viderentur. Duas nihilominus voces, ὃ γέγονεν, quas hic addit, resecui; quia ab Irenaeo haud scriptae, utpote ex ipsius sententia ad sequentem versum pertinentes. Desideratur autem in Graeco et sequens Irenaei periodus: Propter hoc... persona ejus.

"The Word." Anastasius did not copy St John's words in full, nor did Germanus. But since Germanus here adds "καὶ πάντα δι' αὐτοῦ" (and all things through him), which Grabe omitted and I have supplied, it seemed worth while, to complete the sentence, to put in the intervening words as well, which Irenaeus beyond doubt wrote, though enclosed in brackets so that they should not seem to have been copied from Germanus. The two words "ὃ γέγονεν" (that was made), which he adds here, I have nevertheless cut off, because Irenaeus did not write them, since in his view they belong to the following verse. The next sentence of Irenaeus, "For this reason ... his person," is also wanting in the Greek.

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Ἅτε ἱερατικοῦ. Ita Anast., Bodlei. et Florent. una cum Germano; sed edit. male, ἅτε ἱεροῦ.

"As priestly." So Anastasius, the Bodleian and the Florentine, together with Germanus; but the edition badly reads "ἅτε ἱεροῦ" (as holy).

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A Zacharia. Praepositionem a auctoritate cod. Arund. et Graeci textus addidit Grabius.

"By Zacharias." Grabe added the preposition "a" on the authority of the Arundel codex and the Greek text.

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Ἤδη γὰρ ὁ σιτευτὸς ἡτοιμάζετο. Ita Anast. Bodlei. Sed Florent., ἤδηπερ ὁ σιτευτὸς ἑτοιμάζετο. Edit. vero pessime, ᾔδει γὰρ ὅτι σιτευτὸς ἑτοιμάζεται.

"For already the fatted calf was being made ready." So the Bodleian Anastasius. But the Florentine has "ἤδηπερ ὁ σιτευτὸς ἑτοιμάζετο", and the edition, worst of all, "ᾔδει γὰρ ὅτι σιτευτὸς ἑτοιμάζεται" (for he knew that a fatted calf is being made ready).

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Τῆς ἀνευρέσεως. German. τῆς εὑρέσεως.

"Of the finding again." Germanus reads "τῆς εὑρέσεως" (of the finding).

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Inciperet mactari. Graecismus interpreti familiaris, nec jam semel a nobis notatus, pro mactandus erat. Graeca habent μέλλων θύεσθαι.

"Was beginning to be slain." A Graecism familiar to the translator, and noted by us more than once already, for "mactandus erat" (was to be slain). The Greek has "μέλλων θύεσθαι".

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Ματθαῖος δὲ λέγων. Ita Germanus cum Latino interprete. Sed omnia exemplaria Anastasii ex glossemate habent: Τὸ δὲ κατὰ Ματθαῖον... λέγον, nisi quod in ms. Bodlei. legitur, λέγων.

"And Matthew, saying." So Germanus, with the Latin translator. But all the copies of Anastasius have, from a gloss, "Τὸ δὲ κατὰ Ματθαῖον... λέγον" (and that according to Matthew ... saying), except that the Bodleian manuscript reads "λέγων".

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Page

running head: 887 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A γέλια οὖν; B ........ Τὸ δὲ κατὰ; C Sed Anast. cum (in notes); D casione repetitae (in notes)
old-edition numerals: 191 after gloriosam (in facing Latin)
other: Greek set; begins mid-word γέλια (from Εὐαγγέλια); facing Latin consonantia, in quibus ... Matthaeus vero eam, quae left out

PG 7:888

« Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υιοῦ Δαβὶδ, υἱοῦ Ἀβραάμ. » Καί· « Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν· » Ἀνθρωπόμορφον οὖν τὸ Εὐαγγέλιον τοῦτο. . . . . . . . . . . . . . . . . . . Μάρκος δὲ ἀπὸ τοῦ προφητικοῦ Πνεύματος, τοῦ ἐξ ὕψους ἐπιόντος τοῖς ἀνθρώποις, τὴν ἀρχὴν ἐποιήσατο, λέγων· « Ἀρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, ὡς γέγραπται ἐν Ἠσαΐᾳ τῷ προφήτῃ· » τὴν πτερωτικὴν εἰκόνα τοῦ Εὐαγγελίου δεικνύων· διὰ τοῦτο δὲ καὶ σύντομον, καὶ παρατρέχουσαν τὴν καταγγελίαν πεποίηται· προφητικὸς γὰρ ὁ χαρακτὴρ οὗτος. Καὶ αὐτὸς δὲ ὁ Λόγος τοῦ Θεοῦ τοῖς μὲν πρὸ Μωϋσέως πατριάρχαις, κατὰ τὸ θεϊκὸν καὶ ἔνδοξον ὡμίλει· τοῖς

"The book of the generation of Jesus Christ, the son of David, the son of Abraham." And: "Now the birth of Jesus Christ was on this wise." This Gospel, therefore, is of human form. . . . . . . . . . . . . . . . . . . And Mark made his beginning from the prophetic Spirit coming down from on high upon men, saying: "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet;" pointing out the winged image of the Gospel; and on this account he made a concise and rapidly running proclamation, for such is the prophetic character. And the Word of God Himself also conversed with the patriarchs before Moses, in accordance with His divinity and glory; but to those

Editors' notes and page, col. 888

Footnotes

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Καὶ Τοῦ δὲ Ἰησοῦ... Εὐαγγέλιον τοῦτο. Haec a Grabio, nescio cur, omissa, ex Germano supplevi.

"And of Jesus ... this Gospel." These words, omitted by Grabe for what reason I do not know, I have supplied from Germanus.

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Servatus est. Ita Clarom., Voss. et Grab. melius quam alii, separatus est.

"Was kept." So the Clermont and Vossius manuscripts and Grabe, better than the others, who read "separatus est" (was set apart).

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Μάρκος δὲ.... λέγων. Sic iterum Germanus Latinae versioni consonus. Sed Anastas., τὸ δὲ κατὰ Μάρκον. . λέγον, excepto quod in Bodlei. rursus exstet λέγων. Germani lectionem confirmat argumentum in S. Marci Evangelium, ex Cyrilli Alex. sive Victoris Antiocheni Commentario in ipsum, tom. I Auctarii novissimi Biblioth. PP. a Combefisio editi pag. 436, C, ubi haec Irenaei de S. Marco periodus, in Anastasio et Germano manca, plene allegatur cum hac honoris praefatione: Καὶ Εἰρηναῖος δὲ ὁ Λουγδούνων ἐπίσκοπος, μαθητὴς τῶν ἀποστόλων γενόμενος, ἐν τῷ τρίτῳ κατὰ τῶν αἱρέσεων λόγῳ φησίν, ἑκάστου Εὐαγγελίου τὸν χαρακτῆρα ἐκθέμενος. Μάρκος, etc.

"And Mark ... saying." So again Germanus, in agreement with the Latin version. But Anastasius has "τὸ δὲ κατὰ Μάρκον .. λέγον", except that in the Bodleian "λέγων" again stands. Germanus's reading is confirmed by an argument to St Mark's Gospel, from the commentary on it by Cyril of Alexandria or Victor of Antioch, published by Combefis in vol. 1 of the newest Auctarium of the Bibliotheca Patrum, p. 436 C, where this sentence of Irenaeus on St Mark, defective in Anastasius and Germanus, is quoted in full with this honourable preface: "And Irenaeus too, bishop of Lyons, who became a disciple of the apostles, says in the third book against the heresies, setting out the character of each Gospel: Mark," etc.

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Ἐν Ἠσαΐᾳ τῷ προφήτῃ. Florent. ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου. German. ex suo, ut videtur, N. T. codice, ἐν τοῖς προφήταις.

"In Isaiah the prophet." The Florentine reads "ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου" (in the book of the words of Isaiah the prophet). Germanus, from his own New Testament codex, it seems, reads "ἐν τοῖς προφήταις" (in the prophets).

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Τὴν πτερωτικὴν... χαρακτὴρ οὗτος. Haec quae in Anastas. edit. Bodlei. et Florent. desiderantur, restituit Grabius partim ex Cyrillo, et partim ex Germano.

"The winged ... this is the character." These words, which are wanting in the edition of Anastasius, the Bodleian and the Florentine, Grabe restored partly from Cyril and partly from Germanus.

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Ὡμίλει. Ita recte German. Sed Anastas. edit. et Bodlei. vitiose ὁμίλει vel ὁμιλεῖ.

"Conversed." So, rightly, Germanus. But the edition of Anastasius and the Bodleian wrongly have "ὁμίλει" or "ὁμιλεῖ".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 888
marginal letters: A « Βίβλος γενέσεως; B ἐν Ἠσαΐᾳ τῷ; C (21) Ἤδη γὰρ (in notes); D mentum in S. Marci (in notes)
old-edition numerals: (none)
other: Greek set; facing Latin est secundum hominem ... Et ipsum autem Verbum left out

PG 7:889

δὲ ἐν τῷ νόμῳ, ἱερατικὴν. . . . . . . . . . . . τάξιν ἀπένεμεν· μετὰ δὲ ταῦτα ἄνθρωπος γενόμενος, τὴν δωρεὰν τοῦ ἁγίου Πνεύματος εἰς πᾶσαν ἐξέπεμψε την γῆν, σκεπάζων ἡμᾶς ταῖς ἑαυτοῦ πτέρυξιν. Ὁποία οὖν ἡ πραγματεία τοῦ Υἱοῦ τοῦ Θεοῦ, τοιαύτη καὶ τῶν ζώων ἡ μορφή· καὶ ὁποία ἡ τῶν ζώων μορφὴ, τοιοῦτος καὶ ὁ χαρακτὴρ τοῦ Εὐαγγελίου. Τετράμορφα γὰρ τὰ ζῶα, τετράμορφον καὶ τὸ Εὐαγγέλιον, καὶ ἡ πραγματεία τοῦ Κυρίου. Καὶ διὰ τοῦτο τέσσαρες ἐδόθησαν καθολικαὶ διαθῆκαι τῇ ἀνθρωπότητι· μία μὲν τοῦ κατακλυσμοῦ τοῦ Νῶε, ἐπὶ τοῦ τόξου· δευτέρα δὲ τοῦ Ἀβραὰμ, ἐπὶ τοῦ σημείου τῆς περιτομῆς· τρίτη δὲ ἡ νομοθε-

under the law, He distributed a priestly. . . . . . . . . . . . order; and after these things, having become man, He sent forth the gift of the Holy Spirit into all the earth, sheltering us under His own wings. Such, therefore, as is the dispensation of the Son of God, such also is the form of the living creatures; and such as is the form of the living creatures, such also is the character of the Gospel. For the living creatures are fourfold in form, and the Gospel also is fourfold in form, and the dispensation of the Lord. And on this account four universal covenants were given to mankind: one indeed of the deluge of Noah, under the rainbow; and the second of Abraham, under the sign of circumcision; and the third the lawgiv-

Editors' notes and page, col. 889

Footnotes

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Ἀπέπεμψεν. German. ἀπένειμε.

"He sent forth." Germanus reads "ἀπένειμε" (he assigned).

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Τοῦ ἁγίου. Τοῦ ἐπουρανίου legit vetus interpres.

"Of the holy." The old translator read "τοῦ ἐπουρανίου" (of the heavenly).

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Actum. Interpres perperam legit πρᾶξιν pro τάξιν; vertendum proinde erat ordinem, non actum praebebat.

"Action." The translator wrongly read "πρᾶξιν" (action) for "τάξιν" (order); so it should have been rendered "ordinem", not "actum praebebat".

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Καὶ ὁποία .. μορφή. Hoc comma deest in Germano, sicut et in Latinis Clarom. et Voss. codd.

"And of what kind ... the form." This clause is missing in Germanus, as also in the Latin Clermont and Vossius codices.

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Et qualis animalium forma. Hae quatuor voces in mss. Clarom. et Voss. desunt, nec in Graeco Germani textu exstant.

"And of what kind the form of the living creatures." These four words are missing in the Clermont and Vossius manuscripts, and do not stand in the Greek text of Germanus.

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Διὰ τοῦτο τέσσαρες ἐδόθησαν, etc. Hic Graeca a Latinis in uno atque altero commate sunt diversa. Anastasius enim et Germanus, omisso pacto Dei cum Adamo, aliud cum Abrahamo interserunt.

"For this reason four were given," etc. Here the Greek differs from the Latin in one or two clauses. For Anastasius and Germanus, leaving out God's covenant with Adam, insert another with Abraham.

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Καθολικαί. Hanc vocem vetus interpretatio haud agnoscit.

"Universal." The old translation does not recognise this word.

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Τοῦ κατακλυσμοῦ, etc. German. τῷ κατακλυσμῷ τοῦ τόξου, ἐπὶ τοῦ τόξου.

"Of the flood," etc. Germanus reads "τῷ κατακλυσμῷ τοῦ τόξου, ἐπὶ τοῦ τόξου".

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Τοῦ Ἀβραάμ. German. et Anast., Bodl., τῷ Ἀβραάμ.

"Of Abraham." Germanus, and the Bodleian Anastasius, read "τῷ Ἀβραάμ" (to Abraham).

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Ἡ νομοθεσία ἐπὶ τοῦ Μωϋσέως. In Anast. edit. legitur, ἡ τῆς νομοθεσίας διὰ Μωϋσέως. Sed ut Graeca Latinis consona essent, ἐπὶ τοῦ Μωϋσέως ex ms. Bodlei. reposuit Grabius, et ἡ νομοθεσία ex Germano.

"The giving of the law in the time of Moses." The edition of Anastasius reads "ἡ τῆς νομοθεσίας διὰ Μωϋσέως" (that of the giving of the law through Moses). But to make the Greek agree with the Latin, Grabe restored "ἐπὶ τοῦ Μωϋσέως" from the Bodleian manuscript, and "ἡ νομοθεσία" from Germanus.

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Ἡ τοῦ Εὐαγγελίου. Hic nec Anastasius, neque Germanus Graeca Irenaei verba servarunt.

"That of the Gospel." Here neither Anastasius nor Germanus has preserved Irenaeus's Greek words.

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Παρεισφέροντες. German. minus recte περιφέροντες.

"Bringing in." Germanus, less correctly, "περιφέροντες" (carrying about).

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Ἐξευρηκέναι. German. ἐξειρηκέναι.

"To have found out." Germanus reads "ἐξειρηκέναι" (to have declared).

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Ἵνα. Deest in Anast. edit.

"In order that." Missing in the edition of Anastasius.

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Page

running head: 889 CONTRA HAERESES
marginal letters: A δὲ ἐν τῷ νόμῳ; B λίου. Τετράμορφα; C (31) Ἀπένεμεν. (in notes); D κλυσμῷ τοῦ τόξου (in notes)
old-edition numerals: (none)
other: Greek set; facing Latin Dei, illis quidem ... tertium vero legis- left out; ends mid-word νομοθε- (for νομοθεσία)

PG 7:890

σία ἐπὶ τοῦ Μωϋσέως· τετάρτη δὲ ἡ τοῦ Εὐαγγελίου, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

ing under Moses; and the fourth that of the Gospel, through our Lord Jesus Christ.

9. Τούτων δὲ οὕτως ἐχόντων, μάταιοι πάντες καὶ ἀμαθεῖς, προσέτι δὲ καὶ τολμηροὶ, οἱ ἀθετοῦντες τὴν ἰδέαν τοῦ Εὐαγγελίου, καὶ εἴτε πλείονα, εἴτε ἐλάττονα τῶν εἰρημένων παρεισφέροντες Εὐαγγελίων πρόσωπα· οἱ μὲν, ἵνα πλείονα δόξωσι τῆς ἀληθείας ἐξευρηκέναι· οἱ δὲ ἵνα τὰς οἰκονομίας τοῦ Θεοῦ ἀθετήσωσιν.

9. Since these things are so, vain are all they, and unlearned, and moreover audacious, who set at naught the form of the Gospel, and bring in either more or fewer faces of the Gospels than those aforesaid: some, that they may seem to have discovered more than the truth; others, that they may set at naught the dispensations of God.

Etenim Marcion totum rejiciens Evangelium; imo vere seipsum abscindens ab Evangelio, pariter gloriatur se habere Evangelium : alii vero ut donum Spiritus frustrentur, quod in novissimis temporibus secundum placitum Patris effusum est in humanum genus, illam speciem non admittunt, quae est secundum Joannis Evangelium,

For Marcion, rejecting the whole Gospel, or rather truly cutting himself off from the Gospel, boasts nonetheless that he has the Gospel; while others, that they may frustrate the gift of the Spirit, which in the last times according to the good pleasure of the Father has been poured out upon the human race, do not admit that aspect which is according to John's Gospel,

Editors' notes and page, col. 890

Footnotes

(ref 46) ‹anchor: Joannis Evangelium› · call in col 890 Joan. XIV, 16, 26; xv, 26; xvi, 7.

John 14:16, 26; 15:26; 16:7.

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Marcion totum rejiciens Evangelium. Non totum absolute rejiciebat, qui Evangelio Lucae decurtato utebatur. Sed totum rejicere censebatur, qui quibus partibus vellet, fidem denegabat, quasdam admittens, caeteras resecans vel corrumpens. Eadem enim partium omnium auctoritas, quam qui in his pro libito non agnoscit, nec in aliis reveretur.

"Marcion, rejecting the whole Gospel." He did not reject it absolutely in its entirety, since he used a curtailed Gospel of Luke. But he was held to reject the whole who refused belief to whatever parts he pleased, admitting some and cutting away or corrupting the rest. For all the parts have the same authority, and whoever does not acknowledge it at his pleasure in some does not revere it in the others either.

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Imo vere. Alii, imo vero.

"Nay truly." Others read "imo vero" (nay rather).

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Pariter gloriatur se habere Evangelium. Ita Eras., Gall. et Ottob.; caeteri codices: Partem gloriatur se habere Evangelii: quam lectionem etiam ad marginem editionis suae ex quibusdam mss. codd. indicarunt Eras. et Gall., sed priorem praetulerunt; et merito quidem. Haec enim opponit Irenaeus velut absurda, et secum invicem pugnantia, quod hinc Marcion totum rejiciat Evangelium, imo vere seipsum abscindat ab Evangelio; illinc tamen, pariter atque Catholici, glorietur se habere Evangelium. Ecqui vero fateri, imo et gloriari potuisset Marcion, partem se habere Evangelii, qui quod decurtaverat, solum legitimum esse dicebat, ut ex cap. 12 sequenti liquet; caeteris, quae admittebant Catholici, veluti spuriis rejectis? Certe si partem duntaxat habere se confessus fuisset, eo ipso corruptionis criminis reum se prodidisset.

"Boasts equally that he has the Gospel." So Erasmus, Gallasius and the Ottobonian; the other codices: "boasts that he has part of the Gospel". Erasmus and Gallasius also noted this reading in the margin of their editions, from certain manuscript codices, but preferred the former; and rightly so. For Irenaeus sets these against each other as absurd and mutually contradictory: that on the one hand Marcion rejects the whole Gospel, nay truly cuts himself off from the Gospel, and yet on the other hand boasts, just like the Catholics, that he has the Gospel. And how could Marcion have admitted, let alone boasted, that he had a part of the Gospel, when he said that what he had curtailed was alone legitimate, as is clear from chapter 12 following, the rest, which the Catholics admitted, being rejected as spurious? Certainly, had he confessed that he had only a part, by that very fact he would have betrayed himself guilty of the crime of corruption.

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(48) ‹anchor: alii vero› · call in col 890

Alii vero, etc. Observat doctissimus Tillemontius, Cataphryges, sive Montanistas hic ab Irenaeo perstringi, qui, Augustino teste, haer. 26, Christi de mittendo Spiritu sancto promissa in seipsis plenius atque uberius, quam in apostolis adimpleta fuisse delirantes effutiebant. Isti itaque prophetiae gratiam ab Ecclesia repellebant, ut sibi solis, seu potius pseudoprophetis suis vindicarent. Hinc Catholicorum coetum, quod novas prophetias rejiceret, Ecclesiam Psychicorum nuncupabant; suam vero sectam Ecclesiam Spiritus dicebant, quod Spiritum sanctum in prophetis novis, Montano et Priscilla, loquentem haberet, spiritalemque merito dici faceret agnitio spiritalium charismatum, ut misere delusus (continues)

"But others," etc. The most learned Tillemont observes that Irenaeus here censures the Cataphrygians, or Montanists, who, as Augustine attests (Heresy 26), raving, babbled that Christ's promises of sending the Holy Spirit had been fulfilled in themselves more fully and abundantly than in the apostles. So these men drove the grace of prophecy from the Church, to claim it for themselves alone, or rather for their false prophets. Hence they called the company of the Catholics, because it rejected the new prophecies, the Church of the Psychics; but their own sect they called the Church of the Spirit, because it had the Holy Spirit speaking in the new prophets, Montanus and Priscilla, and because the recognition of spiritual gifts made it rightly to be called spiritual, as the wretchedly deluded (continues)

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Page

running head: RA HAERESES LIB. III. 890
marginal letters: A σία ἐπὶ τοῦ; B Εὐαγγελίων πρός-; C qui quibus partibus (in notes); D sequenti liquet; (in notes)
old-edition numerals: 192 before 9. His igitur (in facing Latin)
other: begins mid-word σία (from νομοθεσία); first two paragraphs Greek set, facing Latin latio sub Moyse ... dispositiones Dei. left out; third paragraph Latin only, no Greek printed

PG 7:891

in qua Paracletum se missurum Dominus promisit; sed simul et Evangelium, et propheticum repellunt Spiritum. Infelices vere, qui pseudoprophetae quidem esse volunt; propheticam vero gratiam repellunt ab Ecclesia : similia patientes his qui propter eos qui in hypocrisi veniunt, etiam a fratrum communicatione se abstinent. Datur autem intelligi, quod hujusmodi neque apostolum Paulum recipiant. In ea enim Epistola quae est ad Corinthios, de propheticis charismatibus diligenter locutus est, et scit viros et mulieres in Ecclesia prophetantes. Per haec igitur omnia peccantes in Spiritum Dei, in irremissibile incidunt peccatum. Hi vero, qui sunt a Valentino, iterum exsistentes extra omnem timorem, suas conscriptiones proferentes, plura habere gloriantur, quam sint ipsa Evangelia. Siquidem in tantum processerunt audaciae, uti quod ab his non olim conscriptum est, veritatis Evangelium titulent, in nihilo conveniens apostolorum Evangeliis, ut nec Evangelium quidem sit apud eos sine blasphemia. Si enim quod ab eis profertur, veritatis est Evangelium, dissimile est autem hoc illis, quae ab apostolis tradita sunt; qui volunt, possunt discere, quemadmodum ex ipsis Scripturis ostenditur, jam non esse id quod ab apostolis traditum est, veritatis Evangelium. Quoniam autem sola illa vera et firma, et non capit neque plura, praeterquam praedicta sunt, neque pauciora esse Evangelia, per tot et tanta ostendimus. Etenim cum omnia composita et apta Deus fecerit, oportebat et Ispeciem Evangelii bene compositam,

in which the Lord promised that He would send the Paraclete; but they reject at once both the Gospel and the prophetic Spirit. Wretched men truly, who wish indeed to be false prophets, but repel the prophetic grace from the Church; suffering the like things to those who, on account of those who come in hypocrisy, abstain even from communion with the brethren. Moreover it is given to be understood that men of this sort do not accept the Apostle Paul either. For in that Epistle which is to the Corinthians, he spoke diligently concerning prophetic gifts, and knows men and women prophesying in the Church. Sinning therefore through all these things against the Spirit of God, they fall into the unforgivable sin. And those who are from Valentinus, being again beyond all fear, bringing forward their own writings, boast that they have more Gospels than there actually are. Indeed they have advanced to such a pitch of audacity as to entitle what was written by them not long ago the Gospel of Truth, agreeing in nothing with the Gospels of the apostles, so that not even the Gospel exists among them without blasphemy. For if what is brought forward by them is the Gospel of Truth, and yet this is unlike those which have been handed down by the apostles, any who wish can learn, as is shown from the Scriptures themselves, that that which has been handed down by the apostles is no longer the Gospel of Truth. Now that those alone are true and firm, and that there cannot be either more Gospels than have been mentioned before, or fewer, we have shown by so many and such great arguments. For since God made all things well-proportioned and fitting, it behoved the form of the Gospel also to be well-composed

Editors' notes and page, col. 891

Footnotes

(ref 47) ‹anchor: not visible› · call in col 891 1 Cor. XI, 4, 5.

1 Corinthians 11:4, 5.

(ref 48) ‹anchor: not visible› · call in col 891 Matth. XII, 31.

Matthew 12:31.

(ref 49) ‹anchor: not visible› · call in col 892 Act. I, 16 seqq.

Acts 1:16 ff.

(ref 50) ‹anchor: not visible› · call in col 892 Psal. LXVIII, 26.

Psalm 68 (69):26.

(ref 51) ‹anchor: not visible› · call in col 892 Psal. CVIII, 8.

Psalm 108 (109):8.

(ref 52) ‹anchor: a musto ebrios› · call in col 892 Act. II, 4 seqq.

Acts 2:4 ff.

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(49) ‹anchor: not visible› · call in col 891

Propheticam. Ita Clarom. et Voss.; caeteri, prophetiae.

"Prophetic." So the Clermont and Vossius manuscripts; the others read "prophetiae" (of prophecy).

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Similia patientes, etc. Sensus est, istos pseudoprophetas Spiritum sanctum, de cujus donis gloriantur, amittere: quemadmodum schismatici, qui, ne peccatorum occultorum communione polluantur, ab Ecclesiae communione abstinent, sanctitate, quam aemulantur, excidunt.

"Suffering the like," etc. The sense is that these false prophets lose the Holy Spirit in whose gifts they glory: just as schismatics, who hold aloof from the communion of the Church so as not to be defiled by communion with hidden sins, fall away from the holiness they strive after.

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Page

running head: 891 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A in qua Paracletum; B tur, quam sint; C fecerit, oportebat; D tendit vir doctissimus. (in notes)
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word com- (for compositam)

PG 7:892

et bene compaginatam esse. Examinata igitur sententia eorum qui nobis tradiderunt Evangelium, ex ipsis principiis ipsorum, veniamus et ad reliquos apostolos, et perquiramus sententiam eorum de Deo : post deinde, ipsos Domini sermones audiamus.

and well-joined together. Having therefore examined the opinion of those who handed down the Gospel to us, from their very beginnings, let us come also to the rest of the apostles, and inquire into their opinion concerning God; and afterwards, let us hear the very words of the Lord.

CAPUT XII.

Chapter XII.

Quae sit reliquorum apostolorum doctrina.

What the doctrine of the rest of the apostles is.

Petrus igitur apostolus post resurrectionem Domini, et assumptionem in coelos, volens adimplere duodecim apostolorum numerum, et allegere pro Juda alterum, qui electus esset a Deo, ex his qui aderant, dixit : « Viri fratres, oportebat impleri Scripturam hanc, quam praedixit Spiritus sanctus ore David de Juda, qui factus est dux his qui apprehenderunt Jesum, quoniam annumeratus fuit inter nos : Fiat habitatio ejus deserta, et non sit qui inhabitet in ea, et episcopatum ejus accipiat alter :

Peter the apostle, therefore, after the resurrection of the Lord and His assumption into the heavens, wishing to fill up the number of the twelve apostles, and in place of Judas to choose another who should be chosen by God from those who were present, said: "Men and brethren, this Scripture must needs be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became guide to them that arrested Jesus, in that he was numbered among us: Let his habitation be made desolate, and let there be no one to dwell therein, and his bishopric let another take:"

τὴν ἀναπλήρωσιν τῶν ἀποστόλων ἐκ τῶν ὑπὸ Δαβὶδ εἰρημένων ποιούμενος. . . . . . .

bringing about the filling up of the apostles out of the things spoken by David. . . . . . .

Rursus cum Spiritus sanctus descendisset in discipulos, uti omnes prophetarent, et loquerentur linguis, et quidam irriderent eos, quasi a musto ebrios, dixit Petrus, non ebrios quidem illos esse, cum sit hora tertia diei; esse autem hoc quod dictum est per prophetam : « Erit in novissimis diebus, dicit Dominus, effundam de

Again, when the Holy Spirit had descended upon the disciples, so that they all prophesied and spoke with tongues, and some mocked them as though drunk with new wine, Peter said that they were not drunk indeed, since it was the third hour of the day, but that this was that which was spoken through the prophet: "It shall come to pass in the last days, says the Lord, I will pour out of

Editors' notes and page, col. 892

Footnotes

(51) ‹anchor: not visible› · call in col 892

Allegere. Ita vetus Feuard. cod., Clarom. et Voss. Caeteri eligere. Sed priorem lectionem praetuli, quod magis cum praecedentibus conveniat: volens adimplere duodecim apostolorum numerum. Allegere autem, est in apostolorum coetum cooptare.

"To elect in addition." So Feuardent's old codex, and the Clermont and Vossius manuscripts. The others read "eligere" (to choose). But I have preferred the former reading, because it agrees better with what precedes: "wishing to fill up the number of the twelve apostles". For "allegere" means to co-opt into the company of the apostles.

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(52) ‹anchor: not visible› · call in col 892

Pro Juda. Ita recte codd. Clarom. et Arund. cum edit Oxon. In reliquis mendose, Providentia.

"In place of Judas." So, rightly, the Clermont and Arundel codices, with the Oxford edition. The rest have, by error, "Providentia" (by providence).

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Ex his. Sic Clarom. et Voss. ita ut ad verbum allegere referatur; non ad τὸ dixit. Reliqui omittunt ex.

"From these." So the Clermont and Vossius manuscripts, so that it refers to the word "allegere", not to "dixit". The rest omit "ex".

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(54) ‹anchor: not visible› · call in col 892

Oportebat. Ita omnes editt. suffragante veteri cod. Feuard. et Graeco S. Lucae textu. Sed Clarom. et Anglic. cum Vulgata Latina habent oportet, sicque ferunt et mss. quidam codices Graeci.

"It was necessary." So all the editions, with the support of Feuardent's old codex and the Greek text of St Luke. But the Clermont and the English manuscripts, with the Latin Vulgate, have "oportet" (it is necessary), and so too do certain Greek manuscript codices.

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Τὴν ἀναπλήρωσιν. Hoc et sequentia hujus capitis fragmenta Graeca descripsit Grabius e Catena PP. ms. optimae, ut ait, notae in Acta apostolorum, quae asservatur in Bibliotheca Collegii novi Oxoniensis. Exstat vero primum hocce ἀποσπασμάτιον, fol. 3, pag. 1.

"The filling up." Grabe copied this and the following Greek fragments of this chapter from a manuscript Catena of the Fathers on the Acts of the Apostles, of the best quality, as he says, which is kept in the library of New College, Oxford. This first little extract stands at fol. 3, p. 1.

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Apostolorum. Ita Clarom., Arund., Voss. et Grab. juxta Graecum. Caeteri minus bene, eorum. Sensus porro verborum est: adimpletionem numeri duodecim apostolorum faciens, juxta ea quae a David dicta sunt.

"Of the apostles." So the Clermont, Arundel and Vossius manuscripts and Grabe, following the Greek. The others, less well, have "eorum" (of them). The sense of the words, moreover, is: "making the filling up of the number of the twelve apostles, according to what was said by David".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 892
marginal letters: A positam, et bene; B factus est dux; C in novissimis diebus; D (54) Oportebat. (in notes)
old-edition numerals: 193 before CAPUT XII.
other: begins mid-word positam, (from compositam,); editors' matter: Quae sit reliquorum apostolorum doctrina.; Greek fragment τὴν ἀναπλήρωσιν ... ποιούμενος. set, facing Latin adimpletionem apostolorum ... faciens. left out; rest of column Latin only, no Greek printed

PG 7:893

Spiritu meo in omnem carnem, et prophetabunt. »

My Spirit upon all flesh, and they shall prophesy."

Ὁ οὖν διὰ τοῦ προφήτου ἐπαγγειλάμενος Θεὸς πέμψειν τὸ Πνεῦμα αὐτοῦ ἐπὶ τὴν ἀνθρωπότητα, οὗτος καὶ ἔπεμψε· καὶ Θεὸς ὑπὸ Πέτρου καταγγέλλεται τὴν ἰδίαν ἐπαγγελίαν πεπληρωκώς.

The God, therefore, Who promised through the prophet that He would send His Spirit upon mankind, He Himself also sent Him; and God is proclaimed by Peter as having fulfilled His own promise.

2. « Viri » enim, inquit Petrus, « Israelitae, audite sermones meos : Jesum Nazarenum, virum approbatum a Deo in vobis virtutibus, et prodigiis, et signis, quae fecit per ipsum Deus in medio vestrum, quemadmodum ipsi scitis : hunc definito consilio, et praescientiae Dei traditum per manus iniquorum affigentes interfecistis : quem Deus excitavit, solutis doloribus inferorum, quoniam non erat possibile teneri eum ab eis. David enim dicit in ipsum : Providebam Dominum in conspectu meo semper, quoniam a dextris meis est, ne movear. Propter hoc laetatum est cor meum, et exsultavit lingua mea, insuper et caro mea requiescet in spe. Quoniam non derelinques animam meam in inferno, neque dabis sanctum tuum videre corruptionem. » Dehinc rursum fiducialiter illis dicit de patriarcha David, quoniam mortuus est, et sepultus, et sepulcrum ejus sit apud eos usque in hunc diem. « Propheta autem, inquit, cum esset, et sciret quoniam jurejurando ei juravit Deus, de fructu ventris ejus sedere in throno ejus; providens locutus est de resurrectione Christi, quoniam neque derelictus est apud inferos, neque caro ejus vidit corruptionem. Hunc Jesum, inquit, excitavit Deus, cujus nos omnes sumus testes : qui dextera Dei exaltatus, repromissionem sancti Spiritus accipiens a Patre, effudit donationem hanc, quam vos nunc videtis, et auditis. Non enim David ascendit in coelos; dicit autem ipse : Dixit Dominus Domino meo, sede ad dexteram meam, quoadusque ponam inimicos tuos suppedaneum pedum tuorum. Certissime

2. For "Men of Israel," says Peter, "hear my words: Jesus of Nazareth, a man approved by God among you by mighty works, and wonders, and signs, which God did through Him in the midst of you, even as you yourselves know: Him, delivered up by the determinate counsel and foreknowledge of God, you have affixed by the hands of wicked men and slain: Whom God has raised up, having loosed the pains of the lower world, because it was not possible that He should be held fast by them. For David says concerning Him: I foresaw the Lord always before my face, because He is at my right hand, that I may not be moved. Therefore my heart was glad, and my tongue exulted; moreover my flesh also shall rest in hope: because Thou wilt not leave my soul in the lower world, neither wilt Thou give Thy Holy One to see corruption." Then again he speaks confidently to them concerning the patriarch David, that he both died and was buried, and that his sepulchre is among them unto this day. "Being therefore a prophet," he says, "and knowing that God had sworn to him with an oath that of the fruit of his womb One should sit upon his throne, foreseeing he spoke of the resurrection of Christ, that He was neither left in the lower world, nor did His flesh see corruption. This Jesus," he says, "God has raised up, whereof we all are witnesses: Who, being exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, has poured forth this gift, which you now see and hear. For David did not ascend into the heavens; but he himself says: The Lord said to my Lord, Sit at My right hand, until I make Thy enemies the footstool of Thy feet. Most assuredly,

Editors' notes and page, col. 893

Footnotes

(ref 53) ‹anchor: not visible› · call in col 893 Joel. II, 28.

Joel 2:28.

(ref 54) ‹anchor: not visible› · call in col 893 Act. II, 22 seqq.

Acts 2:22 ff.

(ref 55) ‹anchor: not visible› · call in col 893 Psal. XV, 8 seqq.

Psalm 15 (16):8 ff.

(ref 56) ‹anchor: Propheta autem, inquit› · call in col 893 Act. II, 30 seqq.

Acts 2:30 ff.

(ref 57) ‹anchor: in throno ejus› · call in col 893 Psal. CXXXI, 11.

Psalm 131 (132):11.

(ref 58) ‹anchor: dicit autem ipse› · call in col 893 Psal. CIX, 1.

Psalm 109 (110):1.

(ref 59) ‹anchor: not visible› · call in col 893 Act. II, 37.

Acts 2:37.

(ref 60) ‹anchor: not visible› · call in col 893 Ibid. 38.

Ibid., 2:38.

(ref 61) ‹anchor: glorificans Deum› · call in col 894 Act. III, 2 seqq.

Acts 3:2 ff.

(ref 62) ‹anchor: Petrus dixit eis› · call in col 894 Ibid. 12 seqq.

Ibid., 3:12 ff.

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(57) ‹anchor: not visible› · call in col 893

Ὁ οὖν. Haec in dicta Catena fol. 11, p. 1, leguntur.

"So he." These words are read in the said Catena, fol. 11, p. 1.

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(58) ‹anchor: not visible› · call in col 893

Sermones meos. Legit Irenaeus, τοὺς λόγους μου; eodem modo legit et Chrysostomus, hom. 6, in Acta. At vulgati nostri N. T. codices habent, τοὺς λόγους τούτους, hos sermones.

"My words." Irenaeus read "τοὺς λόγους μου"; Chrysostom too reads it the same way, Homily 6 on Acts. But our common New Testament codices have "τοὺς λόγους τούτους", "these words".

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(59) ‹anchor: not visible› · call in col 893

Traditum. Λαβόντες, quod addunt editi N. T. codd. non agnoscit Irenaeus, uti nec codex Alexand. et Velesii codd. neque Latina et Arab. versiones.

"Delivered up." "Λαβόντες" (having taken), which the printed New Testament codices add, Irenaeus does not recognise, nor does the Alexandrian codex, nor Velez's codices, nor the Latin and Arabic versions.

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Inferorum. Excusi N. Test. codd. habent θανάτου, sed mss. quidam ᾅδου, uti et Polycarpus ad Philip., Epiphanius in Ancorato § 34, Vulgat. et Syr. interpretes.

"Of hell." The printed New Testament codices have "θανάτου" (of death), but certain manuscripts have "ᾅδου" (of Hades), as do Polycarp To the Philippians, Epiphanius in the Ancoratus § 34, and the Vulgate and Syriac translators.

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(61) ‹anchor: not visible› · call in col 893

Meis. In Merc. 2 mihi; in caeteris, mei.

"My." In the second Mercer manuscript, "mihi" (to me); in the others, "mei" (of me).

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Ne movear. Feuard. in marg. et Clarom. ut non movear.

"That I be not moved." Feuardent in the margin and the Clermont manuscript read "ut non movear".

(printed under page 455)

(63) ‹anchor: ventris ejus› · call in col 893

De fructu ventris ejus. Verba ista, τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστόν, quae sequuntur in editis N. Test. exemplaribus Graecis, non agnovit Irenaeus; nec exstant in cod. Alexand. neque in Latina Vulgata, Syriaca ac Aethiopica versionibus.

"Of the fruit of his loins." The words "τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστόν" (according to the flesh to raise up the Christ), which follow in the printed Greek copies of the New Testament, Irenaeus did not recognise; nor do they stand in the Alexandrian codex, nor in the Latin Vulgate, Syriac and Ethiopic versions.

(printed under page 455)

(64) ‹anchor: neque derelictus est› · call in col 893

Neque derelictus est. Excusi N. Test. codd. Graeci habent: οὐ κατελείφθη ἡ ψυχὴ αὐτοῦ εἰς ᾅδου. At ἡ ψυχὴ omittitur non solum ab Irenaeo, sed et Didymo lib. iii De Spiritu S., et in codd. Alexand. necnon in Latina Vulgata et Syr. versionibus.

"Nor was he left." The printed Greek New Testament codices have "οὐ κατελείφθη ἡ ψυχὴ αὐτοῦ εἰς ᾅδου" (his soul was not left in Hades). But "ἡ ψυχὴ" (the soul) is omitted not only by Irenaeus but also by Didymus, On the Holy Spirit book 3, and in the Alexandrian codices, as also in the Latin Vulgate and Syriac versions.

(printed under page 455)

(65) ‹anchor: apud inferos› · call in col 893

Apud inferos. Voss. ad inferos.

"Among the dead." The Vossius manuscript reads "ad inferos" (to the dead).

(printed under page 455)

(66) ‹anchor: donationem hanc› · call in col 893

Donationem hanc. Cum mss. quibusdam codd. Graecis et PP. aliquibus legit Irenaeus ταύτην τὴν δωρεὰν ἥν, vel τοῦτο δῶρον ὅ. Et sic habuisse codd. Graecos sua aetate testatur Beda in Comment. in Acta. At nunc in excusis non legitur nisi τοῦτο, sine δῶρον.

"This gift." With certain Greek manuscript codices and some Fathers, Irenaeus read "ταύτην τὴν δωρεὰν ἥν" or "τοῦτο δῶρον ὅ" (this gift which). And Bede, in his Commentary on Acts, attests that the Greek codices of his time had it so. But now the printed copies read only "τοῦτο" (this), without "δῶρον".

(printed under page 455)

Page

running head: 893 CONTRA HAERESES L
marginal letters: A Spiritu meo; B nus iniquorum; C in throno ejus;; D (57) Ὁ οὖν. (in notes)
old-edition numerals: (none)
other: first and third paragraphs Latin only, no Greek printed; second paragraph Greek set, facing Latin Deus igitur, qui per prophetam ... promissionem adimplesse. left out; ends mid-word Certis- (for Certissime)

PG 7:894

ergo sciat omnis domus Israel, quoniam et Dominum eum, et Christum Deus fecit hunc Jesum, quam vos crucifixistis. » Cum dixissent igitur turbae : « Quid ergo faciemus? » Petrus ad eos ait : « Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu, in remissionem peccatorum, et accipietis donum Spiritus sancti. »

therefore, let all the house of Israel know that God has made Him both Lord and Christ, this Jesus Whom you have crucified." When therefore the multitudes had said: "What then shall we do?" Peter said to them: "Repent, and let every one of you be baptized in the name of Jesus, for the forgiveness of sins, and you shall receive the gift of the Holy Spirit."

. . . οὐκ ἄλλον Θεὸν . . . . . . . κατήγγελλον οἱ ἀπόστολοι· οὐδὲ ἄλλον μὲν παθόντα καὶ ἐγερθέντα Χριστὸν, ἄλλον δὲ τὸν ἀναστήσαντα καὶ ἀπαθῆ διαμεμενηκότα· ἀλλ' ἕνα καὶ τὸν αὐτὸν Θεὸν, καὶ Σωτῆρα, καὶ Χριστὸν Ἰησοῦν, τὸν ἐκ νεκρῶν ἐγερθέντα· καὶ τὴν εἰς αὐτὸν πίστιν ἐκήρυσσον τοῖς μὴ πιστεύουσιν εἰς τὸν Υἱὸν τοῦ Θεοῦ, καὶ ἐκ τῶν προφητῶν συνεβίβαζον αὐτοὺς, ὅτι ὃν ἐπηγγείλατο ὁ Θεὸς πέμψειν Χριστὸν, ἔπεμψε τὸν Ἰησοῦν, ὃν αὐτοὶ ἐσταύρωσαν, καὶ Θεὸς ἤγειρε.

. . . the apostles proclaimed no other God . . . . . . . nor one Christ who suffered and was raised up, and another who raised him up [or: flew up] and remained impassible; but one and the same God, and Saviour, and Christ Jesus, Who was raised from the dead; and they preached faith in Him to those who did not believe in the Son of God, and out of the prophets they proved to them that the Christ Whom God promised to send, He sent in Jesus, Whom they themselves crucified, and God raised up.

3. Rursus cum Petrus simul cum Joanne vidisset eum, qui a nativitate claudus erat, ante portam templi, quae dicitur speciosa, sedentem et petentem eleemosynam, dixit ei : « Argentum et aurum non est mihi; quod autem habeo, hoc tibi do : In nomine Jesu Christi Nazareni surge, et ambula. Et statim ejus confirmati sunt gressus, et plantae, et ambulabat, et introivit cum ipsis in templum, ambulans, et saliens, et glorificans Deum. » Multitudine autem universa collecta ad eos propter inopinatum factum, Petrus dixit eis : « Viri Israelitae, quid miramini in hoc, et nos quid intuemini,

3. Again, when Peter together with John had seen him who was lame from his birth, sitting before the gate of the temple which is called Beautiful and asking for alms, he said to him: "Silver and gold I have none; but what I have, this I give to you: In the name of Jesus Christ of Nazareth, rise up and walk. And immediately his steps and soles were made strong, and he walked, and entered with them into the temple, walking, and leaping, and glorifying God." And when all the multitude had gathered together to them on account of the unexpected deed, Peter said to them: "Men of Israel, why do you marvel at this, or why do you gaze upon

Editors' notes and page, col. 894

Footnotes

(67) ‹anchor: not visible› · call in col 894

In remissionem. In remissa habent Clarom., Arund. et Merc. 2, ut opinor pro in remissam.

"For the remission." The Clermont, Arundel and second Mercer manuscripts have "in remissa", in my opinion for "in remissam".

(printed under page 455)

(68) ‹anchor: not visible› · call in col 894

Οὐκ ἄλλον. Haec in laudata Catena fol. 18, p. 1, leguntur.

"No other." These words are read in the Catena cited, fol. 18, p. 1.

(printed under page 455)

(69) ‹anchor: not visible› · call in col 894

Ἀναστήσαντα. Legendum videtur cum interprete ἀναπτήσαντα.

"Having raised up." It seems one should read, with the translator, "ἀναπτήσαντα".

(printed under page 455)

Page

running head: A HAERESES LIB. III. 894
marginal letters: A sime ergo sciat; B Θεὸν, καὶ Σωτῆρα; C 3. Rursus cum Petrus; D in Latina Vulgata (in notes)
old-edition numerals: 194 after Christum (in facing Latin)
other: begins mid-word sime (from Certissime); first and third paragraphs Latin only, no Greek printed; second paragraph Greek set, facing Latin Sic non alium Deum ... quem Deus excitavit. left out; ends mid-word intue- (for intuemini)
other: the word intuemini, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 895

PG 7:895

quasi nostra virtute fecerimus hunc ambulare? Deus Abraham, Deus Isaac, et Deus Jacob, Deus patrum nostrorum, glorificavit Filium suum, quem vos quidem tradidistis in judicium, et negastis ante faciem Pilati, cum remittere eum vellet. Vos autem sanctum et justum aggravastis, et petistis virum homicidam donari vobis; ducem autem vitae occidistis, quem Deus excitavit a mortuis, cujus nos testes sumus. Et in fide nominis ejus hunc quem videtis et scitis, confirmavit nomen ejus, et fides, quae est per ipsum, dedit ei incolumitatem coram vobis omnibus. Et nunc, fratres, scio quoniam secundum ignorantiam fecistis nequam. Deus autem quae praedixit ore omnium prophetarum, pati Christum suum, adimplevit. Poenitentiam igitur agite, et convertimini, uti deleantur peccata vestra, et veniant vobis tempora refrigerii a facie Domini, et mittat praeparatum vobis Jesum Christum, quem oportet quidem coelum suscipere usque ad tempora dispositionis omnium, quae locutus est Deus per sanctos prophetas suos. Moyses quidem dicit ad patres nostros : Quoniam prophetam excitabit vobis Dominus Deus vester ex fratribus vestris, quemadmodum me; ipsum audietis in omnibus quaecunque locutus fuerit ad vos. Erit autem : Omnis anima quaecunque non audierit prophetam illum, peribit de populo. Et omnes a Samuel et deinceps, quotquot locuti sunt, et annuntiaverunt dies ipsos. Vos estis filii prophetarum, et testamenti quod Deus disposuit ad patres nostros, dicens ad Abraham : Et in semine tuo benedicentur omnes tribus terrae. Vobis primum Deus excitans Filium suum misit benedicentem vos, ut convertat se unusquisque a nequitiis suis. »

us, as though by our own power we had made him to walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son, Whom you indeed delivered up to judgement, and denied before the face of Pilate, when he wished to release Him. But you weighed down the Holy and Righteous One, and asked for a murderer to be granted to you; and you killed the Author of life, Whom God has raised from the dead, whereof we are witnesses. And by faith in His name, this man whom you see and know, His name has made strong, and the faith which is through Him has given him this soundness before you all. And now, brethren, I know that through ignorance you did wickedly. But the things which God foretold by the mouth of all the prophets, that His Christ should suffer, He has fulfilled. Repent therefore, and be converted, that your sins may be blotted out, and that times of refreshment may come to you from the presence of the Lord, and that He may send Jesus Christ Who has been prepared for you, Whom heaven indeed must receive until the times of the ordering of all things, which God has spoken by His holy prophets. Moses indeed says to our fathers: A prophet shall the Lord your God raise up to you from your brethren, like unto me; Him shall you hear in all things whatsoever He shall speak to you. And it shall come to pass, that every soul whatsoever that shall not hear that prophet, shall perish from among the people. And all the prophets from Samuel and onwards, as many as have spoken, have also proclaimed these days. You are the children of the prophets, and of the covenant which God ordained unto our fathers, saying to Abraham: And in your seed shall all the families of the earth be blessed. Unto you first God, raising up His Son, has sent Him blessing you, that every one may turn away from his iniquities."

Φανερὸν τὸ κήρυγμα, ὃ Πέτρος σὺν Ἰωάννῃ ἐκήρυσσεν αὐτοῖς, τὴν

Manifest is the proclamation which Peter together with John proclaimed to them, that the

Editors' notes and page, col. 895

Footnotes

(ref 63) ‹anchor: ad patres nostros› · call in col 895 Deut. XVIII, 15.

Deuteronomy 18:15.

(ref 64) ‹anchor: dicens ad Abraham› · call in col 895 Gen. XXII, 18.

Genesis 22:18.

(ref 65) ‹anchor: not visible› · call in col 895 Act. IV, 8 seqq.

Acts 4:8 ff.

(ref 66) ‹anchor: in caput anguli› · call in col 896 Psal. CXVII, 22.

Psalm 117 (118):22.

(printed under page 456)

(70) ‹anchor: not visible› · call in col 895

In judicium. Εἰς κρίσιν addit quoque mss. cod. Cantabrigiensis; alii εἰς κριτήριον.

"To judgement." The Cambridge manuscript codex also adds "εἰς κρίσιν"; others, "εἰς κριτήριον" (to the tribunal).

(printed under page 456)

(71) ‹anchor: not visible› · call in col 895

Cum remittere eum vellet. Ἀπολύειν αὐτὸν θέλοντος iterum habet cum Irenaeo cod. Cantabrigiensis. Editi vero, κρίναντος ἐκείνου ἀπολύειν.

"When he wished to release him." The Cambridge codex again has, with Irenaeus, "ἀπολύειν αὐτὸν θέλοντος". The printed copies, however, read "κρίναντος ἐκείνου ἀπολύειν" (when he had decided to release).

(printed under page 456)

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Aggravastis. Pro ἠρνήσασθε, habet cum Irenaeo cod. Cantabrig. ἐβαρύνατε.

"You weighed down." For "ἠρνήσασθε" (you denied), the Cambridge codex has, with Irenaeus, "ἐβαρύνατε".

(printed under page 456)

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Nequam. Πονηρόν exstat etiam in ms. Cantabrig.

"Wicked." "Πονηρόν" stands in the Cambridge manuscript too.

(printed under page 456)

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Quae praedixit. Feuard. in marg. et Voss. qui praedixit.

"Which he foretold." Feuardent in the margin and the Vossius manuscript read "qui praedixit" (who foretold).

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Et veniant vobis tempora. In Graeco Lucae textu, ὅπως ἂν ἔλθωσι καιροί, ut veniant tempora refrigerii. At in Vulgata: ut cum venerint tempora refrigerii.

"And that times may come to you." In the Greek text of Luke, "ὅπως ἂν ἔλθωσι καιροί", "that times of refreshment may come". But in the Vulgate: "that when the times of refreshment shall come".

(printed under page 456)

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Praeparatum. Pro προκεκηρυγμένον ὑμῖν, legit Irenaeus προκεχειρισμένον, prout habet quoque codex Alexand. et plures alii. Tertullian. etiam lib. De resurrect. car., cap. 23, legit praedesignatum.

"Prepared." For "προκεκηρυγμένον ὑμῖν" (proclaimed to you beforehand), Irenaeus read "προκεχειρισμένον" (appointed beforehand), as the Alexandrian codex and many others also have. Tertullian too, On the Resurrection of the Flesh, chapter 23, reads "praedesignatum" (designated beforehand).

(printed under page 456)

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Locutus est. Vocem et, quae in editt. Eras., Gall. et Feuard. perperam addita est, non agnoscunt codd. Clarom, Arund., Voss. et Lucae textus.

"He spoke." The word "et", wrongly added in the editions of Erasmus, Gallasius and Feuardent, is not recognised by the Clermont, Arundel and Vossius codices or by Luke's text.

(printed under page 456)

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Prophetas suos. Voces ἀπ' αἰῶνος, a saeculo omittit cum Irenaeo cod. Cantabrig.

"His prophets." The Cambridge codex, with Irenaeus, omits the words "ἀπ' αἰῶνος", "from of old".

(printed under page 456)

(79) ‹anchor: et annuntiaverunt› · call in col 895

Quotquot locuti sunt, et annuntiaverunt. Sic juxta S. Lucae textum, codd. Clarom. et Voss. necnon Arund., nisi quod in hoc τὸ et [quod hic pro etiam accipitur] desideretur. Sed Eras., Gall. et Feu. habent: et omnes, quotquot locuti sunt, annuntiaverunt. Non legit autem Irenaeus προκατήγγειλαν, ut fert textus Graecus hodiernus, sed simpliciter κατήγγειλαν, ut habent plura mss. exemplaria.

"As many as have spoken have also announced." So, in accordance with St Luke's text, the Clermont and Vossius codices and also the Arundel, except that in this last the "et" [which is taken here for "etiam", also] is wanting. But Erasmus, Gallasius and Feuardent have: "and all, as many as have spoken, announced". Irenaeus did not read "προκατήγγειλαν" (announced beforehand), as the present Greek text has, but simply "κατήγγειλαν" (announced), as many manuscript copies have.

(printed under page 456)

(80) ‹anchor: et in semine› · call in col 895

Et in semine. Sic cod. Clarom. Plerique alii omittunt et, Grabius vero et pro in ex Merc. 2 posuit, quia, inquit, Acta apostolica ita sonant. Excusa quidem ita sonant. Sed cod. Alexand. juxta Genes. xxii, 18, habet, καὶ ἐν τῷ σπέρματι, quod et legit Vulgatus interpres.

"And in the seed." So the Clermont codex. Most others omit "et"; Grabe, however, put "et" in place of "in" from the second Mercer manuscript, because, he says, the Acts of the Apostles read so. The printed copies do read so. But the Alexandrian codex, following Genesis 22:18, has "καὶ ἐν τῷ σπέρματι" (and in the seed), which the Vulgate translator also reads.

(printed under page 456)

(81) ‹anchor: Φανερὸν τὸ κήρυγμα› · call in col 895

Φανερὸν τὸ κήρυγμα. Haec exstant in dicta Catena fol. 23, pag. 1.

"Manifest is the preaching." These words stand in the said Catena, fol. 23, p. 1.

(printed under page 456)

Page

running head: 895 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A mini, quasi nostra; B adimplevit. Poenitentiam; C tiaverunt dies ipsos.; D naeo cod. Cantabrig. (in notes)
old-edition numerals: (none)
other: begins mid-word mini, (from intuemini,); first paragraph Latin only, no Greek printed; second paragraph Greek set, facing Latin Manifestam ergo praeconationem Petrus cum Joanne praeconavit eis, left out

PG 7:896

ὑπόσχεσιν, ἣν ἐποιήσατο ὁ Θεὸς τοῖς πατράσι, δι' Ἰησοῦ πεπληρῶσθαι εὐαγγελιζόμενος· ἀλλ' οὐκ ἄλλον Θεὸν καταγγέλλων, ἀλλὰ τὸν Υἱὸν τοῦ Θεοῦ, τὸν καὶ ἄνθρωπον γεγονότα, καὶ παθόντα, εἰς ἐπίγνωσιν ἄγων τὸν Ἰσραὴλ, καὶ ἐν Ἰησοῦ τὴν ἀνάστασιν τῶν νεκρῶν κηρύσσων, καὶ σημαίνων, ὅτι ὅσα οἱ προφῆται κατήγγειλαν περὶ τοῦ πάθους τοῦ Χριστοῦ, ταῦτα ἐπλήρωσεν ὁ Θεός.

preaching the good news that the promise which God made to the fathers has been fulfilled through Jesus; yet not proclaiming another God, but leading Israel into the knowledge of the Son of God, Who also became man and suffered, and proclaiming in Jesus the resurrection of the dead, and signifying that whatsoever things the prophets proclaimed concerning the passion of the Christ, these God has fulfilled.

4. Propter quod rursus convocatis principibus sacerdotum, fiducialiter Petrus dixit ad eos : « Principes populi, et seniores Israelitae, si nos hodie redarguimur a vobis in benefacto hominis infirmi, in quo hic salvatus est; cognitum sit omnibus vobis, et omni populo Israel, quoniam in nomine Jesu Christi Nazareni, quem vos crucifixistis, quem Deus excitavit a mortuis, in hoc hic astat in conspectu vestro sanus. Hic est lapis spretus a vobis aedificantibus, qui factus est in caput anguli. Et non est aliud nomen sub coelo, quod datum sit hominibus, in quo oporteat salvari nos.

4. Wherefore, when the chief priests were again called together, Peter confidently said to them: "Rulers of the people, and elders of Israel, if we this day are examined by you concerning a good deed done to an infirm man, by what means he has been saved; be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, Whom you crucified, Whom God raised from the dead, in this name this man stands here before you whole. This is the stone rejected by you the builders, which has become the head of the corner. And there is no other name under heaven given to men, in which we must be saved.

Οὕτως οἱ ἀπόστολοι οὐ τὸν Θεὸν ἤλλασσον, ἀλλὰ τὸν Χριστὸν κατήγγελλον τῷ λαῷ εἶναι τὸν Ἰησοῦν, τὸν ἐσταυρωμένον, ὃν ὁ Θεὸς, ὁ τοὺς προφήτας πέμψας, αὐτὸς Θεὸς ὢν, ἤγειρε, καὶ τὴν σωτηρίαν ἐν αὐτῷ ἔδωκε τοῖς ἀνθρώποις.

Thus the apostles did not change God, but proclaimed to the people that the Christ was Jesus, the Crucified One, Whom God, Who sent the prophets, being Himself God, raised up, and gave salvation in Him to men.

Editors' notes and page, col. 896

Footnotes

(82) ‹anchor: not visible› · call in col 896

Salvatus. Ita Feuard. in marg. et omnes mss. juxta Graecum σέσωσται. Edit. vero, sanatus.

"Saved." So Feuardent in the margin and all the manuscripts, following the Greek "σέσωσται". The editions, however, read "sanatus" (healed).

(printed under page 456)

(83) ‹anchor: Hic est lapis› · call in col 896

Lapis. Vocem pretiosus quae in editt. addita est, expunxi auctoritate codd. Clarom. et Voss. quia neque in S. Lucae textu legitur.

"Stone." The word "pretiosus" (precious), which was added in the editions, I have struck out on the authority of the Clermont and Vossius codices, since it is not read in St Luke's text either.

(printed under page 456)

(84) ‹anchor: lapis spretus› · call in col 896

Spretus. Sic Feuard. in marg., Clarom. et Voss. Caeteri reprobatus.

"Despised." So Feuardent in the margin, and the Clermont and Vossius manuscripts. The others read "reprobatus" (rejected).

(printed under page 456)

(85) ‹anchor: Οὕτως οἱ ἀπόστολοι› · call in col 896

Οὕτως οἱ ἀπόστολοι. Hoc Graeci textus fragmentum exhibet antedicta ms. Catena Patrum fol. 28, pag. 1.

"Thus the apostles." This fragment of the Greek text is given by the manuscript Catena of the Fathers mentioned above, fol. 28, p. 1.

(printed under page 456)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A ὑπόσχεσιν, ἣν ἐποιήσατο; B ἐπλήρωσεν ὁ Θεός.; C Οὕτως οἱ ἀπόστολοι; D κατήγγειλαν, ut habent
old-edition numerals: (none)
other: facing Latin sub-columns left out (repromissionem, quam ... haec adimplevit Deus. and Sic apostoli ... dedit hominibus.); section 4 Latin only, no Greek printed

PG 7:897

5. Confusi igitur et per curationem ( « annorum enim, inquit Scriptura, plus quam XL, erat homo in quo factum est signum curationis ») et per doctrinam apostolorum et prophetarum expositionem, cum remisissent summi sacerdotes Petrum et Joannem, et reversi essent ad reliquos coapostolos, et discipulos Domini, id est in Ecclesiam, et enarrassent quae fuerant facta, et quemadmodum fiducialiter egissent in nomine Jesu : « Audientes, inquit, tota Ecclesia, unanimes extulerunt vocem ad Deum, et dixerunt : Domine, tu es Deus qui fecisti coelum, et terram, et mare, et omnia quae in eis sunt, qui per Spiritum sanctum ore David patris nostri, pueri tui, dixisti : Quare fremuerunt gentes, et populi meditati sunt inania? Astiterunt reges terrae, et principes congregati sunt in unum adversus Dominum et adversus Christum ejus. Convenerunt enim vere in hac civitate adversus sanctum Filium tuum Jesum, quem unxisti, Herodes et Pontius Pilatus, cum gentibus et populis Israel, facere quaecunque manus tua, et voluntas tua praedestinaverat fieri. »

5. Confounded therefore both by the healing ("for the man was more than forty years old," says the Scripture, "on whom this sign of healing had been wrought") and by the teaching of the apostles and the exposition of the prophets, when the chief priests had let Peter and John go, and they had returned to the rest of their fellow apostles and the disciples of the Lord, that is, to the Church, and had related what had been done, and how confidently they had acted in the name of Jesus: "When they heard it," he says, "the whole Church with one accord lifted up their voice to God, and said: Lord, Thou art God, Who didst make heaven, and earth, and the sea, and all things that are in them, Who by the Holy Spirit, through the mouth of our father David, Thy servant, didst say: Why did the nations rage, and the peoples meditate vain things? The kings of the earth stood up, and the rulers were gathered together in one against the Lord and against His Christ. For in truth there were gathered together in this city against Thy holy Son Jesus, Whom Thou didst anoint, Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, to do whatsoever Thy hand and Thy counsel had predestined to be done."

Αὗται φωναὶ τῆς Ἐκκλησίας, ἐξ ἧς πᾶσα ἔσχηκεν Ἐκκλησία τὴν ἀρχήν· αὗται φωναὶ τῆς μητροπόλεως τῶν τῆς Καινῆς Διαθήκης πολιτῶν· αὗται φωναὶ τῶν ἀποστόλων, αὗται φωναὶ τῶν μαθητῶν τοῦ Κυρίου, τῶν ἀληθῶς τελείων, μετὰ τὴν ἀνάληψιν τοῦ Κυρίου διὰ Πνεύματος τελειωθέντων, καὶ ἐπικαλουμένων τὸν Θεὸν, τὸν ποιήσαντα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὴν θάλασσαν, τὸν διὰ τῶν προφητῶν κεκηρυγμένον, καὶ τὸν τούτου παῖδα δὲ ὃν

These are the voices of the Church, from which every Church has taken its beginning; these are the voices of the metropolis of the citizens of the New Covenant; these are the voices of the apostles, these are the voices of the disciples of the Lord, the truly perfect ones, perfected through the Spirit after the assumption of the Lord, and calling upon the God Who made the heaven, and the earth, and the sea, Who was proclaimed through the prophets, and His Servant Whom

Editors' notes and page, col. 897

Footnotes

(ref 67) ‹anchor: not visible› · call in col 897 Act. IV, 22.

Acts 4:22.

(ref 68) ‹anchor: not visible› · call in col 897 Ibid. 24 seqq.

Ibid., 4:24 ff.

(ref 69) ‹anchor: not visible› · call in col 897 Psal. II, 1, 2.

Psalm 2:1, 2.

(ref 70) ‹anchor: not visible› · call in col 898 Act. IV, 31.

Acts 4:31.

(ref 71) ‹anchor: not visible› · call in col 898 Ibid. 33.

Ibid., 4:33.

(ref 72) ‹anchor: not visible› · call in col 898 Act. V, 30 seqq.

Acts 5:30 ff.

(printed under page 457)

(86) ‹anchor: not visible› · call in col 897

Confusi. Sic Feuard. edit. Colon. Caeteri omnes codd. vitiose, et contra constructionis leges, confusis, nam sequitur: cum remisissent summi sacerdotes.

"Confounded." So Feuardent's Cologne edition. All the other codices have, faultily and against the rules of construction, "confusis", for there follows: "when the chief priests had let them go".

(printed under page 457)

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Tota Ecclesia. Has duas voces explicationis gratia addidit Irenaeus, vel ejus interpres. Neque enim apud Lucam exstant.

"The whole Church." Irenaeus, or his translator, added these two words for the sake of explanation. For they do not stand in Luke.

(printed under page 457)

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Per Spiritum sanctum... patris nostri. Haec in excusis N. T. codd. Graecis desiderantur. Habentur vero non in Vulgata modo, sed et in quibusdam mss. codd. Graecis in Oxon. N. T. edit. citatis.

"Through the Holy Spirit ... of our father." These words are wanting in the printed Greek New Testament codices. But they are found not only in the Vulgate but also in certain Greek manuscript codices cited in the Oxford edition of the New Testament.

(printed under page 457)

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In hac civitate. Hae voces desunt in hodierno Lucae textu Graeco, sed non in Vulgata et pluribus aliis mss. Graecis. Perperam ergo Grabius glossema esse censet.

"In this city." These words are missing in the present Greek text of Luke, but not in the Vulgate and many other Greek manuscripts. So Grabe wrongly judges them a gloss.

(printed under page 457)

(90) ‹anchor: Αὗται φωναὶ› · call in col 897

Αὗται φωναί. Ita quoque exstant in laudata Catena, fol. 30, p. 2.

"These are the voices." So these words also stand in the Catena cited, fol. 30, p. 2.

(printed under page 457)

(91) ‹anchor: civitatis magnae› · call in col 897

Civitatis magnae. Graecam vocem μητροπόλεως alius quivis vertisset, metropolis, vel metropoleos.

"Of the great city." Anyone else would have rendered the Greek word "μητροπόλεως" as "metropolis" or "metropoleos" (of the mother city).

(printed under page 457)

(92) ‹anchor: τῶν ἀληθῶς τελείων› · call in col 897

Τῶν ἀληθῶς τελείων. Has voces legisse non videtur vetus interpres.

"Of the truly perfect." The old translator does not seem to have read these words.

(printed under page 457)

(93) ‹anchor: ejus Filius Jesus› · call in col 897

Filius Jesus. Ex Graeco legendum, Filium Jesum.

"The Son Jesus." From the Greek, one should read "Filium Jesum" (the Son, Jesus, as object).

(printed under page 457)

Page

running head: CONTRA HÆRESES
marginal letters: A 5. Confusi igitur; B inania? Astiterunt; C φωνὰι τῶν μαθητῶν; D (86) Confusi. Sic
old-edition numerals: 195 after et
other: first paragraph Latin only, no Greek printed; facing Latin sub-column in second part left out (Hae voces Ecclesiae ... Non enim erat ibi tunc)

PG 7:898

ἔχρισεν ὁ Θεὸς, καὶ ἄλλον οὐκ εἰδότων. Οὐ γὰρ ἦν τότε Οὐαλεντῖνος ἐκεῖ, οὐδὲ Μαρκίων, οὐδὲ οἱ λοιποὶ ἑαυτῶν τε, καὶ τῶν πειθομένων αὐτοῖς καταστροφεῖς. Διὸ καὶ ἐπήκουσεν αὐτῶν ὁ ποιητὴς τῶν ἁπάντων Θεός. « Ἐσαλεύθη γὰρ, φησὶν, ὁ τόπος, ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου Πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ μετὰ παῤῥησίας, » παντὶ τῷ θέλοντι πιστεύειν.

God anointed, and knowing no other. For Valentine was not there then, nor Marcion, nor the rest of the subverters of themselves and of those who are persuaded by them. Wherefore also God, the Maker of all things, hearkened to them. "For the place was shaken," he says, "in which they were gathered together, and they were all filled with the Holy Spirit, and spoke the word of God with boldness," to everyone willing to believe.

« Virtute enim magna, inquit, reddebant testimonium apostoli resurrectionis Domini Jesu, » dicentes ad eos : « Deus patrum nostrorum excitavit Jesum, quem vos apprehendistis, et interfecistis suspendentes in ligno. Hunc Deus principem, et Salvatorem exaltavit gloria sua, dare poenitentiam Israel, et remissionem peccatorum : et nos in eo testes sumus sermonum horum, et Spiritus sanctus, quem dedit Deus credentibus ei. Omni quoque die, inquit, in templo et in domo non cessabant docentes et evangelizantes Christum Jesum » Filium Dei. Haec enim erat salutis agnitio, quae perfectos ad Deum efficit eos, qui cognoscunt Filii ejus adventum.

"For with great power," he says, "the apostles gave testimony to the resurrection of the Lord Jesus," saying to them: "The God of our fathers raised up Jesus, Whom you seized and slew, hanging Him upon a tree. Him has God exalted as Prince and Saviour by His glory, to give repentance to Israel, and remission of sins: and we in Him are witnesses of these words, and so is the Holy Spirit, Whom God has given to those who believe in Him. And every day," he says, "in the temple and at home they did not cease teaching and preaching the good news that Christ Jesus" is the Son of God. For this was the knowledge of salvation, which renders perfect towards God those who know the coming of His Son.

6. Quoniam autem impudenter quidam eorum dicunt : Apud Judaeos praeconantes apostoli non poterant alterum eis Deum annuntiare, praeter eum, qui creditus fuerat ab ipsis; dicimus ad eos, quoniam si secundum olim insitam opinionem hominibus loquebantur apostoli, nemo ab his cognovit veritatem, multo autem prius a Domino; etenim ipsum sic locutum dicunt. Nec hi ergo ipsi veritatem sciunt, sed sententia eorum de Deo cum esset talis, exceperant doctrinam, quemadmodum audire poterant. Secundum hunc igitur sermonem apud neminem erit regula veritatis, sed

6. But since certain of them shamelessly say: Proclaiming among the Jews, the apostles could not announce another God to them besides Him Who had been believed in by them; we say to them, that if the apostles spoke to men according to the opinion implanted in them of old, no one learned the truth from them, nor, much earlier, from the Lord; for they say that He Himself also spoke thus. Neither therefore do these men themselves know the truth, but since their opinion concerning God was such, they received a teaching according as they were able to hear. According to this argument, therefore, the rule of truth will be with no one, but

Editors' notes and page, col. 898

Footnotes

(94) ‹anchor: not visible› · call in col 898

Vel eorum. Vel pro et, more scriptoribus infimae Latinitatis usitato.

"Or of them." "Vel" for "et", in the manner usual with writers of the lowest Latinity.

(printed under page 457)

(95) ‹anchor: not visible› · call in col 898

Gloria sua. Δόξῃ pro δεξιᾷ perperam legit vetus interpres.

"By his glory." The old translator wrongly read "δόξῃ" (glory) for "δεξιᾷ" (right hand).

(printed under page 457)

(96) ‹anchor: autem impudenter› · call in col 898

Impudenter. Eras., Gall. et Feuard. impudentes.

"Shamelessly." Erasmus, Gallasius and Feuardent read "impudentes" (shameless men).

(printed under page 457)

(97) ‹anchor: multo autem prius› · call in col 898

Multo... prius. Pro multo minus.

"Much ... earlier." For "multo minus" (much less).

(printed under page 457)

(98) ‹anchor: sed sententia› · call in col 898

Sententia. Feuard. in marg. et cod. Voss. scientia.

"Opinion." Feuardent in the margin and the Vossius codex read "scientia" (knowledge).

(printed under page 457)

Page

running head: RA HÆRESES LIB. III.
marginal letters: A ἔχρισεν ὁ Θεὸς,; B ῥησίας, » παντὶ; C Deum efficit eos,; D Catena, fol. 30,
old-edition numerals: (none)
other: facing Latin sub-column at top left out (Valentinus, nec Marcion ... omni volenti credere.); middle and lower paragraphs Latin only, no Greek printed

PG 7:899

omnes discipuli omnibus imputabunt, quoniam quemadmodum unusquisque sentiebat, et quemadmodum capiebat, sic et sermo ad eum factus est. Superfluus autem et inutilis adventus Domini parebit, si quidem venit permissurus, et servaturus uniuscujusque olim insitam de Deo opinionem. Adhuc etiam et multo durius erat, quem hominem viderant Judaei, et cruci affixerant, annuntiari hunc esse Christum Filium Dei, aeternum ipsorum regem. Non igitur jam secundum pristinam eorum opinionem loquebantur ad eos. Qui enim in faciem interfectores eos esse Domini dicebant, multo magis fiducialiter eum Patrem, qui super Demiurgum est, et ipsis annuntiarent, et non in quod putabat unusquisque; et multo minus erat peccatum, siquidem superiorem Salvatorem, ad quem ascendere eos oporteret, quoniam esset impassibilis, non affixissent cruci. Quemadmodum enim gentibus non secundum sententiam illorum loquebantur, sed cum fiducia dicebant, quoniam dii ipsorum non essent dii, sed idola daemoniorum; simili modo et Judaeis annuntiassent, si alterum majorem et perfectiorem scissent Patrem, non adnutrientes, neque augentes eorum non veram de Deo opinionem. Ethnicorum autem solventes errorem, et auferentes eos a suis diis, non utique alterum eis inferebant errorem; sed auferentes eos qui non erant dii, eum, qui solus erat Deus et verus Pater, ostenderunt.

all the disciples will impute it to all, because according as each one thought, and according as he was capable of receiving, so also the word was spoken to him. Moreover, the coming of the Lord will appear superfluous and useless, if indeed He came to permit and preserve each one's opinion concerning God implanted of old. Furthermore, it was even much harder that the man whom the Jews had seen, and had fastened to the cross, should be announced to be the Christ, the Son of God, their eternal King. Not therefore according to their former opinion did they now speak to them. For those who told them to their face that they were the murderers of the Lord would much more confidently have announced to them also that Father who is above the Demiurge, and not according to what each one supposed; and their sin would have been much less, if indeed they had not fastened to the cross the superior Saviour, to whom they ought to ascend, since he was impassible. For just as to the Gentiles they did not speak according to their opinion, but said with confidence that their gods were not gods, but idols of demons; in like manner they would have announced to the Jews also, if they had known another greater and more perfect Father, neither nourishing nor increasing their untrue opinion concerning God. And in dissolving the error of the Gentiles, and taking them away from their gods, they certainly did not bring another error upon them; but taking away those that were not gods, they showed Him Who alone was God and true Father.

7. Ex verbis Petri igitur, quae fecit in Caesarea ad Cornelium centurionem, et eos qui cum eo erant gentiles, quibus primo enarratus est sermo Dei, cognoscendum est nobis, quae annuntiabant apostoli, et qualis fuit praedicatio ipsorum, et quam habuerunt de Deo sententiam. « Erat enim, inquit, Cornelius hic religiosus et timens Deum cum tota domo sua, et faciens eleemosynas multas in populo, et orans Deum semper. Vidit ergo, circa horam nonam diei, angelum Dei intrantem ad se, et dicentem : Eleemosynae tuae ascenderunt in recommemorationem in conspectu Dei. Propter quod mitte ad Simonem, qui vocatur Petrus. »

7. From the words of Peter, therefore, which he spoke in Caesarea to Cornelius the centurion, and those Gentiles who were with him, to whom the word of God was first declared, we must learn what things the apostles announced, and of what sort their preaching was, and what opinion they held concerning God. "For this Cornelius," he says, "was religious and fearing God with all his house, and doing many almsdeeds among the people, and always praying to God. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying: Your alms have gone up for a memorial before God. Wherefore send to Simon, who is called Peter."

Editors' notes and page, col. 899

Footnotes

(ref 73) ‹anchor: Erat enim, inquit› · call in col 899 Act. X, 1 seqq.

Acts 10:1 ff.

(ref 74) ‹anchor: not visible› · call in col 900 Ibid. 15.

Ibid., 10:15.

(ref 75) ‹anchor: not visible› · call in col 900 Ibid. 34, 35.

Ibid., 10:34, 35.

(ref 76) ‹anchor: Propter quod adjecit› · call in col 900 Ibid. 37 seqq.

Ibid., 10:37 ff.

(printed under page 458)

(99) ‹anchor: not visible› · call in col 899

Pristinam eorum. Eorum deest in Clarom., Arund. et Voss.

"Their former." "Eorum" (their) is missing in the Clermont, Arundel and Vossius manuscripts.

(printed under page 458)

(1) ‹anchor: not visible› · call in col 899

Et ipsis. Sic Clarom. cum Eras. et Gall. Caeteri et ipsi.

"And to them." So the Clermont manuscript, with Erasmus and Gallasius. The others read "et ipsi" (and they themselves).

(printed under page 458)

(2) ‹anchor: not visible› · call in col 899

Adnutrientes. Ita pro annuntiantes, ex cod. Voss. feliciter restituit Grabius.

"Nourishing them up." So Grabe happily restored, from the Vossius codex, in place of "annuntiantes" (announcing).

(printed under page 458)

(3) ‹anchor: Vidit ergo› · call in col 899

Vidit ergo. Verba Lucae compendio refert Irenaeus, indeque plures omittit voces.

"So he saw." Irenaeus reports Luke's words in summary, and so omits several words.

(printed under page 458)

(4) ‹anchor: angelum Dei intrantem› · call in col 899

Angelum Dei intrantem. Clarom. Angelum Domini introeuntem.

"An angel of God coming in." The Clermont manuscript reads "Angelum Domini introeuntem" (an angel of the Lord entering).

(printed under page 458)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A omnes discipuli; B dem superiorem; C ad Cornelium; D (99) Pristinam eorum.
old-edition numerals: 196 after Deo
other: Latin only, no Greek printed

PG 7:900

Τοῦ Πέτρου τὴν ἀποκάλυψιν ἰδόντος, ἐν ᾗ ἡ οὐράνιος εἶπεν αὐτῷ φωνή· « Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου, » τοῦθ', ὅτι διὰ τοῦ νόμου μεταξὺ καθαρῶν καὶ ἀκαθάρτων διαστείλας ὁ Θεὸς, οὗτος ἐκαθάρισε τὰ ἔθνη διὰ τοῦ αἵματος τοῦ Παιδὸς αὐτοῦ, ὃν καὶ ὁ Κορνήλιος ἐσέβετο . . . . . . . .

When Peter had seen the revelation in which the heavenly voice said to him: "What things God has cleansed, do not call common," this meant that the God Who through the law distinguished between clean and unclean, He it is Who cleansed the Gentiles through the blood of His Servant, Whom Cornelius also worshipped . . . . . . . .

Ad quem Petrus veniens dixit : « In veritate comperi, quoniam non est personarum acceptor Deus, sed in omni gente, qui timet eum, et operatur justitiam, acceptabilis ei est. »

Coming to him, Peter said: "In truth I have found that God is no respecter of persons, but in every nation he who fears Him, and works righteousness, is acceptable to Him."

Τρανῶς σημαίνων, ὅτι ὃν πρότερον Θεὸν ἐφοβεῖτο ὁ Κορνήλιος, τὸν διὰ τοῦ νόμου καὶ τῶν προφητῶν κατηχεῖτο, δι' ὧν καὶ τάς ἐλεεμοσύνας ἐποίει, οὗτος ἐπ' ἀληθείας ἐστὶ Θεός. Ἔλειπε δὲ αὐτῷ ἡ τοῦ Υἱοῦ γνῶσις.

Clearly signifying that the God Whom Cornelius formerly feared, of Whom he was instructed through the law and the prophets, on account of which he also did his almsdeeds, this is in truth God. Yet the knowledge of the Son was lacking to him.

Propter quod adjecit : « Vos scitis quod factum est verbum per omnem Judaeam : incipiens enim a Galilaea post baptismum, quod praedicavit Joannes : Jesum a Nazareth, quemadmodum unxit eum Deus Spiritu sancto et virtute; ipse circuivit benefaciens et curans omnes qui oppressi erant a diabolo, quoniam Deus erat cum eo. Et nos testes sumus omnium eorum, quae fecit et in regione Judaeorum, et in Hierusalem : quem interfecerunt suspendentes in ligno. Hunc Deus excitavit tertia die, et dedit eum manifestum fieri, non omni populo, sed testibus nobis praedestinatis a Deo, qui cum eo et manducavimus, et bibimus post resurrectionem a mortuis. Et praecepit nobis annuntiare populo, et testificari, quoniam ipse est praedestinatus a Deo judex vivorum et mortuorum. Huic omnes prophetae testimonium reddunt remissionem

Wherefore he added: "You know the word that has been wrought throughout all Judaea: for beginning from Galilee after the baptism which John preached: Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power; He went about doing good and healing all who were oppressed by the devil, because God was with Him. And we are witnesses of all the things that He did both in the country of the Jews and in Jerusalem: Whom they slew, hanging Him upon a tree. Him God raised up on the third day, and granted that He should become manifest, not to all the people, but to us, witnesses preordained by God, who ate and drank with Him after His resurrection from the dead. And He commanded us to announce to the people, and to testify, that it is He Who has been preordained by God to be Judge of the living and of the dead. To Him all the prophets bear witness, that through His name everyone who believes in Him receives remission

Editors' notes and page, col. 900

Footnotes

(5) ‹anchor: not visible› · call in col 900

Τοῦ Πέτρου. Haec ex dicta Catena fol. 73, p. 2, deprompta.

"Of Peter." These words are drawn from the said Catena, fol. 73, p. 2.

(printed under page 458)

(6) ‹anchor: not visible› · call in col 900

Quae Deus. Ita omnia exemplaria, et Graeca tam Irenaei quam S. Lucae littera; et sic etiam unus e nostris San-Germanensibus Latinis Actorum mss. codd. Sola Feuard. edit. Colon. et quae secutae sunt, (nam priores cum Eras. consentiunt) juxta Vulgatam Actorum versionem habet: Quod Deus, quia mox sequitur, commune.

"What God." So all the copies, and the Greek letter both of Irenaeus and of St Luke; and so too one of our Saint-Germain Latin manuscript codices of Acts. Only Feuardent's Cologne edition and those that followed it (for the earlier ones agree with Erasmus), following the Vulgate version of Acts, has "Quod Deus", because "commune" follows soon after.

(printed under page 458)

(7) ‹anchor: not visible› · call in col 900

Timet eum. In Arund. timet Deum. Sed S. Lucas habet αὐτόν.

"Fears him." The Arundel manuscript reads "timet Deum" (fears God). But St Luke has "αὐτόν" (him).

(printed under page 458)

(8) ‹anchor: not visible› · call in col 900

Τρανῶς σημαίνων. Haec quoque Graeca Irenaei verba eruta sunt ex laudata Catena fol. 7, p. 2.

"Clearly signifying." These Greek words of Irenaeus too were dug out of the Catena cited, fol. 7, p. 2.

(printed under page 458)

(9) ‹anchor: not visible› · call in col 900

Τὸν διά. Lege cum interpr. ὃν διά.

"Him who through." Read, with the translator, "ὃν διά" (whom through).

(printed under page 458)

(10) ‹anchor: not visible› · call in col 900

Δι' ὧν. Lege δι' ὅν.

"Through which." Read "δι' ὅν" (on account of whom).

(printed under page 458)

(11) ‹anchor: ei agnitio› · call in col 900

Agnitio. Filii adde ex textu Graeco.

"Knowledge." Add "Filii" (of the Son) from the Greek text.

(printed under page 458)

(12) ‹anchor: quod factum est› · call in col 900

Quod factum est. Clarom. et Voss. quoniam factum est.

"That which was done." The Clermont and Vossius manuscripts read "quoniam factum est".

(printed under page 458)

(13) ‹anchor: baptismum, quod› · call in col 900

Baptismum quod. Baptismum in neutro genere accipe, quod mediae et infimae Latinitatis scriptoribus non insuetum.

"The baptism which." Take "baptismum" in the neuter gender, which is not unusual among writers of middle and late Latinity.

(printed under page 458)

(14) ‹anchor: manifestum fieri› · call in col 900

Manifestum fieri. In Voss. manifeste fieri.

"To become manifest." The Vossius manuscript reads "manifeste fieri".

(printed under page 458)

(15) ‹anchor: praedestinatis a Deo› · call in col 900

A Deo. Eras. et Gall. ab eo.

"By God." Erasmus and Gallasius read "ab eo" (by him).

(printed under page 458)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A Τοῦ Πέτρου τὴν; B (7), et operatur; C cavit Joannes :; D tam Actorum versionem
old-edition numerals: (none)
other: facing Latin sub-columns left out (Petrus autem ... colebat. and Manifeste significans ... Deerat autem ei agnitio.); middle and lower Latin sections have no Greek printed; last word remis- split across column break

PG 7:901

peccatorum accipere per nomen ejus omnem credentem in eum. » Filium ergo Dei, quem ignorabant homines, annuntiabant apostoli, et adventum ejus, his qui ante instructi erant de Deo; sed non alterum Deum inferebant. Si enim tale aliquid sciret Petrus, libere gentibus praedicasset, alterum quidem Judaeorum, alterum autem Christianorum esse Deum; qui quidem propter visionem angeli conterriti omnes, quodcunque eis dixisset, credidissent. Ex verbis autem Petri manifestum est, quoniam praecognitum quidem eis Deum custodivit; Filium autem Dei Jesum Christum esse testificatus est ipsis, judicem vivorum et mortuorum, in quem et baptizari eos jussit in remissionem peccatorum : et non tantum hoc, sed et Jesum ipsum esse Filium Dei testificatus est, qui et unctus Spiritu sancto, Jesus Christus dicitur. Et est hic idem ex Maria natus, quemadmodum Petri continet testificatio. An nunquid perfectam tunc cognitionem nondum habebat Petrus, quam postea adinvenerunt hi? Imperfectus igitur secundum hos Petrus, imperfecti autem et reliqui apostoli . et oportebit eos reviviscentes, horum fieri discipulos, ut et ipsi perfecti fiant. Sed hoc quidem ridiculum est. Arguuntur vero isti non quidem apostolorum, sed suae malae sententiae esse discipuli. Propter hoc autem et variae sententiae sunt uniuscujusque eorum, recipientis errorem quemadmodum capiebat. Ecclesia vero per universum mundum ab apostolis firmum habens initium, in una et eadem de Deo et de Filio ejus perseverat sententia.

of sins." The Son of God, therefore, Whom men did not know, the apostles announced, and His coming, to those who had previously been instructed concerning God; but they did not bring in another God. For if Peter had known any such thing, he would freely have preached to the Gentiles that the God of the Jews was one, and the God of the Christians another; and they, being all terrified because of the vision of the angel, would have believed whatsoever he had said to them. But from the words of Peter it is manifest that He preserved to them the God already known by them; and He testified to them that Jesus Christ is the Son of God, the Judge of the living and of the dead, into Whom He also commanded them to be baptized for the remission of sins: and not only this, but He also testified that Jesus Himself is the Son of God, Who also, having been anointed with the Holy Spirit, is called Jesus Christ. And He is this same One born of Mary, as Peter's testimony contains. Or did Peter not yet have at that time the perfect knowledge which these men afterwards discovered? Imperfect, therefore, according to these men, was Peter, and imperfect also the rest of the apostles; and they will have to come back to life and become the disciples of these men, so that they too may become perfect. But this indeed is ridiculous. Rather, these men are convicted of being disciples not of the apostles, but of their own evil opinion. And on this account also there are diverse opinions of each one of them, receiving error according as he was capable of taking it in. But the Church throughout all the world, having a firm beginning from the apostles, perseveres in one and the same opinion concerning God and concerning His Son.

8. Philippus autem rursus spadoni reginae Aethiopum revertenti a Hierosolymis, et legenti Isaiam prophetam, solus soli, quem annuntiavit? Nonne eum, de quo dixit propheta : « Tanquam ovis ad victimam ductus est, quemadmodum agnus ante tondentem se sine voce, sic non aperuit os? Nativitatem autem ejus quis enarrabit? quoniam tolletur a terra vita ejus. »

8. Again, whom did Philip, alone with him alone, announce to the eunuch of the queen of the Ethiopians when he was returning from Jerusalem and reading Isaiah the prophet? Was it not Him of Whom the prophet said: "As a sheep to the slaughter was He led, and as a lamb before its shearer is dumb, so He opened not His mouth? And Who shall declare His generation? For His life shall be taken away from the earth."

Τοῦτον εἶναι Ἰησοῦν, καὶ πεπληρῶσθαι ἐν αὐτῷ Γραφὴν, ὡς αὐτὸς ὁ εὐνοῦχος πεισθεὶς, καὶ παραυτίκα ἀξιῶν βαπτισθῆναι, ἔλεγε· « Πιστεύω τὸν Υἱὸν τοῦ Θεοῦ εἶναι Ἰη-

That this is Jesus, and that the Scripture has been fulfilled in Him, as the eunuch himself, being persuaded, and straightway asking to be baptized, said: "I believe that the Son of God is Je-

Editors' notes and page, col. 901

Footnotes

(ref 77) ‹anchor: a Hierosolymis› · call in col 901 Act. VIII, 26 seqq.

Acts 8:26 ff.

(ref 78) ‹anchor: a terra vita ejus› · call in col 901 Ibid. 32, ex Isa. liii, 7.

Ibid., 8:32, from Isaiah 53:7.

(ref 79) ‹anchor: Dei esse Jesum› · call in col 901 Ibid. 37.

Ibid., 8:37.

(ref 80) ‹anchor: not visible› · call in col 902 Act. IX, 4 seqq.

Acts 9:4 ff.

(ref 81) ‹anchor: gis, ait› · call in col 902 Ibid. 20.

Ibid., 9:20.

(ref 82) ‹anchor: mortem autem crucis› · call in col 902 Philip. ii, 8.

Philippians 2:8.

(ref 83) ‹anchor: dixit eis› · call in col 902 Act. XVII, 24 seqq.

Acts 17:24 ff.

(printed under page 459)

(16) ‹anchor: not visible› · call in col 901

In quem, et. Eras., Gall. et Feuard. in quo sine et.

"Into whom, and." Erasmus, Gallasius and Feuardent read "in quo" (in whom), without "et".

(printed under page 459)

(17) ‹anchor: not visible› · call in col 901

Jesum ipsum. Sic Clarom., Voss., Merc. 1 et Grab. melius quam reliqui, Jesum Christum.

"Jesus himself." So the Clermont, Vossius and first Mercer manuscripts and Grabe, better than the rest, who read "Jesum Christum".

(printed under page 459)

(19) ‹anchor: ovis ad victimam› · call in col 901

Victimam. Sic Clarom., Arund. et Voss., quomodo et paulo post σφαγὴν reddidit interpres. Caeteri, occisionem.

"Sacrifice." So the Clermont, Arundel and Vossius manuscripts, as the translator also rendered "σφαγήν" a little further on. The others read "occisionem" (slaughter).

(printed under page 459)

(20) ‹anchor: non aperuit os› · call in col 901

Os. Suum omittunt iidem Clarom., Arund. et Voss.

"Mouth." The same Clermont, Arundel and Vossius manuscripts omit "suum" (his).

(printed under page 459)

(21) ‹anchor: Τοῦτον εἶναι› · call in col 901

Τοῦτον εἶναι. Quae sequuntur Graeca, Catenae PP. saepe dictae inserta leguntur; priora quidem fol. 58, p. 1, posteriora, Παῦλος, etc., fol. 65, p. 1.

"That this was." The Greek that follows is read inserted in the often-mentioned Catena of the Fathers: the first part at fol. 58, p. 1, the latter part, "Παῦλος" (Paul), etc., at fol. 65, p. 1.

(printed under page 459)

Page

running head: CONTRA HÆRESES LI
marginal letters: A sionem peccatorum; B (17) esse Filium; C et eadem de Deo; D et statim postulans
old-edition numerals: (none)
other: first word sionem continues remis- from col. 900; first two paragraphs Latin only, no Greek printed; facing Latin sub-column at foot left out (Hunc esse Jesum ... Filium Dei esse Jesum . »); last word Ἰη- split across column break

PG 7:902

σοῦν Χριστόν. » Ὅς καὶ ἐπέμφθη εἰς τὰ κλίματα Αἰθιοπίας, κηρύξων τοῦτο, ὅπερ ἐπίστευσε, Θεὸν μὲν ἕνα, τὸν διὰ τῶν προφητῶν κεκηρυγμένον· τούτου δὲ τὸν Υἱὸν τὴν κατὰ ἄνθρωπον ἤδη πεποιῆσθαι παρουσίαν, καὶ ὡς πρόβατον εἰς σφαγὴν ἤχθη, καὶ τὰ λοιπὰ, ὅσα οἱ προφῆται λέγουσι περὶ αὐτοῦ.

sus Christ." Who also was sent into the regions of Ethiopia, to proclaim this which he had believed: one God indeed, Who was proclaimed through the prophets; and that His Son had already made His coming as man, and was led as a sheep to the slaughter, and all the other things that the prophets say concerning Him.

9. Παῦλος.... μετὰ τὸ ἐκ τοῦ οὐρανοῦ λαλῆσαι αὐτῷ τὸν Κύριον, καὶ ἐπιδεῖξαι, ὅτι τὸν ἴδιον Δεσπότην ἐδίωκε, διώκων τοὺς μαθητὰς αὐτοῦ, καὶ πέμψαι Ἀνανίαν πρὸς αὐτὸν, καὶ ἀναβλέψαι, καὶ βαπτισθῆναι· « Ἐν ταῖς συναγωγαῖς, φησὶν, ἐν Δαμασκῷ ἐκήρυσσε μετὰ πάσης παῤῥησίας τὸν Ἰησοῦν, ὅτι οὗτός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ ὁ Χριστός. » Τουτέστι τὸ μυστήριον, ὃ λέγει κατὰ ἀποκάλυψιν ἐγνωρίσθαι αὐτῷ, ὅτι ὁ παθὼν ἐπὶ Ποντίου Πιλάτου, οὗτος Κύριος τῶν πάντων, καὶ βασιλεὺς, καὶ Θεὸς, καὶ κριτής ἐστιν.

9. Paul . . . . after the Lord spoke to him out of heaven, and showed him that he was persecuting his own Master in persecuting His disciples, and sent Ananias to him, and he recovered his sight, and was baptized: "In the synagogues," he says, "in Damascus he proclaimed Jesus with all boldness, that this is the Son of God, the Christ." That is the mystery which he says was made known to him by revelation, that He Who suffered under Pontius Pilate, He is Lord of all, and King, and God, and Judge,

ab eo qui est omnium Deus, accipiens potestatem, quoniam « subjectus factus est usque ad mortem, mortem autem crucis. » Et quoniam hoc verum est, Atheniensibus evangelizans in Areopago, ubi Judaeis non assistentibus, licebat ei cum fiducia verum praedicare Deum, dixit eis : « Deus, qui fecit mundum, et omnia quae in eo sunt, hic coeli et terrae Dominus exsistens, non in manufactis templis inhabitat, nec a manibus humanis tractatur, tanquam alicujus indigens, cum ipse omnibus dederit vitam et spiritum, et omnia fecerit, qui fecit ex uno sanguine omne genus hominum inhabitare

receiving power from Him Who is the God of all, because "He was made subject unto death, even the death of the cross." And since this is true, when preaching the good news to the Athenians in the Areopagus, where, with no Jews present, he was free to preach the true God with confidence, he said to them: "God, Who made the world, and all things that are in it, He, being Lord of heaven and earth, does not dwell in temples made with hands, nor is He handled by human hands, as though needing anything, since He Himself has given to all life and breath, and has made all things; Who has made of one blood the whole race of men to dwell

Editors' notes and page, col. 902

Footnotes

(22) ‹anchor: not visible› · call in col 902

Ἤχθη. Legendum ἀχθῆναι.

"Was led." One should read "ἀχθῆναι" (to have been led).

(printed under page 459)

(23) ‹anchor: et Rex› · call in col 902

Rex. Omnium quod addunt Feuard. et Voss. merito delevit Grab. quia nec in Graeco, nec in reliquis exemplaribus occurrit.

"King." The "omnium" (of all) that Feuardent and the Vossius manuscript add, Grabe rightly deleted, since it occurs neither in the Greek nor in the other copies.

(printed under page 459)

(24) ‹anchor: manibus humanis tractatur› · call in col 902

Tractatur. Si in Graeco legit Irenaeus θεραπεύεται, hoc verbum modo sibi peculiari vertit interpres.

"Is handled." If Irenaeus read "θεραπεύεται" (is served) in the Greek, the translator rendered this word in a manner peculiar to himself.

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(25) ‹anchor: omnia fecerit› · call in col 902

Omnia fecerit. Verbum fecerit in nostris N. T. codd. non legitur.

"Made all things." The word "fecerit" is not read in our New Testament codices.

(printed under page 459)

Page

running head: A HÆRESES LIB. III.
marginal letters: A σοῦν Χριστόν. »; B αὐτῷ τὸν Κύριον,; C ὅτι ὁ παθὼν; D quam alicujus indigens,
old-edition numerals: 197 after ductum,
other: first word σοῦν continues Ἰη- from col. 901; facing Latin sub-columns left out (Qui et missus est ... dicunt de eo. and 9. Paulus quoque ... et Deus, et judex ;); lower Latin section (beginning ab eo qui est at end of right sub-column) has no Greek printed

PG 7:903

super faciem totius terrae, praefiniens tempora secundum determinationem inhabitationis eorum, quaerere illud quod est divinum, si quo modo tractare possint illud, aut invenire, quamvis etiam non longe sit ab unoquoque nostrum; in ipso enim vivimus, et movemur, et sumus; et quemadmodum quidam secundum vos dixerunt : Hujus enim et genus sumus. Genus igitur cum simus Dei, non oportet nos putare, id quod est divinum simile esse auro vel argento, vel lapidi per artem, vel concupiscentiam hominis deformato. Tempora ergo ignorantiae despiciens Deus, nunc praecepit hominibus omnibus ubique poeniteri in ipsum, quoniam constituit diem judicari orbem terrae in justitia, in viro Jesu, in quo statuit fidem, excitans eum a mortuis. » Hoc autem in loco non solum factorem mundi Deum eis annuntiat, non assistentibus Judaeis, sed et quoniam unum genus humanum fecit inhabitare super omnem terram, quemadmodum et Moyses ait : « Quando divisit Altissimus gentes, quemadmodum dispersit filios Adam, statuit terminos gentium secundum numerum angelorum Dei; » populum autem qui credit Deo, jam non esse sub angelorum potestate, sed sub Domini : « Facta est enim portio Domini populus ejus Jacob, funiculum haereditatis ejus Israel. » Et iterum Lystris Lyciae cum esset Paulus cum Barnaba, et a nativitate claudum in nomine Domini nostri Jesu Christi ambulare fecisset, et cum turba honorare eos vellet quemadmodum deos, propter admirabile factum, ait eis : « Nos similes vobis sumus homines, evangelizantes vobis Deum, uti ab eis vanis simulacris convertamini ad Deum vivum, qui fecit

upon the face of the whole earth, preordaining the times according to the fixing of the bounds of their habitation, that they should seek that which is divine, if by any means they might feel after it or find it, although indeed He is not far from each one of us; for in Him we live, and move, and have our being; as certain also of your own have said: For His offspring also we are. Since therefore we are the offspring of God, we ought not to suppose that what is divine is like gold or silver, or stone fashioned by the art and device of man. God therefore, overlooking the times of ignorance, has now commanded all men everywhere to repent towards Him, because He has appointed a day for the world to be judged in righteousness, in the man Jesus, in Whom He has established faith, raising Him from the dead." Now in this place he not only announces to them, with no Jews present, that God is the Maker of the world, but also that He has made one human race to dwell upon all the earth, even as Moses also says: "When the Most High divided the nations, when He scattered the sons of Adam, He set the bounds of the nations according to the number of the angels of God;" whereas the people that believes in God is no longer under the power of the angels, but under the Lord's: "For the Lord's portion is His people Jacob, the cord of His inheritance is Israel." And again at Lystra of Lycia, when Paul was with Barnabas, and had made a man crippled from birth walk in the name of our Lord Jesus Christ, and when the crowd wished to honour them as gods because of the wonderful deed, he said to them: "We also are men of like nature with you, preaching the good news of God to you, that you should turn from these vain idols to the living God, Who made

Editors' notes and page, col. 903

Footnotes

(ref 84) ‹anchor: not visible› · call in col 903 Deut. XXXII, 8.

Deuteronomy 32:8.

(ref 85) ‹anchor: haereditatis ejus Israel› · call in col 903 Ibid. 9.

Ibid., 32:9.

(ref 86) ‹anchor: factum, ait eis› · call in col 903 Act. XIV, 14 seqq.

Acts 14:14 ff.

(ref 87) ‹anchor: not visible› · call in col 904 Act. VII, 2 seqq.

Acts 7:2 ff.

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Praefiniens tempora. Addunt codices nostri προτεταγμένους, vel προστεταγμένους; quod statuta reddidit Vulgatus interpres.

"Fixing beforehand the times." Our codices add "προτεταγμένους" or "προστεταγμένους" (appointed), which the Vulgate translator rendered "statuta".

(printed under page 460)

(27) ‹anchor: not visible› · call in col 903

Secundum determinationem inhabitationis eorum. Legisse videtur Irenaeus, κατὰ ὁροθεσίαν τῆς κατοικίας αὐτῶν. Et ita legi in ms. Cantabrigiensi codice Actorum dicit Grabius. Hanc tamen ms. Cantabrig. lectionem omiserunt ii qui varias N. T. codicum lectiones sive in edit. Oxon. sive in Polyglottis Londinensibus collegerunt.

"According to the bounds of their habitation." Irenaeus seems to have read "κατὰ ὁροθεσίαν τῆς κατοικίας αὐτῶν". And Grabe says it is so read in the Cambridge manuscript codex of Acts. Yet this reading of the Cambridge manuscript was left out by those who collected the variant readings of the New Testament codices, whether in the Oxford edition or in the London Polyglot.

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Illud quod est divinum, etc. Τὸ θεῖον cum Irenaeo habet Cantabrig. in quo et legitur, Grabio teste, ψηλαφήσειαν αὐτό, pro αὐτόν, et ὑπάρχοντος, non ὑπάρχοντα.

"That which is divine," etc. The Cambridge manuscript has "τὸ θεῖον" with Irenaeus; in it there is also read, as Grabe attests, "ψηλαφήσειαν αὐτό" for "αὐτόν", and "ὑπάρχοντος", not "ὑπάρχοντα".

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Quidam secundum vos. Omissa quoque poetarum mentio in ms. Cantabrig. et Aethiopica versione.

"Certain men among you." The mention of the poets is also omitted in the Cambridge manuscript and the Ethiopic version.

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Praecepit. In edit. Oxon. ex Merc. 1, praecipit.

"He commanded." In the Oxford edition, from the first Mercer manuscript, "praecipit" (he commands).

(printed under page 460)

(31) ‹anchor: not visible› · call in col 903

Omnibus. Deest in Clarom. et Voss.

"To all." Missing in the Clermont and Vossius manuscripts.

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(32) ‹anchor: not visible› · call in col 903

In viro Jesu, in quo statuit fidem. Jesu pariter addit post viro cod. Cantabrig. Sed post fidem, voces παρασχὼν πᾶσιν solus omittit Irenaeus.

"In the man Jesus, in whom he established faith." The Cambridge codex likewise adds "Jesu" after "viro". But after "fidem", Irenaeus alone omits the words "παρασχὼν πᾶσιν" (having given to all).

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(33) ‹anchor: credit Deo› · call in col 903

Credit Deo. Ita Eras., Gall., Feuard. et codd. Arund. et Merc. 2. Alii, credidit Deum; Clarom. credit Deum.

"Believes God." So Erasmus, Gallasius, Feuardent and the Arundel and second Mercer codices. Others read "credidit Deum" (believed in God); the Clermont manuscript "credit Deum".

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(34) ‹anchor: Lystris Lyciae› · call in col 903

Lyciae. Memoria lapsus auctor scripsit Lyciae pro Lycaoniae; Lystra siquidem ex Ptolomeo et Hierocle, quin etiam ex Luca Act. XIV, 6, non in Lycia, sed in Lycaonia sita erant.

"Of Lycia." By a slip of memory the author wrote "Lyciae" for "Lycaoniae"; for Lystra, according to Ptolemy and Hierocles, and indeed according to Luke, Acts 14:6, lay not in Lycia but in Lycaonia.

(printed under page 460)

(35) ‹anchor: Nos similes› · call in col 903

Nos similes. In Eras. et Gall. nonne similes.

"We are like." Erasmus and Gallasius read "nonne similes" (are we not like).

(printed under page 460)

(36) ‹anchor: vobis Deum› · call in col 903

Vobis Deum. Deum addunt Clarom. et Voss.; addit etiam ms. Cantabrig. cum quo satis exacte legit Irenaeus.

"God to you." The Clermont and Vossius manuscripts add "Deum"; the Cambridge manuscript adds it too, with which Irenaeus reads quite exactly.

(printed under page 460)

(37) ‹anchor: vanis simulacris› · call in col 903

Simulacris. Non exstat in nostris N. Test. codd.

"Idols." It does not stand in our New Testament codices.

(printed under page 460)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A super faciem totius; B statuit fidem (32),; C modum deos, propter; D (28) Illud quod est
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:904

coelum, et terram, et mare, et omnia quae in eis sunt : qui in praeteritis temporibus permisit omnes gentes abire vias suas, quanquam non sine testimonio semetipsum reliquit, benefaciens, de coelo dans vobis pluvias et tempora fructifera, adimplens cibo et hilaritate corda vestra » Quoniam autem his annuntiationibus ejus omnes epistolae consonant, ex ipsis epistolis ostendimus apto in loco, exponentes Apostolum. Nobis autem collaborantibus his ostensionibus, quae ex Scripturis sunt, et quae multifarie dicta sunt, breviter et compendiose annuntiantibus, et tu cum magnanimitate intende eis, et non longiloquium putare : hoc intelligens quoniam ostensiones, quae sunt in Scripturis, non possunt ostendi, nisi ex ipsis Scripturis.

heaven, and earth, and the sea, and all things that are in them: Who in times past suffered all nations to walk in their own ways, although He did not leave Himself without witness, doing good, giving you from heaven rains and fruitful seasons, filling your hearts with food and gladness." And since all his epistles agree with these declarations of his, we show it from the epistles themselves in the fitting place, when expounding the Apostle. And while we labour together over these proofs that are from the Scriptures, and declare briefly and summarily the things that have been spoken in manifold ways, do you also attend to them with largeness of mind, and do not account them prolixity: understanding this, that the proofs which are in the Scriptures cannot be shown except from the Scriptures themselves.

10. Stephanus autem iterum qui electus est ab apostolis primus diaconus, qui et primus ex omnibus hominibus sectatus est vestigia martyrii Domini, propter Christi confessionem primus interfectus, fiducialiter loquens in populo, et docens eos, dicens : « Deus gloriae visus est patri nostro Abrahae, et dixit ad eum : Exi de terra tua, et de cognatione tua, et veni in terram, quam demonstrabo tibi : et transtulit illum in terram hanc, quam nunc et vos inhabitatis, et non dedit ei haereditatem in ea, nec gressum pedis; sed promisit dare in possessionem eam, et semini ejus post eum. Locutus est autem sic Deus ad eum : quoniam erit semen ejus peregrinans in terra aliena, et in servitutem redigentur, et vexabuntur annis quadringentis : et gentem, cui servient, judicabo ego, dicit Dominus. Et postea exient, et servient mihi in isto loco. Et dedit ei testamentum circumcisionis, et sic generavit Isaac. » Et reliqua autem

10. And Stephen again, who was chosen by the apostles as the first deacon, who also first of all men followed the footsteps of the martyrdom of the Lord, being the first slain for the confession of Christ, speaking confidently among the people, and teaching them, said: "The God of glory appeared to our father Abraham, and said to him: Go forth out of your land, and out of your kindred, and come into the land which I shall show you: and He removed him into this land, which you also now inhabit, and He gave him no inheritance in it, not even a footstep; but promised to give it to him for a possession, and to his seed after him. And God spoke thus to him: that his seed shall be a sojourner in a strange land, and they shall be brought into bondage, and shall be afflicted four hundred years: and the nation which they shall serve will I judge, says the Lord. And afterwards they shall come forth, and shall serve Me in this place. And He gave him the covenant of circumcision, and so he begot Isaac." And the rest also

Editors' notes and page, col. 904

Footnotes

(38) ‹anchor: not visible› · call in col 904

Vestra. Ita Feuard. in marg., Clarom. et Voss. consentiente etiam ms. Cantabrig.; caeteri cum vulgatis N. T. exemplaribus, nostra.

"Your." So Feuardent in the margin, and the Clermont and Vossius manuscripts, the Cambridge manuscript also agreeing; the others, with the common copies of the New Testament, read "nostra" (our).

(printed under page 460)

(39) ‹anchor: not visible› · call in col 904

Ostendimus apto in loco. Scilicet libro v hujus operis, in quo Pauli sententiam examinat, et Apostolum exponit, ac pravas haereticorum interpretationes refellit, ut facturum se pollicetur in Praefatione illius libri, et cap. ult. libri iv, nisi librum contra Marcionem intelligat, in quo haereticum ex iis, quae admittebat, Pauli Epistolarum partibus confutaturum se promiserat.

"We have shown in the fitting place." That is, in book 5 of this work, in which he examines Paul's meaning, expounds the Apostle and refutes the heretics' perverse interpretations, as he promises to do in the Preface of that book and in the last chapter of book 4; unless he means the book against Marcion, in which he had promised to confute the heretic from those parts of Paul's Epistles which he admitted.

(printed under page 460)

(40) ‹anchor: not visible› · call in col 904

Putare. Soli Feuard. et Grab. puta. Subintellige velis, vel quidpiam simile.

"To think." Feuardent and Grabe alone read "puta" (suppose). Understand "velis" (you would wish), or something similar.

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Primus diaconus. Ita Eras., Gall., Feuard., Clarom., Arund. et Merc. 2. At Feuard. in marg. et Voss. primus diaconorum. Hanc posteriorem lectionem praefert Grabius; ego priorem, quam juxta Acta apostolorum sic interpretor: electus est primus, ut esset diaconus.

"The first deacon." So Erasmus, Gallasius, Feuardent, and the Clermont, Arundel and second Mercer manuscripts. But Feuardent in the margin and the Vossius manuscript read "primus diaconorum" (first of the deacons). Grabe prefers this latter reading; I prefer the former, which, following the Acts of the Apostles, I interpret thus: he was chosen first, to be a deacon.

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Deus gloriae, etc. Stephani verba compendio refert Irenaeus. Nihil mirum itaque si plura praetermittat.

"The God of glory," etc. Irenaeus reports Stephen's words in summary. No wonder, then, if he passes over much.

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(43) ‹anchor: semen ejus peregrinans› · call in col 904

Peregrinans. Editt. peregrinum. In Arund. neutrum.

"Sojourning." The editions read "peregrinum" (foreign). The Arundel manuscript has neither.

(printed under page 460)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A coelum, et terram,; B 10. Stephanus autem; C 198 servitutem redigentur,; D hujus operis, in
old-edition numerals: 198 after in
other: Latin only, no Greek printed

PG 7:905

verborum ejus eumdem Deum annuntiant, qui fuit cum Joseph, et cum patriarchis, qui et collocutus est Moysi.

of his words announce the same God, Who was with Joseph, and with the patriarchs, Who also spoke with Moses.

11. Et omnem apostolorum doctrinam unum et eumdem Deum annuntiasse, qui transtulit Abraham, qui promissionem haereditatis ei fecit, qui testamentum circumcisionis apto tempore dedit, qui ex Aegypto vocavit semen ejus, servatum manifeste per circumcisionem (in signo enim dedit eam, ut non similes essent Aegyptiis); hunc factorem omnium, hunc Patrem Domini nostri Jesu Christi, hunc Deum claritatis, ex ipsis sermonibus et Actibus apostolorum volentes discere possunt, et contemplari, quoniam unus hic Deus, super quem alius non est. Si autem et erat super hunc alius Deus, ex abundanti per comparationem diceremus : hic illo melior est. Melior enim ex operibus apparet, quemadmodum et praediximus : et cum illi nullum Patris sui opus habeant ostendere, hic solus ostenditur Deus. Si quis autem « aegrotans circa quaestiones, » ea quae ab apostolis de Deo dicta sunt, allegorizanda existimat; praedictos sermones nostros discutiat, in quibus unum Deum conditorem et factorem omnium ostendimus, et ea quae ab illis dicuntur, destruximus et denudavimus : et inveniet consonantes eos apostolorum doctrinae, et sic habere quemadmodum docebant et persuadebantur, quoniam unus est fabricator omnium Deus : et cum repulerit a sententia sua tantum errorem, et eam, quae est adversus Deum, blasphemiam; et a semetipso inveniet rationem, cognoscens et eam, quae est secundum Moysem legem, et gratiam Novi Testamenti, utraque apta temporibus, ad utilitatem humani generis ab uno et eodem praestita Deo.

11. And that the whole teaching of the apostles announced one and the same God, Who removed Abraham, Who made to him the promise of the inheritance, Who in due season gave the covenant of circumcision, Who called his seed out of Egypt, preserved manifestly through circumcision (for He gave it as a sign, that they might not be like the Egyptians); that He is the Maker of all things, He the Father of our Lord Jesus Christ, He the God of glory, those who wish may learn from the very words and Acts of the apostles, and may contemplate that this God is one, above Whom there is no other. And even if there were another God above Him, we would say by way of comparison, for the sake of argument: this One is better than that one. For He appears better from His works, even as we have said before: and since those men have no work of their Father to show, this One alone is shown to be God. But if anyone, "doting about questions," supposes that the things spoken by the apostles concerning God are to be allegorized, let him examine our aforesaid discourses, in which we have shown one God the Creator and Maker of all things, and have overthrown and laid bare the things that are said by them: and he will find them agreeing with the teaching of the apostles, and that it is even so as they taught and were persuaded, that there is one God the Framer of all things: and when he has cast away from his mind so great an error, and the blasphemy that is against God, even of himself he will find reason, recognizing both the law that is according to Moses and the grace of the New Covenant, both suited to the times, bestowed for the benefit of the human race by one and the same God.

12. Omnes enim, qui sunt malae sententiae, moti ab ea legisdatione, quae secundum Moysem, dissimilem eam et contrariam Evangelii doctrinae arbitrantes, jam non sunt conversi, uti differentiae

12. For all who are of an evil mind, being moved by that lawgiving which is according to Moses, and accounting it unlike and contrary to the teaching of the Gospel, have no longer turned to examine the causes of the difference

Editors' notes and page, col. 905

Footnotes

(ref 88) ‹anchor: not visible› · call in col 905 Lib. ii, cap. XXX.

Book 2, chapter 30.

(ref 89) ‹anchor: not visible› · call in col 905 I Tim. VI, 4.

1 Timothy 6:4.

(ref 90) ‹anchor: not visible› · call in col 905 Cap. IX, XVIII, XIX et XX.

Chapters 9, 18, 19 and 20.

(printed under page 461)

(44) ‹anchor: not visible› · call in col 905

Fuit. Alii mendose, fecit.

"Was." Others read, by error, "fecit" (made).

(printed under page 461)

(45) ‹anchor: not visible› · call in col 905

Aegrotans circa quaestiones. Νοσῶν περὶ ζητήσεις, I Timoth. vi, 4.

"Sick about questions." "Νοσῶν περὶ ζητήσεις", 1 Timothy 6:4.

(printed under page 461)

(46) ‹anchor: ab ea legisdatione› · call in col 905

Legisdatione. Editi, legislatione.

"Law-giving." The printed editions read "legislatione".

(printed under page 461)

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Sententiis suis. Suis addidi ex Clarom. et Voss.

"Their own opinions." I have added "suis" (their own) from the Clermont and Vossius manuscripts.

(printed under page 461)

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Semetipsos plus invenisse. Sic Clarom. et Voss.; caeteri quod a semetipsis plus invenissent.

"That they themselves had found out more." So the Clermont and Vossius manuscripts; the others read "quod a semetipsis plus invenissent" (that they had found out more by themselves).

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Ad intercidendas conversi sunt Scripturas. Lege sup. lib. i, cap. 27, n. 2, et confer Epiphan., haer. xlii, et Tertullian., lib. iv, et v Cont. Marcion.

"Turned to mutilating the Scriptures." Read above, book 1, chapter 27, no. 2, and compare Epiphanius, Heresy 42, and Tertullian, Against Marcion books 4 and 5.

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(50) ‹anchor: not visible› · call in col 905

In altera conscriptione. Scilicet in libro singulari Contra Marcionem, quem jam alibi editurum se promisit. Si fidem liberavit, opus injuria temporum interiit.

"In another treatise." That is, in a separate book Against Marcion, which he has already promised elsewhere to publish. If he kept his word, the work has perished through the wrongs of time.

(printed under page 461)

Page

running head: CONTRA HÆRESES LI
marginal letters: A verborum ejus eumdem; B alius Deus, ex; C blasphemiam; et a; D (45) Ægrotans circa
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:906

utriusque Testamenti inquirerent causas. Deserti igitur cum sint a paterna dilectione, et inflati a Satana, conversi in Simonis Magi doctrinam, abstiterunt sententiis suis ab eo qui est Deus, et putaverunt semetipsos plus invenisse, quam apostoli, alterum Deum adinvenientes. Et apostolos quidem adhuc quae sunt Judaeorum sentientes, annuntiasse Evangelium; se autem sinceriores, et prudentiores apostolis esse. Unde et Marcion, et qui ab eo sunt, ad intercidendas conversi sunt Scripturas, quasdam quidem in totum non cognoscentes, secundum Lucam autem Evangelium, et Epistolas Pauli decurtantes, haec sola legitima esse dicunt, quae ipsi minoraverunt. Nos autem etiam ex his, quae adhuc apud eos custodiuntur, arguemus eos, donante Deo, in altera conscriptione. Reliqui vero omnes falso scientiae nomine inflati, Scripturas quidem confitentur, interpretationes vero convertunt, quemadmodum ostendimus in primo libro. Et quidem hi qui a Marcione sunt statim blasphemant fabricatorem, dicentes eum malorum factorem, propositum initii sui tolerabiliorem habentes, duos naturaliter dicentes deos, distantes ab invicem, alterum quidem bonum, alterum autem malum : hi autem qui sunt a Valentino, nominibus honestius utentes, et Patrem, et Dominum, et Deum, hunc qui est fabricator, ostendentes, propositum sive sectam blasphemiorem habent, neque ab aliquo ex his, quae sunt intra plenitudinem, Aeonibus dicentes eum emissum, sed ab ea labe, quae extra Pleroma expulsa est. Haec autem omnia contulit eis Scripturarum et dispositionis Dei ignorantia. Nos et causam differentiae Testamentorum, et rursum unitatem et consonantiam ipsorum, in his quae deinceps futura sunt, referemus.

of both Covenants. Being therefore forsaken by the paternal love, and puffed up by Satan, having turned to the teaching of Simon Magus, they have departed in their opinions from Him Who is God, and have supposed that they themselves have found out more than the apostles, inventing another God; and that the apostles indeed announced the Gospel while still thinking the things of the Jews, whereas they themselves are more genuine and wiser than the apostles. Wherefore also Marcion and those who are of him have turned to mutilating the Scriptures, not acknowledging some books at all, and curtailing the Gospel according to Luke and the Epistles of Paul, and say that those alone are genuine which they themselves have abridged. We however will convict them, God granting it, in another treatise, even out of those things that are still retained among them. But all the rest, puffed up with the false name of knowledge, confess indeed the Scriptures, but pervert the interpretations, even as we have shown in the first book. And those indeed who are of Marcion straightway blaspheme the Framer, saying that He is the Maker of evils, holding a more tolerable hypothesis as to their starting-point, in saying that there are by nature two gods, distant from one another, the one good, and the other evil: whereas those who are of Valentine, using names more honourably, and showing that He Who is the Framer is both Father, and Lord, and God, hold a more blasphemous hypothesis or sect, saying that He was put forth not by any of those Aeons that are within the Pleroma, but by that defect which was cast out beyond the Pleroma. Now ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And we will set forth in what follows both the cause of the difference of the Covenants and again their unity and harmony.

13. Quoniam autem et apostoli, et discentes ipsorum sic docebant, quemadmodum Ecclesia praedicat, et sic docentes perfecti fuerunt, propter

13. And that both the apostles and their disciples taught thus, even as the Church preaches, and in teaching thus were perfect, wherefore

Editors' notes and page, col. 906

Footnotes

(51) ‹anchor: rum factorem› · call in col 906

Factorem. Ita ex Feuard. marg., Clarom. et Voss. reposui pro fabricatorem, quia haec vox mox praecedit.

"Maker." So I have restored, from Feuardent's margin and the Clermont and Vossius manuscripts, in place of "fabricatorem" (fashioner), because that word comes just before.

(printed under page 461)

(52) ‹anchor: liorem habentes› · call in col 906

Propositum initii sui tolerabiliorem habentes. Sic recte Clarom. et Arund. In Merc. 2 deest initii sui. In aliis perperam legitur intolerabiliorem. Πρόθεσιν quidem seu προαίρεσιν non adeo male vertit interpres, propositum; sed si ad grammaticae Latinae, magis quam ad Graecae, leges attendisset, tolerabilius, non tolerabiliorem adjicere debuisset. Hic vero Irenaei sensus est (quo genuinam esse nostram lectionem demonstratur): Valentinum Marcioni opponit, ostenditque majorem esse illius, quam hujus blasphemiam, quamvis contrarium prima fronte appareat. Hic quidem jam a primis hypotheseos suae vocibus divinum Numen ore sacrilego laedit, dicens Deum malorum factorem esse; sed propositum initii sui tolerabilius habet; id est hypotheseos a se de primo rerum Principio (sic explicandae eae voces, initii sui pro more interpretis ἀρχὴν vertentis initium) institutae impietatem aliquatenus emollit, duos commentus deos, quibus nulla secum invicem societas sit: econtrario vero Valentinus nominibus quidem in speciem honestius utitur, mundi Creatori et Patris, et Domini, et Dei appellationem non denegans; reipsa tamen in hoc scelestior, minusque ferenda ejus hypothesis, quod hunc, quem Deum et Dominum, mundique auctorem vocat, spurcissimae labis e pleromate ejectae fructum esse dicat.

"Holding a more tolerable scheme of their first principle." So, rightly, the Clermont and Arundel manuscripts. In the second Mercer "initii sui" is missing. In the others "intolerabiliorem" (more intolerable) is wrongly read. The translator rendered "πρόθεσιν", or "προαίρεσιν", not too badly as "propositum"; but had he attended to the rules of Latin rather than Greek grammar, he ought to have added "tolerabilius", not "tolerabiliorem". This is Irenaeus's meaning (by which our reading is shown to be genuine): he sets Valentinus against Marcion and shows that the former's blasphemy is greater than the latter's, though at first sight the contrary appears. Marcion, indeed, from the very first words of his hypothesis wounds the divine Majesty with sacrilegious mouth, saying that God is the maker of evils; but he holds the scheme of his first principle more tolerably; that is, he somewhat softens the impiety of the hypothesis he set up about the first Principle of things (for so these words "initii sui" are to be explained, the translator as usual rendering "ἀρχήν" as "initium"), by devising two gods who have no fellowship with each other. Valentinus, on the contrary, uses names that are outwardly more honourable, not denying the Creator of the world the titles of Father, Lord and God; yet in reality he is the more wicked in this, and his hypothesis the less bearable, because he says that the one whom he calls God and Lord and author of the world is the fruit of a most foul stain cast out of the Pleroma.

(printed under page 461)

(53) ‹anchor: discentes ipsorum› · call in col 906

Discentes ipsorum. Pro, discipuli ipsorum: quo sensu eamdem vocem iterum accipit infra cap. 15 et 18, ut et Tertull. non raro.

"Their learners." For "discipuli ipsorum" (their disciples): in which sense he takes the same word again below, chapters 15 and 18, as Tertullian also not seldom does.

(printed under page 461)

Page

running head: A HÆRESES LIB. III.
marginal letters: A utriusque Testamenti; B mus eos, donante; C plenitudinem, Æonibus; D tolerabilius, non tolerabiliorem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:907

quod et evocabantur ad perfectum; Stephanus haec docens, adhuc cum super terram esset, vidit gloriam Dei, et Jesum ad dexteram, et dixit : « Ecce video coelos apertos, et Filium hominis ad dexteram astantem Dei. » Et haec dixit, et lapidatus est, et sic perfectam doctrinam adimplevit, per omnia martyrii magistrum imitans, et postulans pro eis qui se interficiebant, et dicens : « Domine, ne statuas illis hoc peccatum. » Sic erant perfecti, qui unum et eumdem Deum, ab initio usque ad finem variis dispositionibus assistentem humano generi, sciebant; quemadmodum ait Osee propheta : « Ego visiones implevi, et in manibus prophetarum similatus sum. » Qui ergo usque ad mortem tradiderunt animas propter Evangelium Christi, quomodo poterant secundum insitam opinionem hominibus loqui? Quod ipsum si fecissent, non paterentur : sed quoniam contraria his, qui non assentiebant veritati, praedicabant, ideo et passi sunt. Manifestum est ergo, quoniam non derelinquebant veritatem, sed cum omni fiducia Judaeis et Graecis praedicabant : Judaeis quidem, Jesum eum qui ab ipsis crucifixus est, esse Filium Dei, judicem vivorum et mortuorum, a Patre accepisse aeternum regnum in Israel, quemadmodum ostendimus; Graecis vero unum Deum qui omnia fecit, et hujus Filium Jesum Christum annuntiantes.

they were also called away to that which is perfect: Stephen, teaching these things while he was still upon earth, saw the glory of God, and Jesus at His right hand, and said: "Behold, I see the heavens opened, and the Son of man standing at the right hand of God." And he said these things, and was stoned, and thus fulfilled the perfect teaching, in all things imitating the Master of martyrdom, and praying for those who were slaying him, and saying: "Lord, lay not this sin to their charge." Thus were they perfect who knew one and the same God, assisting the human race from the beginning even to the end by various dispensations; even as Hosea the prophet says: "I have multiplied visions, and by the hands of the prophets have I been represented." How then could those who delivered up their souls even unto death for the Gospel of Christ speak to men according to their implanted opinion? For if they had done this very thing, they would not have suffered: but because they preached things contrary to those who did not assent to the truth, therefore also they suffered. It is manifest, therefore, that they did not forsake the truth, but preached with all confidence to Jews and Greeks: to the Jews indeed, that the Jesus Who was crucified by them is the Son of God, the Judge of the living and of the dead, and has received from the Father an eternal kingdom in Israel, even as we have shown; and to the Greeks announcing one God Who made all things, and His Son Jesus Christ.

14. Manifestius autem hoc ostenditur ex apostolorum epistola, quam neque Judaeis, neque Graecis, sed his qui ex gentibus in Christum credebant, confirmantes fidem ipsorum, miserunt. Cum enim descendissent quidam a Judaea in Antiochiam, in qua et primum omnium discipuli Domini pro fide quam in Christo habebant, vocati sunt Christiani, et suaderent eis qui crediderant in Dominum, circumcidi, et reliqua secundum legis observationem perficere; et ascendissent Paulus et Barnabas Hierosolymam ad alteros apostolos propter hanc quaestionem, et universa Ecclesia convenisset in unum, Petrus dixit eis : « Viri fratres, vos scitis quoniam a diebus antiquis in vobis Deus elegit, ut ex ore meo audirent gentes verbum

14. And this is shown still more manifestly from the epistle of the apostles, which they sent neither to Jews nor to Greeks, but to those from the Gentiles who believed in Christ, confirming their faith. For when certain men had come down from Judaea to Antioch, where also first of all the disciples of the Lord were called Christians because of the faith which they had in Christ, and were persuading those who had believed in the Lord to be circumcised, and to perform the other things according to the observance of the law; and when Paul and Barnabas had gone up to Jerusalem to the rest of the apostles concerning this question, and the whole Church had come together in one, Peter said to them: "Men and brethren, you know that from early days God made choice among you, that by my mouth the Gentiles should hear the word

Editors' notes and page, col. 907

Footnotes

(ref 91) ‹anchor: not visible› · call in col 907 Act. VII, 55.

Acts 7:55.

(ref 92) ‹anchor: not visible› · call in col 907 Ibid. 59.

Ibid., 7:59.

(ref 93) ‹anchor: not visible› · call in col 907 Oseae xii, 10.

Hosea 12:10.

(ref 94) ‹anchor: Petrus dixit eis› · call in col 907 Act. XV, 7 seqq.

Acts 15:7 ff.

(ref 95) ‹anchor: not visible› · call in col 908 Ibid. 13 seqq.

Ibid., 15:13 ff.

(ref 96) ‹anchor: not visible› · call in col 908 Amos ix, 11, 12.

Amos 9:11, 12.

(ref 97) ‹anchor: scripserunt eis sic› · call in col 908 Act. XV, 23 seqq.

Acts 15:23 ff.

(printed under page 462)

(54) ‹anchor: not visible› · call in col 907

Ad dexteram astantem Dei. Sic Clarom. et Voss.; editt. stantem a dextris Dei.

"Standing by at the right hand of God." So the Clermont and Vossius manuscripts; the editions read "stantem a dextris Dei" (standing at God's right).

(printed under page 462)

(55) ‹anchor: not visible› · call in col 907

Similatus sum. Editt. assimilatus sum.

"I was likened." The editions read "assimilatus sum".

(printed under page 462)

(56) ‹anchor: in vobis› · call in col 907

In vobis. Cum Irenaeo ἐν ὑμῖν habet cod. Alexand. et etiam sic legunt auctor Constit. apost. lib. vi, cap. 12, et Chrysost. Editi vero N. T. codd. tum Graeci, tum Latini habent ἐν ἡμῖν, in nobis.

"Among you." With Irenaeus the Alexandrian codex has "ἐν ὑμῖν", and so too read the author of the Apostolic Constitutions, book 6, chapter 12, and Chrysostom. But the printed New Testament codices, both Greek and Latin, have "ἐν ἡμῖν", "among us".

(printed under page 462)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A quod et evocabantur; B quomodo poterant secundum; C bant, confirmantes fidem; D (54) Ad dexteram
old-edition numerals: 199 after praedicabant,
other: Latin only, no Greek printed

PG 7:908

Evangelii, et crederent : et cordis inspector Deus testimonium perhibuit eis, dans eis Spiritum sanctum, sicut et nobis, et nihil discrevit inter nos et ipsos, emundans per fidem corda illorum. Nunc igitur quid tentatis Deum, imponere jugum super cervicem discipulorum, quod neque patres nostri, neque nos valuimus portare? Sed per gratiam Domini nostri Jesu Christi credimus nos posse salvari quomodo et illi. » Post quem Jacobus dixit : « Viri fratres, Simon retulit quemadmodum Deus excogitavit accipere ex gentibus populum nomini suo. Et sic conveniunt sermones prophetarum, sicut scriptum est : Post haec revertar, et reaedificabo tabernaculum David quod cecidit, et disturbata ejus aedificabo, et erigam illud, uti requirant reliqui hominum Dominum, et omnes gentes, in quibus invocatum est nomen meum super eos, dicit Dominus, faciens haec. Cognitum a saeculo est Deo opus ejus : propterea ego secundum me judico, non molestari eos, qui ex gentibus convertuntur ad Deum; sed praecipiendum eis, uti abstineant a vanitatibus idolorum, et a fornicatione, et a sanguine : et quaecunque nolunt sibi fieri, aliis ne faciant. » Et cum haec dicta essent, et omnes consensissent, scripserunt eis sic : « Apostoli, et presbyteri fratres, his qui sunt in Antiochia, et Syria, et Cilicia, fratribus ex gentibus, salutem. Quoniam audivimus, quia ex nobis quidam exeuntes turbaverunt vos sermonibus, destruentes animas vestras, quibus non praecepimus, dicentes : Circumcidimini et servate legem; placuit nobis convenientibus in unum, electos viros mittere ad vos cum dilectissimis nostris Barnaba et Paulo, hominibus qui tradiderunt animam suam pro nomine Domini nostri Jesu Christi. Misimus igitur Judam et Silam, et ipsos per sermonem annuntiantes nostram sententiam. Placuit enim sancto Spiritui, et nobis, nullum amplius vobis pondus imponere, quam haec, quae sunt necessaria : ut abstineatis ab idolothytis, et sanguine, et fornicatione; et quaecunque non vultis fieri vobis, aliis ne faciatis : a quibus custodientes vos ipsos, bene

of the Gospel, and believe: and God, the Searcher of the heart, bore them witness, giving them the Holy Spirit, even as to us, and made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But through the grace of our Lord Jesus Christ we believe that we are able to be saved, even as they." After whom James said: "Men and brethren, Simon has related how God purposed to take out of the Gentiles a people for His name. And with this agree the words of the prophets, as it is written: After these things I will return, and will rebuild the tabernacle of David which has fallen down, and I will build up its ruins, and will set it up, that the rest of men may seek the Lord, and all the Gentiles, upon whom My name is called over them, says the Lord, Who does these things. Known from of old to God is His work: wherefore I for my part judge that those who from the Gentiles turn to God are not to be troubled; but that they be enjoined to abstain from the vanities of idols, and from fornication, and from blood: and whatsoever things they do not wish to be done to themselves, let them not do to others." And when these things had been said, and all had consented, they wrote to them thus: "The apostles, and the presbyters, the brethren, to those who are in Antioch, and Syria, and Cilicia, the brethren from the Gentiles, greeting. Since we have heard that certain men going out from among us have troubled you with words, subverting your souls, to whom we gave no commandment, saying: Be circumcised and keep the law; it has seemed good to us, having come together in one, to send chosen men to you with our most beloved Barnabas and Paul, men who have delivered up their life for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also will by word of mouth declare our judgement. For it has seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these things which are necessary: that you abstain from things sacrificed to idols, and from blood, and from fornication; and whatsoever things you do not wish to be done to you, do not do to others: from which keeping yourselves, you will do

Editors' notes and page, col. 908

Footnotes

(57) ‹anchor: not visible› · call in col 908

Quemadmodum. Vocem πρῶτον, primum, quam addunt nostra exemplaria, cum Irenaeo omittunt Chrysost., Theophylact., auctor Constit. apost., loco cit., et cod. Alexand.

"As." The word "πρῶτον", "first", which our copies add, is omitted, with Irenaeus, by Chrysostom, Theophylact, the author of the Apostolic Constitutions at the place cited, and the Alexandrian codex.

(printed under page 462)

(58) ‹anchor: not visible› · call in col 908

Et sic. Οὕτως pro τούτῳ cum Irenaeo etiam habebat cod. Cantabrig. sed recentiori manu emendatum fuisse dicit Grabius.

"And thus." The Cambridge codex too had "οὕτως" (thus) for "τούτῳ" (with this), with Irenaeus; but Grabe says it was corrected by a later hand.

(printed under page 462)

(59) ‹anchor: not visible› · call in col 908

Faciens haec. Nec πάντα, quod addunt nostri codd. legunt Vulgatus et Aethiops interpres, nec exstat in codd. Alexand. et Cantabrig.

"Doing these things." Neither do the Vulgate and Ethiopic translators read "πάντα" (all), which our codices add, nor does it stand in the Alexandrian and Cambridge codices.

(printed under page 462)

(60) ‹anchor: not visible› · call in col 908

Secundum me. Has voces non agnoscunt nostra exemplaria.

"According to me." Our copies do not recognise these words.

(printed under page 462)

(61) ‹anchor: a fornicatione› · call in col 908

Et a fornicatione. Καὶ τοῦ πνικτοῦ, et suffocatis, quod addunt nostri codd. omittit quoque cod. Cantabrig. et hic et v. 29.

"And from fornication." "Καὶ τοῦ πνικτοῦ", "and from things strangled", which our codices add, the Cambridge codex also omits, both here and in verse 29.

(printed under page 462)

(62) ‹anchor: aliis ne faciant› · call in col 908

Et quaecunque... faciant. Hanc pericopen, quae in nostris exemplaribus nec hic, nec versu 29 legitur, agnoscunt etiam cod. Cantabrig. et alii quidam, ut et Cyprian. lib. iii adv. Jud., cap. 119.

"And whatever ... they should not do." This passage, which is read in our copies neither here nor in verse 29, is recognised also by the Cambridge codex and certain others, as also by Cyprian, Against the Jews book 3, chapter 119.

(printed under page 462)

(63) ‹anchor: presbyteri fratres› · call in col 908

Presbyteri fratres. Sic cum Irenaeo habent codd. Cantabrig. et Alexand. et Vulgatus interpres. At in editis Graecis: Πρεσβύτεροι καὶ οἱ ἀδελφοί.

"Presbyter brothers." So, with Irenaeus, the Cambridge and Alexandrian codices and the Vulgate translator. But in the printed Greek: "Πρεσβύτεροι καὶ οἱ ἀδελφοί" (the presbyters and the brothers).

(printed under page 462)

(64) ‹anchor: servate legem› · call in col 908

Dicentes... legem. Hoc comma nec in Vulgata Latina, nec in Const. apost. loco cit. legitur.

"Saying ... the law." This clause is read neither in the Latin Vulgate nor in the Apostolic Constitutions at the place cited.

(printed under page 462)

(65) ‹anchor: nostram sententiam› · call in col 908

Nostram sententiam. Τὰ αὐτά, eadem, habent nostri codd.

"Our judgement." Our codices have "τὰ αὐτά", "the same things".

(printed under page 462)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A Evangelii, et crederent :; B uti requirant reliqui; C destruentes animas vestras,; D (60) Secundum me.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:909

agetis, ambulantes in Spiritu sancto. » Manifestum est igitur ex his omnibus, quoniam non alterum Patrem esse docebant, sed libertatis Novum Testamentum dabant his, qui nove in Deum per Spiritum sanctum credebant. Ipsi autem ex eo quod quaererent : An oporteret circumcidi adhuc discipulos, necne? manifeste ostenderunt, non habuisse se alterius Dei contemplationem.

well, walking in the Holy Spirit." It is manifest therefore from all these things that they did not teach that there is another Father, but gave the New Covenant of liberty to those who newly believed in God through the Holy Spirit. And by the very fact that they inquired whether the disciples ought still to be circumcised or not, they manifestly showed that they had no thought of another God.

15. Caeterum non talem timorem circa primum habuissent Testamentum, ut nec cum ethnicis quidem convesci vellent. Nam et Petrus, quamvis ad catechizandos eos missus esset, et tali visione conterritus fuisset, cum timore tamen multo locutus est ad eos, dicens : « Ipsi scitis quoniam non est fas viro Judaeo adjungi, aut convenire cum allophylo : mihi autem Deus ostendit, neminem communem, aut immundum dicere hominem : quapropter sine contradictione veni; »

15. Otherwise they would not have had such fear concerning the first Covenant as not even to be willing to eat with the Gentiles. For even Peter, although he had been sent to instruct them, and had been terrified by such a vision, nevertheless spoke to them with great fear, saying: "You yourselves know that it is not lawful for a man that is a Jew to join himself to, or come together with, a foreigner: but God has shown me not to call any man common or unclean: wherefore I came without gainsaying;"

διὰ τῶν λόγων τούτων σημαίνων, ὅτι οὐκ ἂν ἐπεπόρευτο πρὸς αὐτοὺς, ει μὴ κεκέλευστο. Ἴσως γὰρ οὐδὲ τὸ βάπτισμα οὕτως εὐχερῶς ἔδωκεν αὐτοῖς, εἰ μὴ, τοῦ Πνεύματος τοῦ ἁγίου ἐπαναπαύοντος αὐτοῖς, προφητεύοντας αὐτοὺς ἀκηκόει. Καὶ διὰ τοῦτο ἔλεγε· « Μήτις τὸ ὕδωρ κωλῦσαι δύναται [τοῦ μὴ βαπτισθῆναι] τούτους, οἵτινες τὸ Πνεῦ-

signifying by these words that he would not have gone to them unless he had been commanded. For perhaps he would not so readily have given them baptism either, had he not heard them prophesying while the Holy Spirit rested upon them. And therefore he said: "Can anyone forbid water [that these should not be baptized], who have received the Holy Spir-

Editors' notes and page, col. 909

Footnotes

(ref 98) ‹anchor: not visible› · call in col 909 Act. X, 28, 29.

Acts 10:28, 29.

(ref 99) ‹anchor: propter hoc dixit› · call in col 909 Ibid. 47.

Ibid., 10:47.

(ref 1) ‹anchor: not visible› · call in col 910 Gal. II, 12, 13.

Galatians 2:12, 13.

(printed under page 463)

(66) ‹anchor: not visible› · call in col 909

Ambulantes in Spiritu sancto. Haec etiam agnoscunt cod. Cantabrig. et Tertullian. lib. De pudicit. cap. 12.

"Walking in the Holy Spirit." These words are also recognised by the Cambridge codex and by Tertullian, On Modesty, chapter 12.

(printed under page 463)

(67) ‹anchor: not visible› · call in col 909

Ethnicis. Ita vetus Feuard., cod. Clarom., Voss. et Grab. Caeteri perperam, ipsis. Utramque vocem retinet Feuardent.

"To the heathen." So Feuardent's old codex, the Clermont codex, the Vossius and Grabe. The others wrongly read "ipsis" (to them). Feuardent keeps both words.

(printed under page 463)

(68) ‹anchor: not visible› · call in col 909

Adjungi. Sic Feuard. in marg., Clarom. et Voss.; alii, conjungi.

"To be joined to." So Feuardent in the margin, and the Clermont and Vossius manuscripts; others read "conjungi" (to be joined together).

(printed under page 463)

(69) ‹anchor: not visible› · call in col 909

Allophylo. Id est, alienigena.

"To a man of another tribe." That is, to a foreigner.

(printed under page 463)

(70) ‹anchor: not visible› · call in col 909

Διὰ τῶν λόγων. Hoc denique Graecum fragmentum e saepe dictae Catenae fol. 75, p. 1, descripsit Grabius.

"Through the words." This Greek fragment, finally, Grabe copied from the often-mentioned Catena, fol. 75, p. 1.

(printed under page 463)

(71) ‹anchor: not visible› · call in col 909

Jussus. Ita Feuard. in marg., Clarom., Voss. et Grab. juxta Graecum κεκέλευστο. Reliqui, missus.

"Commanded." So Feuardent in the margin, the Clermont and Vossius manuscripts and Grabe, following the Greek "κεκέλευστο". The rest read "missus" (sent).

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Sic aeque ne baptisma quidem. Ita pro sic neque baptisma quidem, ex cod. Clarom. reposui, hanc lectionem genuinam esse ratus; tum quod Graecis non male consonet; tum quod non dubitem, quin vocem ἴσως (quae in omnibus aliis codd. reddita non legitur) verterit interpres, aeque. Peritior alius vertisset, fortasse.

"Thus equally not even baptism." So I have restored from the Clermont codex, in place of "sic neque baptisma quidem" (thus not even baptism), judging this reading to be genuine: both because it agrees not badly with the Greek, and because I do not doubt that the translator rendered the word "ἴσως" (which is not read rendered in any of the other codices) as "aeque". A more skilled translator would have rendered it "fortasse" (perhaps).

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Nunquid aliquis. Ita Clarom. et Voss. Reliqui, num quis.

"Can anyone." So the Clermont and Vossius manuscripts. The rest read "num quis".

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Τοῦ μὴ βαπτισθῆναι. Has voces in ms. Catena negligentia scribae, et occasione sequentis vocis ab eadem syllaba τοῦ incipientis omissas supplevit vir clarissimus.

"That they should not be baptised." These words, omitted in the manuscript Catena through the scribe's carelessness, occasioned by the following word beginning with the same syllable "τοῦ", the distinguished man supplied.

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Page

running head: CONTRA HÆRESES
marginal letters: A agetis, ambulantes in; B allophylo (69) : mihi; C τὸ ὕδωρ κωλῦσαι; D (72) Sic aeque
old-edition numerals: (none)
other: first two paragraphs Latin only, no Greek printed; facing Latin sub-column in lower part left out (his sermonibus significans ... Spiritum sanctum acceperunt, quem-); last word Πνεῦ- split across column break

PG 7:910

μα τὸ ἅγιον ἔλαβον, ὡς καὶ ἡμεῖς; » πείθων ἅμα τοὺς συμπαρόντας, καὶ σημαίνων, ὅτι εἰ μὴ τὸ Πνεῦμα τὸ ἅγιον ἐπ' αὐτοὺς ἀναπέπαυτο, ἦν ὁ κωλύσων αὐτοὺς τοῦ βαπτίσματος.

it even as we have?" persuading at the same time those who were present with him, and signifying that unless the Holy Spirit had rested upon them, there would have been someone to forbid them baptism.

Hi autem qui circa Jacobum apostoli, gentibus quidem libere agere permittebant, concedentes nos Spiritui Dei. Ipsi vero eumdem scientes Deum, perseverabant in pristinis observationibus: ita ut et Petrus quoque, timens ne culparetur ab ipsis, ante manducans cum gentibus, propter visionem et propter Spiritum qui requieverat super eos; cum tamen advenissent quidam a Jacobo, separavit se, et non manducavit cum eis. Hoc ipsum autem dixit Paulus et Barnabam fecisse. Sic apostoli, quos universi actus, et universae doctrinae Dominus testes fecit, (ubique enim simul cum eo assistentes inveniuntur Petrus et Jacobus et Joannes) religiose agebant circa dispositionem legis, quae est secundum Moysem, ab uno et eodem significantes esse Deo. Quod quidem non fecissent secundum quae praediximus, si praeter eum qui legis dispositionem fecit, alterum patrem a Domino didicissent.

And the apostles who were about James allowed the Gentiles indeed to act freely, committing us to the Spirit of God. They themselves, however, knowing the same God, persevered in the ancient observances: so that even Peter also, fearing lest he should be blamed by them, though before eating with the Gentiles because of the vision and because of the Spirit Who had rested upon them, nevertheless, when certain men came from James, separated himself, and did not eat with them. And Paul said that Barnabas also did this very thing. Thus the apostles, whom the Lord made witnesses of every action and of every teaching (for everywhere Peter, and James, and John are found present together with Him), acted reverently towards the dispensation of the law which is according to Moses, signifying that it is from one and the same God. Which indeed they would not have done, as we have said before, if they had learned from the Lord another Father besides Him Who made the dispensation of the law.

CAPUT XIII.

Chapter XIII.

Adversus eos qui dicunt, tantum Paulum ex apostolis cognovisse veritatem.

Against those who say that Paul alone of the apostles knew the truth.

1. Eos autem qui dicunt, solum Paulum veritatem cognovisse, cui per revelationem manifestatum

1. But as for those who say that Paul alone knew the truth, to whom the mystery was made manifest

Editors' notes and page, col. 910

Footnotes

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Hi autem qui circa Jacobum apostoli. Graecismum esse notat Billius, οἱ περὶ τὸν Ἰάκωβον ἀπόστολοι pro ὁ Ἰάκωβος ἀπόστολος, Jacobus apostolus. Grabius vero hic cum Jacobo reliquos simul apostolos intelligit, quia, inquit, sequitur: Ipsi vero scientes, etc. At plurali adhibito numero in priori periodo, quid aliud ex constructionis lege sequi poterat in posteriori, nisi pluralis numerus? Sed clarissimum virum fefellit aliud, quod haud satis attentus notat Billius; scilicet, Irenaeum hoc loco intelligere concionem eam, quam Act. XV, post Petrum Jacobus habuit. Neque enim ad eam concionem ullatenus respicit SS. antistes, sed ad eum, quo se circa legalium observationem gerebat, modum Jacobus apostolus. Hancque fuisse Jacobi prudentem oeconomiam asserit, ut gentiles quidem libere agere permitteret, id est ad legalium observationem haudquaquam adigeret; ipse vero sciens eumdem esse Deum utriusque Testamenti auctorem, perseveraret in pristinis observationibus legalibus, ne scilicet Judaeorum animos in ipsa urbe, quae Judaicae religionis sedes hactenus exstiterat, exasperaret: (quod ex Eusebio, aliisque monumentis ecclesiasticis certum esse constat) indeque factum, ut Petrus et ipse, qui antea et verbis et factis Mosaicam legem ad salutem non esse necessariam ostenderat, cum advenissent quidam a Jacobo, timens ne culparetur ab Apostolo, quem Judaicorum rituum observantissimum esse sciebat, a gentilium convictu sese subduxerit; quod Ecclesiam conturbavit, ut refert Paulus Galat. ii, 11, et seqq. Jam viderit Grabius, quam prudenter ex eo auctoris nostri loco concludere se posse existimavit, Irenaeum hoc loquendi genere primatum inter apostolos S. Jacobo tribuisse, tanquam episcopo Hierosolymitanae Ecclesiae. Dormiat necesse est quisquis primatum eo in loco expiscetur, quem conscribens auctor, de primatu sive Petri, sive Jacobi, sive alterius cujusvis ne κατ' ὄναρ quidem cogitavit.

"But those apostles who were around James." Billius notes that this is a Graecism, "οἱ περὶ τὸν Ἰάκωβον ἀπόστολοι" for "ὁ Ἰάκωβος ἀπόστολος", "James the apostle". Grabe, however, understands here the other apostles together with James, because, he says, there follows: "But they themselves, knowing," etc. But when the plural has been used in the first sentence, what else could follow in the second, by the rule of construction, but the plural? The distinguished man was misled by something else, which Billius, not attentive enough, notes: namely, that Irenaeus in this place means the address that James gave after Peter in Acts 15. For the holy prelate does not look at that address in any way, but at the manner in which the apostle James conducted himself regarding the observance of the legal ordinances. And he asserts that this was James's prudent economy: that he let the gentiles act freely, that is, by no means forced them to observe the legal ordinances; but he himself, knowing that the same God was author of both Testaments, persevered in the former legal observances, so as not, namely, to exasperate the minds of the Jews in the very city that had till then been the seat of the Jewish religion (which is established as certain from Eusebius and other ecclesiastical records). Hence it came about that Peter too, who had earlier shown by word and deed that the Mosaic law was not necessary for salvation, when certain men had come from James, fearing to be blamed by the Apostle, whom he knew to be most observant of the Jewish rites, withdrew from the company of the gentiles; which troubled the Church, as Paul relates, Galatians 2:11 ff. Let Grabe now consider how prudently he thought he could conclude from this passage of our author that Irenaeus by this manner of speaking attributed the primacy among the apostles to St James, as bishop of the Church of Jerusalem. Whoever fishes for a primacy in that place must be asleep: the author, writing it, did not think, not even in a dream, of the primacy of Peter, or of James, or of anyone else.

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Propter Spiritum. Sanctum quod addunt om- (continues)

"On account of the Spirit." "Holy", which all ... add (continues)

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Page

running head: RA HÆRESES LIB. III.
marginal letters: A μα τὸ ἅγιον; B cum tamen advenissent; C lis cognovisse veritatem.; D quae Judaicae religionis
old-edition numerals: 200 before Hi
other: first word μα continues Πνεῦ- from col. 909; facing Latin sub-column at top left out (admodum et nos ? » ... prohiberet a baptismate.); remaining sections Latin only, no Greek printed; editors' matter: Adversus eos qui dicunt; last word manifesta- split across column break

PG 7:911

est mysterium, ipse Paulus convincat eos, dicens, unum et ipsum Deum et operatum Petro in apostolatum circumcisionis, et sibi in gentes. Ipsius ergo Dei Petrus erat apostolus, cujus et Paulus : et quem Petrus in circumcisione annuntiabat Deum, et Dei Filium, hunc et Paulus in gentes. Neque enim solum Paulum salvare venit Dominus noster; nec sic pauper Deus, ut unum solum haberet apostolum, qui dispositionem Filii sui cognosceret. Et Paulus autem dicens : « Quam speciosi pedes evangelizantium bona, evangelizantium pacem! » manifestum fecit, quoniam non unus, sed plures erant, qui veritatem evangelizabant. Et rursus in ea Epistola quae est ad Corinthios. cum praedixisset omnes qui Deum post resurrectionem viderunt, intulit : « Sive autem ego, sive illi. sic annuntiamus, et sic credidistis : » unam et eamdem praedicationem confitens omnium eorum, qui Deum viderunt post resurrectionem a mortuis.

by revelation, let Paul himself convict them, when he says that one and the selfsame God worked both for Peter unto the apostleship of the circumcision, and for himself unto the Gentiles. Peter, therefore, was the apostle of that very God Whose apostle Paul also was: and the God, and the Son of God, Whom Peter announced among the circumcision, Him did Paul also announce to the Gentiles. For our Lord did not come to save Paul alone; nor is God so poor as to have had only one apostle who knew the dispensation of His Son. Moreover, Paul, when he says: "How beautiful are the feet of those who preach the good news of good things, of those who preach the good news of peace!" made it manifest that there was not one only, but several, who preached the Gospel of truth. And again, in that Epistle which is to the Corinthians, when he had previously mentioned all who saw God after the resurrection, he added: "Whether therefore it be I or they, so we announce, and so you believed:" confessing that the preaching was one and the same of all those who saw God after the resurrection from the dead.

2. Et Dominus autem Philippo volenti Patrem videre, respondit : « Tanto tempore vobiscum sum, et me non cognovisti? Philippe, qui videt me, videt et Patrem. Quomodo tu dicis : Ostende nobis Patrem? Ego enim in Patre, et Pater in me, et amodo cognovistis eum, et vidistis. Quibus ergo Dominus testimonium dixit, quoniam et cognoverunt in ipso, et viderunt Patrem, (Pater autem veritas) hos dicere non cognovisse veritatem, est hominum falsa testantium, et eorum qui alienati sunt a Christi doctrina. Ad quid enim

2. And the Lord also replied to Philip, when he wished to see the Father: "Have I been so long a time with you, and have you not known Me? Philip, he who sees Me sees the Father also. How do you say: Show us the Father? For I am in the Father, and the Father in Me, and from henceforth you know Him, and have seen Him." When therefore the Lord bore witness to them that in Him they both knew and saw the Father (and the Father is truth), to say that these men did not know the truth is the part of men bearing false witness, and of those who are alienated from the teaching of Christ. For to what purpose

Editors' notes and page, col. 911

Footnotes

(ref 2) ‹anchor: not visible› · call in col 911 Galat. ii, 8.

Galatians 2:8.

(ref 3) ‹anchor: not visible› · call in col 911 Rom. X, 15.

Romans 10:15.

(ref 4) ‹anchor: not visible› · call in col 911 I Cor. XV, 11.

1 Corinthians 15:11.

(ref 5) ‹anchor: et vidistis› · call in col 911 Joan. XIV, 7, 9, 10.

John 14:7, 9, 10.

(ref 6) ‹anchor: not visible› · call in col 912 Matth. X, 6.

Matthew 10:6.

(ref 7) ‹anchor: not visible› · call in col 912 Matth. XVI, 17.

Matthew 16:17.

(ref 8) ‹anchor: not visible› · call in col 912 Gal. I, 1.

Galatians 1:1.

(ref 9) ‹anchor: not visible› · call in col 912 Cap. ii, 1, 2.

Chapter 2:1, 2.

(ref 10) ‹anchor: not visible› · call in col 912 Ibid. 5.

Ibid., 2:5.

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Manifestatum. Feuard. male, manifestum.

"Made manifest." Feuardent wrongly reads "manifestum" (manifest).

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In apostolatum. Ita Clarom. et Arund. juxta sacrum textum. Alii minus recte, in apostolatu.

"For the apostleship." So the Clermont and Arundel manuscripts, following the sacred text. Others, less correctly, "in apostolatu" (in the apostleship).

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Solum Paulum salvare. Editt. ut solum Paulum salvaret.

"To save Paul alone." The editions read "ut solum Paulum salvaret" (that he should save Paul alone).

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Fecit. Edit. facit.

"Made." The edition reads "facit" (makes).

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Cognovisti. Ita codd. Clarom. et Voss. juxta Graecum Evangelii textum. Alii vero cum Vulgato interprete habent, cognovistis; quam lectionem agnoscunt etiam Graeci Velesii codices, in quibus exstat ἐγνώκατε.

"You have known." So the Clermont and Vossius codices, following the Greek text of the Gospel. Others, with the Vulgate translator, have "cognovistis" (you, plural, have known); a reading recognised also by Velez's Greek codices, in which "ἐγνώκατε" stands.

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Qui videt me, videt. Clarom. qui vidit me, vidit.

"He who sees me, sees." The Clermont manuscript reads "qui vidit me, vidit" (he who has seen me, has seen).

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Et Patrem. Vocem meum quam addunt Eras., Gall. et Feuard. omittunt mss. pene omnes, nec in sacris Bibliis comparet.

"The Father too." The word "meum" (my), which Erasmus, Gallasius and Feuardent add, almost all the manuscripts omit, nor does it appear in the sacred Bible.

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In me... vidistis. Duae voces est et cum, quae in editt. sequuntur me et vidistis, desunt in Clarom. et mss. Anglic.

"In me ... you have seen." The two words "est" and "cum", which follow "me" and "vidistis" in the editions, are missing in the Clermont and the English manuscripts.

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Christi doctrina. Clarom. Christo doctrina. Merc. 1, vera doctrina.

"Christ's teaching." The Clermont manuscript reads "Christo doctrina"; the first Mercer, "vera doctrina" (the true teaching).

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Page

running head: S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A tum (77) est mysterium,; B surrectionem viderunt, intulit :; C tem, est hominum; D vidit.
old-edition numerals: (none)
other: first word tum continues manifesta- from col. 910; Latin only, no Greek printed

PG 7:912

mittebat Dominus duodecim apostolos ad oves quae perierant domus Israel, si veritatem non cognoverunt? Quomodo autem septuaginta praedicabant, nisi ipsi prius virtutem praedicationis cognovissent? Aut quomodo Petrus ignorare potuit, cui Dominus testimonium dedit, quoniam caro et sanguis non revelavit ei, sed Pater qui in coelis est? Sicut ergo « Paulus apostolus non ab hominibus, neque per hominem, sed per Jesum, et Deum Patrem; » Filio quidem adducente eos ad Patrem, Patre vero revelante eis Filium.

did the Lord send the twelve apostles to the lost sheep of the house of Israel, if they did not know the truth? And how did the seventy preach, unless they themselves had first known the power of the preaching? Or how could Peter be ignorant, to whom the Lord bore witness that flesh and blood did not reveal it to him, but the Father Who is in heaven? Just as, therefore, "Paul, an apostle not from men, neither through man, but through Jesus, and God the Father;" the Son indeed leading them to the Father, and the Father revealing the Son to them.

3. Quoniam autem his, qui ad apostolos vocaverunt eum de quaestione, acquievit Paulus, et ascendit ad eos cum Barnaba in Hierosolymam, non sine causa, sed ut ab ipsis libertas gentilium confirmaretur, ipse ait in ea quae ad Galatas est Epistola : « Deinde post XIV annos ascendi Hierosolymam cum Barnaba, assumens et Titum. Ascendi autem secundum revelationem, et contuli cum eis Evangelium, quod praedico inter gentes. » Et iterum ait : « Ad horam cessimus subjectioni, uti veritas Evangelii perseveret apud vos. » Si quis igitur diligenter ex Actibus apostolorum scrutetur tempus, de quo scriptum est, « Ascendi Hierosolymam, » propter praedictam quaestionem, inveniet eos, qui praedicti sunt a Paulo, annos concurrentes. Sic est consonans, et velut eadem tam Pauli annuntiatio, quam et Lucae de apostolis testificatio.

3. And that Paul acquiesced in those who summoned him to the apostles concerning the question, and went up to them with Barnabas to Jerusalem, not without cause, but that the liberty of the Gentiles might be confirmed by them, he himself says in that Epistle which is to the Galatians: "Then after fourteen years I went up to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation, and communicated to them the Gospel which I preach among the Gentiles." And again he says: "For an hour we yielded in subjection, that the truth of the Gospel might continue with you." If anyone therefore diligently examines from the Acts of the apostles the time concerning which it is written, "I went up to Jerusalem," on account of the aforesaid question, he will find the years mentioned by Paul coinciding. Thus the declaration of Paul and the testimony of Luke concerning the apostles agree, and are as it were one and the same.

Editors' notes and page, col. 912

Footnotes

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Virtutem. Sic Clarom., Voss. et Feuard. in marg. Caeteri veritatem.

"Power." So the Clermont and Vossius manuscripts and Feuardent in the margin. The others read "veritatem" (truth).

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Jesum. Christum addit Grabius auctoritate cod. Arund.

"Jesus." Grabe adds "Christum" on the authority of the Arundel codex.

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Patrem, Filio. Hic quidpiam e textu excidisse nemo non videt, alterum scilicet comparationis inter Paulum et reliquos apostolos membrum; quod tamen facile suppleri potest. Id enim vult, quod sicut Paulus constitutus fuit apostolus, non ab hominibus, neque per hominem, sed per Jesum Christum et Deum Patrem; sic et alii apostoli a Filio electi sunt, a Patre autem edocti; Filio quidem adducente eos ad Patrem, Patre vero revelante eis Filium.

"The Father, the Son." Everyone sees that something has dropped out of the text here, namely the other member of the comparison between Paul and the other apostles; yet it can easily be supplied. For he means that just as Paul was made an apostle not from men nor through man but through Jesus Christ and God the Father, so the other apostles too were chosen by the Son and taught by the Father: the Son leading them to the Father, and the Father revealing the Son to them.

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Ad horam cessimus subjectioni. Negationem praemittunt nostra N. T. exemplaria tum Graeca, tum Latina: Neque ad horam cessimus. Sed priorem lectionem fuisse antiquae versionis Italicae ex eo mihi constat, quod Tertullian. lib. v, cont. Marcion., cap. 5, nedum pro ea contendat; sed et cum negativam protulisset ex Marcionis codice, hanc esse vitiationem Scripturae dicat. Deinde Hieronymus et Ambrosiaster observant, id discriminis inter Graecos et Latinos sui temporis codices exstitisse, quod illi negationem praemitterent, hi omitterent. Denique vetustissimus noster San-Germanensis Paulinarum epistolarum codex Graeco-Latinus, veterem Italicam, doctissimorum virorum judicio, exhibens, cum Irenaeo habet, ad horam cessimus.

"For an hour we yielded in subjection." Our copies of the New Testament, both Greek and Latin, put a negative before it: "Not even for an hour did we yield." But that the former reading was that of the ancient Italic version is certain to me from this: that Tertullian, Against Marcion book 5, chapter 5, not only contends for it, but, having cited the negative from Marcion's codex, says that this is a corruption of Scripture. Next, Jerome and the Ambrosiaster observe that there was this difference between the Greek and Latin codices of their time, that the former put the negative first and the latter omitted it. Finally, our most ancient Saint-Germain Greek-Latin codex of the Pauline epistles, which in the judgement of the most learned men presents the old Italic, has with Irenaeus "ad horam cessimus".

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Apud vos. Arund. in nos.

"With you." The Arundel manuscript reads "in nos" (towards us).

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(91) ‹anchor: Ascendi› · call in col 912

Ascendi. Sic Clarom., Voss. et Feuard. in marg. Reliqui, ascendisse.

"I went up." So the Clermont and Vossius manuscripts and Feuardent in the margin. The rest read "ascendisse" (to have gone up).

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(92) ‹anchor: annos concurrentes› · call in col 912

Inveniet eos qui praedicti sunt a Paulo annos concurrentes. Paulus ipse cap. i Epistolae ad Galatas scribit se statim post conversionem in Arabiam profectum, tum post annos tres Jerosolymam venisse, ubi quindecim dies duntaxat moratus abiit in partes Syriae et Ciliciae. Deinde, inquit cap. ii, post annos quatuordecim iterum ascendi Jerosolymam cum Barnaba; ut nimirum de Mosaicae legis observatione, de qua controversia mota fuerat Antiochiae, (continues)

"He will find the years mentioned by Paul coinciding." Paul himself writes in chapter 1 of the Epistle to the Galatians that immediately after his conversion he set out into Arabia, then after three years came to Jerusalem, where he stayed only fifteen days and went off into the regions of Syria and Cilicia. "Then," he says in chapter 2, "after fourteen years I went up again to Jerusalem with Barnabas"; namely, so that concerning the observance of the Mosaic law, about which a controversy had arisen at Antioch, (continues)

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Sic. Eras., Gall. et Feuard. male, sicut.

"Thus." Erasmus, Gallasius and Feuardent wrongly read "sicut" (just as).

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Page

running head: COPI LUGDUNENSIS ET MARTYRIS
marginal letters: A mittebat Dominus duodecim; B ne causa, sed; C stolis testificatio.; D tisse, quod illi
old-edition numerals: 201 after subjectioni,
other: Latin only, no Greek printed

PG 7:913

CAPUT XIV.

Chapter XIV.

Si quae occultiora mysteria prae aliis scivisset Paulus, ea Lucas assiduus illius comes, laborumque consors ac particeps, ignorare non potuisset : nec veritas eum latere potuit, per quem solum plura ac maxime necessaria evangelicae historiae capita novimus.

If Paul had known any more hidden mysteries beyond the others, Luke, his constant companion, and fellow-sharer and partaker of his labours, could not have been ignorant of them: nor could the truth have been hidden from him, through whom alone we know many and most necessary heads of the Gospel history.

1. Quoniam autem is Lucas inseparabilis fuit a Paulo, et cooperarius ejus in Evangelio, ipse facit manifestum, non glorians, sed ab ipsa productus veritate. Separatis enim, inquit, a Paulo, et Barnaba, et Joanne, qui vocabatur Marcus, et cum navigassent Cyprum, « nos venimus in Troadem; » et cum vidisset Paulus per somnium virum Macedonem, dicentem : « Veniens in Macedoniam opitulare nobis, Paule; statim, ait, quaesivimus proficisci in Macedoniam, intelligentes quoniam provocavit nos Dominus evangelizare eis. Navigantes igitur a Troade, direximus navigium in Samothracen; » et deinceps reliquum omnem ipsorum usque ad Philippos adventum diligenter significat, et quemadmodum primum sermonem locuti sunt : « Sedentes enim, inquit, locuti sumus mulieribus quae convenerant; » et quinam crediderunt, et quam multi. Et iterum ait : « Nos autem navigavimus post dies azymorum a Philippis, et venimus Troadem, ubi et commorati sumus diebus septem. » Et reliqua omnia ex ordine cum Paulo refert, omni diligentia demonstrans et loca, et civitates, et quantitatem dierum, quoadusque Hierosolymam ascenderent : et quae illic contigerint Paulo, quemadmodum vinctus Romam missus est, et nomen centurionis qui suscepit eum, et parasema navium, et quemadmodum naufragium fecerunt, et in qua liberati sunt insula, et quemadmodum humanitatem ibi perceperunt, Paulo curante principem ipsius insulae, et quemadmodum

1. Now that this Luke was inseparable from Paul, and his fellow-worker in the Gospel, he himself makes manifest, not boasting, but led on by the truth itself. For when Barnabas, and John who was called Mark, had separated from Paul, he says, and had sailed to Cyprus, "we came to Troas;" and when Paul had seen in a dream a man of Macedonia, saying: "Come over into Macedonia and help us, Paul; straightway," he says, "we sought to go forth into Macedonia, understanding that the Lord had called us to preach the Gospel to them. Setting sail therefore from Troas, we steered a straight course to Samothrace;" and thereafter he diligently sets forth all the rest of their journey even to Philippi, and how they spoke the first discourse: "For sitting down," he says, "we spoke to the women who had come together;" and who believed, and how many. And again he says: "And we sailed after the days of unleavened bread from Philippi, and came to Troas, where also we abode seven days." And all the rest in order with Paul he relates, pointing out with all diligence both the places, and the cities, and the number of days, until they went up to Jerusalem: and what things befell Paul there, how he was sent bound to Rome, and the name of the centurion who took charge of him, and the ensigns of the ships, and how they suffered shipwreck, and on what island they were saved, and how they received kindness there, Paul healing the chief man of that island, and how

Editors' notes and page, col. 913

Footnotes

(ref 11) ‹anchor: not visible› · call in col 913 Act. XV, 39.

Acts 15:39.

(ref 12) ‹anchor: not visible› · call in col 913 Act. XVI, 8 seqq.

Acts 16:8 ff.

(ref 13) ‹anchor: not visible› · call in col 913 Ibid. 13.

Ibid., 16:13.

(ref 14) ‹anchor: et iterum ait› · call in col 913 Act. XX, 6.

Acts 20:6.

(ref 15) ‹anchor: Hierosolymam ascenderent› · call in col 913 Act. XXI, 1 seqq.

Acts 21:1 ff.

(ref 16) ‹anchor: qui suscepit eum› · call in col 913 Act. XXVII, 1.

Acts 27:1.

(ref 17) ‹anchor: not visible› · call in col 913 Act. XXVIII.

Acts 28.

(ref 18) ‹anchor: not visible› · call in col 914 II Tim. IV, 9, 10, 11.

2 Timothy 4:9, 10, 11.

(ref 19) ‹anchor: not visible› · call in col 914 Col. IV, 14.

Colossians 4:14.

(ref 20) ‹anchor: proximis civitatibus› · call in col 914 Act. XX, 17 seqq.

Acts 20:17 ff.

(ref 21) ‹anchor: adjecit› · call in col 914 Ibid. 25 seqq.

Ibid., 20:25 ff.

(printed under page 465)

(94) ‹anchor: not visible› · call in col 913

Productus. Graece scripsisse cum Grabio puto Irenaeum, προηγμένος, quod vertere debuisset interpres, compulsus.

"Led forth." I think with Grabe that Irenaeus wrote in Greek "προηγμένος", which the translator ought to have rendered "compulsus" (impelled).

(printed under page 465)

(95) ‹anchor: not visible› · call in col 913

Dicentem. Sibi quod addunt editt. deest in omnibus mss.

"Saying." The "sibi" (to himself) that the editions add is missing in all the manuscripts.

(printed under page 465)

(96) ‹anchor: not visible› · call in col 913

Navigium. Alii navem.

"Vessel." Others read "navem" (ship).

(printed under page 465)

(97) ‹anchor: parasema navium› · call in col 913

Et parasema navium. (Id est insignia navium) sic recte Clarom. et Voss. Caeteri mss. codd. corrupti; nec emendatiores Eras., Gall. et Feuard. editt. in quibus legitur, et Patarense navigium. Siquidem constat ex Actor. xxvii et xxviii, Paulum in Italiam navigantem, navi primum Adrumetina, deinde Alexandrina, nunquam vero Patarensi usum fuisse. Alexandrinae vero navi, qua a Melita insula Puteolos transfretavit, παράσημον seu insigne erat Castor et Pollux. Et idipsum est quod exprimere voluit interpres per parasema navium.

"And the ensigns of the ships." (That is, the ships' figureheads.) So, rightly, the Clermont and Vossius manuscripts. The other manuscript codices are corrupt; nor are the editions of Erasmus, Gallasius and Feuardent more correct, in which is read "et Patarense navigium" (and the ship of Patara). For it is established from Acts 27 and 28 that Paul, sailing to Italy, used first a ship of Adramyttium, then one of Alexandria, but never one of Patara. And the Alexandrian ship in which he crossed from the island of Melita to Puteoli had Castor and Pollux as its "παράσημον", or ensign. And this is just what the translator wished to express by "parasema navium".

(printed under page 465)

(98) ‹anchor: not visible› · call in col 913

Prosecutor. Id est comes, Graece παράπομπος.

"Escort." That is, companion; in Greek "παράπομπος".

(printed under page 465)

Page

running head: CONTRA HÆRESES
marginal letters: A Si quae occultiora; B sivimus proficisci in; C rint Paulo, quemadmodum; D Exinde si numeres
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Si quae occultiora

PG 7:914

inde Puteolos navigaverunt, et inde Romam pervenerunt, et quanto tempore Romae commorati sunt. Omnibus his cum adesset Lucas, diligenter conscripsit ea, uti neque mendax, neque elatus deprehendi possit, eo quod omnia haec constarent, et seniorem eum esse omnibus qui nunc aliud docent, neque ignorare veritatem. Quoniam non solum prosecutor, sed et cooperarius fuerit apostolorum, maxime autem Pauli, et ipse autem Paulus manifestavit in epistolis, dicens : « Demas me dereliquit, et abiit Thessalonicam, Crescens in Galatiam, Titus in Dalmatiam; Lucas est mecum solus. » Unde ostendit quod semper junctus ei et inseparabilis fuerit ab eo. Et iterum in Epistola quae est ad Colossenses, ait : « Salutat vos Lucas medicus dilectus. » Si autem Lucas quidem, qui semper cum Paulo praedicavit, et dilectus ab eo est dictus, et cum eo evangelizavit, et creditus est referre nobis Evangelium, nihil aliud ab eo didicit, sicut ex verbis ejus ostensum est; quemadmodum hi qui nunquam Paulo adjuncti fuerunt, gloriantur abscondita et inenarrabilia didicisse sacramenta?

from thence they sailed to Puteoli, and from thence arrived at Rome, and for how long a time they abode at Rome. Since Luke was present at all these things, he diligently wrote them down, so that he cannot be convicted of being either a liar or boastful, because all these things were established, and that he was older than all those who now teach otherwise, and was not ignorant of the truth. That he was not only a follower, but also a fellow-worker of the apostles, and especially of Paul, Paul himself also has made manifest in the epistles, saying: "Demas has forsaken me, and has departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia; Luke alone is with me." Whereby he shows that he was always joined to him and inseparable from him. And again in the Epistle which is to the Colossians, he says: "Luke, the beloved physician, salutes you." Now if Luke, who always preached with Paul, and was called "beloved" by him, and preached the Gospel with him, and was entrusted with delivering the Gospel to us, learned nothing different from him, as has been shown from his words; how do these men, who were never joined to Paul, boast that they have learned hidden and unspeakable mysteries?

2. Quoniam autem Paulus simpliciter quae sciebat, haec et docuit, non solum eos qui cum eo erant, verum omnes audientes se, ipse facit manifestum. In Mileto enim convocatis episcopis et presbyteris, qui erant ab Epheso et a reliquis proximis civitatibus, quoniam ipse festinaret Hierosolymis Pentecosten agere, multa testificans eis, et dicens quae oportet ei Hierosolymis evenire, adjecit : « Scio quoniam jam non videbitis faciem meam : testificor igitur vobis hac die, quoniam mundus sum a sanguine omnium. Non enim subtraxi, uti non annuntiarem vobis omnem sententiam Dei. Attendite igitur et vobis, et omni gregi, in quo vos Spiritus sanctus praeposuit episcopos,

2. Furthermore, that Paul taught simply the things that he knew, not only to those who were with him, but to all who heard him, he himself makes manifest. For when the bishops and presbyters who were from Ephesus and the rest of the neighbouring cities had been called together in Miletus, because he himself was hastening to keep Pentecost at Jerusalem, testifying many things to them, and saying what things must befall him at Jerusalem, he added: "I know that you shall see my face no more: I testify therefore to you this day, that I am pure from the blood of all. For I have not shrunk from declaring to you the whole counsel of God. Take heed therefore both to yourselves, and to all the flock, in which the Holy Spirit has set you as bishops,

Editors' notes and page, col. 914

Footnotes

(99) ‹anchor: haec et docuit› · call in col 914

Simpliciter .... docuit. Sic Clarom. At Feuard. in marg. et Voss. similiter ... docuit. Reliqui simpliciter ... docebat.

"Simply ... he taught." So the Clermont manuscript. But Feuardent in the margin and the Vossius read "similiter ... docuit" (likewise ... he taught). The rest read "simpliciter ... docebat" (simply ... he was teaching).

(printed under page 465)

(1) ‹anchor: episcopis et presbyteris› · call in col 914

Episcopis et presbyteris. Sic Graecam vocem πρεσβυτέρους Act. XX, 17, quam reddidit Vulgatus interpres, majores natu, recte interpretatur Irenaeus. Episcopos igitur a presbyteris distinguit, nec eum esse existimat hujus sacrae Scripturae loci sensum, episcoporum et presbyterorum unum et idem exstitisse nomen, gradum et ordinem. Nec his contentus sanctissimus praesul addit, episcopos illos et presbyteros non ab Epheso tantum, sed et a reliquis proximis civitatibus convocatos fuisse. Quos ergo postea compellat episcopos Apostolus, non erant Ephesini duntaxat presbyteri, ut Scripturae verba detorquentes cavillantur puritani, sed Ephesi et reliquarum proximarum civitatum episcopi.

"Bishops and presbyters." So Irenaeus rightly interprets the Greek word "πρεσβυτέρους" in Acts 20:17, which the Vulgate translator rendered "majores natu" (elders). He therefore distinguishes bishops from presbyters, and does not think the sense of this passage of sacred Scripture to be that bishops and presbyters had one and the same name, rank and order. Not content with this, the most holy prelate adds that those bishops and presbyters were summoned not from Ephesus only but also from the other neighbouring cities. Those, then, whom the Apostle afterwards addresses as bishops were not merely the presbyters of Ephesus, as the Puritans cavil, twisting the words of Scripture, but the bishops of Ephesus and of the other neighbouring cities.

(printed under page 465)

Page

running head: RA HÆRESES LIB. III.
marginal letters: A inde Puteolos navigaverunt,; B medicus dilectus.; C adjecit : « Scio; D (98) Prosecutor. Id
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:915

regere Ecclesiam Domini, quam sibi constituit per sanguinem suum. » Deinde significans futuros malos doctores, dixit : « Ego scio quoniam advenient post discessum meum lupi graves ad vos, non parcentes gregi. Et ex vobisipsis exsurgent viri loquentes perversa, uti convertant discipulos post se. Non subtraxi, inquit, uti non annuntiarem omnem sententiam Dei vobis. » Sic apostoli simpliciter, et nemini invidentes, quae didicerant ipsi a Domino, haec omnibus tradebant. Sic igitur et Lucas nemini invidens, ea quae ab eis didicerat, tradidit nobis, sicut ipse testificatur dicens : « Quemadmodum tradiderunt nobis qui ab initio contemplatores, et ministri fuerunt verbi. »

to rule the Church of the Lord, which He has established for Himself through His own blood." Then, signifying the evil teachers that should be, he said: "I know that after my departure grievous wolves will come in to you, not sparing the flock. And from among your own selves will arise men speaking perverse things, to draw away the disciples after them. I have not shrunk," he says, "from declaring to you the whole counsel of God." Thus the apostles simply, and grudging no one, delivered to all the things which they themselves had learned from the Lord. Thus therefore Luke also, grudging no one, delivered to us the things which he had learned from them, even as he himself testifies, saying: "Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the word."

3. Si autem quis refutet Lucam, quasi non cognoverit veritatem, manifestus erit projiciens Evangelium, cujus dignatur esse discipulus. Plurima enim et magis necessaria Evangelii per hunc cognovimus, sicut Joannis generationem, et de Zacharia historiam, et adventum angeli ad Mariam, et exclamationem Elisabeth, et angelorum ad pastores descensum, et ea quae ab illis dicta sunt, et Annae et Simeonis de Christo testimonium, et quod duodecim annorum in Hierusalem relictus sit, et baptismum Joannis, et quot annorum Dominus baptizatus sit, et quia in quintodecimo anno Tiberii Caesaris. Et in magisterio illud quod ad divites dictum est : « Vae vobis, divites, quoniam percipitis consolationem vestram; » et : « Vae vobis qui satiati estis, quoniam esurietis; et qui ridetis nunc, quia plorabitis; » et : « Vae vobis cum benedixerint vos homines omnes. Secundum haec enim faciebant et pseudoprophetis patres vestri; » et omnia hujusmodi per solum Lucam cognovimus, et plurimos actus Domini per hunc didicimus, quibus et omnes utuntur : ut multitudinem piscium, quam concluserunt hi qui cum Petro erant, jubente Domino ut mitterent retia; et illa quae per octodecim annos passa, curata fuerat mulier die Sabbatorum; et de hydropico, quem curavit Dominus die Sabbatorum, et quemadmodum disputavit quod curavit in hac die; et quemadmodum

3. But if anyone rejects Luke, as though he did not know the truth, he will manifestly be casting away the Gospel of which he claims to be a disciple. For through him we have learned very many and more necessary parts of the Gospel, such as the birth of John, and the history concerning Zacharias, and the coming of the angel to Mary, and the exclamation of Elisabeth, and the descent of the angels to the shepherds, and the things that were spoken by them, and the testimony of Anna and Simeon concerning Christ, and that at twelve years of age He was left behind in Jerusalem, and the baptism of John, and at what age the Lord was baptized, and that it was in the fifteenth year of Tiberius Caesar. And in His teaching, that which was spoken to the rich: "Woe to you that are rich, for you are receiving your consolation;" and: "Woe to you that are filled, for you shall hunger; and you that laugh now, for you shall mourn and weep;" and: "Woe to you when all men shall speak well of you: for according to these things their fathers also did to the false prophets;" and all things of this sort we have learned through Luke alone, and very many actions of the Lord we have learned through him, which also all men use: such as the multitude of fishes which those who were with Peter enclosed, when the Lord commanded them to cast the nets; and the woman who had suffered for eighteen years, and was healed on the Sabbath day; and concerning the man with the dropsy, whom the Lord healed on the Sabbath day, and how He disputed because He healed on this day; and how

Editors' notes and page, col. 915

Footnotes

(ref 22) ‹anchor: not visible› · call in col 915 Act. XX, 29, 30.

Acts 20:29, 30.

(ref 23) ‹anchor: not visible› · call in col 915 Luc. I, 2.

Luke 1:2.

(ref 24) ‹anchor: ad divites dictum est› · call in col 915 Luc. VI, 24 seqq.

Luke 6:24 ff.

(ref 25) ‹anchor: mitterent retia› · call in col 915 Luc. V, 6.

Luke 5:6.

(ref 26) ‹anchor: mulier die Sabbatorum› · call in col 915 Luc. XIII, 2 seqq.

Luke 13:2 ff.

(ref 27) ‹anchor: not visible› · call in col 915 Luc. XIV.

Luke 14.

(ref 28) ‹anchor: not visible› · call in col 916 Luc. XI.

Luke 11.

(ref 29) ‹anchor: not visible› · call in col 916 Luc. VII, xi.

Luke 7, 11.

(ref 30) ‹anchor: not visible› · call in col 916 Luc. XVI.

Luke 16.

(ref 31) ‹anchor: not visible› · call in col 916 Luc. XVII.

Luke 17.

(ref 32) ‹anchor: not visible› · call in col 916 Luc. XIX.

Luke 19.

(ref 33) ‹anchor: not visible› · call in col 916 Luc. XVIII.

Luke 18.

(ref 34) ‹anchor: not visible› · call in col 916 Luc. XVII.

Luke 17.

(ref 35) ‹anchor: not visible› · call in col 916 Luc. XIV.

Luke 14.

(ref 36) ‹anchor: ut vindicaret eam› · call in col 916 Luc. XVIII.

Luke 18.

(ref 37) ‹anchor: non faciebat fructum› · call in col 916 Luc. XIII.

Luke 13.

(ref 38) ‹anchor: in fractione panis› · call in col 916 Luc. XXIV.

Luke 24.

(printed under page 466)

(2) ‹anchor: not visible› · call in col 915

Ecclesiam Domini. Nostra N. T. exemplaria habent, Ecclesiam Dei, Ἐκκλησίαν τοῦ Θεοῦ. Attamen cod. Cantabrig. et alii quidam cum Irenaeo habent τοῦ Κυρίου; alii vero utrumque, τοῦ Κυρίου καὶ Θεοῦ.

"The Church of the Lord." Our New Testament copies have "the Church of God", "Ἐκκλησίαν τοῦ Θεοῦ". Yet the Cambridge codex and certain others have, with Irenaeus, "τοῦ Κυρίου" (of the Lord); others again have both, "τοῦ Κυρίου καὶ Θεοῦ" (of the Lord and God).

(printed under page 466)

(3) ‹anchor: not visible› · call in col 915

Sic igitur. In Feuard. edit. perperam, si igitur.

"Thus therefore." Feuardent's edition wrongly reads "si igitur" (if therefore).

(printed under page 466)

(4) ‹anchor: not visible› · call in col 915

Cujus dignatur esse discipulus. Particulam negativam, quae in omnibus editt. praefixa est verbo dignatur, expunxi auctoritate Clarom. et Voss. Haec enim affirmative legenda esse demonstrat contextus. Siquidem agit Irenaeus contra Marcionitas, qui partem Evangelii Lucae admittentes, partem repudiabant; quos ex eo probat totum Evangelium projicere, cujus tamen discipulos se esse profitebantur.

"Whose disciple he deigns to be." The negative particle, prefixed to the verb "dignatur" in all the editions, I have struck out on the authority of the Clermont and Vossius manuscripts. For the context shows that these words are to be read affirmatively. Irenaeus is dealing with the Marcionites, who admitted part of Luke's Gospel and repudiated part; and from this he proves that they throw away the whole Gospel, though they professed themselves disciples of Luke.

(printed under page 466)

(5) ‹anchor: quoniam percipitis› · call in col 915

Percipitis. Feuard. in marg. et Voss. percepistis. Sed repugnat sacer textus.

"You receive." Feuardent in the margin and the Vossius manuscript read "percepistis" (you have received). But the sacred text is against it.

(printed under page 466)

(6) ‹anchor: ut multitudinem› · call in col 915

Ut multitudinem. Alii, et multitudinem.

"As the multitude." Others read "et multitudinem" (and the multitude).

(printed under page 466)

Page

running head: S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A regere Ecclesiam Domini; B gnoverit veritatem, manifestus; C ridetis nunc, quia; D (2) Ecclesiam Domini.
old-edition numerals: 202 after advenient
other: Latin only, no Greek printed

PG 7:916

docuit discipulos primos discubitus non appetere : et quoniam pauperes et debiles vocare oportet, qui non habent retribuere. Et qui pulsat nocte sumere panes, et propter instantiam importunitatis sumit; et quoniam apud Pharisaeum recumbente eo, peccatrix mulier osculabatur pedes ejus, et unguento ungebat, et quaecunque propter eam dixit ad Simonem Dominus de duobus debitoribus; et de parabola divitis illius qui reclusit quae ei nata fuerant, cui et dictum est : « In hac nocte expostulabunt animam tuam a te : quae autem praeparasti, cujus erunt? » similiter autem et divitis qui vestiebatur purpura, et jocundabatur nitide : et egenum Lazarum : et eam quam ad discentes suos dixit responsionem, quando dixerunt ei : « Adjice nobis fidem; » et eam quae ad Zacchaeum publicanum facta est, confabulationem; et de Pharisaeo et de Publicano, qui simul adorabant in templo. Et de decem leprosis, quos simul emundavit in via; et quoniam de vicis et plateis claudos et luscos jussit colligi ad nuptias; et parabolam judicis qui Deum non timebat, quem instantia viduae fecit ut vindicaret eam. Et de arbore fici, quae erat in vinea, quae non faciebat fructum. Et alia multa sunt, quae inveniri possunt a solo Luca dicta esse, quibus et Marcion et Valentinus utuntur. Et super haec omnia, post resurrectionem, in via ad discipulos suos quae locutus est, et quemadmodum cognoverunt eum in fractione panis.

He taught the disciples not to seek the first places at feasts, and that one ought to invite the poor and the maimed, who have nothing to pay back; and him who knocks at night to receive loaves, and because of the persistence of his importunity receives them; and how, as He reclined at table in the house of the Pharisee, a sinful woman kissed His feet, and anointed them with ointment, and all that the Lord said because of her to Simon concerning the two debtors; and concerning the parable of that rich man who stored up the fruits that had been born to him, to whom also it was said: "This night they shall require your soul of you: and the things that you have prepared, whose shall they be?" and in like manner also concerning the rich man who was clothed in purple, and feasted sumptuously, and the needy Lazarus; and the answer which He spoke to His disciples when they said to Him: "Increase our faith;" and the conversation which took place with Zacchaeus the publican; and concerning the Pharisee and the publican who were praying at the same time in the temple; and concerning the ten lepers, whom He cleansed at the same time on the way; and how He commanded the lame and the one-eyed to be gathered to the marriage feast from the lanes and streets; and the parable of the judge who did not fear God, whom the persistence of the widow caused to avenge her; and concerning the fig tree which was in the vineyard, which produced no fruit. And there are many other things which can be found to have been spoken by Luke alone, which both Marcion and Valentine use. And above all these things, after the resurrection, the things which He spoke on the way to His disciples, and how they knew Him in the breaking of bread.

4. Necesse est igitur et reliqua quae ab eo dicta sunt, recipere eos, aut et his renuntiare. Non enim conceditur eis, ab his qui sensum habent, quaedam quidem recipere ex his quae a Luca dicta sunt, quasi sint veritatis; quaedam vero refutare, quasi non cognovisset veritatem. Et si quidem refutaverint hi qui a Marcione sunt, non habebunt Evangelium : (hoc enim quod est secundum Lucam, quemadmodum praediximus, decurtantes, gloriantur se habere Evangelium) hi vero qui a Valentino sunt, cessabunt a plurimo vaniloquio suo : (ex hoc enim multas occasiones subtililoquii

4. It is necessary, therefore, that they either receive the rest of the things also that were spoken by him, or else renounce these things as well. For it is not granted to them by those who have understanding to receive some of the things that were spoken by Luke, as belonging to the truth, and to reject others, as though he had not known the truth. And if indeed those who are of Marcion reject them, they will not have a Gospel (for curtailing this one which is according to Luke, as we have said before, they boast that they have the Gospel); while those who are of Valentine will cease from much of their vain talk (for from this source they have taken many occasions for their subtle babbling,

Editors' notes and page, col. 916

Footnotes

(7) ‹anchor: not visible› · call in col 916

Pulsat. Ita pro pulsavit reposui ex Clarom. quia mox sequitur sumit.

"Knocks." So I have restored from the Clermont manuscript in place of "pulsavit" (knocked), because "sumit" (takes) follows soon after.

(printed under page 466)

(8) ‹anchor: not visible› · call in col 916

Quoniam. Editt. quomodo.

"That." The editions read "quomodo" (how).

(printed under page 466)

(9) ‹anchor: not visible› · call in col 916

Dominus. Hanc vocem addidi ex Clarom. et Voss.

"The Lord." I have added this word from the Clermont and Vossius manuscripts.

(printed under page 466)

(10) ‹anchor: not visible› · call in col 916

Vestiebatur purpura, et jocundabatur. Clarom. et Ottobon. Vestitur purpuram, et jocundatur.

"Was clothed in purple, and feasted." The Clermont and Ottobonian manuscripts read "Vestitur purpuram, et jocundatur" (is clothed in purple, and feasts).

(printed under page 466)

(11) ‹anchor: not visible› · call in col 916

Et egenum Lazarum. Subintellige, per Lucam didicimus.

"And the needy Lazarus." Understand: "we have learned through Luke".

(printed under page 466)

(12) ‹anchor: not visible› · call in col 916

Luscos. Sic Clarom. et Voss. Alii, caecos.

"The one-eyed." So the Clermont and Vossius manuscripts. Others read "caecos" (the blind).

(printed under page 466)

(13) ‹anchor: quaedam vero refutare› · call in col 916

Refutare. Id est, spernere, rejicere.

"To refute." That is, to spurn, to reject.

(printed under page 466)

(14) ‹anchor: non habebunt› · call in col 916

Habebunt. Al. habent.

"They will have." Others read "habent" (they have).

(printed under page 466)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A docuit discipulos primos; B ei : « Adjice; C 4. Necesse est; D (5) Percipitis. Feuard.
old-edition numerals: (none)
other: Latin only, no Greek printed; last word subtililo- split across column break

PG 7:917

sui acceperunt, interpretari audentes male, quae ab hoc bene sunt dicta) si autem et reliqua suscipere cogentur, intendentes perfecto Evangelio, et apostolorum doctrinae, oportet eos poenitentiam agere, ut salvari a periculo possint.

daring to interpret ill the things that have been well spoken by him); whereas if they are compelled to receive the rest as well, attending to the perfect Gospel and to the teaching of the apostles, they must repent, so that they may be saved from danger.

CAPUT XV.

Chapter XV.

Ebionaeos perstringit, qui Pauli auctoritatem elevabant, hancque confirmat ex Lucae scriptis, quae universa atque integra admitti necesse est. Tum Gnosticorum hypocrisi, dolis ac superbia castigatis, concludit ex hactenus dictis, apostolos, eorumque discipulos unicum Deum mundi creatorem novisse ac praedicasse.

He censures the Ebionites, who disparaged the authority of Paul, and confirms it from the writings of Luke, which must be admitted in their entirety and integrity. Then, having chastised the hypocrisy, deceits, and pride of the Gnostics, he concludes from what has been said thus far that the apostles and their disciples knew and preached the one only God, the Creator of the world.

1. Eadem autem dicimus iterum et his, qui Paulum apostolum non cognoscunt, quoniam aut reliquis verbis Evangelii, quae per solum Lucam in nostram venerunt agnitionem, renuntiare debent, et non uti eis; aut si illa recipiunt omnia, habent necessitatem recipere etiam eam testificationem, quae est de Paulo, dicente ipso, primum quidem Dominum ei de coelo locutum : « Saule, Saule, quid me persequeris? Ego sum Jesus Christus, quem tu persequeris : » deinde Ananiae, de eo dicentem : « Vade, quoniam vas electionis mihi est iste, ut portet nomen meum in gentibus, et regibus, et filiis Israel. Ego enim demonstrabo ei ex ipso, quanta oporteat eum pati propter nomen meum. » Qui igitur non recipiunt eum qui sit electus a Deo ad hoc, ut fiducialiter portet nomen ejus, quod sit missus ad quas praediximus gentes, electionem Domini contemnunt, et seipsos segregant ab apostolorum conventu. Neque enim contendere possunt Paulum non esse apostolum, quando in hoc sit electus : neque Lucam mendacem esse possunt ostendere, veritatem nobis cum omni diligentia annuntiantem. Fortassis enim et propter hoc operatus

1. And the same things we say again to those also who do not acknowledge Paul as an apostle: that either they must renounce the other words of the Gospel which have come to our knowledge through Luke alone, and not use them; or, if they receive all those things, they are under the necessity of receiving that testimony also which is concerning Paul, when he himself tells us that first the Lord spoke to him from heaven: "Saul, Saul, why do you persecute Me? I am Jesus Christ, Whom you are persecuting:" and then to Ananias, saying concerning him: "Go, for this man is a vessel of election to Me, to bear My name before the Gentiles, and kings, and the children of Israel. For I will show him from henceforth how great things he must suffer for My name's sake." Those, therefore, who do not receive him who was chosen by God for this purpose, that he might confidently bear His name, as being sent to the aforesaid Gentiles, despise the election of the Lord, and separate themselves from the company of the apostles. For neither can they contend that Paul is not an apostle, when he was chosen for this purpose; nor can they show that Luke is a liar, when he proclaims the truth to us with all diligence. For perhaps on this account also God wrought

Editors' notes and page, col. 917

Footnotes

(ref 39) ‹anchor: not visible› · call in col 917 Act. IX, 4, 5.

Acts 9:4, 5.

(ref 40) ‹anchor: propter nomen meum› · call in col 917 Ibid. 15, 16.

Ibid., 9:15, 16.

(printed under page 467)

(15) ‹anchor: not visible› · call in col 917

Subtililoquii. Sic omnes mss. melius quam editt. subtilis eloquii. Nam ejusmodi voces, vaniloquium, minutiloquium, longiloquium, etc., amat interpres.

"Of subtle talk." So all the manuscripts, better than the editions, "subtilis eloquii" (of subtle eloquence). For the translator is fond of words of this kind: "vaniloquium", "minutiloquium", "longiloquium", etc.

(printed under page 467)

(16) ‹anchor: not visible› · call in col 917

Si autem. Alii mendose, si aut.

"But if." Others read, by error, "si aut".

(printed under page 467)

(17) ‹anchor: not visible› · call in col 917

Perfecto. Id est integro, non mutilo.

"Complete." That is, whole, not mutilated.

(printed under page 467)

(18) ‹anchor: not visible› · call in col 917

Dicentem. Alias, dicente.

"Saying." Elsewhere "dicente".

(printed under page 467)

(19) ‹anchor: ei ex ipso› · call in col 917

Ex ipso. Haec neque in Graecis, neque in Latinis N. T. codd. leguntur. Ἐκ τούτου vero, scilicet χρόνου, si scripsit ipsemet Irenaeus, vertere debuisset interpres, ex illo ipso tempore, deinceps.

"From it." These words are read neither in the Greek nor in the Latin New Testament codices. But if Irenaeus himself wrote "ἐκ τούτου", that is, "χρόνου" (from this time), the translator should have rendered it "from that very time, thenceforth".

(printed under page 467)

Page

running head: CONTRA HÆRESES
marginal letters: A quii (15) sui acceperunt,; B verbis Evangelii, quae; C Domini contemnunt, et; D Latinis N. T. codd.
old-edition numerals: 203 before CAPUT
other: first word quii continues subtililo- from col. 916; Latin only, no Greek printed; editors' matter: Ebionaeos perstringit; last word ope- split across column break
other: the word operatus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 918

PG 7:918

est Deus plurima Evangelii ostendi per Lucam, quibus necesse haberent omnes uti : ut sequenti testificationi ejus, quam habet de actibus et doctrina apostolorum, omnes sequentes, et regulam veritatis inadulteratam habentes, salvari possint. Igitur testificatio ejus vera, et doctrina apostolorum manifesta, et firma et nihil subtrahens, neque alia quidem in abscondito, alia vero in manifesto docentium.

that very many parts of the Gospel should be set forth through Luke, which all would be under the necessity of using: so that all, following his subsequent testimony which he gives concerning the acts and teaching of the apostles, and holding the rule of truth unadulterated, might be saved. Therefore his testimony is true, and the teaching of the apostles is manifest and steadfast, keeping nothing back, nor teaching some things in secret and other things in public.

2. Hoc enim fictorum, et prave seducentium, et hypocritarum est molimen, quemadmodum faciunt hi, qui a Valentino sunt. Hi enim ad multitudinem, propter eos, qui sunt ab Ecclesia, quos communes ecclesiasticos ipsi dicunt, inferunt sermones, per quos capiunt simpliciores, et illiciunt eos, simulantes nostrum tractatum, ut saepius audiant; qui etiam queruntur de nobis, quod cum similia nobiscum sentiant, sine causa abstineamus nos a communicatione eorum, et cum eadem dicant, et eadem habeant doctrinam, vocemus illos haereticos, et cum dejecerint aliquos a fide per quaestiones, quae fiunt ab eis, et non contradicentes auditores suos fecerint, his separatim inenarrabile Plenitudinis suae enarrant mysterium. Decipiuntur autem omnes, qui quod est in verbis verisimile, se putant posse discernere a veritate. Suasorius enim et verisimilis est, et exquirens fucos error : sine fuco autem est veritas, et propter hoc pueris credita est. Et si aliquis quidem ex his qui audiunt eos, quaerat solutiones, vel contradicat eis, hunc quasi non capientem veritatem, et non habentem de superioribus a Matre sua semen affirmantes, in totum nihil dicunt ei, mediarum partium dicentes esse illum, hoc est psychicorum. Si autem aliquis, quasi parvam ovem, deditum semetipsum ipsis praebeat, imitatione illorum et redemptionem

2. For this is the contrivance of fabricators, and of wicked seducers, and of hypocrites, even as those do who are of Valentine. For to the multitude, on account of those who are of the Church, whom they themselves call "common ecclesiastics," they bring forward discourses by which they catch the simpler folk, and entice them, imitating our manner of discourse, so that they may listen the more often; and these also complain of us, that although they think things similar to us, we without cause abstain from communion with them, and although they say the same things and hold the same teaching, we call them heretics; and when they have cast down some from the faith by the questions that are raised by them, and have made their hearers non-contradicting, to these they declare apart the unspeakable mystery of their Pleroma. And all are deceived who suppose that they can discern from the truth that which is plausible in words. For error is persuasive and specious, and seeks out cosmetic disguises; whereas truth is without disguise, and on this account has been entrusted to children. And if indeed anyone of those who hear them asks for solutions, or contradicts them, affirming that this man is incapable of receiving the truth, and does not have the seed from above from their Mother, they say nothing at all to him, saying that he belongs to the intermediate parts, that is, to the psychic ones. But if anyone yields himself up to them like a little sheep, having by imitation of them also attained their redemption,

Editors' notes and page, col. 918

Footnotes

(20) ‹anchor: not visible› · call in col 918

Plurima Evangelii. Ita solus Clarom. cod.; caeteri omnes corrupte, plurima Evangelia.

"Very many things of the Gospel." So the Clermont codex alone; all the others corruptly read "plurima Evangelia" (very many Gospels).

(printed under page 467)

(21) ‹anchor: not visible› · call in col 918

Necesse haberent omnes uti, ut sequenti. In editt. Eras., Gall. et Feuard. necesse est haerere omnes, uti sequenti.

"That all should have to use it, as following." In the editions of Erasmus, Gallasius and Feuardent: "it is necessary that all cleave to it, so as to follow".

(printed under page 467)

(22) ‹anchor: not visible› · call in col 918

Sequenti testificationi ejus ... omnes sequentes. Graeca phrasis. Non advertit interpres verbum sequor, ἀκολουθέω, quod apud Graecos dativum regit, accusativum regere apud Latinos.

"Following his testimony ... all following." A Greek turn of phrase. The translator did not notice that the verb "sequor", "ἀκολουθέω", which governs the dative in Greek, governs the accusative in Latin.

(printed under page 467)

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Communes ecclesiasticos. Sic editt. Clarom. et Voss. communes et ecclesiasticos. Merc. 2, commune ecclesiasticos. Sed prior lectio praeferenda videtur. Porro communes ecclesiasticos dicebant vulgus seu plebem Catholicorum, Nec Valentinianis peculiaris ea fuit nominis Ecclesiasticus acceptio. Veteres non raro eo nomine designabant Catholicos. Sic lib. ii Constitut. apost., cap. 58, jubetur, ut si frater aut soror ex alia paroecia advenerit, qui commendatitias afferant, diaconus quae ad eos spectant, probet, inquirens, εἰ πιστοί, εἰ ἐκκλησιαστικοί, εἰ μὴ ἀπὸ αἱρέσεώς εἰσι μεμολυσμένοι, an fideles sint, an ecclesiastici, an nulla haeresi contaminati. Sic etiam Origenes tom. xvi Explanationum in Joannis Evangelium: Dicet profecto Heracleon, et secum fortassis sentiens alius ecclesiasticus. Eodem sensu accepit et Hieronymus Praefatione in Matth. et in cap. xiii Ezechielis.

"Common churchmen." So the editions. The Clermont and Vossius manuscripts read "communes et ecclesiasticos" (common and churchmen); the second Mercer, "commune ecclesiasticos". But the former reading seems preferable. Moreover, by "common churchmen" they meant the crowd or common people of the Catholics. Nor was this use of the name "Ecclesiasticus" peculiar to the Valentinians. The ancients not seldom designated Catholics by that name. Thus in the Apostolic Constitutions, book 2, chapter 58, it is ordered that if a brother or sister should come from another parish bringing letters of recommendation, the deacon is to examine what concerns them, inquiring "εἰ πιστοί, εἰ ἐκκλησιαστικοί, εἰ μὴ ἀπὸ αἱρέσεώς εἰσι μεμολυσμένοι", whether they are faithful, whether churchmen, whether defiled by no heresy. So too Origen, in vol. 16 of his Explanations of John's Gospel: "Heracleon will certainly say, and perhaps another churchman who thinks with him." Jerome too took it in the same sense, in his Preface to Matthew and on chapter 13 of Ezekiel.

(printed under page 467)

(24) ‹anchor: not visible› · call in col 918

Simulantes nostrum tractatum. Id est simulantes nostrum loquendi morem, Catholicorum expressiones imitati.

"Feigning our discourse." That is, feigning our manner of speaking, imitating the expressions of Catholics.

(printed under page 467)

(25) ‹anchor: qui quod› · call in col 918

Qui quod. Ita pro quia quod reposui ex Feuard. marg., Clarom. et Voss.

"Who ... what." So I have restored, in place of "quia quod", from Feuardent's margin and the Clermont and Vossius manuscripts.

(printed under page 467)

(26) ‹anchor: posse discernere› · call in col 918

Discernere. Ita Billii judicium secutus posuit Feuardentius. Nam exemplaria omnia habent vel discere, ut Eras., Gall., Clarom., Arund. et Merc. 2, vel dicere, ut Voss. Vult autem Irenaeus, proclive non esse τὸ ἐν λόγοις πιθανὸν ἀπὸ τῆς ἀληθείας διακρίνειν, hoc quod verborum tanquam lenociniis quibusdam fucatum est, a vero innotescere; et in hoc decipi simpliciores illos e Catholicis, qui de se arrogantius sentientes, quod est in verbis verisimile, se facile putant posse discernere a veritate. Iisdem pene verbis utitur auctor, Praefat. in lib. ii, pag. 2, quod Billii judicium confirmat.

"To distinguish." So Feuardent put it, following Billius's judgement. For all the copies have either "discere" (to learn), as Erasmus, Gallasius, the Clermont, Arundel and second Mercer, or "dicere" (to say), as the Vossius. Irenaeus means that it is not easy to distinguish what is plausible in words from the truth, to recognise apart from the true what has been painted over, as it were, with certain enticements of words; and that in this those simpler Catholics are deceived who, thinking too arrogantly of themselves, suppose that they can easily distinguish from the truth what is plausible in words. The author uses almost the same words in the Preface to book 2, p. 2, which confirms Billius's judgement.

(printed under page 467)

Page

running head: RA HÆRESES LIB. III.
marginal letters: A ratus est Deus; B mulantes nostrum tractatum; C audiunt eos, quaerat; D et secum fortassis
old-edition numerals: (none)
other: first word ratus continues ope- from col. 917; Latin only, no Greek printed; last word redem- split across column break

PG 7:919

illorum consecutus; est inflatus iste talis, neque in coelo, neque in terra putat se esse, sed intra Pleroma introisse, et complexum jam angelum suum; cum institorio, et supercilio incedit, gallinacei elationem habens. Sunt autem apud eos, qui dicunt, oportere bonam conversationem assequi eum hominem, qui sit desuper adveniens : propter hoc et fingunt quodam supercilio gravitatem. Plurimi autem et contemptores facti, quasi jam perfecti, sine reverentia, et in contemptu viventes, semetipsos spiritales vocant, et se nosse jam dicunt eum, qui sit intra Pleroma ipsorum, refrigerii locum.

such a one is puffed up, and supposes that he is neither in heaven nor on earth, but has entered within the Pleroma, and has already embraced his angel; he walks about with a haughty air and a lofty brow, having the strutting pride of a cock. Moreover, there are some among them who say that the man who comes from above ought to pursue good conduct; wherefore also they feign a certain gravity with a supercilious air. But the greater part, having become despisers, as though already perfect, living without reverence and in contempt, call themselves spiritual, and say that they already know the place of refreshment which is within their Pleroma.

3. Nos autem revertamur ad eumdem tractatum. Cum enim declaratum sit manifeste, quoniam neminem alium Deum vocaverunt, vel Dominum nominaverunt, qui veritatis fuerunt praedicatores, et apostoli libertatis, nisi solum verum Deum Patrem et Verbum ejus, qui in omnibus principatum habet; manifeste erit ostensum, factorem coeli et terrae, qui locutus sit cum Moyse, et legis dispositionem ei dederit, qui convocaverit patres, Dominum Deum confiteri eos, et alterum neminem nosse. Manifesta igitur et apostolorum, et discentium eorum ex verbis ipsorum de Deo facta est sententia.

3. Let us, however, return to the same subject. For since it has been manifestly declared that those who were the preachers of the truth and the apostles of liberty called no other one God, or named him Lord, except the only true God the Father and His Word, Who has the pre-eminence in all things; it will be manifestly shown that they confess the Maker of heaven and earth, Who spoke with Moses, and gave to him the dispensation of the law, Who called the fathers, as the Lord God, and knew no other. Manifest, therefore, has been made the opinion concerning God both of the apostles and of their disciples, from their own words.

CAPUT XVI.

Chapter XVI.

Ex apostolorum scriptis demonstrat, unum et eumdem esse Jesum Christum, unigenitum Dei Filium, verum Deum ac verum hominem.

He demonstrates from the writings of the apostles that Jesus Christ is one and the same, the only-begotten Son of God, true God and true man.

1. Quoniam autem sunt qui dicunt, Jesum quidem receptaculum Christi fuisse, in quem desuper quasi columbam descendisse Christum, et cum indicasset

1. Now since there are some who say that Jesus was merely the receptacle of Christ, upon whom the Christ descended from above like a dove, and that when he had declared

Editors' notes and page, col. 919

Footnotes

(ref 41) ‹anchor: not visible› · call in col 919 Cap. XVI.

Chapter 16.

(ref 42) ‹anchor: CAPUT XVI› · call in col 919 Cap. XVII.

Chapter 17.

(printed under page 468)

(27) ‹anchor: not visible› · call in col 919

Quasi parvam ovem, deditum . .. praebeat, imitationem illorum et redemptionem illorum consecutus, est inflatus iste talis. Sic ex mss. et praesertim ex Clarom. textum emendavi. Pro parvum ovum, ut habent Eras., Gall. et Feuard., repono parvam ovem ex Feuard. marg., Clarom., Arund. et Merc. 2 (quanquam in Arund. duae tantum litterae ou, annexo abbreviationis signo sint exaratae, ita ut utrovis modo legere possis, et in eodem ac Clarom. et Merc. 2, parvum sit scriptum). Ex Clarom. pro imitationi scripsi imitatione; ita enim primo scriptum fuit, quanquam postea quispiam scribere voluerit imitationi. Sed priorem lectionem praefero; praepositurus tamen initiationi, si suffragetur aliquando ms. aliquis codex. Auctoritate ejusdem Clarom. expunxi est post inflatus; ac proinde textum aliter distinxi ac in editt. Cotelerius vero in not. ad lib. viii Recognit. Clement., § 25, sic emendandum vellet: quasi pravum ovum (Graece κακὸν ὠόν) editum semetipsum ipsis praebeat initiationi illorum, ...consecutus est, inflatus est. De voce initiationi facile cum Cotelerio consentirem: quippe mox redemptionem, qua initiabantur haeretici, memorat Irenaeus. Billius autem lib. ii Observat. sacr., cap. 5, retinet parvum ovum, intelligitque ovum irritum, sive urinum, quod οὔριον ὠόν Graeci dicunt. Malim ego parvam ovem; id enim magis convenit cum simplicioribus illis Catholicis, de quibus hic sermo est, qui se, velut oves imprudentes (προβάτια ejusmodi simpliciores homines Graeci dicunt), totos mancipant haereticorum placitis. Jam caetera, eo quo restitui modo facilia sunt. Simpliciores illi, imitatione haereticorum profanam etiam redemptionem illorum consecuti, inflati seu superbi evadunt.

"As a little sheep, given over ... offers, having obtained their imitation and their redemption, such a one is puffed up." So I have corrected the text from the manuscripts, and especially from the Clermont. For "parvum ovum" (a little egg), as Erasmus, Gallasius and Feuardent have, I restore "parvam ovem" (a little sheep) from Feuardent's margin, the Clermont, Arundel and second Mercer manuscripts (although in the Arundel only the two letters "ou" are written, with a sign of abbreviation attached, so that you may read it either way; and in it, as in the Clermont and the second Mercer, "parvum" is written). From the Clermont I have written "imitatione" for "imitationi"; for so it was first written, though someone afterwards wanted to write "imitationi". But I prefer the former reading; yet I would put "initiationi" (to the initiation) first, should some manuscript codex ever support it. On the authority of the same Clermont I have struck out "est" after "inflatus", and accordingly have punctuated the text otherwise than in the editions. Cotelier, however, in his note on book 8 of the Clementine Recognitions, § 25, would emend thus: "quasi pravum ovum (in Greek κακὸν ὠόν, a bad egg) editum semetipsum ipsis praebeat initiationi illorum, ... consecutus est, inflatus est". On the word "initiationi" I would readily agree with Cotelier, since Irenaeus shortly mentions the "redemption" by which the heretics were initiated. Billius, however, Observationes sacrae book 2, chapter 5, keeps "parvum ovum", and understands a barren or wind-egg, which the Greeks call "οὔριον ὠόν". I would rather have "parvam ovem"; for that fits better with those simpler Catholics who are the subject here, who, like heedless sheep (the Greeks call such simpler men "προβάτια", little sheep), sell themselves wholly to the tenets of the heretics. The rest, in the form in which I have restored it, is easy. Those simpler folk, having through imitation of the heretics obtained even their profane redemption, become puffed up or proud.

(printed under page 468)

(28) ‹anchor: not visible› · call in col 919

Institorio. Pro superbia et elatione animi accipit. Gloss. vet.: Institor, ἐργαστηριάρχης, id est, officinae manceps, sive praefectus; unde institorium, quod ad superbiam transferri potuit; solent enim ejusmodi homines ob praefecturam insolescere.

"With a shopkeeper's air." He takes it for pride and elation of mind. An old glossary: "Institor, ἐργαστηριάρχης", that is, the owner or manager of a workshop; hence "institorium", which could be transferred to pride; for men of this kind are apt to grow insolent because of their position in charge.

(printed under page 468)

(29) ‹anchor: not visible› · call in col 919

Oportere. Voss. oportet.

"That it is fitting." The Vossius manuscript reads "oportet" (it is fitting).

(printed under page 468)

(30) ‹anchor: not visible› · call in col 919

Principatum. Ejus quod addunt Eras., Gall. et Feuard. omisi cum Clarom. et Voss.

"Pre-eminence." The "ejus" (his) that Erasmus, Gallasius and Feuardent add, I have omitted with the Clermont and Vossius manuscripts.

(printed under page 468)

(31) ‹anchor: not visible› · call in col 919

Quae. Ita pro qui bene reposuit Grab. ex cod Arund.

"Which." So Grabe rightly restored, in place of "qui" (who), from the Arundel codex.

(printed under page 468)

(32) ‹anchor: not visible› · call in col 919

Quoniam omnium qui emisissent eum, haberet vocabula. Quia superiore Christo consentiente, unusquisque Aeonum, quod habebat in se optimum et florentissimum conferentes, hunc emiserunt. Et ea propter dicebatur τὰ πάντα, omnia, supra lib. i, cap. 2, not.

"Because he would bear the names of all who had emitted him." Because, with the consent of the higher Christ, each of the Aeons, contributing what was best and most flourishing in himself, emitted him. And for that reason he was called "τὰ πάντα", "all things": see above, book 1, chapter 2, note.

(printed under page 468)

(33) ‹anchor: not visible› · call in col 919

Receptaculum Christi. Superioris scilicet.

"The receptacle of Christ." That is, of the higher Christ.

(printed under page 468)

(34) ‹anchor: not visible› · call in col 919

Correctionem. Feuard. in marg., Clarom. et Voss. correptionem; sed minus bene. Emendationem alibi dixit.

"Correction." Feuardent in the margin and the Clermont and Vossius manuscripts read "correptionem" (rebuke); but less well. Elsewhere he said "emendationem" (amendment).

(printed under page 468)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A ptionem illorum consecutus ;; B neminem alium Deum; C 1. Quoniam autem sunt; D aliquando ms. aliquis
old-edition numerals: 204 after gallinacei
other: first word ptionem continues redem- from col. 918; Latin only, no Greek printed; editors' matter: Ex apostolorum scriptis

PG 7:920

innominabilem Patrem, incomprehensibiliter et invisibiliter intrasse in Pleroma : (non enim solum ab hominibus, sed ne ab his quidem, quae in coelo sunt, Potestatibus et Virtutibus apprehensum eum) et esse quidem Filium Jesum, Patrem vero Christum, et Christi Patrem, Deum : alii vero putative eum passum, naturaliter impassibilem exsistentem; qui autem a Valentino sunt, Jesum quidem, qui sit ex dispositione, ipsum esse, qui per Mariam transierit, in quem illum de superiori Salvatorem descendisse, quem et Christum dici, quoniam omnium qui emisissent eum, haberet vocabula : participasse autem cum eo, qui esset ex dispositione, de sua virtute et de suo nomine, ut mors per hunc evacuaretur, cognosceretur autem Pater per eum Salvatorem quidem qui desuper descendisset, quem et ipsum receptaculum Christi et universae Plenitudinis esse dicunt, lingua quidem unum Christum Jesum confitentes, divisi vero sententia : (etenim haec est ipsorum regula, quemadmodum praediximus, ut alterum quidem Christum fuisse dicant, qui ab Unigenito ad correctionem Plenitudinis praemissus est; alterum vero Salvatorem esse in glorificationem Patris missum; alterum vero ex dispositione, quem et passum dicunt, recurrente in Pleroma Salvatore, qui Christum portabat) necesse habemus, universam apostolorum de Domino nostro Jesu Christo sententiam adhibere et ostendere, eos non solum nihil tale sensisse de eo, verum amplius et significasse per Spiritum sanctum, qui inciperent talia docere, submissi a Satana, uti quorumdam fidem everterent, et abstraherent eos a vita.

the unnameable Father, he entered incomprehensibly and invisibly into the Pleroma (for he was not apprehended, they say, not only by men, but not even by those Powers and Virtues that are in heaven), and that Jesus indeed is the Son, while the Christ is the Father, and the Father of the Christ is God; while others say that He suffered only in appearance, being by nature impassible; and those who are of Valentine say that the Jesus who is from the dispensation is himself the one who passed through Mary, upon whom that Saviour from the higher realm descended, who is also called Christ, because he had the names of all those who had put him forth; and that he shared with him who was from the dispensation his own power and his own name, so that through this one death might be abolished, while the Father might be made known through that Saviour who had descended from above, whom they also say to be himself the receptacle of the Christ and of all the Pleroma, confessing indeed with the tongue one Christ Jesus, but divided in their opinion (for this is their rule, as we have said before, that they say there was one Christ who was sent forth beforehand by the Only-begotten for the rectification of the Pleroma; and another, the Saviour sent for the glorification of the Father; and yet another from the dispensation, who also, they say, suffered, while the Saviour, who bore the Christ, returned into the Pleroma): we find it necessary to adduce the whole teaching of the apostles concerning our Lord Jesus Christ, and to show that they not only thought nothing of this sort concerning Him, but moreover signified through the Holy Spirit that those who should undertake to teach such things were suborned by Satan to subvert the faith of some, and to draw them away from life.

Editors' notes and page, col. 920

Footnotes

(35) ‹anchor: in Pleroma Salvatore› · call in col 920

Recurrente in Pleroma Salvatore. In omnibus codd. tum editt. tum manu exaratis legitur, recurrentem in Pleroma Salvatorem. Quod manifestum librariorum sphalma emendare non dubitavi ex Irenaeo ipso, et Valentinianorum hypothesi, qui ubique passim, et hujus capitis initio, et sequentibus, ut alia loca omittam, eum qui est ex dispositione, Jesum distinguunt ab eo Salvatore, qui sursum recurrit in Pleroma, quemque impassibilem dicebant.

"The Saviour returning into the Pleroma." In all the codices, both printed and handwritten, "recurrentem in Pleroma Salvatorem" is read. I did not hesitate to correct this obvious copyists' blunder from Irenaeus himself and from the hypothesis of the Valentinians, who everywhere, both at the beginning of this chapter and in what follows, to pass over other places, distinguish him who is from the dispensation, Jesus, from that Saviour who runs back up into the Pleroma, and whom they called impassible.

(printed under page 468)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A innominabilem Patrem, incomprehensibiliter; B Salvatorem quidem qui; C sanctum, qui inciperent; D quisque Æonum, quod
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:921

2. Et quoniam Joannes unum et eumdem novit Verbum Dei, et hunc esse Unigenitum, et hunc incarnatum esse pro salute nostra, Jesum Christum Dominum nostrum, sufficienter ex ipsius Joannis sermone demonstravimus. Sed et Matthaeus unum et eumdem Jesum Christum cognoscens, eam quae est secundum hominem generationem ejus ex Virgine exponens, sicut promisit Deus David, ex fructu ventris ejus excitaturum se aeternum Regem, multo prius Abrahae eamdem faciens promissionem, ait : « Liber generationis Jesu Christi, filii David, filii Abraham. » Dehinc ut liberaret mentem nostram a suspicione, quae est circa Joseph, ait : « Christi autem generatio sic erat. Cum esset desponsata mater ejus Joseph, priusquam convenirent, inventa est in utero habens de Spiritu sancto. » Dehinc cum Joseph cogitaret dimittere Mariam, quoniam praegnans erat, assistentem ei angelum Dei, dicentem : « Ne timueris assumere Mariam conjugem tuam : quod enim habet in utero, de Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum : hic enim salvabit populum suum a peccatis suis. Hoc autem factum est, ut impleretur quod dictum est a Domino per prophetam : Ecce, virgo accipiet in utero, et pariet filium, et vocabunt nomen ejus Emmanuel, quod est, Nobiscum Deus; » manifeste significans, et eam promissionem, quae fuerat ad patres, impletam, ex virgine natum Filium Dei, et hunc ipsum esse Salvatorem Christum, quem prophetae praedicaverunt : non, sicut ipsi dicunt, Jesum quidem ipsum esse, qui ex Maria sit natus, Christum vero qui desuper descendit. Caeterum potuerat dicere Matthaeus : « Jesu vero generatio sic erat, » sed praevidens Spiritus sanctus depravatores, et praemuniens contra fraudulentiam eorum, per Matthaeum ait : « Christi autem generatio sic erat; » et quoniam hic est Emmanuel, ne forte tantum eum hominem putaremus, ( « non enim ex voluntate carnis, neque ex voluntate

2. Now that John knew one and the same Word of God, and that He is the Only-begotten, and that He became incarnate for our salvation, Jesus Christ our Lord, we have sufficiently demonstrated from the discourse of John himself. Moreover, Matthew also, recognizing one and the same Jesus Christ, setting forth His birth as man from the Virgin, even as God promised to David that from the fruit of his womb He would raise up an eternal King, having made the same promise much earlier to Abraham, says: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." Then, that he might free our mind from the suspicion which is concerning Joseph, he says: "Now the generation of Christ was on this wise. When His mother was espoused to Joseph, before they came together, she was found with child of the Holy Spirit." Then, when Joseph thought to put Mary away, because she was with child, he tells of the angel of God standing by him and saying: "Fear not to take unto you Mary your wife: for that which she has in her womb is of the Holy Spirit. And she shall bring forth a son, and you shall call His name Jesus: for He shall save His people from their sins. Now this was done, that it might be fulfilled which was spoken by the Lord through the prophet: Behold, a virgin shall conceive in the womb, and shall bring forth a son, and they shall call His name Emmanuel, which is, God with us;" manifestly signifying both that the promise which had been made to the fathers was fulfilled, that the Son of God was born of a virgin, and that He Himself is Christ the Saviour, Whom the prophets foretold; and not, as these men say, that Jesus is he who was born of Mary, while the Christ is he who descended from above. Indeed, Matthew could have said: "Now the generation of Jesus was on this wise;" but the Holy Spirit, foreseeing the corrupters, and guarding beforehand against their deceit, says through Matthew: "Now the generation of Christ was on this wise;" and that He is Emmanuel, lest perchance we should suppose Him to be a mere man (for "not from the will of the flesh, nor from the will

Editors' notes and page, col. 921

Footnotes

(ref 43) ‹anchor: not visible› · call in col 921 Cap. XVIII.

Chapter 18.

(ref 44) ‹anchor: not visible› · call in col 921 Psal. CXXXI, 2.

Psalm 131 (132):2.

(ref 45) ‹anchor: not visible› · call in col 921 Matth. I, 1.

Matthew 1:1.

(ref 46) ‹anchor: not visible› · call in col 921 Ibid. 18 seqq.

Ibid., 1:18 ff.

(ref 47) ‹anchor: not visible› · call in col 921 Ibid. 20 seqq.

Ibid., 1:20 ff.

(ref 48) ‹anchor: per prophetam› · call in col 921 Isa. vii, 14.

Isaiah 7:14.

(ref 49) ‹anchor: not visible› · call in col 922 Joan. I, 13, 14.

John 1:13, 14.

(ref 50) ‹anchor: not visible› · call in col 922 Rom. I, 1 seqq.

Romans 1:1 ff.

(ref 51) ‹anchor: not visible› · call in col 922 Rom. IX, 5.

Romans 9:5.

(ref 52) ‹anchor: not visible› · call in col 922 Gal. IV, 4, 5.

Galatians 4:4, 5.

(ref 53) ‹anchor: et Marcus ait› · call in col 922 Marc. I, 1.

Mark 1:1.

(ref 54) ‹anchor: a prophetis annuntiatus est› · call in col 922 Isa. ix, 6; Jer. XXXIII, 15.

Isaiah 9:6; Jeremiah 33:15.

(ref 55) ‹anchor: Orientem et Justum› · call in col 922 Luc. I, 69.

Luke 1:69.

(printed under page 469)

(36) ‹anchor: not visible› · call in col 921

Regem. Alii, regnum.

"King." Others read "regnum" (kingdom).

(printed under page 469)

(37) ‹anchor: not visible› · call in col 921

A suspicione, quae est circa Joseph. Ne quis videlicet existimaret Jesum Christum ex Josephi satu genitum esse.

"From the suspicion concerning Joseph." That is, lest anyone should think that Jesus Christ was begotten of Joseph's seed.

(printed under page 469)

(38) ‹anchor: ut impleretur› · call in col 921

Impleretur. Editt. adimpleretur.

"Might be fulfilled." The editions read "adimpleretur".

(printed under page 469)

(39) ‹anchor: virgo accipiet› · call in col 921

Accipiet. Sic mss. In editt. concipiet.

"Shall receive." So the manuscripts. In the editions, "concipiet" (shall conceive).

(printed under page 469)

(40) ‹anchor: quod est› · call in col 921

Quod est. Interpretatum, quod interserunt editt., deest in Clarom et Anglic.

"Which is." "Interpretatum" (being interpreted), which the editions insert, is missing in the Clermont and the English manuscripts.

(printed under page 469)

(41) ‹anchor: ad patres› · call in col 921

Patres. Nostros addit Arundel.

"The fathers." The Arundel adds "nostros" (our).

(printed under page 469)

(42) ‹anchor: potuerat› · call in col 921

Potuerat. Editt. poterat.

"Could have." The editions read "poterat" (could).

(printed under page 469)

(43) ‹anchor: sed praevidens› · call in col 921

Praevidens. Eras., Gall., Clarom. et Merc. 2, providens.

"Foreseeing." Erasmus, Gallasius, the Clermont and the second Mercer read "providens" (providing).

(printed under page 469)

(44) ‹anchor: Christi autem› · call in col 921

Christi autem. Hinc patet Irenaeum in suo codice non legisse Ἰησοῦ, uti habent nostra N. T. exemplaria Graeca, sed Χριστοῦ duntaxat, uti et legit Vulgatus interpres; alias non omissurus vocem, ex qua novum robur argumento ejus accessisset.

"But of Christ." Hence it is clear that Irenaeus did not read "Ἰησοῦ" (of Jesus) in his codex, as our Greek copies of the New Testament have, but only "Χριστοῦ" (of Christ), as the Vulgate translator also read; otherwise he would not have left out a word from which his argument would have gained new strength.

(printed under page 469)

(45) ‹anchor: ex voluntate› · call in col 921

Voluntate. In vet. Feuard. cod. voluptate. Sed volumptas non raro scribebant veteres pro voluntas.

"Will." In Feuardent's old codex, "voluptate" (pleasure). But the ancients not seldom wrote "volumptas" for "voluntas".

(printed under page 469)

Page

running head: CONTRA HÆRESES L
marginal letters: A 2. Et quoniam Joannes; B quam convenirent, inventa; C Dei, et hunc; D (36) Regem. Alii,
old-edition numerals: 205 after eorum,
other: Latin only, no Greek printed

PG 7:922

viri, sed ex voluntate Dei, Verbum caro factum est » ) neque alium quidem Jesum, alterum autem Christum suspicaremur fuisse, sed unum et eumdem sciremus esse.

of man, but from the will of God, the Word became flesh"), and lest we should suspect that Jesus was one, and Christ another, but might know that He is one and the same.

3. Hoc ipsum interpretatus est Paulus, scribens ad Romanos : « Paulus apostolus Jesu Christi, praedestinatus in Evangelium Dei, quod promisit per prophetas suos in Scripturis sanctis de Filio suo, qui factus est ei ex semine David secundum carnem, qui praedestinatus est Filius Dei in virtute, per Spiritum sanctificationis ex resurrectione mortuorum, Jesu Christi Domini nostri. » Et iterum ad Romanos scribens de Israel, dicit : « Quorum patres, et ex quibus Christus secundum carnem, qui est Deus super omnes benedictus in saecula. » Et iterum in Epistola quae est ad Galatas, ait : « Cum autem venit plenitudo temporis, misit Deus Filium suum, factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut adoptionem percipiamus; » manifeste significans unum quidem Deum, qui per prophetas promissionem de Filio fecerit; unum autem Jesum Christum Dominum nostrum, qui de semine David secundum eam generationem, quae est ex Maria; hunc destinatum Filium Dei Jesum Christum in virtute secundum Spiritum sanctitatis, ex resurrectione mortuorum, ut sit primogenitus mortuorum, quemadmodum et primogenitus in omni conditione; Filius Dei, hominis filius factus, ut per eum adoptionem percipiamus, portante homine, et capiente, et complectente Filium Dei. Propter hoc et Marcus ait : « Initium Evangelii Jesu Christi Filii Dei, quemadmodum scriptum est in prophetis; » unum et eumdem sciens Filium Dei Jesum Christum, qui a prophetis annuntiatus est, qui ex fructu ventris David Emmanuel, « magni consilii » Patris « nuntius, » per quem oriri fecit Deus domui David Orientem et justum, et erexit ei cornu salutis, et « suscitavit testimonium in Jacob, » quemadmodum David causas

3. This very thing Paul expounded when writing to the Romans: "Paul, an apostle of Jesus Christ, predestined unto the Gospel of God, which He promised through His prophets in the holy Scriptures concerning His Son, Who was made to Him of the seed of David according to the flesh, Who was predestined the Son of God in power, according to the Spirit of sanctification, from the resurrection of the dead, of Jesus Christ our Lord." And again, writing to the Romans concerning Israel, he says: "Whose are the fathers, and of whom is Christ according to the flesh, Who is God over all, blessed for ever." And again in the Epistle which is to the Galatians, he says: "But when the fulness of the time was come, God sent His Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption;" manifestly signifying one God indeed, Who through the prophets made the promise concerning the Son; and one Jesus Christ our Lord, Who is of the seed of David according to that birth which is from Mary; and that this Jesus Christ was appointed the Son of God in power according to the Spirit of holiness, from the resurrection of the dead, that He might be the firstborn of the dead, even as He is the firstborn in all creation; the Son of God, made the Son of man, that through Him we may receive the adoption, man bearing, and receiving, and embracing the Son of God. Wherefore Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets;" knowing one and the same Son of God, Jesus Christ, Who was announced by the prophets, Who from the fruit of the womb of David is Emmanuel, "the Messenger of the great counsel" of the Father, through Whom God caused a righteous Branch to spring up to the house of David, and raised up for it a horn of salvation, and "established a testimony in Jacob," even as David, discoursing on the causes

Editors' notes and page, col. 922

Footnotes

(46) ‹anchor: not visible› · call in col 922

Sciremus esse. Sic mss. omnes. At Gall. et Feuard. interserunt Deum, sed frustra; hic enim de unitate personae Christi sermo est.

"That we should know him to be." So all the manuscripts. But Gallasius and Feuardent insert "Deum" (God), to no purpose; for the subject here is the unity of Christ's person.

(printed under page 469)

(47) ‹anchor: not visible› · call in col 922

Praedestinatus. Vulgata nostra, segregatus. Gr. ἀφωρισμένος.

"Predestined." Our Vulgate reads "segregatus" (set apart). Greek "ἀφωρισμένος".

(printed under page 469)

(48) ‹anchor: not visible› · call in col 922

Super omnes. Vulgata, super omnia. Graec. ἐπὶ πάντων, quod utramque lectionem admittit.

"Over all men." The Vulgate reads "super omnia" (over all things). Greek "ἐπὶ πάντων", which admits either reading.

(printed under page 469)

(49) ‹anchor: not visible› · call in col 922

Factum ex muliere. Factum pro natum reposui ex Clarom., Voss., Arund., Merc. 1 et Feuard. marg., quia et infra cap. 22, et lib. v, cap. 21, factum legitur, non natum. Edita etiam exemplaria Graeca, et vetustissimi optimae notae codd. mss. ut San-Germanensis noster, habent γενόμενον, quomodo et legit Vulgatus interpres.

"Made of a woman." I have restored "factum" (made) in place of "natum" (born) from the Clermont, Vossius, Arundel and first Mercer manuscripts and Feuardent's margin, because below too, in chapter 22, and in book 5, chapter 21, "factum" is read, not "natum". The printed Greek copies too, and very ancient manuscript codices of the best quality, such as our Saint-Germain, have "γενόμενον", as the Vulgate translator also reads.

(printed under page 469)

(50) ‹anchor: not visible› · call in col 922

Adoptionem. Filiorum additum in Arundel.

"Adoption." "Filiorum" (of sons) is added in the Arundel.

(printed under page 469)

(51) ‹anchor: Spiritum sanctitatis› · call in col 922

Sanctitatis. Sic Feuard. in marg., Clarom. et Voss. Alii sanctificationis.

"Of holiness." So Feuardent in the margin and the Clermont and Vossius manuscripts. Others read "sanctificationis" (of sanctification).

(printed under page 469)

(52) ‹anchor: Jesum Christum› · call in col 922

Jesum Christum. Sic Clarom., Arund., Voss. In caeteris deest Christum.

"Jesus Christ." So the Clermont, Arundel and Vossius manuscripts. In the others "Christum" is missing.

(printed under page 469)

Page

running head: A HÆRESES LIB. III.
marginal letters: A viri, sed ex; B in saecula. »; C ctus, ut per; D voluntas.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:923

generationis ejus disserens ait, « et legem posuit in Israel, ut cognoscat generatio altera : filii qui nascentur ex his, et ipsi exsurgentes enarrabunt filiis suis, ut ponant in Deum spem suam, et praecepta ejus exquirant. » Et rursus angelus evangelizans Mariae, ait : « Hic erit magnus, et Filius Altissimi vocabitur, et dabit ei Dominus thronum David patris sui; » eum qui sit Filius Altissimi, hunc eumdem et David filium confitens. Cujus et David dispositionem adventus per Spiritum cognoscens, per quam dominans est omnium vivorum et mortuorum, Dominum eum confessus est, sedentem ad dextram Patris altissimi.

of His birth, says: "And He established a law in Israel, that another generation might know it: the children who shall be born of these, they also shall arise and declare it to their children, that they may set their hope in God, and seek after His commandments." And again, the angel preaching the good news to Mary says: "He shall be great, and shall be called the Son of the Most High, and the Lord shall give unto Him the throne of David His father;" confessing that He Who is the Son of the Most High is this selfsame One Who is also the son of David. And David, knowing through the Spirit the dispensation of His coming, through which He is Lord over all the living and the dead, confessed Him as Lord, sitting at the right hand of the Most High Father.

4. Et Simeon autem ille, qui responsum acceperat a Spiritu sancto, non visurum eum mortem, nisi prius videret Christum Jesum, hunc manibus accipiens Virginis primogenitum, benedixit Deum, et dixit : « Nunc dimittis servum tuum, Domine, secundum verbum tuum in pace : quia viderunt oculi mei salutare tuum : quod parasti ante faciem omnium populorum, lumen ad revelationem gentium, et gloriam populi tui Israel; » infantem, quem in manibus portabat Jesum, natum ex Maria, ipsum confitens esse Christum Filium Dei, lumen hominum, et gloriam ipsius Israel, et pacem et refrigerium eorum qui in dormitionem ierunt. Jam enim spoliabat homines, auferens ignorantiam ipsorum, suam autem agnitionem eis donans, et dispartitionem faciens eorum qui cognoscebant eum, quemadmodum Isaias : « Voca, inquit, nomen ejus, Velociter spolia, celeriter dispartire. » Haec sunt autem opera Christi. Ipse igitur erat Christus, quem portans Simeon benedicebat Altissimum; quem pastores cum vidissent, glorificabant Deum; quem Joannes, cum adhuc in ventre matris suae esset, et ille in vulva Mariae, Dominum cognoscens, exsultans salutabat; quem magi videntes, et adorantes, et afferentes munera, quae praediximus,

4. Moreover, that Simeon who had received an answer from the Holy Spirit that he should not see death before he had seen Christ Jesus, taking into his hands this firstborn of the Virgin, blessed God, and said: "Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace: because my eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the revelation of the Gentiles, and the glory of Thy people Israel;" confessing that the infant Jesus Whom he carried in his hands, born of Mary, is Himself the Christ, the Son of God, the light of men, and the glory of Israel itself, and the peace and refreshment of those who have fallen asleep. For already He was spoiling men, taking away their ignorance, and bestowing upon them the knowledge of Himself, and making a distribution of the spoil among those who knew Him, even as Isaiah says: "Call His name, Spoil quickly, divide speedily." Now these are the works of Christ. He Himself, therefore, was the Christ, carrying Whom Simeon blessed the Most High; seeing Whom the shepherds glorified God; recognizing Whom as Lord, John, while he was still in his mother's womb, and He in the womb of Mary, leaped for joy and saluted Him; seeing Whom the Magi worshipped, and offered the gifts which we have mentioned before,

Editors' notes and page, col. 923

Footnotes

[scripture references, printed above the notes] ⁵⁶ Psal. LXXVII, 5, 6, 7. ⁵⁷ Luc. I, 32. ⁵⁸ Psal. CIX, 1. ⁵⁹ Luc. II, 29 seqq. ⁶⁰ Isa. VIII, 3. ⁶¹ Sup. c. X. ⁶² Isa. VIII, 4. ⁶³ Luc. XXIV, 25, 26. ⁶⁴ Ibid. 44 seqq. ⁶⁵ Marc. VIII, 31. ⁶⁶ Joan. XX, 31.

⁵⁶ Ps. 77(78):5–7. ⁵⁷ Luke 1:32. ⁵⁸ Ps. 109(110):1. ⁵⁹ Luke 2:29 ff. ⁶⁰ Isa. 8:3. ⁶¹ Above, ch. 10. ⁶² Isa. 8:4. ⁶³ Luke 24:25–26. ⁶⁴ Ibid., 44 ff. ⁶⁵ Mark 8:31. ⁶⁶ John 20:31.

(printed under page 470)

(53) ‹anchor: not in view› · call in col 923

Spiritum. Editt. addunt sanctum.

"Spirit": the editions add "Holy".

(printed under page 470)

(54) ‹anchor: not in view› · call in col 923

Dominans. Alii Dominus. Sed prius magis placet; quia alludit Irenaeus ad Rom. XIV, 9, ubi κυριεύσῃ, dominetur, exstat.

"Ruling": others read "Lord". But the former is preferable, since Irenaeus alludes to Rom. 14:9, where κυριεύσῃ, "he might rule", stands.

(printed under page 470)

(55) ‹anchor: not in view› · call in col 923

Acceperat. Eras. et Gall. accepit.

"He had received": Erasmus and Gallasius read "he received".

(printed under page 470)

(56) ‹anchor: not in view› · call in col 923

Hunc manibus ... primogenitum. Eras., Gall. et Feuard. minus bene: hunc ex manibus, perperam omissa voce primogenitum.

"Him in his hands ... first-born": Erasmus, Gallasius and Feuardent, less well, read "him from the hands", wrongly leaving out the word "first-born".

(printed under page 470)

(57) ‹anchor: not in view› · call in col 923

Parasti ... ad revelationem. Clarom. et Arund. praeparasti ... in revelationem.

"Thou hast made ready ... for a revelation": the Clermont and Arundel MSS read "Thou hast prepared ... unto a revelation".

(printed under page 470)

(58) ‹anchor: not in view› · call in col 923

Populi tui. Editt. cum Merc. 2, plebis tuae.

"Of Thy people": the editions, with Mercerus's second MS, read plebis tuae ("of Thy people").

(printed under page 470)

(59) ‹anchor: lumen hominum› · call in col 923

Lumen hominum. Sic Clarom. et Voss., caeteri lumen omnium.

"Light of men": so the Clermont and Voss MSS; the rest read "light of all".

(printed under page 470)

(60) ‹anchor: Simeon benedicebat› · call in col 923

Benedicebat. Sic pro benedixit reposui ex Feuard. marg., Clarom. et Voss.

"Was blessing": I have restored this in place of "blessed" from Feuardent's margin, the Clermont and the Voss MSS.

(printed under page 470)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A generationis ejus disserens; B perat (55) a Spiritu; C nem faciens eorum; D ριεύσῃ, dominetur, exstat.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:924

et substernentes semetipsos aeterno Regi, per alteram abierant viam, non jam per Assyriorum revertentes viam. « Priusquam enim cognoscet puer vocare patrem, aut matrem, accipiet virtutem Damasci, et spolia Samariae, contra regem Assyriorum; » occulte quidem, sed potenter manifestans, quoniam absconsa manu expugnabat Dominus Amalech. Propter hoc et pueros eripiebat, qui erant in domo David, bene sortiti illo tempore nasci, ut eos praemitteret in suum regnum; ipse infans cum esset, infantes hominum martyres parans, propter Christum, qui in Bethleem natus est Judae, in civitate David, interfectos secundum Scripturas.

and prostrating themselves before the eternal King, departed by another way, no longer returning by the way of the Assyrians. "For before the child shall know how to call father or mother, He shall receive the power of Damascus and the spoils of Samaria, against the king of the Assyrians;" secretly indeed, yet mightily making manifest that with a hidden hand the Lord was vanquishing Amalek. On this account also He rescued the children who were in the house of David, who had the happy lot to be born at that time, that He might send them on before into His kingdom; being Himself an infant, preparing infant martyrs from among men, slain according to the Scriptures for the sake of Christ, Who was born in Bethlehem of Judah, in the city of David.

5. Propter quod et Dominus discipulis post resurrectionem dicebat : « O insensati, et tardi corde ad credendum in omnibus quae locuti sunt prophetae! Nonne haec oportebat pati Christum, et introire in claritatem suam? » Et iterum ait eis : « Hi sunt sermones, quos locutus sum ad vos, cum adhuc essem vobiscum, quoniam oportet impleri omnia scripta in lege Moysi et prophetis, et psalmis de me. Tunc adaperuit eorum sensum, ut intelligerent Scripturas, et dixit ad eos : Quoniam sic scriptum est, Christum pati, et resurgere a mortuis, et praedicari in nomine ejus remissionem peccatorum in omnes gentes. » Hic autem est, qui ex Maria natus est. « Oportet enim, inquit, Filium hominis multa pati, et reprobari, et crucifigi, et die tertio resurgere. » Non ergo alterum filium hominis novit Evangelium, nisi hunc qui ex Maria, qui et passus est; sed neque Christum avolantem ante passionem a Jesu; sed hunc qui natus est, Jesum Christum novit Dei Filium, et eumdem hunc passum resurrexisse, quemadmodum Joannes Domini discipulis confirmat, dicens : « Haec autem scripta sunt, ut credatis quoniam Jesus est, Filius Dei, et ut credentes vitam aeternam habeatis in nomine ejus; » providens has blasphemas regulas, quae dividunt

5. Wherefore the Lord also said to the disciples after the resurrection: "O foolish, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things, and to enter into His glory?" And again He says to them: "These are the words which I spoke to you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms concerning Me. Then He opened their mind, that they might understand the Scriptures, and said to them: Thus it is written, that the Christ should suffer, and rise again from the dead, and that remission of sins should be preached in His name unto all nations." Now this is He Who was born of Mary. "For the Son of man," He says, "must suffer many things, and be rejected, and be crucified, and on the third day rise again." The Gospel, therefore, knows no other Son of man save this One Who was of Mary, Who also suffered; nor does it know a Christ flying away from Jesus before the passion; but it knows Him Who was born, Jesus Christ, to be the Son of God, and that this same One, having suffered, rose again, even as John confirms to the disciples of the Lord, saying: "But these things are written, that you may believe that Jesus is the Son of God, and that believing you may have eternal life in His name;" foreseeing these blasphemous rules which divide

Editors' notes and page, col. 924

Footnotes

(61) ‹anchor: not in view› · call in col 924

Cognoscet. Ita pro cognosceret ex Voss. posui.

"He shall know": so I have set, in place of "he would know", from the Voss MS.

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(62) ‹anchor: not in view› · call in col 924

Manifestans. Vocem omnia quae praemittitur in omnibus editt. delevi auctoritate cod. Arund. utpote surperfluam et turbantem sensum.

"Manifesting": the word "all", which is put before it in all the editions, I have deleted on the authority of the Arundel MS, as superfluous and disturbing the sense.

(printed under page 470)

(63) ‹anchor: not in view› · call in col 924

Absconsa. Editt. occulta.

"Hidden things" (absconsa): the editions read occulta ("hidden things").

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(64) ‹anchor: not in view› · call in col 924

Introire. Ita quod ante hoc verbum solius Vulgatae Latinae auctoritate praefixit Feuard. omittunt mss. omnes, una cum Graeco Lucae textu. Sed addit Clarom. particulam in ante claritatem.

"To enter": the "and so" which Feuardent prefixed to this word on the sole authority of the Latin Vulgate all the MSS omit, together with the Greek text of Luke. But the Clermont MS adds the particle "into" before "glory".

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(65) ‹anchor: remissionem› · call in col 924

Christum pati ... remissionem. Addit Feuard. et sic oportebat, ante Christum, et poenitentiam in ante remissionem. Sed cum eae voces desint in omnibus aliis codd. in Eras., Gall., Clarom. et Anglic., imo et in prioribus Feuard. editt., priores autem, et sic oportebat, nec legantur in cod. Cantabrig. posteriores vero iterum omittat Irenaeus eumdem Lucae locum repetens infra lib. IV, cap. 26, idcirco eas, utpote citra auctoritatem additas expunxi. Non tamen eas abfuisse ab Irenaei codicibus hinc concludo: non raro enim Scripturae verba compendio refert.

"That Christ should suffer ... remission": Feuardent adds "and so it behoved" before "Christ", and "repentance unto" before "remission". But since these words are wanting in all the other MSS, in Erasmus, Gallasius, the Clermont and the English MSS, and indeed in Feuardent's earlier editions; and since the former, "and so it behoved", is not read in the Cambridge MS, while Irenaeus again omits the latter when repeating the same passage of Luke below, Book IV, ch. 26; I have therefore struck them out as added without authority. Yet I do not conclude from this that they were absent from Irenaeus's manuscripts, for he not seldom gives the words of Scripture in shortened form.

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(66) ‹anchor: discipulus confirmat› · call in col 924

Confirmat. Feuard. in marg., Arund. et Merc. 1, confirmavit.

"Confirms": Feuardent in the margin, the Arundel MS and Mercerus's first read "confirmed".

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(67) ‹anchor: Jesus est› · call in col 924

Jesus est. Christus additur in editt. et Arund.

"Jesus is": "the Christ" is added in the editions and the Arundel MS.

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(68) ‹anchor: vitam aeternam› · call in col 924

Aeternam. Non exstat in nostris N. T. codd.

"Eternal": it does not stand in our manuscripts of the New Testament.

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(69) ‹anchor: providens› · call in col 924

Providens. Hic et alibi pro praevidens.

"Providing": here and elsewhere for "foreseeing".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A et substernentes semetipsos; B surrectionem dicebat :; C crucifigi, et die; D (65) Christum pati
old-edition numerals: 206 after eis :
other: Latin only, no Greek printed; last word divi- split across column break

PG 7:925

Dominum, quantum ex ipsis attinet, ex altera et altera substantia dicentes eum factum. Propter quod et in epistola sua sic testificatus est nobis : « Filioli, novissima hora est, et quemadmodum audistis quoniam Antichristus venit, nunc Antichristi multi facti sunt : unde cognoscimus quoniam novissima hora est. Ex nobis exierunt, sed non erant ex nobis : si enim fuissent ex nobis, permansissent utique nobiscum : sed ut manifestarentur quoniam non sunt ex nobis. Cognoscite ergo quoniam omne mendacium extraneum est, et non est de veritate. Quis est mendax, nisi qui negat quoniam Jesus non est Christus? hic est Antichristus. »

the Lord, so far as in them lies, saying that He was made of one substance and of another. Wherefore in his epistle also he has thus testified to us: "Little children, it is the last hour; and even as you have heard that Antichrist is coming, even now many Antichrists have arisen; whereby we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would no doubt have remained with us; but that they might be made manifest that they are not of us. Know therefore that every lie is alien, and is not of the truth. Who is a liar, save he who denies that Jesus is the Christ? This is Antichrist."

6. Quia autem omnes, qui praedicti sunt, etsi lingua quidem confitentur unum Jesum Christum, semetipsos derident, aliud quidem sentientes, aliud vero dicentes; (etenim argumenta illorum varia, quemadmodum ostendimus) alterum quidem passum, et natum hunc esse Christum annuntiant, et esse alterum eorum Demiurgi, (autem) qui sit ex dispositione, vel eum qui sit ex Joseph, quemque passibilem argumentantur; alterum vero eorum ab invisibilibus et inenarrabilibus descendisse, quem et invisibilem, et incomprehensibilem, et impassibilem esse confirmant, errantes a veritate, eo quod absistat sententia eorum ab eo qui est vere Deus : nescientes quoniam hujus Verbum unigenitus, qui semper humano generi adest, unitus et consparsus suo plasmati secundum placitum Patris, et caro factus, ipse est Jesus Christus Dominus noster, qui passus est pro nobis, et surrexit propter nos : et rursus venturus in gloria Patris, ad resuscitandum universam carnem, et ad ostensionem salutis, et regulam justi judicii ostendere omnibus, qui sub ipso facti sunt. Unus igitur Deus Pater, quemadmodum ostendimus, et unus Christus Jesus Dominus noster, veniens per universam dispositionem, et omnia in semetipsum recapitulans. In omnibus autem est et homo, plasmatio Dei : et hominem ergo in semetipsum recapitulans est, invisibilis visibilis factus, et incomprehensibilis

6. And because all the aforesaid men, although with the tongue they confess one Jesus Christ, make a mockery of themselves, thinking one thing and saying another (for their hypotheses are various, as we have shown): one group announces that He Who suffered and was born is Christ, and that there is another who belongs to their Demiurge, or he who is from the dispensation, or he who is from Joseph, and who, they argue, was passible; while the other they declare to have descended from the invisible and unspeakable realms, whom they affirm to be invisible, and incomprehensible, and impassible, erring from the truth because their mind departs from Him Who is truly God, not knowing that His only-begotten Word, Who is always present with the human race, united and mingled with His own handiwork according to the good pleasure of the Father, and made flesh, is Himself Jesus Christ our Lord, Who suffered for us, and rose again for our sakes, and is to come again in the glory of the Father to raise up all flesh, and for the manifestation of salvation, and to show the rule of righteous judgement to all who have been made under Him. There is therefore one God the Father, even as we have shown, and one Christ Jesus our Lord, coming throughout the whole dispensation, and summing up all things in Himself. Now in all things is included man also, the handiwork of God; and therefore He sums up man also in Himself, the Invisible made visible, and the Incomprehensible

Editors' notes and page, col. 925

Footnotes

[scripture references, printed above the notes] ⁶⁷ I Joan. II, 18 seqq. ⁶⁸ Joan. II, 4. ⁶⁹ Joan. VII, 30. ⁷⁰ Habac. III, 2. ⁷¹ Galat. IV, 4.

⁶⁷ 1 John 2:18 ff. ⁶⁸ John 2:4. ⁶⁹ John 7:30. ⁷⁰ Hab. 3:2. ⁷¹ Gal. 4:4.

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Cognoscite ergo, etc. Haec non eodem modo leguntur in N. Test. exemplaribus; sed quaedam omisit Irenaeus, quaedam et addidit, connexionis et explicationis gratia.

"Know therefore", etc.: these words are not read in the same way in the copies of the New Testament; Irenaeus has left some things out and added some, for the sake of connexion and explanation.

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Autem. Abundat haec particula.

"But": this particle is redundant.

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(72) ‹anchor: Verbum unigenitus› · call in col 925

Unigenitus. Ita Clarom. et Voss. Alii perperam, unitus.

"Only-begotten": so the Clermont and Voss MSS. Others wrongly read "united".

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(73) ‹anchor: unitus et consparsus› · call in col 925

Consparsus. Graece πεφυρμένος, uti recte conjicit Grabius, commistus, id est intime unitus; quomodo a Plutarcho in Romulo dicitur πεφυρμένη σώματι ψυχή.

"Kneaded together": in Greek πεφυρμένος, as Grabe rightly conjectures, "mingled", that is, intimately united; as Plutarch in the Romulus speaks of a soul πεφυρμένη σώματι, "blended with the body".

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(74) ‹anchor: sub ipso facti sunt› · call in col 925

Ostendere omnibus qui sub ipso facti sunt. Graeca phrasis pro ostendendam omnibus qui ipsi subditi facti sunt.

"To show to all who have been made under him": a Greek turn of phrase for "to be shown to all who have been made subject to him".

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(75) ‹anchor: in semetipsum recapitulans› · call in col 925

Omnia in semetipsum recapitulans. Semetipsum pro semetipso scripsi auctoritate cod. Clarom., quia deinceps accusandi casum adhibet auctor. Alludit vero, ut scienter notat Feuardentius, ad hunc Pauli locum Ephes. I, 10: Instaurare omnia in Christo; ubi pro instaurare (quod minus Hieronymo placet, quam recapitulare) Graecus textus habet, ἀνακεφαλαιώσασθαι, id est universam hominum et angelorum salutem, adeoque cunctam omnium rerum coelestium et terrestrium summam ad unum Christum revocare, ac in eo unico comprehendere.

"Summing up all things into himself": I have written "into himself" (accusative) for "in himself" on the authority of the Clermont MS, because the author uses the accusative case from here on. He alludes, as Feuardent knowingly notes, to this passage of Paul, Eph. 1:10: "to restore all things in Christ"; where for "restore" (which pleases Jerome less than "recapitulate") the Greek text has ἀνακεφαλαιώσασθαι, that is, to bring back to the one Christ the whole salvation of men and angels, and so the entire sum of all things heavenly and earthly, and to gather it up in him alone.

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Page

running head: CONTRA HÆRESES
marginal letters: A dunt Dominum, quantum; B lingua quidem confitentur; C placitum Patris, et; D leguntur in N.
old-edition numerals: (none)
other: first word dunt continues divi- from col. 924; Latin only, no Greek printed; last word incom- split across column break

PG 7:926

factus comprehensibilis, et impassibilis passibilis, et Verbum homo, universa in semetipsum recapitulans : uti sicut in supercoelestibus, et spiritalibus, et invisibilibus princeps est Verbum Dei; sic et in visibilibus, et corporalibus principatum habeat, in semetipsum primatum assumens, et apponens semetipsum caput Ecclesiae, universa attrahat ad semetipsum apto in tempore.

made comprehensible, and the Impassible made passible, and the Word made man, summing up all things in Himself: so that just as among the supercelestial, and spiritual, and invisible things the Word of God is Prince, so also among the visible and corporeal things He may have the pre-eminence, taking to Himself the primacy, and setting Himself as Head of the Church, may draw all things to Himself in the fitting time.

7. Nihil enim incomptum atque intempestivum apud eum, quomodo nec incongruens est apud Patrem. Praecognita sunt enim omnia a Patre, perficiuntur autem a Filio, sicut congruum et consequens est, apto tempore. Propter hoc properante Maria ad admirabile vini signum, et ante tempus volente participare compendii poculo, Dominus repellens ejus intempestivam festinationem, dixit : « Quid mihi et tibi est, mulier? nondum venit hora mea; » exspectans eam horam quae est a Patre praecognita. Propter hoc cum saepe vellent eum homines apprehendere : « Nemo, inquit, immisit manus ei : nondum enim venerat hora apprehensionis, » nec tempus passionis, quod praecognitum fuerat a Patre; quemadmodum et Habacuc propheta ait : « In eo cum appropinquarint anni, cognosceris, in adventu temporis ostenderis, in eo quod turbetur anima mea in ira, misericordiae tuae memoraberis. » Sed et Paulus ait : « Cum autem venit plenitudo temporis, misit Deus Filium suum. » Per quod manifestum est, quoniam omnia quae praecognita erant a Patre, ordine, et tempore, et hora praecognita et apta perfecit Dominus noster, unus quidem et idem exsistens, dives autem et multus. Diviti enim et multae voluntati Patris deservit, cum sit ipse Salvator eorum qui salvantur, et Dominus eorum qui sunt sub dominio, et Deus eorum quae constituta sunt, et Unigenitus Patris, et Christus qui praedicatus est, et Verbum Dei incarnatus, cum advenisset plenitudo temporis, in quo filium hominis fieri oportebat Filium Dei.

7. For there is nothing disorderly or unseasonable with Him, even as there is nothing unfitting with the Father. For all things are foreknown by the Father, and are accomplished by the Son, as is fitting and consistent, at the proper time. Wherefore, when Mary was hastening to the wonderful sign of the wine, and wished before the time to partake of the cup of compendious power, the Lord, repelling her unseasonable haste, said: "What have I to do with you, woman? My hour has not yet come;" waiting for that hour which was foreknown by the Father. Wherefore also, when men often wished to seize Him: "No one," he says, "laid hands upon Him: for the hour of His arrest had not yet come," nor the time of His passion, which had been foreknown by the Father; even as Habakkuk the prophet also says: "When the years draw near, Thou shalt be known; at the coming of the time Thou shalt be shown; when my soul is troubled in wrath, Thou shalt remember Thy mercy." And Paul also says: "But when the fulness of the time was come, God sent His Son." Whereby it is manifest that all things which were foreknown by the Father our Lord accomplished in order, and at the time and hour foreknown and fitting, being indeed one and the same, yet rich and manifold. For He serves the rich and manifold will of the Father, being Himself the Saviour of those who are saved, and the Lord of those who are under dominion, and the God of the things that have been established, and the Only-begotten of the Father, and the Christ Who was preached, and the Word of God made incarnate when the fulness of the time had come, in which the Son of God had to become the Son of man.

8. Igitur omnes extra dispositionem sunt, qui sub obtentu agnitionis alterum quidem Jesum intelligunt, alterum autem Christum,

8. All those, therefore, are outside the dispensation, who under the pretext of knowledge understand Jesus as one, and Christ as another,

Editors' notes and page, col. 926

Footnotes

(76) ‹anchor: not in view› · call in col 926

Omnia. Haec quod ante omnia praefigitur in omnibus editt. expunxi auctoritate Clarom., Arund., Voss. et Merc. 1.

"All things": the "these" that is prefixed to "all things" in all the editions I have struck out on the authority of the Clermont, Arundel and Voss MSS and Mercerus's first.

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Compendii poculo. Compendii poculum vocat, quia, ut superius ait cap. 11, n. 5, per verbum compendialiter ac simpliciter ex aqua, ad usum eorum qui ad nuptias convocati erant, factum est vinum.

"The cup of the short way": he calls it the cup of the short way because, as he said above, ch. 11, n. 5, by the word, in a short and simple way, wine was made from water for the use of those who had been invited to the wedding.

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Apprehensionis. Editt. addunt ejus; omittunt vero mss. omnes, excepto uno Merc.

"Of the grasping": the editions add "his"; but all the MSS omit it, except one of Mercerus's.

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(79) ‹anchor: extra dispositionem sunt› · call in col 926

Extra dispositionem sunt. Id est, alieni sunt a gratia incarnationis Filii Dei, quam οἰκο- (continues)

"Are outside the dispensation": that is, they are strangers to the grace of the incarnation of the Son of God, which [ … ] (continues)

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Page

running head: RA HÆRESES LIB. III.
marginal letters: A prehensibilis factus comprehensibilis,; B repellens ejus intempestivam; C quae praecognita erant; D omnia in Christo ;
old-edition numerals: 207 before 8.
other: first word prehensibilis continues incom- from col. 925; Latin only, no Greek printed

PG 7:927

et alterum Unigenitum (ab hoc autem rursum esse Verbum); et alterum Salvatorem, quem etiam eorum qui in deminoratione facti sunt Aeones, emissionem esse dicunt hi qui sunt erroris discipuli : qui a foris quidem oves, (per eam enim quam habent extrinsecus loquelam, similes nobis apparent, eadem nobiscum loquentes) intrinsecus vero lupi. Sententia enim eorum homicidialis, deos quidem plures confingens, et patres multos simulans; comminuens autem et per multa dividens Filium Dei : quos et Dominus nobis cavere praedixit, et discipulus ejus Joannes in praedicta Epistola fugere eos praecepit dicens : « Multi seductores exierunt in hunc mundum; qui non confitentur Jesum Christum in carne venisse. Hic est seductor et Antichristus. Videte eos, ne perdatis quod operati estis. » Et rursus in Epistola ait : « Multi pseudo-prophetae exierunt de saeculo. In hoc cognoscite Spiritum Dei: Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Et omnis spiritus qui solvit Jesum, non est ex Deo, sed de Antichristo est. » Haec autem similia sunt illi, quod in Evangelio dictum est, quoniam « Verbum caro factum est, et inhabitavit in nobis. »

and the Only-begotten as another (from whom again they say the Word is), and the Saviour as another, whom these disciples of error say to be an emission of those Aeons that were made in the defect: who outwardly indeed are sheep (for by the speech which they have externally they appear like us, speaking the same words as we do), but inwardly are wolves. For their doctrine is murderous, fabricating many gods, and feigning many fathers, while breaking up and dividing into many the Son of God: of whom the Lord forewarned us to beware, and His disciple John in the aforesaid Epistle commanded us to flee them, saying: "Many seducers have gone out into this world, who do not confess that Jesus Christ has come in the flesh. This is the seducer and the Antichrist. Look to them, lest you lose what you have wrought." And again in the Epistle he says: "Many false prophets have gone out from the world. Hereby know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is of God. And every spirit that dissolves Jesus is not of God, but is of Antichrist." Now these things are similar to that which was spoken in the Gospel, that "the Word became flesh, and dwelt among us."

Διὸ πάλιν ἐν τῇ Ἐπιστολῇ φησί· « Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς Χριστὸς ἐκ τοῦ Θεοῦ γεγένηται· » ἕνα καὶ τὸν αὐτὸν εἰδὼς Ἰησοῦν Χριστὸν, ᾧ ἠνοίχθησαν αἱ πύλαι τοῦ οὐρανοῦ, διὰ τὴν ἔνσαρκον ἀνάληψιν αὐτοῦ· ὃς καὶ ἐν τῇ αὐτῇ σαρκὶ, ἐν ᾗ καὶ ἔπαθεν, ἐλεύσεται, τὴν δόξαν ἀποκαλύπτων τοῦ Πατρός.

Wherefore again in the Epistle he says: "Everyone who believes that Jesus Christ is born of God;" knowing Jesus Christ as one and the same, to Whom the gates of heaven were opened because of His assumption in the flesh; Who also in the same flesh in which He suffered shall come, revealing the glory of the Father.

9. Et Paulus autem his consentiens, Romanos alloquens, ait : « Multo magis hi, qui abundantiam

9. And Paul also, agreeing with these things, addressing the Romans, says: "Much more shall those who receive the abundance

Editors' notes and page, col. 927

Footnotes

[scripture references, printed above the notes] ⁷² Matth. VII, 15. ⁷³ II Joan. 7, 8. ⁷⁴ I Joan. IV, 1, 2, 3. ⁷⁵ Joan. I, 14. ⁷⁶ I Joan. V, 1. ⁷⁷ Rom. V, 17. ⁷⁸ Rom. VI, 3, 4. ⁷⁹ Rom. V, 6 seqq. ⁸⁰ Rom. VIII, 34. ⁸¹ Rom. VI, 9.

⁷² Matt. 7:15. ⁷³ 2 John 7–8. ⁷⁴ 1 John 4:1–3. ⁷⁵ John 1:14. ⁷⁶ 1 John 5:1. ⁷⁷ Rom. 5:17. ⁷⁸ Rom. 6:3–4. ⁷⁹ Rom. 5:6 ff. ⁸⁰ Rom. 8:34. ⁸¹ Rom. 6:9.

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Ab hoc. Al. vitiose, ob hoc.

"From this": others, faultily, "on this account".

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Praedicta Epistola. Memoria lapsus Irenaeus ad primam Joannis Epistolam, jam a se allegatam refert, quae ad secundam pertinent.

"The aforesaid Epistle": by a slip of memory Irenaeus refers to John's first Epistle, already cited by him, words that belong to the second.

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Exierunt. Ἐξῆλθον cum Vulgato interprete legit Irenaeus; nos εἰσῆλθον.

"Have gone out": Irenaeus reads ἐξῆλθον with the Vulgate translator; we read εἰσῆλθον ("have entered").

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Videte eos. Pro ἑαυτούς, legisse videtur Irenaeus αὐτούς, nisi lapsus interpres alterum pro altero legerit.

"Look to them": for ἑαυτούς ("yourselves") Irenaeus seems to have read αὐτούς ("them"), unless the translator slipped and read the one for the other.

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Ne perdatis quod operati estis. Ἵνα μὴ ἀπολέσητε ἃ εἰργάσασθε cum Irenaeo habet Alexand. cod. et alii non pauci, quomodo et Vulgatus interpres legit. At in editt. Graecis exstat, ἵνα μὴ ἀπολέσωμεν ἃ εἰργασάμεθα.

"That you lose not what you have wrought": the Alexandrian codex and not a few others have ἵνα μὴ ἀπολέσητε ἃ εἰργάσασθε with Irenaeus, as the Vulgate translator also read. But in the Greek editions stands ἵνα μὴ ἀπολέσωμεν ἃ εἰργασάμεθα ("that we lose not what we have wrought").

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De saeculo. Εἰς τὸν κόσμον, in mundum, seu saeculum habent nostri codd.

"From the world": our manuscripts have εἰς τὸν κόσμον, "into the world" or "age".

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Qui solvit Jesum. Legisse videtur Irenaeus cum Vulgato interprete, ὃ λύει τὸν Ἰησοῦν. Editi vero Graeci: ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα. Caeterum Christum cum Vulgato interp. omittunt Clarom., Voss. et Arund.

"Which dissolves Jesus": Irenaeus seems to have read, with the Vulgate translator, ὃ λύει τὸν Ἰησοῦν. But the Greek editions have ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ("which does not confess Jesus Christ come in the flesh"). For the rest, the Clermont, Voss and Arundel MSS omit "Christ", with the Vulgate translator.

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Διὸ πάλιν. Haec excerpta sunt ex Theodoreti dial. II, qui dicitur Inconfusus.

Διὸ πάλιν ("Wherefore again"): these words are excerpted from Theodoret's second dialogue, the one called the Unconfused.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A et alterum Unigenitum; B est seductor et; C τὸν εἰδὼς Ἰησοῦν; D νομίας nomine designasse
old-edition numerals: (none)
other: first and third paragraphs Latin only, no Greek printed; facing Latin sub-column in middle section left out (Propter quod rursus ... revelans Patris.); last word abundan- split across column break

PG 7:928

gratiae et justitiae accipiunt in vitam, regnabunt per unum Jesum Christum. » Nescit ergo eum qui evolavit Christum a Jesu; neque eum novit Salvatorem qui sursum est, quem impassibilem dicunt. Si enim alter quidem passus est, alter autem impassibilis mansit; et alter quidem natus est, alter vero in eum, qui natus est, descendit, et rursus reliquit eum; non unus, sed duo monstrantur. Quoniam autem unum eum, et qui natus est, et qui passus est, Christum Jesum novit Apostolus, in eadem Epistola iterum dicit : « An ignoratis, quoniam quotquot baptizati sumus in Christo Jesu, in morte ejus baptizati sumus? ut quemadmodum resurrexit Christus a mortuis, sic et nos in novitate vitae ambulemus. » Rursus autem significans Christum passum, et ipsum esse Filium Dei, qui pro nobis mortuus est, et sanguine suo redemit nos in praefinito tempore, ait : « Utquid enim Christus, cum adhuc essemus infirmi, secundum tempus pro impiis mortuus est? Commendat autem suam dilectionem Deus in nobis, quoniam cum adhuc essemus peccatores, pro nobis Christus mortuus est : multo magis justificati nunc in sanguine ejus, salvi erimus per ipsum ab ira. Si enim cum essemus inimici, reconciliati sumus Deo per mortem Filii ejus, multo magis reconciliati, salvi erimus in vita ejus. » Hunc eumdem qui apprehensus, et passus est, et effudit sanguinem suum pro nobis, hunc Christum, hunc Filium Dei manifestissime annuntians, qui etiam surrexit, et assumptus est in coelos, quemadmodum ipse ait : « Simul autem Christus mortuus est, imo et resurrexit, qui est in dextera Dei. » Et iterum : « Scientes quoniam Christus resurgens a mortuis, jam non moritur. » (Praevidens enim et ipse per Spiritum subdivisiones malorum magistrorum, et omnem ipsorum occasionem dissensionis volens abscindere, ait quae praedicta sunt.) « Si autem Spiritus ejus, qui suscitavit Jesum a mortuis, inhabitat in vobis; qui suscitavit Christum a mortuis,

of grace and of righteousness unto life reign through the one Jesus Christ." He does not know, therefore, that Christ who flew away from Jesus; nor does he know that Saviour who is above, whom they call impassible. For if one indeed suffered, and the other remained impassible; and one was born, while the other descended into him who was born, and left him again; not one, but two are shown. But that the Apostle knew Him as one, Christ Jesus, both Who was born and Who suffered, he says again in the same Epistle: "Or are you ignorant that all we who have been baptized into Christ Jesus have been baptized into His death? That just as Christ rose from the dead, so we also may walk in newness of life." And again, signifying that Christ suffered, and that He Himself is the Son of God, Who died for us, and redeemed us with His blood at the appointed time, he says: "For why did Christ, when we were yet weak, according to the time die for the ungodly? But God commends His love towards us, in that, while we were yet sinners, Christ died for us: much more then, being now justified in His blood, shall we be saved from wrath through Him. For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved in His life." Most manifestly announcing that this selfsame One Who was arrested, and suffered, and shed His blood for us, is Christ, and is the Son of God, Who also rose again, and was taken up into the heavens, even as he himself says: "Moreover, Christ at the same time died, yea rather, also rose again, Who is at the right hand of God." And again: "Knowing that Christ, rising from the dead, dies no more." (For he himself also, foreseeing through the Spirit the subdivisions of the evil teachers, and wishing to cut off all their occasion of division, spoke the aforesaid things.) "But if the Spirit of Him Who raised up Jesus from the dead dwells in you; He Who raised up Christ from the deaddead,

Editors' notes and page, col. 928

Footnotes

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Gratiae et justitiae. In Vulgata Latina legitur: Gratiae, et donationis, et justitiae. In editt. Graecis: Τῆς χάριτος καὶ τῆς δωρεᾶς καὶ τῆς δικαιοσύνης. Cum Irenaeo τῆς δωρεᾶς omittit Origenes, Comment. in Joan., pag. 334.

"Of grace and justice": the Latin Vulgate reads "of grace, and of gift, and of justice"; the Greek editions Τῆς χάριτος καὶ τῆς δωρεᾶς καὶ τῆς δικαιοσύνης. Origen, with Irenaeus, omits τῆς δωρεᾶς ("of the gift"), Commentary on John, p. 334.

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Christus. Deest in Eras. et Gall.

"Christ": it is wanting in Erasmus and Gallasius.

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Utquid enim. Legisse videtur Irenaeus cum Vulgato interprete, εἰς τί γάρ. Edita vero habent ἔτι γάρ.

"For why": Irenaeus seems to have read, with the Vulgate translator, εἰς τί γάρ ("for to what end"). But the printed texts have ἔτι γάρ ("for yet").

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Imo. Clarom., Arund. et Voss. omittunt qui additum in editt.

"Rather": the Clermont, Arundel and Voss MSS omit the "who" added in the editions.

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Christus. Deest in Eras. et Gall.

"Christ": it is wanting in Erasmus and Gallasius.

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Inhabitat. Sic Clarom. et Voss. et Feuard. in marg.; caeteri, habitat.

"Dwells in": so the Clermont and Voss MSS and Feuardent in the margin; the rest read "dwells".

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Page

running head: COPI LUGDUNENSIS ET MARTYRIS
marginal letters: A tiam gratiae et; B cans Christum passum,; C manifestissime annuntians, qui; D vero Graeci :
old-edition numerals: (none)
other: first word tiam continues abundan- from col. 927; Latin only, no Greek printed; last word mor- split across column break

PG 7:929

vivificabit et mortalia corpora vestra. » Unum quod non exclamat ad eos, qui volunt audire : Nolite errare ; unus et idem est Christus Jesus Filius Dei, qui per passionem reconciliavit nos Deo, et resurrexit a mortuis, qui est in dextera Patris, et perfectus in omnibus : qui cum vapularet, non repercutiebat ; « qui cum pateretur, non est minitatus ; » et cum tyrannidem pateretur, rogabat Patrem ut ignosceret his qui se crucifixerant. Ipse enim vere salvavit : ipse est Verbum Dei, ipse Unigenitus a Patre, Christus Jesus Dominus noster.

shall also quicken your mortal bodies." He all but cries out to those who are willing to hear: Do not err; Jesus Christ the Son of God is one and the same, Who through His passion reconciled us to God, and rose again from the dead, Who is at the right hand of the Father, and perfect in all things: Who, when He was beaten, did not strike back; "Who, when He suffered, did not threaten;" and when He suffered tyranny, prayed the Father that He would forgive those who had crucified Him. For He Himself truly saved: He Himself is the Word of God, He Himself the Only-begotten from the Father, Christ Jesus our Lord.

CAPUT XVII.

Chapter XVII.

Non Christum aut Salvatorem, sed Spiritum sanctum in Jesum descendisse docent apostoli. Cur descenderit, explicatur.

The apostles teach that not a Christ or a Saviour, but the Holy Spirit descended upon Jesus. Why He descended is explained.

1. Etenim potuerunt dicere apostoli , Christum descendisse in Jesum ; aut illum superiorem Salvatorem, in eum qui sit dispositionis ; aut illum qui est ab invisibilibus, in eum qui est Demiurgi : sed nihil quidem tale neque scierunt, neque dixerunt ; si enim scissent et dixissent utique : quod autem erat, hoc et dixerunt, Spiritum Dei sicut columbam descendisse in eum, hunc Spiritum, de quo ab Isaia dictum est : « Et requiescet super eum Spiritus Dei ; » sicut praediximus. Et iterum : « Spiritus Domini super me, propter quod unxit me. » Iste Spiritus, de quo ait Dominus : « Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis. » Et iterum potestatem regenerationis in Deum dans discipulis, dicebat eis : « Euntes docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti. » Hunc enim promisit per prophetas effundere in novissimis temporibus super servos et ancillas, ut prophetent : unde et in Filium Dei, filium hominis factum, descendit, cum ipso assuescens habitare in genere humano, et requiescere in hominibus, et habitare in plasmate Dei, voluntatem Patris operans in ipsis, et renovans eos a vetustate in novitatem Christi.

1. For indeed the apostles could have said that Christ descended upon Jesus; or that that higher Saviour descended upon him who belongs to the dispensation; or he who is from the invisible places upon him who belongs to the Demiurge: but they neither knew nor said anything of the kind; for if they had known it, they would certainly also have said it: but what was the fact, this they also said, that the Spirit of God descended like a dove upon Him, this Spirit of Whom it was spoken by Isaiah: "And the Spirit of God shall rest upon Him;" as we have said before. And again: "The Spirit of the Lord is upon Me, because He has anointed Me." That is the Spirit of Whom the Lord says: "For it is not you who speak, but the Spirit of your Father Who speaks in you." And again, giving to the disciples the power of regeneration unto God, He said to them: "Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." For He promised through the prophets to pour Him out in the last times upon servants and handmaids, that they might prophesy: wherefore He also descended upon the Son of God, made the Son of man, accustoming Himself with Him to dwell in the human race, and to rest in men, and to dwell in the workmanship of God, working the will of the Father in them, and renewing them from oldness into the newness of Christ.

2. Hunc Spiritum petiit David humano generi, dicens : « Et Spiritu principali confirma me. » Quem et descendisse Lucas ait post ascensum Domini super discipulos in Pentecoste, habentem potestatem omnium gentium ad introitum vitae et adapertionem Novi Testamenti : unde et omnibus linguis conspirantes hymnum dicebant Deo,

2. This Spirit David asked for the human race, saying: "And strengthen me with a governing Spirit." Whom Luke also says to have descended after the ascension of the Lord upon the disciples at Pentecost, having power over all nations for the entrance of life and the opening of the New Testament: wherefore also, agreeing together in all languages, they sang a hymn to God,

Editors' notes and page, col. 929

Footnotes

[scripture references, printed above the notes] ⁸² Rom. VIII, 11. ⁸³ I Pet. II, 23. ⁸⁴ Cap. XIX. ⁸⁵ Matth. III, 16. ⁸⁶ Isa. XI, 2. ⁸⁷ Isa. LXI, 1. ⁸⁸ Matth. X, 20. ⁸⁹ Matth. XXVIII, 19. ⁹⁰ Joel. II, 28, 29. ⁹¹ Psal. L, 14. ⁹² Act. II. ⁹³ Joan. XVI, 7. ⁹⁴ Joan. IV, 7. ⁹⁵ Jud. VI, 37. ⁹⁶ Isa. V, 6. ⁹⁷ Isa. XI, 2. ⁹⁸ Luc. X, 18.

⁸² Rom. 8:11. ⁸³ 1 Pet. 2:23. ⁸⁴ Ch. 19. ⁸⁵ Matt. 3:16. ⁸⁶ Isa. 11:2. ⁸⁷ Isa. 61:1. ⁸⁸ Matt. 10:20. ⁸⁹ Matt. 28:19. ⁹⁰ Joel 2:28–29. ⁹¹ Ps. 50(51):14. ⁹² Acts 2. ⁹³ John 16:7. ⁹⁴ John 4:7. ⁹⁵ Judg. 6:37. ⁹⁶ Isa. 5:6. ⁹⁷ Isa. 11:2. ⁹⁸ Luke 10:18.

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Nobis..vestra. Eras., Gall. et Feuard. nobis.. nostra, quibuscum quoad posteriorem vocem consentiunt Arund. et Merc. 1.

"To us .. your": Erasmus, Gallasius and Feuardent read "to us .. our", with whom the Arundel MS and Mercerus's first agree as to the second word.

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Unum quod non exclamat. Latine dixisset alter, tantum non exclamat.

"The one thing he does not do is cry out": another writing Latin would have said "all but cries out".

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Audire: Nolite. Deum post audire addunt Feuard., Grab. et Voss. Melius omittunt alii. Quoniam vero quod praefigunt editt. omnes ante nolite, expunxi auctoritate cod. Voss.

"To hear: Do not": Feuardent, Grabe and the Voss MS add "God" after "to hear". The others do better to omit it. The "that", which all the editions put before "do not", I have struck out on the authority of the Voss MS.

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Minitatus. Sic Feuard. in marg., Clarom. et Voss. Alii, minatus.

"Threatened" (minitatus): so Feuardent in the margin, the Clermont and Voss MSS. Others read minatus.

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Dominus noster. Alii, Deus noster.

"Our Lord": others read "our God".

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In Deum. Desunt in Eras. et Gall.

"Unto God": the words are wanting in Erasmus and Gallasius.

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Dans. Sic mss. omnes. Editt. vero, demandans.

"Giving": so all the MSS. But the editions read "entrusting".

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Adapertionem..conspirantes. Al. apertionem... conspiranter.

"The opening .. breathing together": others read "the opening ... in concord".

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Page

running head: CONTRA HAERESES LIB.
marginal letters: A tuis, vivificabit; B derit, explicatur.; C nerationis in Deum; D Domini super discipulos
old-edition numerals: 208 before CAPUT XVII
other: Latin only, no Greek printed; editors' matter: Non Christum aut Salvatorem

PG 7:930

Spiritu ad unitatem redigente distantes tribus, et primitias omnium gentium offerente Patri. Unde et Dominus pollicitus est mittere se Paracletum, qui nos aptaret Deo. Sicut enim de arido tritico massa una fieri non potest sine humore, neque unus panis: ita nec nos multi unum fieri in Christo Jesu poteramus, sine aqua quae de coelo est. Et sicut arida terra, si non percipiat humorem, non fructificat; sic et nos, lignum aridum exsistentes primum nunquam fructificaremus vitam, sine superna voluntaria pluvia. Corpora enim nostra per lavacrum illam, quae est ad incorruptionem, unitatem acceperunt; animae autem per Spiritum. Unde et utraque necessaria, cum utraque proficiunt in vitam Dei, miserante Domino nostro Samaritanae illi praevaricatrici, quae in uno viro non mansit, sed fornicata est in multis nuptiis, et ostendente ei, et pollicente aquam vivam, ut ulterius non sitiret, neque occuparetur ad humectationem aquae laboriosae, habens in se potum salientem in vitam aeternam. Quod Dominus accipiens munus a Patre, ipse quoque his donavit qui ex ipso participantur, in universam terram mittens Spiritum sanctum.

the Spirit bringing the distant tribes to unity, and offering to the Father the first-fruits of all nations. Whence also the Lord promised that He would send the Paraclete, Who should fit us for God (John 16:7). For as from dry wheat one lump cannot be made without moisture, nor one loaf: so neither could we, being many, be made one in Christ Jesus without the water which is from heaven. And as dry earth, if it does not receive moisture, bears no fruit; so we also, being at first a dry tree, would never bear the fruit of life without the rain freely given from above. For our bodies have received through the washing that unity which is unto incorruption; but our souls through the Spirit. Whence both are necessary, since both advance into the life of God; our Lord taking pity on that Samaritan transgressor, who did not remain with one husband but committed fornication in many marriages, and showing and promising her living water (John 4:7), that she should thirst no more, nor be busied with the drawing of toilsome water, having in herself a drink springing up unto eternal life. Which gift the Lord, receiving from the Father, Himself also bestowed on those who are made partakers of Him, sending the Holy Spirit into all the earth.

3. Hanc muneris gratiam praevidens Gedeon ille Israelita, quem elegit Deus, ut salvaret populum Israel de potentatu alienigenarum, demutavit petitionem, et super vellus lanae, in quo tantum primum ros fuerat, quod erat typus populi, ariditatem futuram prophetans; hoc est, non jam habituros eos a Deo Spiritum sanctum, sicut Isaias ait: « Et nubibus mandabo ne pluant super eam; » in omni autem terra fieri ros, quod est Spiritus Dei, qui descendit in Dominum, « spiritus sapientiae et intellectus, spiritus consilii et virtutis, spiritus scientiae et pietatis, spiritus timoris Dei; » quem ipsum iterum dedit Ecclesiae, in omnem terram mittens de coelis Paracletum, ubi et diabolum, tanquam fulgur, projectum ait Dominus. Quapropter necessarius nobis est ros Dei, ut non comburamur, neque infructuosi efficiamur, et ubi accusatorem habemus, illic habeamus et Paracletum: commendante Domino Spiritui sancto suum hominem, qui inciderat in latrones, cui ipse misertus est, et ligavit vulnera ejus, dans duo denaria regalia, ut per Spiritum imaginem et inscriptionem Patris et Filii accipientes, fructificemus creditum

3. Foreseeing the grace of this gift, that Gideon the Israelite, whom God chose to save the people of Israel from the dominion of foreigners, changed his petition, and prophesied a future dryness upon the fleece of wool (Judg. 6:37), on which alone at first there had been dew, which was a type of the people; that is, that they would no longer have the Holy Spirit from God, as Isaiah says: "And I will command the clouds that they rain not upon it" (Isa. 5:6); but that on all the earth there would be dew, which is the Spirit of God, Who descended upon the Lord, "the spirit of wisdom and of understanding, the spirit of counsel and of might, the spirit of knowledge and of piety, the spirit of the fear of God" (Isa. 11:2); Whom He in turn gave to the Church, sending the Paraclete from the heavens into all the earth, where also, the Lord says, the devil was cast down like lightning (Luke 10:18). Wherefore the dew of God is necessary to us, that we be not burned up nor made fruitless, and that where we have an accuser, there we may also have a Paraclete: the Lord commending to the Holy Spirit His own man, who had fallen among robbers, on whom He Himself had pity, and bound up his wounds, giving two royal denarii, so that, receiving through the Spirit the image and inscription of the Father and of the Son, we may make fruitful the denarius entrusted

Editors' notes and page, col. 930

Footnotes

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Illam quae est. Al. illud quod est.

"That which is" (feminine): others read the neuter.

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Domino nostro. Jesu Christo addunt editt. Sed hae duae voces desunt in omnibus mss.

"To our Lord": the editions add "Jesus Christ". But these two words are wanting in all the MSS.

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Quod Dominus. Alii quam Dominus.

"Which the Lord" (quod): others read quam.

(printed under page 473)

PG 7:931

nobis denarium, multiplicatum Domino annumerantes.

to us, rendering it to the Lord multiplied.

4. Τοῦ Πνεύματος οὖν κατελθόντος διὰ τὴν προωρισμένην οἰκονομίαν, καὶ τοῦ Υἱοῦ τοῦ Θεοῦ μονογενοῦς, ὃς καὶ Λόγος ἐστὶ τοῦ Πατρός, ἐλθόντος τοῦ πληρώματος τοῦ χρόνου, σαρκωθέντος ἐν ἀνθρώπῳ, καὶ πᾶσαν τὴν κατὰ ἄνθρωπον οἰκονομίαν ἐκπληρώσαντος, τοῦ Κυρίου ἡμῶν Ἰησοῦ, ἑνὸς καὶ τοῦ αὐτοῦ ὄντος, ὡς αὐτὸς ὁ Κύριος μαρτυρεῖ, καὶ οἱ ἀπόστολοι ὁμολογοῦσι, καὶ οἱ προφῆται κηρύττουσι· ψευδεῖς ἀπεδείχθησαν πᾶσαι αἱ διδασκαλίαι τῶν τὰς ὀγδοάδας, καὶ τετράδας, καὶ δοκήσεις παρεξευρηκότων,

4. The Spirit, then, having come down on account of the foreordained dispensation, and the only-begotten Son of God, Who is also the Word of the Father, the fullness of the time having come, having been made flesh in man and having fulfilled the whole dispensation according to man, He being our Lord Jesus, one and the same, as the Lord Himself bears witness, and the apostles confess, and the prophets proclaim: all the teachings of those who have invented the Ogdoads, and Tetrads, and Seemings have been shown to be false,

et subdivisiones excogitaverunt:

and who have thought out subdivisions:

qui Spiritum quidem interimunt, alium autem Christum, et alium Jesum intelligunt, et non unum Christum, sed plures fuisse docent: et si unitos eos dixerint, iterum ostendunt eum quidem participasse passionem, hunc autem impassibilem perseverasse; et hunc quidem ascendisse in Pleroma, hunc autem in medietate remansisse; et hunc quidem in invisibilibus et innominabilibus epulari et oblectari, hunc autem assidere Demiurgo, evacuantem eum virtute.

[men] who do away with the Spirit, and understand Christ to be one and Jesus another, and teach that there was not one Christ but several; and if they say that they were united, they show again that the one shared in the passion, but the other remained impassible; and that the one ascended into the Pleroma, but the other remained in the Middle; and that the one feasts and takes delight in the invisible and unnameable [places], but the other sits beside the Demiurge, emptying him of power.

Unde oportebit et te, et omnes qui intendunt huic scripturae, et solliciti sunt pro sua salute, non, cum audiunt forinsecus eorum sermones, sponte succumbere. Similia enim loquentes fidelibus, sicut praediximus, non solum dissimilia sapiunt, sed et contraria, et per omnia plena blasphemiis, per quae interficiunt eos, qui per similitudinem verborum dissimile affectionis eorum in se attrahunt venenum: sicut quis aquae mistum gypsum dans pro lacte, seducat per similitudinem coloris, sicut quidam dixit superior nobis,

Wherefore it will be fitting both for you and for all who give heed to this writing and are anxious for their own salvation, not to give way of their own accord when they hear the outward words of these men. For, speaking things like [those of] the faithful, as we said before, they not only think things unlike, but even contrary, and in every way full of blasphemies, by which they kill those who, through the likeness of the words, draw into themselves the unlike poison of their disposition: as if someone, giving gypsum mixed with water for milk, should deceive by the likeness of the colour; as a certain man superior to us

Editors' notes and page, col. 931

Footnotes

[scripture references, printed above the notes] ⁹⁹ Cap. XX. ¹ Rom. X, 6, 7. ² Ibid. 9. ³ Rom. XIV, 9. ⁴ I Cor. I, 23. ⁵ I Cor. X, 16.

⁹⁹ Ch. 20. ¹ Rom. 10:6–7. ² Ibid., 9. ³ Rom. 14:9. ⁴ 1 Cor. 1:23. ⁵ 1 Cor. 10:16.

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Τοῦ Πνεύματος. Graeca haec refert Theodoretus Dial. I, qui dicitur Immutabilis.

Τοῦ Πνεύματος ("of the Spirit"): Theodoret gives this Greek in his first dialogue, the one called the Immutable.

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Super praedictam. Graeca sonant, propter praefinitam. Sed legisse videtur interpres, ἐπὶ τὴν προειρημένην.

"Upon the aforesaid": the Greek means "on account of the predetermined". But the translator seems to have read ἐπὶ τὴν προειρημένην ("upon the aforesaid").

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In homine. Eras., Gall. et Feuard. vitiose, in hominem.

"In man": Erasmus, Gallasius and Feuardent faultily read "into man".

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(9) ‹anchor: not in view› · call in col 931 (Greek)

Ἐν ἀνθρώπῳ. Adde juxta Latinum interpretem, δι' ἄνθρωπον.

Ἐν ἀνθρώπῳ ("in man"): add, following the Latin translator, δι' ἄνθρωπον ("for man's sake").

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(10) ‹anchor: nes putativas› · call in col 931

Putativas. Graec. καὶ δοκήσεις, et vanas species seu opiniones.

"Seeming": Greek καὶ δοκήσεις, "and empty appearances" or "opinions".

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PG 7:932

de omnibus qui quolibet modo depravant quae sunt Dei, et adulterant veritatem. In Dei lacte gypsum male miscetur.

said concerning all who in any way whatever deprave the things of God and adulterate the truth: In the milk of God gypsum is evilly mixed.

CAPUT XVIII.

CHAPTER XVIII.

Redit ad susceptum argumentum, probatque tum ex Pauli, tum ex ipsius Domini verbis, Christum a Jesu dividendum non esse, nec Filium Dei specie tenus, sed vere hominem factum esse.

He returns to the argument he had taken up, and proves, both from the words of Paul and from those of the Lord Himself, that Christ is not to be divided from Jesus, and that the Son of God was made man not in appearance only, but truly.

1. Ostenso manifeste, quod in principio Verbum exsistens apud Deum, per quem omnia facta sunt, qui et semper aderat generi humano, hunc in novissimis temporibus secundum praefinitum tempus a Patre, unitum suo plasmati, passibilem hominem factum; exclusa est omnis contradictio dicentium: Si ergo tunc natus est, non erat ergo ante Christus.

1. It having been clearly shown that the Word, Who existed in the beginning with God, through Whom all things were made, Who was also always present with the human race, has in these last times, according to the time fore-appointed by the Father, been united to His own handiwork and made a man capable of suffering, every objection is excluded of those who say: 'If, then, He was born at that time, Christ therefore did not exist before.'

Ostendimus enim, quia non tunc coepit Filius Dei, exsistens semper apud Patrem; sed quando incarnatus est, et homo factus, longam hominum expositionem in seipso recapitulavit, in compendio nobis salutem praestans, ut quod perdideramus in Adam, id est secundum imaginem et similitudinem esse Dei, hoc in Christo Jesu reciperemus.

For we have shown that the Son of God did not begin to be at that time, since He exists always with the Father; but when He was incarnate and made man, He recapitulated in Himself the long unfolding of mankind, furnishing us with salvation in brief, so that what we had lost in Adam, namely to be according to the image and likeness of God, this we might recover in Christ Jesus.

2. Quia enim non erat possibile, eum hominem, qui semel victus fuerat, et elisus per inobedientiam, replasmare et obtinere bravium victoriae; iterum autem impossibile erat, ut salutem perciperet, qui sub peccato ceciderat: utraque operatus est Filius, Verbum Dei exsistens, a Patre descendens, et incarnatus, et usque ad mortem descendens, et dispensationem consummans salutis nostrae,

2. For since it was not possible that the man who had once been overcome and dashed down through disobedience should be fashioned anew and obtain the prize of victory; and since, again, it was impossible that he who had fallen under sin should receive salvation: the Son accomplished both, being the Word of God, descending from the Father, and becoming incarnate, and descending even unto death, and bringing to completion the dispensation of our salvation;

cui credere nos indubitate adhortans, iterum dicit: «Ne dixeris in corde tuo: Quis ascendit in coelum? hoc est Christum deducere. Aut, quis descendit in abyssum? hoc est Christum a mortuis liberare.» Deinde infert: «Quoniam si confitearis in ore tuo Dominum Jesum, et credideris in corde tuo, quoniam Deus illum excitavit a mortuis, salvus eris.» Et rationem reddidit propter quam haec fecit Verbum Dei, dicens: «In hoc enim Christus et vixit, et mortuus est, et resurrexit, ut vivorum et mortuorum dominetur.» Et iterum ad Corinthios scribens ait: «Nos autem annuntiamus Christum Jesum crucifixum.» Et infert: «Calix benedictionis, quem

and [the apostle], exhorting us to believe in Him without doubting, says again: 'Do not say in your heart: Who has ascended into heaven? that is, to bring Christ down. Or, who has descended into the abyss? that is, to set Christ free from the dead.' Then he adds: 'For if you confess with your mouth the Lord Jesus, and believe in your heart that God raised Him from the dead, you shall be saved.' And he has given the reason why the Word of God did these things, saying: 'For to this end Christ both lived and died and rose again, that He might be Lord of the living and of the dead.' And again, writing to the Corinthians, he says: 'But we proclaim Christ Jesus crucified.' And he adds: 'The cup of blessing which

Editors' notes and page, col. 932

Footnotes

(19) ‹anchor: CAPUT XVIII› · call in col 932

Cap. XX.

Chapter XX.

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(1) ‹anchor: iterum dicit› · call in col 932

Rom. X, 6, 7.

Romans 10:6–7.

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(2) ‹anchor: Deinde infert› · call in col 932

Ibid. 9.

Ibid. 9 (Rom. 10:9).

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(3) ‹anchor: Verbum Dei, dicens› · call in col 932

Rom. XIV, 9.

Romans 14:9.

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(4) ‹anchor: scribens ait› · call in col 932

I Cor. I, 23.

1 Corinthians 1:23.

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(5) ‹anchor: Et infert› · call in col 932

I Cor. X, 16.

1 Corinthians 10:16.

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Veritatem. In Dei lacte. Sic cod. Clarom. melius, ni fallor, quam caeteri: Veritatem Dei. Lacte. Per Dei lac intelligit verba catholica, quibus erroris gypsum miscebant haeretici. Gypsum enim praesens venenum habere docet Plinius lib. XXXVI, cap. 24. Conjicit Grabius hanc sententiam ad marginem a quopiam ascriptam, in textum inde irrepsisse. Sed forte ipsa verba sunt antiqui illius, quem tacito nomine saepe allegat Irenaeus.

"The truth. In the milk of God": so the Clermont MS, better, unless I am mistaken, than the rest, "the truth of God. With milk". By the milk of God he means the Catholic words with which the heretics mixed the gypsum of error; for Pliny teaches, Book 36, ch. 24, that gypsum holds a swift poison. Grabe conjectures that this sentence was written in the margin by someone and from there crept into the text. But perhaps the words are those of that ancient writer whom Irenaeus often cites without naming him.

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(12) ‹anchor: Quis ascendit› · call in col 932

Ascendit. Sic pro ascendet reposui auctoritate Clarom., Merc. 2 et Feuard. in marg., quia mox sequitur descendit, et vetus noster Pauli epistolarum ms. cod. utrobique praeteritum habet. In caeteris Irenaei exemplaribus legitur, ascendet..... descendit; in nostris vero N. T. codd. utrobique futurum.

"Has ascended": I have restored this in place of "will ascend" on the authority of the Clermont MS, Mercerus's second and Feuardent's margin, because "has descended" follows shortly, and our old manuscript of Paul's epistles has the past tense in both places. In the other copies of Irenaeus one reads "will ascend ..... has descended"; but in our New Testament manuscripts the future in both places.

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Propter quam. Causam addunt editt. omnes, sed male. Hanc vocem expunxi auctoritate codd. Clarom. et Voss.

"On account of which": all the editions add "cause", but wrongly. I have struck out this word on the authority of the Clermont and Voss MSS.

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(14) ‹anchor: et vixit› · call in col 932

Et vixit. Absunt haec ab editis N. T. codd. Sed in pluribus mss. Graecis pro ἀνέζησε legitur ἔζησε. Similes prae oculis habere potuit Irenaeus; nisi quod καὶ ἔζησε transposuerit ante καὶ ἀπέθανε.

"And lived": these words are absent from the printed New Testament texts. But in several Greek MSS ἔζησε ("lived") is read for ἀνέζησε ("lived again"). Irenaeus may have had such before his eyes, except that he moved καὶ ἔζησε before καὶ ἀπέθανε ("and died").

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 932
marginal letters: A bis, de omnibus; B stus. Ostendimus enim; C cui credere nos; D ad marginem a quopiam (in notes)
old-edition numerals: (none)
other: begins mid-word bis, (tail of a word from col. 931); editors' matter: CAPUT XVIII. with its Latin summary Redit ad susceptum argumentum ... factum esse.; reference mark after XVIII; Latin only, no Greek printed

PG 7:933

benedicimus, nonne communicatio sanguinis est Christi?»

we bless, is it not the communion of the blood of Christ?'

3. Quis est autem qui communicavit nobis de escis? Utrum is qui ab illis affingitur sursum Christus, superextensus Horo, id est fini, et formavit eorum Matrem: an vero qui ex virgine est Emmanuel, qui butyrum et mel manducavit, de quo ait propheta: «Et homo est, et quis cognoscet eum?» Hic idem a Paulo annuntiabatur: «Tradidi enim, inquit, vobis in primis, quoniam Christus mortuus est pro peccatis nostris secundum Scripturas, et quoniam sepultus est, et resurrexit tertia die secundum Scripturas.»

3. But who is it that has given us communion in food? Is it he who is feigned by them to be the Christ above, who was stretched out over Horos, that is, the Boundary, and formed their Mother? Or is it the Emmanuel Who is from the Virgin, Who ate butter and honey, of Whom the prophet says: 'He is also a man, and who shall know Him?' This same [Christ] was proclaimed by Paul: 'For I delivered to you first of all,' he says, 'that Christ died for our sins according to the Scriptures, and that He was buried, and rose again the third day according to the Scriptures.'

Φανερὸν οὖν, ὅτι Παῦλος ἄλλον Χριστὸν οὐκ οἶδεν, ἀλλ’ ἢ τοῦτον τὸν καὶ παθόντα, καὶ ταφέντα καὶ ἀναστάντα, καὶ γεννηθέντα, ὃν καὶ ἄνθρωπον λέγει. Εἰπὼν γάρ· «Εἰ δὲ Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται,» ἐπιφέρει, τὴν αἰτίαν ἀποδιδοὺς τῆς σαρκώσεως αὐτοῦ· «Ἐπειδὴ γὰρ δι’ ἀνθρώπου ὁ θάνατος, δι’ ἀνθρώπου ἀνάστασις ἐκ νεκρῶν.»

It is plain, then, that Paul knows no other Christ but Him Who suffered and was buried and rose again, and Who was born, Whom he also calls man. For having said, 'But if Christ is preached, that He has been raised from the dead', he adds, giving the reason for His incarnation: 'For since through man [came] death, through man [came] the resurrection of the dead.'

Καὶ πανταχοῦ ἐπὶ τοῦ πάθους τοῦ Κυρίου ἡμῶν, καὶ τῆς ἀνθρωπότητος αὐτοῦ, καὶ τῆς νεκρώσεως, τῷ τοῦ Χριστοῦ κέχρηται ὀνόματι, ὡς ἐπὶ τοῦ· «Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανε.» Καὶ πάλιν· «Νυνὶ δὲ ἐν Χριστῷ, οἱ ποτὲ ὑμεῖς ὄντες μακρὰν, ἐγενήθητε ἐγγὺς, ἐν τῷ αἵματι τοῦ Χριστοῦ.»

And everywhere, in speaking of the passion of our Lord, and of His humanity, and of His being put to death, he uses the name of Christ, as in this: 'Do not with your food destroy him for whom Christ died.' And again: 'But now in Christ you who once were far off have been brought near by the blood of Christ.'

Editors' notes and page, col. 933

Footnotes

[scripture references, printed above the notes] ⁶ Jerem. XVII, 9. ⁷ I Cor. XV, 3, 4. ⁸ Ibid. 12. ⁹ Ibid. 21. ¹⁰ Rom. XIV, 15. ¹¹ Ephes. II, 13. ¹² Gal. III, 13. ¹³ I Cor. VIII, 11. ¹⁴ Isa. LXI, 1. ¹⁵ Matth. XVI, 13 seqq. ¹⁶ Ibid. 21.

⁶ Jer. 17:9. ⁷ 1 Cor. 15:3–4. ⁸ Ibid., 12. ⁹ Ibid., 21. ¹⁰ Rom. 14:15. ¹¹ Eph. 2:13. ¹² Gal. 3:13. ¹³ 1 Cor. 8:11. ¹⁴ Isa. 61:1. ¹⁵ Matt. 16:13 ff. ¹⁶ Ibid., 21.

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Communicavit. Al. communicat.

"Shared": others read "shares".

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Cognoscet. Sic Feuard. in marg., Clarom., Voss., Merc. 1 et Grab. juxta Graecum sacri textus, γνώσεται. Reliqui, cognoscit. Haec verba citantur secundum versionem LXX. Quod vero ad Christum trahantur, non ab Irenaeo tantum, sed et a Tertulliano, non semel, et a Cypriano lib. II adv. Jud., cap. 10, minus probat Hieronymus in Comment. in hunc locum.

"Will know": so Feuardent in the margin, the Clermont and Voss MSS, Mercerus's first and Grabe, following the Greek of the sacred text, γνώσεται. The rest read "knows". These words are cited according to the Septuagint version. That they are drawn to Christ, not only by Irenaeus but more than once by Tertullian, and by Cyprian, Book II Against the Jews, ch. 10, Jerome approves less, in his Commentary on this passage.

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(17) ‹anchor: not in view› · call in col 933 (Greek)

Φανερὸν οὖν. Graeca haec allegavit Theodoretus, dial. III, qui Impatibilis inscribitur.

Φανερὸν οὖν ("It is plain, then"): Theodoret cited this Greek in his third dialogue, the one entitled the Impassible.

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(18) ‹anchor: ἀνάστασις ἐκ νεκρῶν› · call in col 933 (Greek)

Ἐκ νεκρῶν. Particulam ἐκ non agnoscunt neque vetus Irenaei interpres, neque sacer textus.

Ἐκ νεκρῶν ("from the dead"): neither the old translator of Irenaeus nor the sacred text knows the particle ἐκ.

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PG 7:934

Καὶ πάλιν· «Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα, γέγραπται γάρ· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου.»

And again: 'Christ redeemed us from the curse of the law, being made a curse for us; for it is written: Cursed is every one that hangs upon a tree.'

Et iterum: «Et periet infirmus in tua scientia frater, propter quem Christus mortuus est,» significans quoniam non Christus impassibilis descendit in Jesum, sed ipse, Jesus Christus cum esset, passus est pro nobis, qui decubuit et resurrexit, qui descendit et ascendit, Filius Dei, filius hominis factus: quemadmodum et ipsum nomen significat.

And again: 'And the weak brother shall perish through your knowledge, for whom Christ died'; signifying that it was not an impassible Christ who descended upon Jesus, but that He Himself, being Jesus Christ, suffered for us, He Who lay down [in death] and rose again, Who descended and ascended, the Son of God made the son of man: as the very name also signifies.

In Christi enim nomine subauditur qui unxit, et ipse qui unctus est, et ipsa unctio in qua unctus est. Et unxit quidem Pater, unctus est vero Filius, in Spiritu, qui est unctio; quemadmodum per Isaiam ait sermo: «Spiritus Dei super me, propter quod unxit me;» significans et ungentem Patrem, et unctum Filium, et unctionem, qui est Spiritus.

For in the name of Christ is implied He Who anointed, and He Himself Who was anointed, and the very unction with which He was anointed. And it is the Father Who anointed, and the Son Who was anointed, in the Spirit, Who is the unction; as the Word says through Isaiah: 'The Spirit of God is upon me, because He has anointed me'; signifying both the anointing Father, and the anointed Son, and the unction, Who is the Spirit.

4. Et ipse autem Dominus manifestum facit eum, qui est passus. Cum enim interrogasset discipulos: «Quem me homines dicunt esse filium hominis?» Petrus cum respondisset: «Tu es Christus Filius Dei vivi;» et cum laudatus esset ab eo, «Quoniam caro et sanguis non revelavit ei, sed Pater qui est in coelis;» manifestum fecit, quoniam filius hominis hic est Christus Filius Dei vivi: «Ex eo enim, inquit, coepit demonstrare discentibus, quoniam oportet illum Hierosolymam ire, et multa pati a sacerdotibus, et reprobari, et crucifigi, et tertia die resurgere.»

4. And the Lord Himself, too, makes plain Who it was that suffered. For when He had asked the disciples, 'Who do men say that I, the son of man, am?', and Peter had answered, 'Thou art the Christ, the Son of the living God', and had been praised by Him, 'For flesh and blood has not revealed it to him, but the Father Who is in heaven', He made it plain that this son of man is the Christ, the Son of the living God: 'For from that time,' it says, 'He began to show His disciples that He must go to Jerusalem, and suffer many things from the priests, and be rejected, and be crucified, and rise again the third day.'

Ipse qui agnitus est a Petro Christus, qui eum beatum dixit, quoniam Pater ei revelavit Filium Dei vivi, dixit, semetipsum oportere multa pati et crucifigi: et tunc Petro increpavit, secundum opinionem hominum putanti eum esse Christum, et passionem

He Himself, the Christ acknowledged by Peter, Who had called him blessed because the Father had revealed to him the Son of the living God, said that He Himself must suffer many things and be crucified; and then He rebuked Peter, who, according to the opinion of men, thought Him to be the Christ, and

Editors' notes and page, col. 934

Footnotes

(19) ‹anchor: not in view› · call in col 934

Et periet. Periet pro peribit dictum est. Ejusmodi futura mediae et infimae Latinitatis scriptoribus familiaria fuisse nemo nescit.

"And shall perish": periet is said for peribit. Everyone knows that futures of this kind were familiar to writers of middle and late Latin.

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(20) ‹anchor: cum respondisset› · call in col 934

Cum respondisset. Feuard. solus male cum respondit.

"When he had answered": Feuardent alone wrongly reads "when he answered".

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(21) ‹anchor: demonstrare discentibus› · call in col 934

Discentibus. Id est discipulis.

"To the learners": that is, to the disciples.

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(22) ‹anchor: et reprobari› · call in col 934

Et reprobari. Duae istae voces huc translatae videntur vel ex Marc. VIII, 31, vel ex Luc. IX, 22. Neque enim occurrunt Matth. XVI, 21, unde caeterae desumptae sunt.

"And be rejected": these two words seem to have been brought here either from Mark 8:31 or from Luke 9:22. For they do not occur at Matt. 16:21, from which the rest are taken.

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(23) ‹anchor: Petro increpavit› · call in col 934

Petro increpavit. Sic in cod. Clarom. scriptum legitur: quamvis recentissima manus imprudenter subscripserit, Petrum, haud advertens duos dativos casus iterum sequi: quod idem caeterorum amanuensium erratum fuit, in editt. deinde derivatum. Huic vero mederi dum conati sunt aliqui, auxerunt; nam pro putanti, aversanti, scripserunt, putantium, aversantium; ut hae voces non ad Petrum, sed ad hominum referrentur. Scribas fefellit Graeci sermonis ignorantia. Nempe quem casum, dativum scilicet, Graeci tribuunt verbo ἐπιτιμάω, eumdem incautus tribuit interpres verbo increpo: cum accusativum tribuere debuisset.

"Rebuked Peter" (dative): so it is read written in the Clermont MS, although a very recent hand has unwisely written "Peter" (accusative) beneath, not noticing that two datives follow again; which was the same error of the other copyists, then carried into the editions. Some, while trying to cure it, made it worse; for in place of putanti, aversanti ("thinking", "turning from") they wrote putantium, aversantium, so that these words would refer not to Peter but to "men". Ignorance of Greek deceived the scribes. The case, namely the dative, that the Greeks give to the verb ἐπιτιμάω, the translator incautiously gave to the verb increpo, when he should have given it the accusative.

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PG 7:935

ejus aversanti, et dixit discipulis: «Si quis vult post me venire, neget se, et tollat crucem suam, et sequatur me. Qui enim voluerit animam suam salvare, perdet illam; et qui eam perdiderit propter me, salvabit eam.» Haec enim Christus manifeste dicebat, ipse exsistens Salvator eorum, qui propter suam confessionem in mortem traderentur, et perderent animas suas.

shrank from His passion; and He said to the disciples: 'If any man will come after me, let him deny himself, and take up his cross, and follow me. For whoever will save his life shall lose it; and whoever shall lose it for my sake shall save it.' For Christ said these things openly, being Himself the Saviour of those who on account of their confession would be delivered to death and would lose their lives.

5. Si autem ipse non erat passurus, sed avolaret a Jesu, quid et adhortabatur discipulos tollere crucem, et sequi se, quam ipse non tollebat secundum ipsos, sed relinquebat dispositionem passionis? Quoniam enim non de agnitione superioris crucis dicit hoc, quemadmodum quidam audent exponere, sed de passione, quam oportebat illum pati, et ipsi discipuli ejus futurum erat ut paterentur, intulit: «Quicunque enim salvaverit animam suam perdet eam; et qui perdiderit, inveniet eam.»

5. But if He Himself was not going to suffer, but was to fly away from Jesus, why did He also exhort the disciples to take up the cross and follow Him, [a cross] which, according to them, He Himself did not take up, but abandoned the dispensation of the passion? For because He says this not of the knowledge of the upper Cross, as some dare to expound it, but of the passion which He must suffer, and which His disciples too were themselves to suffer, He added: 'For whoever will save his life shall lose it; and whoever shall lose it shall find it.'

Et quoniam passuri erant discipuli ejus propter eum, dicebat Judaeis: «Ecce mitto ad vos prophetas, et sapientes, et doctores, et ex his interficietis, et crucifigetis.» Et discipulis dicebat: «Ante duces et reges stabitis propter me, et ex vobis flagellabunt, et interficient, et persequentur a civitate in civitatem.» Sciebat igitur et eos qui persecutionem passuri essent, sciebat et eos qui flagellari et occidi haberent propter eum.

And because His disciples were going to suffer for His sake, He said to the Jews: 'Behold, I send to you prophets and wise men and teachers, and some of them you will kill and crucify.' And to the disciples He said: 'You shall stand before governors and kings for my sake, and some of you they will scourge and kill, and they will persecute you from city to city.' He knew, therefore, both those who were to suffer persecution, and He knew those who would have to be scourged and slain for His sake.

Et non altera de cruce, sed de passione, quam passurus esset ipse prior, post deinde discipuli ejus, erat ergo sermo ejus, adhortantis etiam illos: «Nolite timere eos qui occidunt corpus, animam autem non possunt occidere; timete autem magis eum, qui habet potestatem, et corpus, et animam mittere in gehennam;» et servare eas quae essent ad eum confessiones. Etenim ipse confessurum se promittebat coram Patre suo eos, qui confiterentur nomen suum coram hominibus; negaturum autem eos qui negarent eum, et confusurum qui confunderentur confessionem ejus. Et cum haec ita se habeant, ad

It was not, then, of another cross, but of the passion which He Himself would suffer first, and His disciples afterwards, that His word was spoken, as He exhorted them too: 'Do not fear those who kill the body but cannot kill the soul; but fear rather Him Who has power to send both body and soul into Gehenna'; and [exhorted them] to keep the confessions that were due to Him. For He promised that He Himself would confess before His Father those who should confess His name before men, but would deny those who denied Him, and would be ashamed of those who were ashamed of confessing Him. And since these things are so,

Editors' notes and page, col. 935

Footnotes

[scripture references, printed above the notes] ¹⁷ Matth. XVI, 24, 25. ¹⁸ Matth. XXIII, 34. ¹⁹ Matth. X, 18 seqq. ²⁰ Ibid. 28. ²¹ Ibid. 32 seqq. ²² Marc. VIII, 38. ²³ Luc. XXIII, 34. ²⁴ Matth. V, 44.

¹⁷ Matt. 16:24–25. ¹⁸ Matt. 23:34. ¹⁹ Matt. 10:18 ff. ²⁰ Ibid., 28. ²¹ Ibid., 32 ff. ²² Mark 8:38. ²³ Luke 23:34. ²⁴ Matt. 5:44.

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(24) ‹anchor: not in view› · call in col 935

Neget. Sic Clarom. et Anglic.; caeteri abneget.

"Deny": so the Clermont and the English MSS; the rest read "renounce".

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(25) ‹anchor: not in view› · call in col 935

Salvare. Editt. salvam facere.

"To save": the editions read "to make safe".

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Salvabit. Sic omnes pene mss., nisi quod incuria scribarum legatur in Feuard. marg. et Voss. salvavit. Editt. inveniet.

"Will save": so almost all the MSS, except that through the scribes' carelessness "saved" is read in Feuardent's margin and the Voss MS. The editions read "will find".

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Ipsi discipuli. Sic Clarom. et Voss. Caeteri, ipsis discipulis.

"The disciples themselves": so the Clermont and Voss MSS. The rest read "to the disciples themselves".

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Salvaverit. Eras., Gall., Arund. et Merc. 2, salvabit.

"Shall have saved": Erasmus, Gallasius, the Arundel MS and Mercerus's second read "will save".

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Propter eum. Eras., Gall. et Feuard. propterea.

"On his account": Erasmus, Gallasius and Feuardent read "therefore".

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Adhortantis. Arund. et Grab. adhortans.

"Of one exhorting": the Arundel MS and Grabe read "exhorting".

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Servare eas quae essent ad eum confessiones. Id est, in confessione nominis ejus stare pro virili.

"To keep the confessions that were towards him": that is, to stand firm with all one's might in confessing his name.

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Confunderentur confessionem ejus. Sic Clarom., Arund. et Merc. 2, accedunt et Voss. ac vetus Feuard. cod. in quibus activum confunderent incuria librariorum scriptum est pro passivo. At editt. Eras., Gall. et Feuard. addunt ante confessionem particulam contra, quam non agnoscunt mss.

"Were ashamed of his confession": so the Clermont and Arundel MSS and Mercerus's second; the Voss MS and Feuardent's old manuscript agree too, in which the active confunderent is written for the passive through the copyists' carelessness. But the editions of Erasmus, Gallasius and Feuardent add the particle "against" before "confession", which the MSS do not know.

(printed under page 476)

PG 7:936

tantam temeritatem progressi sunt quidam, ut etiam martyres spernant, et vituperent eos qui propter Domini confessionem occiduntur, et sustinent omnia a Domino praedicta, et secundum hoc conantur vestigia assequi passionis Domini, passibilis martyres facti; quos et concedimus ipsis martyribus. Cum enim inquiretur sanguis eorum, et gloriam consequentur, tunc a Christo confundentur omnes qui inhonoraverunt eorum martyrium.

some have advanced to such rashness as even to despise the martyrs, and to find fault with those who are slain for confessing the Lord, and who endure all the things foretold by the Lord, and in accordance with this strive to follow in the footsteps of the Lord's passion, having become martyrs of the Passible One; these men we hand over to the martyrs themselves. For when their blood shall be required, and they shall attain to glory, then all who have dishonoured their martyrdom shall be put to shame by Christ.

Et ex hoc autem quod Dominus in cruce dixerit: «Pater, remitte eis, non enim sciunt quid faciunt;» longanimitas, et patientia, et misericordia, et bonitas Christi ostenditur, ut et ipse pateretur, et ipse excusaret eos qui se male tractassent. Verbum enim Dei quod nobis dixit: «Diligite inimicos vestros, et orate pro eis qui vos oderunt;» ipse hoc fecit in cruce, in tantum diligens humanum genus, ut etiam pro his, qui se interficerent, postularet.

And from this too, that the Lord said on the cross, 'Father, forgive them, for they know not what they do', the long-suffering and patience and mercy and goodness of Christ are shown, in that He Himself both suffered and Himself excused those who had treated Him ill. For the Word of God, Who said to us, 'Love your enemies, and pray for those who hate you', Himself did this on the cross, loving the human race so much that He made petition even for those who were putting Him to death.

Si quis autem, quasi duorum exsistentium, judicium de his faciat, invenietur multo melior, et patientior, et vere bonus, qui in vulneribus ipsis, et plagis, et reliquis quae in eum commiserunt, beneficus est, nec memor est in se commissae malitiae, eo qui avolavit, nec ullam injuriam, neque opprobrium passus est.

But if anyone should judge between these as though there were two beings, He will be found far better and more patient, and truly good, Who amid the very wounds and stripes and the other things they inflicted on Him is beneficent, and does not remember the malice committed against Him, than he who flew away and suffered neither any injury nor any reproach.

6. Hoc autem idem et illis occurrit, qui dicunt eum putative passum. Si enim non vere passus est, nulla gratia ei, cum nulla fuerit passio: et nos, cum incipiemus vere pati, seducens videbitur, adhortans nos vapulare, et alteram praebere maxillam, si ipse illud non prior in veritate passus est: et quemadmodum illos seduxit, ut videretur eis ipse hoc quod non erat; et nos seducit, adhortans perferre ea, quae ipse non pertulit.

6. And this same [argument] confronts those also who say that He suffered only in appearance. For if He did not truly suffer, no thanks are due to Him, since there was no passion; and when we begin truly to suffer, He will seem a deceiver, exhorting us to be beaten and to turn the other cheek, if He did not Himself first suffer this in truth; and as He deceived them, so that He seemed to them to be what He was not, so He deceives us too, exhorting us to endure what He Himself did not endure.

Erimus autem et super magistrum, dum patimur et sustinemus, quae neque passus est, neque sustinuit magister. Sed quoniam solus vere magister Dominus noster; et bonus vere Filius Dei, et patiens, Verbum Dei Patris filius hominis factus. Luctatus est enim, et

And we shall even be above the Master, while we suffer and endure what the Master neither suffered nor endured. But since our Lord alone is truly Master, the Son of God is truly good and patient, the Word of God the Father made the son of man. For He wrestled, and

Editors' notes and page, col. 936

Footnotes

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Sustinent. Ita Clarom. et Anglic. Alii vitiose substent; quod Billius haud feliciter emendat per substant.

"They endure": so the Clermont and the English MSS. Others faultily read substent, which Billy emends, not happily, to substant ("they stand under").

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Assequi. Editt. sequi.

"To attain": the editions read "to follow".

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Passibilis. Scilicet, Christi. Alii minus recte, passibiles.

"Capable of suffering" (genitive singular): that is, of Christ. Others, less correctly, read the plural.

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Quos et concedimus ipsis martyribus. Id est, quos (haereticos) demittimus martyribus, ut illatae eorum martyrio ab impuris hominibus injuriae vindictam reposcant. Hunc ergo locum dum corruptionis arguit Billius, connivens legerit necesse est, haud attentus ad ea quae sequuntur.

"Whom we also yield to the martyrs themselves": that is, whom (the heretics) we hand over to the martyrs, so that they may demand vengeance for the wrong done to their martyrdom by impure men. Billy, then, in charging this passage with corruption, must have read it half-asleep, not attending to what follows.

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Remitte. Alii, dimitte.

"Forgive" (remitte): others read dimitte.

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Quasi duorum exsistentium. Graecismus pro quasi duobus exsistentibus. Sensus est: Si quis inter Verbum et Jesum, quasi duo essent, comparationem instituat, etc.

"As of two existing": a Grecism for "as two existing". The sense is: if anyone draws a comparison between the Word and Jesus, as though they were two, etc.

(printed under page 476)

PG 7:937

vicit: erat enim homo pro patribus certans, et per obedientiam inobedientiam persolvens: alligavit enim fortem, et solvit infirmos, et salutem donavit plasmati suo, destruens peccatum. Est enim piissimus et misericors Dominus, et amans humanum genus.

conquered: for He was a man contending on behalf of the fathers, and by obedience paying off the debt of disobedience; for He bound the strong man, and set free the weak, and bestowed salvation on His own handiwork, destroying sin. For the Lord is most loving and merciful, and loves the human race.

7. . . . . . . ἥνωσεν οὖν, καθὼς προέφαμεν, τὸν ἄνθρωπον τῷ Θεῷ. Εἰ γὰρ μὴ ἄνθρωπος ἐνίκησε τὸν ἀντίπαλον τοῦ ἀνθρώπου, οὐκ ἂν δικαίως ἐνικήθη ὁ ἐχθρός. Πάλιν τε, εἰ μὴ ὁ Θεὸς ἐδωρήσατο τὴν σωτηρίαν, οὐκ ἂν βεβαίως ἔσχομεν αὐτήν. Καὶ εἰ μὴ συνηνώθη ὁ ἄνθρωπος τῷ Θεῷ, οὐκ ἂν ἠδυνήθη μετασχεῖν τῆς ἀφθαρσίας.

7. . . . He united, then, as we said before, man to God. For if a man had not overcome the adversary of man, the enemy would not have been justly overcome. And again, if God had not granted salvation, we should not possess it securely. And if man had not been united to God, he could not have partaken of incorruption.

Ἔδει γὰρ τὸν μεσίτην Θεοῦ τε καὶ ἀνθρώπων, διὰ τῆς ἰδίας πρὸς ἑκατέρους οἰκειότητος, εἰς φιλίαν καὶ ὁμόνοιαν τοὺς ἀμφοτέρους συναγαγεῖν· καὶ Θεῷ μὲν παραστῆσαι τὸν ἄνθρωπον, ἀνθρώποις δὲ γνωρίσαι τὸν Θεόν.

For the Mediator of God and men had, by His own kinship with both, to bring both together into friendship and concord, and to present man to God, and to make God known to men.

Qua enim ratione filiorum adoptionis ejus participes esse possemus, nisi per Filium eam, quae est ad ipsum, recepissemus ab eo communionem; nisi Verbum ejus communicasset nobis, caro factum? Quapropter et per omnem venit aetatem, omnibus restituens eam, quae est ad Deum communionem.

For in what way could we be partakers of the adoption of sons, unless we had received through the Son from Him that communion which is with Him; unless His Word, made flesh, had given us communion [with Him]? Wherefore He also came through every age, restoring to all the communion that is with God.

Igitur qui dicunt eum putative manifestatum, neque in carne natum, neque vere hominem factum, adhuc sub veteri sunt damnatione, advocationem praebentes peccato, non devicta secundum eos morte, quae «regnavit ab Adam usque ad Moysem, etiam in eos qui non peccaverunt in similitudinem transgressionis Adae.» Veniens autem lex, quae data est per Moysem, et testificans de peccato, quoniam peccator est, regnum quidem ejus abstulit, latronem et non regem eum detegens, et homicidam eum ostendit: oneravit autem hominem, qui habebat peccatum in se, reum mortis

Those, therefore, who say that He was manifested only in appearance, and was neither born in the flesh nor truly made man, are still under the old condemnation, furnishing a plea for sin, since by their account death has not been overcome, which 'reigned from Adam until Moses, even over those who had not sinned after the likeness of the transgression of Adam.' But the law, coming, which was given through Moses, and testifying of sin that it is a sinner, took away its kingdom, uncovering it as a robber and not a king, and showed it to be a murderer; but it laid a burden on man, who had sin in himself, as guilty of death,

Editors' notes and page, col. 937

Footnotes

[scripture references, printed above the notes] ²⁵ Rom. V, 14. ²⁶ Deut. XXXII, 4. ²⁷ Cap. XXI. ²⁸ Joan. VIII, 36.

²⁵ Rom. 5:14. ²⁶ Deut. 32:4. ²⁷ Ch. 21. ²⁸ John 8:36.

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Ἥνωσεν οὖν. Haec velut ex secundo Irenaei libro allegat Theodoretus, dial. 2, qui dicitur Inconfusus.

Ἥνωσεν οὖν ("He united, then"): Theodoret cites this as from Irenaeus's second book, in dialogue 2, the one called the Unconfused.

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Deo. Nostro, quod addunt Eras., Gall. et Feuard., omisi post Clarom., Voss. et Graecum textum.

"To God": "our", which Erasmus, Gallasius and Feuardent add, I have left out, following the Clermont and Voss MSS and the Greek text.

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Et facere ut et Deus, etc. Hic Latina procul discrepant a Graecis. Ista sonant: ac Deo quidem hominem sistere, hominibus autem Deum patefacere. Necesse ergo hic variasse codices, vel alterutrum, aut Theodoretum, aut veterem interpretem, non adeo accurate ipsis Irenaei verbis vertendis studuisse. Quidquid sit, Graeci textus clarior sensus esse videtur.

"And to bring it about that God", etc.: here the Latin differs widely from the Greek. The Greek means: "and to present man to God, and to make God known to men". So either the manuscripts must have varied here, or one of the two, Theodoret or the old translator, did not take great care to render Irenaeus's very words exactly. Be that as it may, the sense of the Greek text seems the clearer.

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Per omnem venit aetatem. Id fusius explicat auctor lib. II, cap. 22, n. 4.

"He came through every age": the author explains this more fully in Book II, ch. 22, n. 4.

(printed under page 477)

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In carne natum. Alii, incarnatum.

"Born in the flesh": others read "incarnate".

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Advocationem. Id est, patrocinium.

"Advocacy": that is, patronage.

(printed under page 477)

PG 7:938

ostendens eum. Spiritalis enim cum lex esset, manifestavit tantummodo peccatum, non autem interemit : non enim Spiritui dominabatur peccatum, sed homini. Oportebat enim eum qui inciperet occidere peccatum, et mortis reum redimere hominem, id ipsum fieri quod erat ille, id est hominem : qui a peccato quidem in servitium tractus fuerat, a morte vero tenebatur, ut peccatum ab homine interficeretur, et homo exiret a morte.

showing it. For since the law was spiritual, it merely manifested sin, but did not destroy it: for sin did not have dominion over the Spirit, but over man. For it behooved Him Who was about to slay sin, and to redeem man who was guilty of death, to become that very thing which he was, that is, man: who had indeed been drawn into slavery by sin, and was held fast by death, so that sin might be slain by man, and man might go forth from death.

Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου, τοῦ πρώτως ἐκ γῆς ἀνεργάστου πεπλασμένου, ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, καὶ ἀπέβαλον τὴν ζωήν· οὕτως ἔδει καὶ δι' ὑπακοῆς ἑνὸς ἀνθρώπου, τοῦ πρώτως ἐκ παρθένου γεγενημένου, δικαιωθῆναι πολλοὺς καὶ ἀπολαβεῖν τὴν σωτηρίαν.

For just as through the disobedience of the one man who was first fashioned out of untilled earth, the many were made sinners and lost life; so it was necessary also that through the obedience of one man, Who was first born of a virgin, many should be justified and receive salvation.

Sic igitur Verbum Dei homo factus est, quemadmodum et Moyses ait : « Deus, vera opera ejus. » Si autem non factus caro, parebat quasi caro, non erat verum opus ejus. Quod autem parebat, hoc et erat ; Deus hominis antiquam plasmationem in se recapitulans, ut occideret quidem peccatum, evacuaret autem mortem, et vivificaret hominem : et propter hoc vera opera ejus.

Thus therefore the Word of God was made man, even as Moses also says: "God, His works are true." But if, not having been made flesh, He appeared as if flesh, His work was not true. But what He appeared, that He also was: God recapitulating in Himself the ancient formation of man, that He might indeed slay sin, and deprive death of power, and vivify man: and therefore His works are true.

CAPUT XIX.

Chapter XIX.

Jesum Christum non merum hominem exstitisse ex Josephi satu progenitum ; sed verum Deum ab altissimo Patre genitum, et verum hominem ex Virgine natum.

That Jesus Christ was not a mere man begotten from the seed of Joseph; but true God begotten from the Most High Father, and true man born of the Virgin.

1. Rursus autem qui nude tantum hominem eum dicunt ex Joseph generatum, perseverantes in servitute pristinae inobedientiae moriuntur ; nondum commisti Verbo Dei Patris, neque per Filium percipientes libertatem , quemadmodum ipse ait : « Si Filius vos manumiserit, vere liberi eritis. » Ignorantes autem eum, qui ex Virgine est Emmanuel, privantur munere ejus, quod est vita aeterna : non recipientes autem Verbum incorruptionis, perseverant in carne mortali, et sunt debitores mortis, antidotum vitae non accipientes.

1. But again, those who say that He is a mere man only, begotten of Joseph, continuing in the bondage of the former disobedience, die; not yet blended with the Word of God the Father, nor receiving liberty through the Son, even as He Himself says: "If the Son shall set you free, you shall be truly free." But being ignorant of Him Who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life: and not receiving the Word of incorruption, they continue in mortal flesh, and are debtors to death, not receiving the antidote of life.

Editors' notes and page, col. 938

Footnotes

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Inciperet occidere. Id est, occisurus esset.

"Should begin to kill": that is, was about to kill.

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Ὥσπερ γάρ. Haec apud Theodoretum dial. 1, qui inscribitur Immutabilis.

Ὥσπερ γάρ ("For as"): these words are in Theodoret, dialogue 1, the one entitled the Immutable.

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Primus. Ex Graeco scribendum erat et hic et paulo post, primum.

"First" (masculine): from the Greek it should have been written "first" (adverb), both here and shortly after.

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Nondum commisti Verbo. Ita vetus Feuard. cod., Clarom., Voss. et Grab. Caeteri male, nondum commistum Verbum.

"Not yet mingled with the Word": so Feuardent's old manuscript, the Clermont and Voss MSS and Grabe. The rest wrongly read "the Word not yet mingled".

(printed under page 477)

Page

running head: RA HAERESES LIB. III.
marginal letters: A ostendens eum.; B θησαν οἱ πολλοὶ; C et propter hoc; D vita aeterna
old-edition numerals: 212 before CAPUT XIX
other: facing Latin omitted for Ὥσπερ γὰρ ... σωτηρίαν (Quemadmodum enim ... percipere salutem); rest of column is Latin only; editors' matter: Jesum Christum non merum

PG 7:939

Ad quos Verbum ait, suum munus gratiae narrans:

To whom the Word says, recounting His own gift of grace:

« Ἐγὼ εἶπα· Υἱοὶ Ὑψίστου ἐστὲ πάντες καὶ θεοί· ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε. » Ταῦτα λέγει..... πρὸς τοὺς μὴ δεξαμένους τὴν δωρεὰν τῆς υἱοθεσίας, ἀλλ' ἀτιμάζοντας τὴν σάρκωσιν τῆς καθαρᾶς γεννήσεως τοῦ Λόγου τοῦ Θεοῦ, καὶ ἀποστεροῦντας τὸν ἄνθρωπον τῆς εἰς Θεὸν ἀνόδου, καὶ ἀχαριστοῦντας τῷ ὑπὲρ αὐτῶν σαρκωθέντι Λόγῳ τοῦ Θεοῦ. Εἰς τοῦτο γὰρ ὁ Λόγος ἄνθρωπος,.......... ἵνα ὁ ἄνθρωπος τὸν Λόγον χωρήσας, καὶ τὴν υἱοθεσίαν λαβὼν, Υἱὸς γένηται Θεοῦ.

"I have said: You are all sons of the Most High and gods; but you die like men" (Ps. 81:6, 7). These things He says..... to those who have not received the gift of adoption, but dishonour the incarnation of the pure generation of the Word of God, and rob man of the ascent to God, and are ungrateful to the Word of God Who was made flesh on their behalf. For to this end the Word [became] man,.......... that man, having made room for the Word, and having received the adoption, might become a son of God.

Non enim poteramus aliter incorruptelam et immortalitatem percipere, nisi adunati fuissemus incorruptelae et immortalitati. Quemadmodum autem adunari possemus incorruptelae et immortalitati,

For we could not otherwise receive incorruption and immortality unless we had been united to incorruption and immortality. But how could we be united to incorruption and immortality

Editors' notes and page, col. 939

Footnotes

[scripture references, printed above the notes] ²⁹ Psal. LXXXI, 6, 7. ³⁰ Isa. LIII, 8. ³¹ Jer. XVII, 9. ³² Joan. I, 13. ³³ Hujus libri cap. 6. ³⁴ Isa. LIII, 2. ³⁵ Zach. IX, 9. ³⁶ Psal. LXVIII, 22.

²⁹ Ps. 81(82):6–7. ³⁰ Isa. 53:8. ³¹ Jer. 17:9. ³² John 1:13. ³³ Ch. 6 of this book. ³⁴ Isa. 53:2. ³⁵ Zech. 9:9. ³⁶ Ps. 68(69):22.

(printed under page 478)

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Verbum. Patris quod addunt editt. deest in omnibus mss.

"The Word": "of the Father", which the editions add, is wanting in all the MSS.

(printed under page 478)

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Ἐγὼ εἶπα. Haec Theodoretus allegat dial. 1.

Ἐγὼ εἶπα ("I said"): Theodoret cites these words in dialogue 1.

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Altissimi. Sic Clarom., Voss. et Grab. Caeteri, Excelsi.

"Of the Most High" (Altissimi): so the Clermont and Voss MSS and Grabe. The rest read Excelsi.

(printed under page 478)

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Υἱοὶ Ὑψίστου... θεοί. Haec a scribis male transposita fuisse quilibet videt.

Υἱοὶ Ὑψίστου ... θεοί ("sons of the Most High ... gods"): anyone can see that these words have been wrongly transposed by the scribes.

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Qui incarnatus. Sic melioris notae codd. Clarom. et Voss. cum Merc. 1, juxta morem interpretis. Alii, quod incarnatum.

"Who was incarnate": so the MSS of better mark, the Clermont and the Voss, with Mercerus's first, after the translator's habit. Others read "which was incarnate".

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Ὁ Λόγος ἄνθρωπος. Legit Irenaei interpres, ὁ Λόγος Θεοῦ ἄνθρωπος, καὶ ὁ Υἱὸς Θεοῦ υἱὸς ἀνθρώπου ἐγένετο, quod posterius comma omisit Theodoretus.

Ὁ Λόγος ἄνθρωπος ("the Word man"): Irenaeus's translator read ὁ Λόγος Θεοῦ ἄνθρωπος, καὶ ὁ Υἱὸς Θεοῦ υἱὸς ἀνθρώπου ἐγένετο ("the Word of God became man, and the Son of God son of man"), the latter clause of which Theodoret left out.

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Ἵνα ὁ ἄνθρωπος τὸν Λόγον χωρήσας, καὶ τήν. Graeca dissentiunt a Latinis. Ex veteri interpretatione liquet Irenaeum scripsisse: ἵνα συγκερασθείς, vel συγκεκραμένος τῷ Λόγῳ Θεοῦ, καὶ τήν, etc. Cur vero Theodoretus verbum συγκερασθείς, vel συγκεκραμένος mutarit in χωρήσας, nemo facile dixerit. Factum id putat Grabius, quod episcopo Cyrensi ad Nestorii doctrinam propius accedenti displiceret commiscendi verbum, quod Eutychis errori, a quo is abhorrebat, favere videretur. Sed inique dictum. Qui enim in istis saltem Dialogis ad Nestorii doctrinam propius accessisse dici potest, qui (ut alia taceam) dial. 2, Cyrillum Alexandrinum cum honore citat, et ea ipsa ex ejus operibus depromit testimonia, quibus maxime confoditur Nestorii error? Theodoreto quidem adversus Cyrillum agenti displicuit commiscendi verbum: sed dialogos scribentis mens erat altera. Nam dial. 2, vocabuli quondam exosi vindicias ex professo suscipit, ostenditque κρᾶσιν non semper adjunctam habere σύγχυσιν seu confusionem: licet ea, quae conjunguntur, per totum invicem misceantur: ut in aere ac luce accidit, et in ferro candente; quibus exemplis utitur. Consultius igitur aequitatis lege sic postulante, dicam Theodoretum vel Irenaei verba ex memoria allegasse, vel interpolatis codicibus usum fuisse. Quod vero commiscendi verbum ad explicandam divinae et humanae naturae in Christo unitionem Catholice usurpari possit, notissima res ex Patribus, qui ea voce indiscriminatim usi sunt. Unum inter caeteros handquaquam suspectum, utpote Eutychetis erroribus summe infensum, audire sufficiat. Leo I est qui serm. 3 De Nativitate Christi ita scribit: Nec sic natura in societatem sui Creatoris est assumpta, ut ille habitator, illa habitaculum esset; sed ita ut natura alteri altera misceretur.

Ἵνα ὁ ἄνθρωπος τὸν Λόγον χωρήσας, καὶ τήν ("that man, having received the Word, and the …"): the Greek disagrees with the Latin. From the old translation it is clear that Irenaeus wrote ἵνα συγκερασθείς, or συγκεκραμένος τῷ Λόγῳ Θεοῦ, καὶ τήν, etc. ("that, mingled with the Word of God, and the …"). Why Theodoret changed the word συγκερασθείς or συγκεκραμένος into χωρήσας no one could easily say. Grabe thinks it was done because the word "to mingle" displeased the bishop of Cyrrhus, who came rather close to the teaching of Nestorius, since it seemed to favour the error of Eutyches, from which he shrank. But this is unfairly said. For how can he be said, in these Dialogues at least, to have come rather close to the teaching of Nestorius, who (to say nothing else) in dialogue 2 cites Cyril of Alexandria with honour, and draws from his works the very testimonies by which the error of Nestorius is most thoroughly run through? To Theodoret, indeed, when he was acting against Cyril, the word "to mingle" was displeasing; but when he wrote the dialogues his mind was otherwise. For in dialogue 2 he openly takes up the defence of a word he once hated, and shows that κρᾶσις ("mixture") does not always have σύγχυσις, or confusion, joined to it, even though the things joined are mingled with one another throughout, as happens with air and light, and with red-hot iron, the examples he uses. It is wiser, then, as the law of fairness demands, to say that Theodoret either cited Irenaeus's words from memory or used interpolated manuscripts. That the word "to mingle" can be used in a Catholic sense to explain the union of the divine and human nature in Christ is a very well-known matter from the Fathers, who used that word without distinction. It is enough to hear one, among the others in no way suspect, being bitterly hostile to the errors of Eutyches. It is Leo I who writes thus in Sermon 3 On the Nativity of Christ: "Nor was the nature taken into fellowship with its Creator in such a way that he should be the dweller and it the dwelling; but in such a way that the one nature should be mingled with the other."

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Commistus Verbo Dei, ut adoptionem, etc. Melius juxta Graecum legas: ut commistus Verbo Dei, et adoptionem, etc.

"Mingled with the Word of God, that the adoption", etc.: you would do better to read, following the Greek, "that, mingled with the Word of God, he might also [receive] the adoption", etc.

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Τὴν υἱοθεσίαν λαβών, etc. Eras. in Praefat. ad hunc III librum ex his verbis colligit, dixisse Irenaeum, Christum juxta humanam naturam adoptatum, ut fieret Filius Dei. Sed temere: nam ex iis quae proxime praecedunt, et quibus hominum causa Verbum Dei factum esse hominem scribit Irenaeus, evidens est, quod subinde pertexit, non ad Christum, sed ad homines quos redemit, esse referendum. Tum quod statim sequitur: Non enim poteramus aliter incorruptelam et immortalitatem accipere, nisi adunati fuissemus incorruptelae et immortalitati; causam proxime antecedentis sententiae continet, et hanc de hominibus caeteris potius quam de Christo intelligendam arguit.

Τὴν υἱοθεσίαν λαβών ("having received the adoption"), etc.: Erasmus, in his preface to this third book, gathers from these words that Irenaeus said Christ was adopted according to his human nature, so that he might become the Son of God. But rashly: for from what immediately precedes, where Irenaeus writes that the Word of God became man for the sake of men, it is evident that what he then goes on to weave must be referred not to Christ but to the men he redeemed. Then what follows at once, "For we could not otherwise receive incorruption and immortality unless we had been united to incorruption and immortality", contains the reason for the sentence just before, and shows that it is to be understood of the rest of men rather than of Christ.

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Adunati. Editt., aduniti.

"Made one": the editions read aduniti.

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PG 7:940

nisi prius incorruptela et immortalitas facta fuisset id quod et nos; ut absorberetur, quod erat corruptibile, ab incorruptela, et quod erat mortale, ab immortalitate, ut filiorum adoptionem perciperemus?

unless incorruption and immortality had first become that which we also are; so that what was corruptible might be swallowed up by incorruption, and what was mortal by immortality, that we might receive the adoption of sons?

2. Propter hoc « generationem ejus quis enarrabit? » quoniam « homo est, et quis agnoscet eum? » Cognoscit autem illum is, cui Pater qui est in coelis revelavit, ut intelligat, quoniam is qui « non ex voluntate carnis, neque ex voluntate viri natus est » filius hominis, hic est Christus Filius Dei vivi. Quoniam enim nemo in totum ex filiis Adae, Deus appellatur secundum eum, aut Dominus nominatur, ex Scripturis demonstravimus.

2. For this reason, "who shall declare His generation?" (Isa. 53:8) since "He is man, and who shall know Him?" (Jer. 17:9). But he knows Him to whom the Father Who is in heaven has revealed Him, so that he understands that He Who, as Son of Man, "was born not of the will of the flesh, nor of the will of man" (John 1:13), this is Christ, the Son of the living God. For that no one at all of the sons of Adam is called God as He is, or named Lord, we have shown from the Scriptures.

Quoniam autem ipse proprie praeter omnes qui fuerunt tunc homines, Deus, et Dominus, et Rex aeternus, et Unigenitus, et Verbum incarnatum praedicatur et a prophetis omnibus, et apostolis, et ab ipso Spiritu, adest videre omnibus qui vel modicum de veritate attigerint. Haec autem non testificarentur Scripturae de eo, si, similiter ut omnes, homo tantum fuisset.

But that He Himself, properly and beyond all men who then were, is proclaimed God, and Lord, and eternal King, and Only-begotten, and incarnate Word, both by all the prophets and by the apostles and by the Spirit Himself, is there to be seen by all who have attained even a little of the truth. And the Scriptures would not testify these things of Him if He had been, like all [others], only a man.

Sed quoniam praeclaram praeter omnes habuit in se eam, quae est ab altissimo Patre, genituram, praeclara autem functus est et ea, quae est ex Virgine, generatione; utraque Scripturae divinae de eo testificantur: et quoniam homo indecorus et passibilis, et super pullum asinae sedens, aceto et felle potatur, et spernebatur in

But because He had in Himself, beyond all, that illustrious begetting which is from the most high Father, and also experienced that illustrious generation which is from the Virgin, the divine Scriptures testify both things of Him: both that He was a man without comeliness and capable of suffering (Isa. 53:2), and sitting upon the foal of an ass (Zech. 9:9), and is given vinegar and gall to drink (Ps. 68:22), and was despised among

Editors' notes and page, col. 940

Footnotes

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Agnoscet. Clarom., agnoscit, Voss., agnovit.

"Will recognize": the Clermont MS reads "recognizes", the Voss "recognized".

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Praedicatur. Ita pro praedicatum, reposui ex Clarom. ac proinde est, quod soli Voss. et Grab. paulo ante praefigunt voci ipse, delevi ejusdem cod. auctoritate.

"Is proclaimed": I have restored this in place of "proclaimed" from the Clermont MS, and accordingly I have deleted, on the authority of the same MS, the "is" that only the Voss MS and Grabe put before the word "he himself" a little earlier.

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Sedens. Sic Clarom., Voss., Arund. et Merc. 1. Reliqui, ascendens.

"Sitting": so the Clermont, Voss and Arundel MSS and Mercerus's first. The rest read "mounting".

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populo, et usque ad mortem descendit; et quoniam Dominus sanctus, et mirabilis consiliarius, et decorus specie, et Deus fortis, super nubes veniens universorum judex, omnia de eo Scripturae prophetabant

the people, and descended even unto death; and that He is the holy Lord, and the wonderful Counsellor, and beautiful in form, and the mighty God, coming upon the clouds as judge of all: all these things the Scriptures were prophesying of Him.

3. Ὥσπερ γὰρ ἦν ἄνθρωπος, ἵνα πειρασθῇ, οὕτω καὶ Λόγος, ἵνα δοξασθῇ· ἡσυχάζοντος μὲν τοῦ Λόγου ἐν τῷ πειράζεσθαι...... καὶ σταυροῦσθαι, καὶ ἀποθνήσκειν· συγγινομένου δὲ τῷ ἀνθρώπῳ ἐν τῷ νικᾶν, καὶ ὑπομένειν, καὶ χρηστεύεσθαι, καὶ ἀνίστασθαι, καὶ ἀναλαμβάνεσθαι.

3. For as He was man, that He might be tempted, so also He was Word, that He might be glorified: the Word being at rest in His being tempted...... and being crucified, and dying; but being joined with the man in His conquering, and enduring, and showing kindness, and rising again, and being taken up.

Hic igitur Filius Dei Dominus noster, exsistens Verbum Patris, et filius hominis: quoniam ex Maria, quae ex hominibus habebat genus, quae et ipsa erat homo, habuit secundum hominem generationem, factus est filius hominis. Propter hoc et ipse Dominus dedit nobis signum in profundum, in altitudinem sursum, quod non postulavit homo, quia nec speravit virginem praegnantem fieri posse, quae erat virgo, et parere filium, et hunc partum Deum esse nobiscum, et descendere in ea quae sunt deorsum terrae, quaerentem ovem quae perierat, quod quidem erat proprium ipsius plasma, et ascendere in altitudinem, offerentem et commendantem Patri eum hominem, qui fuerat inventus, primitias resurrectionis hominis in semetipso faciens: ut quemadmodum caput resurrexit a mortuis, sic et reliquum corpus omnis hominis, qui invenitur in vita, impleto tempore condemnationis ejus, quae erat propter inobedientiam, resurgat, per compagines et conjunctiones coalescens, et confirmatum augmento Dei, unoquoque membrorum habente propriam et aptam in corpore positionem. Multae enim mansiones apud Patrem, quoniam et multa membra in corpore.

This, therefore, is the Son of God, our Lord, being the Word of the Father, and Son of Man: since from Mary, who had her descent from men, and who was herself a human being, He had a generation according to man, He was made Son of Man. For this reason the Lord Himself also gave us a sign in the depth and in the height above (Isa. 7:11), which man did not ask for, because he did not hope that a virgin could become pregnant who was a virgin, and bear a son, and that this offspring should be God with us, and that He should descend into those things which are beneath the earth, seeking the sheep which had perished — which was indeed His own handiwork — and ascend into the height, offering and commending to the Father that man who had been found, making in Himself the first-fruits of man's resurrection: so that, as the head rose from the dead, so also the rest of the body of every man who is found in life, the time of his condemnation, which was on account of disobedience, being fulfilled, may rise again, growing together through joints and bonds, and strengthened with the increase of God, each of the members having its own and fitting position in the body. For there are many mansions with the Father, because there are also many members in the body.

Editors' notes and page, col. 941

Footnotes

[scripture references, printed above the notes] ³⁷ Isa. VII, 11. ³⁸ Cap. XXII. ³⁹ Jon. II, 1 seqq. ⁴⁰ Jon. III, 8, 9. ⁴¹ Jon. I, 9. ⁴² Jon. II, 3. ⁴³ I Cor. I, 29.

³⁷ Isa. 7:11. ³⁸ Ch. 22. ³⁹ Jonah 2:1 ff. ⁴⁰ Jonah 3:8–9. ⁴¹ Jonah 1:9. ⁴² Jonah 2:3. ⁴³ 1 Cor. 1:29.

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Ὥσπερ γάρ. Theodoretus dial. 3, haec ex Irenaeo descripsit.

Ὥσπερ γάρ ("For as"): Theodoret copied this from Irenaeus in dialogue 3.

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Ut posset tentari. Graeca sonant, dum tentaretur, et inhonoraretur, etc.

"That he might be tempted": the Greek means "while he was tempted and dishonoured", etc.

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Absorpto autem homine. Graeca Theodoreti sic reddenda essent: opitulante autem (scilicet Verbo) homini, cum vinceret, etc. Sed pro συγγινομένου τῷ ἀνθρώπῳ, interpres legisse videtur, καταποθέντος τοῦ ἀνθρώπου, vel quidpiam simile: quod et ipsum rectum habet sensum. Iis quippe verbis significatur, quod si Verbum, ita exigente nostrae salutis οἰκονομία, sivit ut humanitas perpessionum veluti succumberet injuriis, id abunde compensavit gloria tum ex ipsis perpessionibus, tum maxime ex Divinitatis consortio in illam redundans.

"But the man being swallowed up": Theodoret's Greek would have to be rendered thus: "but (the Word, that is) aiding the man, when he conquered", etc. But for συγγινομένου τῷ ἀνθρώπῳ ("being with the man") the translator seems to have read καταποθέντος τοῦ ἀνθρώπου ("the man being swallowed up"), or something like it, which itself also gives a right sense. For these words signify that if the Word, as the economy (οἰκονομία) of our salvation required, allowed the humanity as it were to succumb to the wrongs of its sufferings, he amply made up for it by the glory overflowing into it, both from the sufferings themselves and above all from its fellowship with the Godhead.

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Et sustinet. Addit Theodoretus: et benignitate utitur.

"And endures": Theodoret adds, "and uses kindness".

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Assumitur. Pro ascendit.

"Is taken up": for "ascends".

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Et filius hominis. Tres istas voces abesse mallem.

"And son of man": I would rather these three words were absent.

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Omnis hominis. Omnis desideratur in Voss. et Merc. 2.

"Of every man": "every" is missing in the Voss MS and Mercerus's second.

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Augmento Dei. Ita Clarom., Voss. et Grab. Caeteri, augmentum Dei, quod praeferrem si praecederet praepositio in.

"By the increase of God": so the Clermont and Voss MSS and Grabe. The rest read "the increase of God" (accusative), which I would prefer if the preposition "into" came before it.

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CAPUT XX.

CHAPTER XX.

Deum ex lapsu hominis patefecisse, quam sit patiens, benignus, misericors et potens ad salvandum ; atque idcirco ingratissimum esse hominem, si suae sortis acceptique beneficii immemor gratiam non referat.

That God, through the fall of man, has made known how patient, kind, merciful and mighty to save He is; and that therefore man is most ungrateful if, unmindful of his own lot and of the benefit received, he does not return thanks.

1. Magnanimus igitur fuit Deus deficiente homine, eam, quae per Verbum esset, victoriam reddendam ei praevidens. Cum enim perficiebatur virtus in infirmitate, benignitatem Dei et magnificentissimam ostendebat virtutem. Sicut enim patienter sustinuit absorberi Jonam a ceto, non ut absorberetur, et in totum periret, sed ut evomitus magis subjiceretur Deo, et plus glorificaret eum, qui insperabilem salutem ei donasset, et firmam poenitentiam faceret Ninivitis, ut converterentur ad Dominum, qui eos liberaret a morte, conterritos ab eo signo, quod factum erat circa Jonam, quemadmodum Scriptura de his dicit: « Et reversi sunt unusquisque a via sua mala, et injustitia, quae erat in manibus eorum, dicentes: Quis scit si poenitebit Deus, et avertat iram suam a nobis, et non peribimus? » Sic et ab initio fuit patiens Deus hominem absorberi a magno ceto, qui fuit auctor praevaricationis, non ut absorptus in totum periret, sed praestruens et praeparans adinventionem salutis, quae facta est a Verbo per signum Jonae, his qui eamdem cum Jona de Domino sententiam habuerunt, et confessi fuerunt, et dixerunt: « Servus Domini ego sum, et Dominum Deum coeli ego colo, qui fecit mare et aridam: » ut insperabilem homo a Deo percipiens salutem, resurgat a mortuis, et clarificet Deum, et eam quae a Jona prophetata est, dicat vocem: « Clamavi ad Dominum Deum meum in tribulatione mea, et exaudivit me de ventre inferni; » et semper permaneat glorificans Deum, et sine intermissione gratias referens pro ea salute quam consecutus est ab eo: « ut non glorietur in conspectu Domini omnis caro, » nec unquam de Deo contrarium sensum accipiat homo, propriam naturaliter arbitrans eam, quae circa se esset,

1. God therefore was magnanimous when man fell away, foreseeing that victory which should be restored to him through the Word. For since strength was being made perfect in weakness, it showed the kindness of God and His most magnificent power. For as He patiently suffered Jonah to be swallowed by the whale (Jonah 1:17 ff.), not that he might be swallowed up and perish altogether, but that, having been vomited forth, he might be the more subject to God, and might glorify the more Him Who had bestowed on him an unhoped-for salvation, and that he might bring about a firm repentance in the Ninevites, so that they should be converted to the Lord, Who would free them from death, terrified by that sign which had been done concerning Jonah, as the Scripture says of them: "And they turned every one from his evil way, and from the injustice which was in their hands, saying: Who knows whether God will repent, and turn away His anger from us, and we shall not perish?" (Jonah 3:8, 9). So also from the beginning God was patient [in suffering] man to be swallowed by the great whale who was the author of the transgression, not that, swallowed up, he should perish altogether, but arranging beforehand and preparing the devising of salvation which was accomplished by the Word through the sign of Jonah, for those who held the same judgement as Jonah concerning the Lord, and confessed, and said: "I am a servant of the Lord, and I worship the Lord God of heaven, Who made the sea and the dry land" (Jonah 1:9): that man, receiving from God an unhoped-for salvation, might rise from the dead and glorify God, and utter that cry which was prophesied by Jonah: "I cried to the Lord my God in my tribulation, and He heard me out of the belly of hell" (Jonah 2:2); and might remain always glorifying God, and giving thanks without ceasing for that salvation which he has obtained from Him: "that no flesh may glory in the sight of the Lord" (1 Cor. 1:29), and that man may never take up a contrary opinion concerning God, reckoning as naturally his own that

Editors' notes and page, col. 942

Footnotes

(38) ‹anchor: CAPUT XX› · call in col 942

Cap. XXII.

Chapter XXII.

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Jon. II, 1 seqq.

Jonah 2:1 and following (1:17 and following in modern numbering).

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Jon. III, 8, 9.

Jonah 3:8–9.

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Jon. I, 9.

Jonah 1:9.

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(42) ‹anchor: de ventre inferni› · call in col 942

Jon. II, 3.

Jonah 2:3 (2:2 in modern numbering).

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I Cor. I, 29.

1 Corinthians 1:29.

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Eam quae... esset. Sic Clarom. et Voss. quibus quoad postremam vocem consentit Feuard. in marg. Sed hic in textu, perinde ac Eras. et Gall. minus recte, eamque... esse.

"That which ... was": so the Clermont and Voss MSS, with whom Feuardent in the margin agrees as to the last word. But he in his text, like Erasmus and Gallasius, less correctly reads "and that ... to be".

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Subjiceretur. In Voss., subjaceretur. In aliis, subigeretur.

"Should be made subject": in the Voss MS, "should lie under"; in others, "should be subdued".

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Eum. Alii, Deum.

"Him": others read "God".

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Poenitebit. Clarom. et Merc. 2, poenitebitur. Eras., Gall. et Feuard., convertatur.

"Will repent": the Clermont MS and Mercerus's second read poenitebitur (the deponent form); Erasmus, Gallasius and Feuardent read "be turned".

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Domino. Editt., Deo.

"The Lord": the editions read "God".

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Prophetata. Alii, propheta.

"Prophesied": others read "prophet".

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Dominum Deum meum. In Eras., Gall. et Feuard. deest vox Deum; in Arund., meum.

"The Lord my God": in Erasmus, Gallasius and Feuardent the word "God" is wanting; in the Arundel MS, "my".

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Propriam naturaliter arbitrans. Id est, velut propriam naturae dotem existimans.

"Thinking it his own by nature": that is, deeming it as it were a gift proper to his nature.

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Page

running head: A HAERESES LIB. III. 942
marginal letters: A CAPUT XX; B rentur ad Dominum; C Dominum Deum coeli; D (68) Omnis hominis (in notes)
old-edition numerals: (none)
other: editors' matter: CAPUT XX. with its Latin summary Deum ex lapsu hominis ... non referat.; reference mark after XX; Latin only, no Greek printed

PG 7:943

incorruptelam, et non tenens veritatem, inani supercilio jactaretur, quasi naturaliter similis esset Deo. Ingratum enim magis eum hoc ei, qui eum fecerat, perficiens et dilectionem quam habebat Deus in hominem offuscabat, et excaecabat sensum suum ad non sentiendum, quod sit de Deo dignum, comparans et aequalem se judicans Deo.

incorruption which was about him, and, not holding the truth, should vaunt himself with empty pride, as though he were naturally like to God. For this, rendering him the more ungrateful to Him Who had made him, both obscured the love which God had towards man, and blinded his own sense so that he did not perceive what is worthy of God, comparing and judging himself equal to God.

2. Haec ergo fuit magnanimitas Dei, ut per omnia pertransiens homo, et morum agnitionem percipiens, dehinc veniens ad resurrectionem quae est a mortuis, et experimento discens unde liberatus est, semper gratus exsistat Domino, munus incorruptelae consecutus ab eo, ut plus diligeret eum (cui enim plus dimittitur plus diligit): cognoscat autem semetipsum, quoniam mortalis et infirmus est; intelligat autem et Deum, quoniam in tantum immortalis et potens est, uti et mortali immortalitatem et temporali aeternitatem donet: intelligat autem et reliquas virtutes Dei omnes in semetipsum ostensas, per quas edoctus sentiat de Deo, quantus est Deus. Gloria enim hominis, Deus; operationes vero Dei, et omnis sapientiae ejus, et virtutis receptaculum, homo. Quemadmodum medicus in his, qui aegrotant, probatur; sic et Deus in hominibus manifestatur. Quapropter et Paulus ait: « Conclusit autem Deus omnia in incredulitate, ut omnium misereatur; » non de spiritalibus Aeonibus dicens hoc, sed de homine qui fuit inobediens Deo, et projectus de immortalitate, dehinc misericordiam consecutus est, per Filium Dei eam, quae est per ipsum, percipiens adoptionem. Hic enim tenens sine inflatione et jactantia veram gloriam de his quae facta sunt, et de eo qui fecit, qui est potentissimus omnium Deus, quique omnibus ut sint praestitit; et manens in dilectione ejus, et subjectione,

2. This, then, was the magnanimity of God: that man, passing through all things and receiving the knowledge of morals, then coming to the resurrection which is from the dead, and learning by experience from what he has been set free, should ever abide thankful to the Lord, having obtained from Him the gift of incorruption, so that he might love Him the more (for he to whom more is forgiven loves more); and that he should know himself, that he is mortal and weak; and understand God also, that He is immortal and powerful to such a degree that He bestows immortality on the mortal and eternity on the temporal; and understand also all the other powers of God shown forth in himself, taught by which he may perceive concerning God how great God is. For the glory of man is God; but of the operations of God, and of all His wisdom and power, the receptacle is man. Just as a physician is proved in those who are sick, so God also is made manifest in men. Wherefore Paul too says: "But God has shut up all things in unbelief, that He may have mercy on all" (Rom. 11:32); saying this not of the spiritual Aeons, but of man, who was disobedient to God and cast out from immortality, and then obtained mercy, receiving through the Son of God that adoption which is through Him. For he, holding without puffing-up and boasting the true glory concerning the things that have been made and concerning Him Who made them, Who is the most powerful God of all and Who granted to all things that they should be; and abiding in His love, and in subjection

Editors' notes and page, col. 943

Footnotes

[scripture references, printed above the notes] ⁴⁴ Rom. XI, 32. ⁴⁵ Rom. VIII, 3. ⁴⁶ Rom. VII, 18. ⁴⁷ Ibid. 24. ⁴⁸ Ibid. 25. ⁴⁹ Isa. XXXV, 3, 4. ⁵⁰ Cap. XXIII.

⁴⁴ Rom. 11:32. ⁴⁵ Rom. 8:3. ⁴⁶ Rom. 7:18. ⁴⁷ Ibid., 24. ⁴⁸ Ibid., 25. ⁴⁹ Isa. 35:3–4. ⁵⁰ Ch. 23.

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Ingratum... perficiens. Sic vetus Feuard., cod. Clarom., Voss. et Grab. Caeteri perperam, ingratus.

"Ungrateful ... completing": so Feuardent's old [manuscript], the Clermont and Voss MSS and Grabe. The rest wrongly read "ungrateful" (nominative).

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In hominem. Al. male, in homine.

"Into man": others wrongly read "in man".

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Et excaecabat. Desunt in Clarom. At vetus Feuard. cod. et Voss. iterum repetunt, offuscabat.

"And was blinding": the words are wanting in the Clermont MS. But Feuardent's old manuscript and the Voss again repeat "was darkening".

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Morum. Mortis legendum conjicit Grabius; sed frustra. Perditos mores intelligit Irenaeus, qui animae mortem inferunt.

"Of morals": Grabe conjectures that "of death" should be read; but in vain. Irenaeus means depraved morals, which bring death to the soul.

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Deum. Eras., Gall. et Feuard., Dominum.

"God": Erasmus, Gallasius and Feuardent read "the Lord".

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Operationes. Forte legendum operationis: quanquam nec operationes incommodum fundat sensum.

"Operations": perhaps "of the operation" should be read, though "operations" does not yield an awkward sense either.

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Veram gloriam. Δόξαν sententiam, non gloriam, hoc loco vertere debebat interpres.

"True glory": in this place the translator should have rendered δόξαν as "opinion", not "glory".

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PG 7:944

et gratiarum actione, majorem ab eo gloriam percipiet, provectus accipiens, dum consimilis fiat ejus qui pro eo mortuus est; quoniam et ipse in similitudinem carnis peccati factus est, uti condemnaret peccatum, et jam quasi condemnatum projiceret illud extra carnem; provocaret autem in similitudinem suam hominem, imitatorem eum assignans Deo, et in paternam imponens regulam, ad videndum Deum; et capere Patrem donans Verbum Dei quod habitavit in homine, et Filius hominis factus est, ut assuesceret hominem percipere Deum, et assuesceret Deum habitare in homine, secundum placitum Patris.

and thanksgiving, will receive from Him greater glory, receiving advancement, until he be made like to Him Who died for him; since He too was made in the likeness of the flesh of sin, that He might condemn sin, and cast it out of the flesh as now condemned (Rom. 8:3); and might call man forth into His own likeness, appointing him an imitator of God, and setting him under the paternal rule, for the seeing of God; and the Word of God, Who dwelt in man and was made Son of Man, granting him to receive the Father, that He might accustom man to receive God, and accustom God to dwell in man, according to the good pleasure of the Father.

3. Propter hoc ergo signum salutis nostrae eum, qui ex Virgine Emmanuel, est ipse Dominus: quoniam ipse Dominus erat qui salvabat eos, quia per semetipsos non habebant salvari. Et propter hoc Paulus infirmitatem hominis annuntians, ait: « Scio enim quoniam non habitat in carne mea bonum; » significans, quoniam non a nobis, sed a Deo est bonum salutis nostrae. Et iterum: « Miser ego homo, quis me liberabit de corpore mortis hujus? » Deinde infert liberatorem: « Gratia Jesu Christi Domini nostri. » Hoc autem et Isaias: « Confortamini, inquit, manus resolutae, et genua debilia: adhortamini, pusillanimes sensu, confortamini, ne timeatis: ecce, Deus noster judicium retribuit, et retributurus est: ipse veniet, et salvabit nos. » Hoc, quoniam non a nobis, sed a Dei adjumento habuimus salvari.

3. For this reason, then, that sign of our salvation, He Who is Emmanuel from the Virgin, is the Lord Himself: since it was the Lord Himself Who was saving them, because by themselves they had not [the power] to be saved. And for this reason Paul, declaring the weakness of man, says: "For I know that in my flesh there dwells no good" (Rom. 7:18); signifying that the good of our salvation is not from us but from God. And again: "Wretched man that I am, who will deliver me from the body of this death?" (ibid. 24). Then he brings in the deliverer: "The grace of Jesus Christ our Lord" (ibid. 25). And this Isaiah also [says]: "Be strengthened, he says, you loosened hands and feeble knees: exhort one another, you faint of heart; be strengthened, fear not: behold, our God renders judgement, and will render it; He Himself will come and save us" (Isa. 35:3, 4). This [means] that not from ourselves, but from the help of God, we have had [the power] to be saved.

4. Rursus, quoniam neque homo tantum erit, qui salvat nos, neque sine carne (sine carne enim angeli sunt), praedicavit enim, dicens: « Neque senior, neque angelus, sed ipse Dominus salvabit eos, quoniam diligit eos, et parcet eis, ipse liberabit

4. Again, that He Who saves us would be neither a mere man nor without flesh (for the angels are without flesh), he proclaimed, saying: "Neither an elder, nor an angel, but the Lord Himself will save them, because He loves them, and will spare them; He Himself will set them free" (Isa. 63:9).

Editors' notes and page, col. 944

Footnotes

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Percipiet, provectus accipiens. Ita ex Clarom. et Voss. reposui. Alii omnes minus bene, accipiet provectus. Porro provectus nomen plurale est pro profectus. Dum vero, quod sequitur, accipio pro donec.

"He will receive, taking advancements": so I have restored from the Clermont and Voss MSS. All the others, less well, read "he will receive advancements". Further, provectus is a plural noun used for profectus ("progress"). The "while" that follows I take for "until".

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In similitudinem. Sic Feuard. in marg., Clarom., Voss. et Merc. 1, cum Vulgata nostra, et veteri Italica versione. Editt., in similitudine.

"Into the likeness": so Feuardent in the margin, the Clermont and Voss MSS and Mercerus's first, with our Vulgate and the old Italic version. The editions read "in the likeness".

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Et in paternam imponens regulam. Ut nimirum ad sanctitatis Patris regulam homo vitam dirigeret.

"And placing [him] under the Father's rule": that is, so that man might direct his life by the rule of the Father's holiness.

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Et capere Patrem donans Verbum Dei. Haec consequenter, nulla inserta distinctionis nota, ut perperam sit in editt. omnibus, lego Sic evanescit Grabii conjectura legendum censentis, donantem. Porro pro capere, Feuard. in marg. et Voss. habent sapere.

"And the Word of God granting [man] to contain the Father": I read these words consecutively, with no punctuation mark inserted, as is wrongly done in all the editions. So Grabe's conjecture vanishes, who thinks one should read donantem ("granting", accusative). Further, for capere ("to contain"), Feuardent in the margin and the Voss MS have sapere ("to savour").

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Assuesceret. Pro assuefaceret.

"Should grow accustomed": for "should accustom".

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Propter hoc ergo signum salutis nostrae eum, qui. Haec in editt. omnibus male distincta confusionem pariunt; adeo ut quidpiam omissum esse suspicatus sit Grabius. Sed nihil deest. Eum hic, ut et alibi non raro, accipit interpres pro illud, et ad signum in profundum, etc., de quo sub finem capitis praecedentis, totum istud refertur. Ordo verborum est: Propter hoc ergo ipse Dominus, qui ex Virgine Emmanuel, est illud signum salutis nostrae, quoniam, etc.

"For this reason, then, the sign of our salvation, him who": these words, wrongly punctuated in all the editions, breed confusion, so much that Grabe suspected something had been left out. But nothing is wanting. The translator here, as not seldom elsewhere, takes eum ("him") for illud ("that"), and the whole is referred to the "sign in the depth", etc., of which [he spoke] towards the end of the preceding chapter. The order of the words is: "For this reason, then, the Lord himself, who is Emmanuel from the Virgin, is that sign of our salvation, since", etc.

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Gratia Jesu Christi Domini nostri. Haec memoriter allegata videntur. Cum nullo siquidem e N. T. codd. consentiunt, quamvis a Vulgata lectione non procul differant.

"The grace of Jesus Christ our Lord": these words seem to be cited from memory, since they agree with none of the New Testament manuscripts, though they do not differ much from the Vulgate reading.

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Salvat. In editt., salvabit.

"Saves": in the editions, "will save".

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PG 7:945

berabit eos. » Et quoniam hic ipse homo verus visibilis incipiet esse, cum sit Verbum salutare, rursus Isaias ait : « Ecce, Sion civitas, salutare nostrum oculi tui videbunt. » Et quoniam non solum homo erat , qui moriebatur pro nobis, Isaias ait : « Et commemoratus est Dominus sanctus Israel mortuorum suorum, qui dormierant in terra sepultionis : et descendit ad eos evangelizare salutem quae est ab eo , ut salvaret eos. » Hoc autem idem et Amos propheta ait : « Ipse convertetur, et miserebitur nostri : dissolvet injustitias nostras, et projiciet in altitudinem maris peccata nostra. » Et rursus significans locum adventus ejus, ait : « Dominus ex Sion locutus est, et ex Hierusalem dedit vocem suam. » Et quoniam ex ea parte, quae est secundum Africum haereditatis Judae, veniet Filius Dei , qui Deus est , et qui erat ex Bethleem, ubi natus est Dominus, in omnem terram emittet laudationem ejus, sicut ait Habacuc propheta : « Deus ab Africo veniet, et sanctus de monte Ephrem. Cooperuit coelum virtus ejus, et laudatione ejus plena est terra. Ante faciem ejus praeibit Verbum, et progredientur in campis pedes ejus. » Manifeste significans , quoniam Deus, et quoniam in Bethleem adventus ejus , et ex monte Ephrem, qui est secundum Africum haereditatis, et quoniam homo. « Progredientur enim, inquit , in campis pedes ejus : » hoc autem signum proprium hominis.

shall deliver them." And because this very same true man will begin to be visible, since He is the saving Word, Isaiah says again: "Behold, the city of Sion, your eyes shall see our salvation." And because He Who died for us was not man only, Isaiah says: "And the holy Lord of Israel remembered His dead, who had slept in the land of burial: and He descended to them to preach the salvation which is from Him, that He might save them." And this same thing the prophet Amos also says: "He will turn again, and will have mercy upon us: He will do away with our iniquities, and will cast our sins into the depth of the sea." And again, signifying the place of His coming, he says: "The Lord has spoken out of Sion, and has uttered His voice out of Jerusalem." And because from that part which is towards the south-west of the inheritance of Judah, the Son of God will come, Who is God, and Who was from Bethlehem, where the Lord was born, He will send forth His praise into all the earth, as the prophet Habakkuk says: "God shall come from the south-west, and the Holy One from Mount Ephraim. His virtue has covered the heaven, and the earth is full of His praise. Before His face shall go the Word, and His feet shall advance in the plains." Plainly signifying that He is God, and that His coming is in Bethlehem, and from Mount Ephraim, which is towards the south-west of the inheritance, and that He is man. "For His feet," he says, "shall advance in the plains:" and this is the proper sign of a man.

CAPUT XXI.

Chapter XXI.

Prophetiam Isaiae VII, 14, a prava interpretatione Theodotionis, Aquilae, Ebionitarum, ac Judaeorum

The prophecy of Isaiah 7:14, against the perverse interpretation of Theodotion, Aquila, the Ebionites, and the Jews,

Editors' notes and page, col. 945

Footnotes

[scripture references, printed above the notes] ⁵¹ Isa. LXIII, 9. ⁵² Isa. XXXIII, 20. ⁵³ Vid. not. 95. ⁵⁴ Joel. III, 16 et Amos I, 2. ⁵⁵ Habac. III, 3, 4. ⁵⁶ Cap. XXIV.

⁵¹ Isa. 63:9. ⁵² Isa. 33:20. ⁵³ See note 95. ⁵⁴ Joel 3:16 and Amos 1:2. ⁵⁵ Hab. 3:3–4. ⁵⁶ Ch. 24.

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Liberabit eos. Eras., Gall. et Merc. 2, liberarit; recte quidem, si quae praecedunt praeteriti essent temporis: hoc enim, non futurum legitur in Graeco τῶν Ο'.

"He will free them": Erasmus, Gallasius and Mercerus's second read "he freed", rightly indeed, if what goes before were in the past tense; for this, not the future, is read in the Greek of the Seventy.

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Tui. Hanc vocem ex Arund., Voss. et Biblico textu adjecit Grabius. Eamdem habet et Clarom.

"Your": Grabe added this word from the Arundel and Voss MSS and the biblical text. The Clermont MS also has it.

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Isaias ait. Lib. IV, cap. 22, hunc eumdem locum ascribit Jeremiae, sub cujus nomine allegatur et a Justino M. in Dial. cum Tryph., p. 298. Eumdem tacito prophetae nomine iterum citat Irenaeus eodem lib. IV, cap. 33, et lib. V, cap. 31. Sed neque apud Isaiam, neque apud Jeremiam, nec in ullo alio sacrorum utriusque Testamenti librorum legitur. Causam hanc affert Justinus M. quod a Judaeis e sacris codicibus, una cum pluribus aliis de quibus conqueritur, abrasus fuerit. Sed cur hoc et alia quaedam consimilia de Christo testimonia e medio tulerit, aliis vero tam multis longe clarioribus pepercerit inimica Judaeorum manus, nodus est, fateor, quem non facile solverem. Vereor ut Justino primum, ac deinde Irenaeo fucum fecerit apocrypha quaepiam scriptura. Quidquid sit, ille locum ita Graece refert: Ἐμνήσθη δὲ Κύριος ὁ Θεὸς ἀπὸ Ἰσραὴλ τῶν νεκρῶν αὐτοῦ, τῶν κεκοιμημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς, εὐαγγελίσασθαι αὐτοῖς τὸ σωτήριον αὐτοῦ. Ubi pro ἀπὸ Ἰσραήλ, legit Irenaeus, et, ut puto, melius, ἅγιος Ἰσραήλ.

"Isaiah says": in Book IV, ch. 22, he ascribes this same passage to Jeremiah, under whose name it is also cited by Justin Martyr in the Dialogue with Trypho, p. 298. Irenaeus cites it again without the prophet's name in the same Book IV, ch. 33, and Book V, ch. 31. But it is read neither in Isaiah nor in Jeremiah nor in any other of the sacred books of either Testament. Justin Martyr gives as the reason that it was erased from the sacred books by the Jews, together with several others of which he complains. But why the hostile hand of the Jews should have removed this and certain other like testimonies to Christ, while sparing so many others far clearer, is a knot, I confess, that I could not easily untie. I fear that some apocryphal writing deceived first Justin and then Irenaeus. Be that as it may, Justin gives the passage thus in Greek: "And the Lord God remembered, from Israel, his dead, who had fallen asleep in the earth of the grave, and went down to them to proclaim to them the good news of his salvation." Where for ἀπὸ Ἰσραήλ ("from Israel") Irenaeus reads, and better, I think, ἅγιος Ἰσραήλ ("the Holy One of Israel").

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Amos propheta. Memoria lapsus Amos pro Michaea dicit.

"The prophet Amos": by a slip of memory he says Amos for Micah.

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Projiciet. Ita Clarom. et Voss. melius quam alii, projecit: quia verbum futuri temporis adhibet sacer textus.

"He will cast forth": so the Clermont and Voss MSS, better than the others' "he cast forth", because the sacred text uses a verb in the future tense.

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Et qui erat ex Bethleem. Ita Feuard. in marg., Clarom., Voss. et Grab. Caeteri corrupte, exquirat et Bethleem.

"And who was from Bethlehem": so Feuardent in the margin, the Clermont and Voss MSS and Grabe. The rest corruptly read "let him seek out, and Bethlehem".

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Emittet. Clarom. et Arund., immittet; Merc. 2, mittet.

"He will send forth": the Clermont and Arundel MSS read "he will send in"; Mercerus's second, "he will send".

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Laudationem. Alii, laudationes. Sed singularis melius quadrat ad antecedentia et consequentia.

"Praise": others read "praises". But the singular fits better with what goes before and after.

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Sicut. Vel expunge hanc vocem quae sensum male suspendit; vel pro sicut lege sic.

"As": either strike out this word, which badly leaves the sense hanging, or for "as" read "so".

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Deus ab Africo veniet, et sanctus de monte Ephrem. Non levis hic exemplarium varietas. Novatianus lib. De Trinit., cap. 12, legit: Deus ab Africo veniet, et sanctus de monte opaco et condenso: quomodo legit et Irenaeus infra lib. IV, cap. 33. In editis τῶν Ο' exemplaribus: Ὁ Θεὸς ἐκ Θαιμὰν ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους Φαράν. Vulgata vero nostra: Deus ab Austro veniet, et sanctus de monte Pharan. Quae lectio alteri praeferenda, notarum brevitas examinare non sinit. Lege sis Hieronymum, Comment. in hunc locum.

"God will come from the south-west, and the holy one from Mount Ephraim": the variation among the copies here is not slight. Novatian, in the book On the Trinity, ch. 12, reads: "God will come from the south-west, and the holy one from the shady and thickly wooded mountain", as Irenaeus also reads below, Book IV, ch. 33. In the printed copies of the Seventy: Ὁ Θεὸς ἐκ Θαιμὰν ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους Φαράν ("God will come from Teman, and the holy one from Mount Paran"). But our Vulgate: "God will come from the south, and the holy one from Mount Pharan". Which reading is to be preferred to the other the brevity of notes does not allow me to examine. Read, if you will, Jerome's Commentary on this passage.

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Page

running head: CONTRA HAERESES L
marginal letters: A berabit eos; B suam. Et quoniam; C (none); D (in footnote)
old-edition numerals: 215 before CAPUT XXI.
other: Latin only, no Greek printed; begins mid-word from col. 944 (li-berabit); editors' matter: Prophetiam Isaiae VII, 14

PG 7:946

vindicat, auctoritatemque versionis Septuaginta interpretum commendat, ac demum pluribus argumentis confirmat Christum e virgine natum esse.

he vindicates, and commends the authority of the version of the Seventy translators, and finally confirms by many arguments that Christ was born of a virgin.

1. Ὁ Θεὸς οὖν ἄνθρωπος ἐγένετο, καὶ αὐτὸς Κύριος ἔσωσεν ἡμᾶς, δοὺς τὸ τῆς παρθένου σημεῖον... Ἀλλ' οὐχ ὡς ἔνιοί φασι τῶν νῦν μεθερμηνεύειν τολμώντων τὴν Γραφήν· « Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, » ὡς Θεοδοτίων ἡρμήνευσεν ὁ Ἐφέσιος, καὶ Ἀκύλας ὁ Ποντικὸς, ἀμφότεροι Ἰουδαῖοι προσήλυτοι· οἷς κατακολουθήσαντες οἱ Ἐβιωναῖοι, ἐξ Ἰωσὴφ αὐτὸν γεγενῆσθαι φάσκουσι·

1. God, therefore, became man, and the Lord Himself saved us, giving the sign of the virgin... But not as some say among those who now dare to mistranslate the Scripture: "Behold, the young woman shall conceive in the womb, and shall bear a son," as Theodotion the Ephesian translated, and Aquila of Pontus, both Jewish proselytes; following whom the Ebionites say that He was begotten of Joseph:

tantam dispositionem Dei dissolventes, quantum ad ipsos est ; frustrantes prophetarum testimonium, quod operatus est Deus. Prophetatum est quidem, priusquam in Babylonem fieret populi transmigratio, id est, antequam Medi et Persae acciperent principatum : interpretatum vero in Graeco ab ipsis Judaeis multum ante tempora adventus Domini nostri, ut nulla relinquatur suspicio, ne forte morem nobis gerentes Judaei, haec ita sint interpretati. Qui quidem si cognovissent nos futuros, et usuros his testimoniis quae sunt ex Scripturis, nunquam dubitassent ipsi suas comburere Scripturas, quae et reliquas omnes gentes manifestant participare vitae, et eos qui gloriantur domum se esse Jacob,

dissolving so great a dispensation of God, as far as in them lies; frustrating the testimony of the prophets, which God wrought. For this was prophesied before the removal of the people to Babylon took place, that is, before the Medes and Persians received the sovereignty: but it was translated into Greek by the Jews themselves long before the times of the coming of our Lord, so that no suspicion may be left that perchance the Jews, wishing to gratify us, translated these things thus. Indeed, if they had known that we would exist and would use these testimonies which are from the Scriptures, they themselves would never have hesitated to burn their own Scriptures, which both declare that all the rest of the nations partake of life, and show that those who boast that they are the house of Jacob

Editors' notes and page, col. 946

Footnotes

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Ὁ Θεός. Haec et sequentia apud Euseb. lib. V Hist. cap. 8, et Nicephor. lib. IV, cap. 14.

Ὁ Θεός ("God"): these words and what follows are in Eusebius, History, Book V, ch. 8, and Nicephorus, Book IV, ch. 14.

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Salvabit. Graec., salvavit.

"Will save": the Greek has "saved".

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Ἀλλ' οὐχ ὡς, etc. Hoc comma aliquantulum differt a Latino.

Ἀλλ' οὐχ ὡς ("But not as"), etc.: this clause differs a little from the Latin.

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Populi. Deest in Clarom. et Voss.

"Of the people": it is wanting in the Clermont and Voss MSS.

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Page

running head: A HAERESES LIB. III.
marginal letters: A vindicat, auctoritatemque; B φότεροι Ἰουδαῖοι; C his testimoniis; D (in footnote)
old-edition numerals: (none)
other: facing Latin omitted for 1. Ὁ Θεὸς ... φάσκουσι (1. Deus igitur ... eum dicunt:); rest of column is Latin only; editors' matter: vindicat, auctoritatemque

PG 7:947

et populum Israel, et exhaereditatos ostendunt a gratia Dei.

and the people of Israel are disinherited from the grace of God.

2. Πρὸ γὰρ τοὺς Ῥωμαίους κρατῦναι τὴν ἀρχὴν αὐτῶν, ἔτι τῶν Μακεδόνων τὴν Ἀσίαν κατεχόντων, Πτολεμαῖος ὁ Λάγου, φιλοτιμούμενος τὴν ὑπ' αὐτοῦ κατεσκευασμένην βιβλιοθήκην ἐν Ἀλεξανδρείᾳ κοσμῆσαι τοῖς πάντων ἀνθρώπων συγγράμμασιν, ὅσα γε σπουδαῖα ὑπῆρχεν, ᾐτήσατο παρὰ τῶν Ἱεροσολυμιτῶν εἰς τὴν Ἑλληνικὴν διάλεκτον σχεῖν αὐτῶν μεταβεβλημένας τὰς Γραφάς. Οἱ δὲ (ὑπήκουον γὰρ ἔτι τοῖς Μακεδόσι τότε) τοὺς παρ' αὐτοῖς ἐμπειροτάτους τῶν Γραφῶν, καὶ ἀμφοτέρων τῶν διαλέκτων, ἑβδομήκοντα πρεσβυτέρους ἔπεμψαν Πτολεμαίῳ, ποιήσαντος τοῦ Θεοῦ ὅπερ ἐβούλετο. Ὁ δὲ ἰδίᾳ πεῖραν αὐτῶν λαβεῖν θελήσας , εὐλαβηθείς τε μήτι ἄρα συνθέμενοι, ἀποκρύψωσι τὴν ἐν ταῖς Γραφαῖς διὰ

2. For before the Romans established their empire, while the Macedonians still held Asia, Ptolemy the son of Lagus, being ambitious to adorn the library founded by him in Alexandria with the writings of all men, as many at least as were of worth, asked from the people of Jerusalem to have their Scriptures translated into the Greek language. And they (for at that time they were still subject to the Macedonians) sent to Ptolemy seventy elders, the most skilled among them in the Scriptures and in both languages, God accomplishing what He willed. But he, wishing to make trial of them separately, and taking precaution lest perchance by concert they might conceal the truth in the Scriptures through

Editors' notes and page, col. 947

Footnotes

[scripture references, printed above the notes] ⁵⁷ Cap. XXV.

⁵⁷ Ch. 25.

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Exhaereditatos. Sic Feuard. in marg., Clarom. et Voss. Caeteri exhaeredari.

"Disinherited": so Feuardent in the margin, the Clermont and Voss MSS. The rest read "to be disinherited".

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Regnum suum. Vetus Feuard. cod. et Voss., regnum Dei, id est, ut explicat Feuard., terram toties beatorum patriarcharum posteritati promissam. Sed repugnat textus Graecus, juxta quem melius scripsisset interpres, regnum eorum, Judaeorum videlicet.

"His kingdom": Feuardent's old manuscript and the Voss read "the kingdom of God", that is, as Feuardent explains, the land so often promised to the posterity of the blessed patriarchs. But the Greek text is against it, following which the translator would have done better to write "their kingdom", that is, the Jews'.

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Ptolemaeus Lagi filius. Id Irenaeus Ptolemaeo Lagi filio tribuit, quod alii vulgo post Aristaeam illum Ptolemaeo Philadelpho solent ascribere. Nec unam fuisse ea de re veterum sententiam scribit Clemens Alexand. lib. I Stromat., p. 341: Ἑρμηνευθῆναι τὰς Γραφὰς τάς τε τοῦ νόμου, καὶ τὰς προφητικάς, ἐκ τῆς τῶν Ἑβραίων διαλέκτου εἰς τὴν Ἑλλάδα γλῶτταν φασὶν ἐπὶ βασιλέως Πτολεμαίου τοῦ Λάγου· ἤ, ὥς τινες, ἐπὶ τοῦ Φιλαδέλφου ἐπικληθέντος, τὴν μεγίστην φιλοτιμίαν εἰς τοῦτο προσενεγκαμένου Δημητρίου τοῦ Φαληρέως, καὶ τὰ περὶ τὴν ἑρμηνείαν ἀκριβῶς πραγματευσαμένου. Versas autem esse Scripturas, et legis, et prophetarum, ex Hebraeo sermone in linguam Graecam aiunt tempore Ptolemaei Lagi filii; aut, ut dicunt nonnulli, tempore ejus qui fuit cognominatus Philadelphus, cum maximam ad eam rem contulisset diligentiam Demetrius Phalereus, et ut verterentur, vehementer procurasset. Utramque sententiam conciliare student aliqui e recentioribus; dicentes, de comparandis vertendisque sacris libris cogitatum fuisse sub finem vitae Ptolemaei Lagi, jam tum in regni societatem ascito Ptolemaeo Philadelpho. cui quidem conciliandi rationi favere videtur Anatolius Laodicenus episcopus, qui tertio Ecclesiae saeculo florebat. Ait enim apud Eusebium lib. VII Hist. eccles., cap. 32, sacras Scripturas in Graecum sermonem translatas fuisse in gratiam Ptolemaei Philadelphi et patris ejus. Sed viderint hujus sententiae patroni quomodo haec stare possint cum tota Aristaeae, seu historia, seu fabula. Operam me lusisse putarem, si occasione Irenaei nostri in iis explicandis diutius immorarer, de quibus tam multa manibus omnium teruntur doctissimorum hominum scripta. De iis fusius et accuratius scripserunt clariss. Elias Du Pin to. I Prolegom. in sacra Biblia, cap. 6 et seqq.; Humfredus Hodius, libro De Bibliorum textibus originalibus, versionibus Graecis, etc., fol. Oxonii, 1705, et Antonius Van Dale Dissert. super Aristaea de LXX interpret. in-4, Amstaelodami 1705, ne plures alios appellare cogar.

"Ptolemy son of Lagus": Irenaeus attributes to Ptolemy son of Lagus what others, following that Aristeas, commonly ascribe to Ptolemy Philadelphus. Clement of Alexandria writes, Stromata I, p. 341, that the ancients did not hold one view on the matter. [The Greek, which the Latin then renders:] "They say that the Scriptures, both of the law and of the prophets, were translated from the Hebrew tongue into Greek in the time of Ptolemy son of Lagus; or, as some say, in the time of him who was surnamed Philadelphus, when Demetrius of Phalerum had brought the greatest diligence to the matter and had zealously seen to their translation." Some of the more recent writers try to reconcile the two views, saying that the procuring and translating of the sacred books was planned towards the end of the life of Ptolemy son of Lagus, when Ptolemy Philadelphus had already been taken into partnership of the kingdom. This way of reconciling them Anatolius, bishop of Laodicea, who flourished in the Church's third century, seems to favour. For he says, in Eusebius, Ecclesiastical History VII, ch. 32, that the sacred Scriptures were translated into Greek for the sake of Ptolemy Philadelphus and his father. But let the champions of this view see how these things can stand with the whole of Aristeas, whether history or fable. I should think I had wasted my effort if, on the occasion of our Irenaeus, I lingered longer in explaining matters on which so many writings of the most learned men are worn by everyone's hands. Of these things the most distinguished Elias Du Pin has written more fully and accurately, vol. I of the Prolegomena to the Holy Bible, ch. 6 ff.; Humphrey Hody, in the book On the Original Texts of the Bible, the Greek Versions, etc., folio, Oxford, 1705; and Antonius van Dale, Dissertation on Aristeas on the Seventy Translators, quarto, Amsterdam, 1705; not to be forced to name more.

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Ornare. Eras. et Gall., compleri.

"To adorn": Erasmus and Gallasius read "to be filled".

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Ab Hierosolymitis. Eras., Gall. et Merc. 2 a Hierosolymis.

"From the people of Jerusalem": Erasmus, Gallasius and Mercerus's second read "from Jerusalem".

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Obediebant enim. Eras. et Gall., qui obediebant.

"For they obeyed": Erasmus and Gallasius read "who obeyed".

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Facturos hoc quod ipse voluisset. Graeca sonant complente Deo quod statuerat. Sed legit interpres, ποιήσοντας τοῦτο ὅπερ ἐβούλετο.

"To do what he himself wished": the Greek means "God fulfilling what he had determined". But the translator read ποιήσοντας τοῦτο ὅπερ ἐβούλετο ("who would do what he wished").

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Ille autem. Addit textus Graecus, separatim, ἰδίᾳ, vel ut Nicephorus habet, ἰδίαν.

"But he": the Greek text adds "separately", ἰδίᾳ, or, as Nicephorus has it, ἰδίαν.

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A et populum Israel; B εἰς τὴν Ἑλληνικὴν; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: top lines Latin only (et populum ... gratia Dei.); facing Latin omitted for 2. Πρὸ γὰρ ... διὰ (2. Prius enim ... in Scripturis,)

PG 7:948

τῆς ἑρμηνείας ἀλήθειαν, χωρίσας αὐτοὺς ἀπ' ἀλλήλων, ἐκέλευσε τοὺς πάντας τὴν αὐτὴν ἑρμηνείαν γράφειν· καὶ τοῦτ' ἐπὶ πάντων τῶν βιβλίων ἐποίησε. Συνελθόντων δὲ αὐτῶν ἐπὶ τὸ αὐτὸ παρὰ τῷ Πτολεμαίῳ, καὶ συναντιβαλόντων ἑκάστου τὴν ἑαυτοῦ ἑρμηνείαν, ὁ μὲν Θεὸς ἐδοξάσθη, αἱ δὲ Γραφαὶ ὄντως θεῖαι ἐγνώσθησαν, τῶν πάντων τὰ αὐτὰ ταῖς αὐταῖς λέξεσι, καὶ τοῖς αὐτοῖς ὀνόμασιν ἀναγορευσάντων ἀπ' ἀρχῆς μέχρι τέλους, ὥστε καὶ τὰ παρόντα ἔθνη γνῶναι, ὅτι κατ' ἐπίπνοιαν τοῦ Θεοῦ εἰσιν ἡρμηνευμέναι αἱ Γραφαί. Καὶ οὐδέν γε θαυμαστὸν, τὸν Θεὸν τοῦτο ἐνηργηκέναι, ὅς γε καὶ ἐν τῇ ἐπὶ Ναβουχοδονόσορ αἰχμαλωσίᾳ τοῦ λαοῦ διαφθαρεισῶν τῶν Γραφῶν, καὶ μετὰ ἑβδομήκοντα ἔτη τῶν Ἰουδαίων ἀνελθόντων εἰς τὴν χώραν αὐτῶν , ἔπειτα ἐν τοῖς χρόνοις

their translation, having separated them from one another, commanded them all to write the same translation; and this he did with respect to all the books. And when they came together to the same place in the presence of Ptolemy, and each compared his own translation, God indeed was glorified, and the Scriptures were recognized as truly divine, all of them reciting the same things in the same words and with the same names from beginning to end, so that even the Gentiles present knew that the Scriptures had been translated by the inspiration of God. And it is no wonder at all that God wrought this, Who indeed also, when the Scriptures had been destroyed during the captivity of the people under Nebuchadnezzar, and after seventy years the Jews had gone up into their own country, afterwards, in the times

Editors' notes and page, col. 948

Footnotes

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Eamdem interpretari Scripturam. Graec., eamdem interpretationem scribere.

"To translate the same Scripture": the Greek has "to write the same translation".

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Eadem. Sic omnes mss. cum textu Graeco. At Eras., Gall. et Feuard. male, eamdem.

"The same" (eadem): so all the MSS, with the Greek text. But Erasmus, Gallasius and Feuardent wrongly read eamdem.

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Et non esse. Melius ex Graeco legeris, et non est.

"And not to be": you would read better from the Greek, "and it is not".

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In eis. Nihil his vocibus respondet in Graeco.

"In them": nothing in the Greek answers to these words.

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Descendentibus. Graec. redeuntibus.

"Going down": the Greek has "returning".

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A τῆς ἑρμηνείας; B τοῖς αὐτοῖς ὀνόμασιν; C (in footnote); D (in footnote)
old-edition numerals: 216 in facing Latin
other: facing Latin omitted (absconderent per ... regionem suam, post)

PG 7:949

Ἀρταξέρξου τοῦ Περσῶν βασιλέως, ἐνέπνευσεν Ἔσδρᾳ τῷ ἱερεῖ ἐκ τῆς φυλῆς Λευὶ, τοὺς τῶν προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῷ τὴν διὰ Μωσέως νομοθεσίαν.

of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to set in order all the words of the former prophets, and to restore to the people the legislation given through Moses.

3. Cum tanta igitur veritate et gratia Dei interpretatae sint Scripturae, ex quibus praeparavit et reformavit Deus fidem nostram, quae in Filium ejus est, et servavit nobis simplices Scripturas in Aegypto, in qua adolevit et domus Jacob, effugiens famem, quae fuit in Chanaan, in qua et Dominus noster servatus est effugiens eam persecutionem quae erat ab Herode ; et haec earum Scripturarum interpretatio priusquam Dominus noster descenderet, facta sit, et antequam Christiani ostenderentur, interpretata sit (natus est enim Dominus noster circa primum et quadragesimum annum Augusti imperii, multo autem vetustior fuit Ptolemaeus, sub quo interpretatae sunt Scripturae) ; vere impudorati et audaces ostenduntur, qui nunc volunt aliter interpretationes facere , quando ex ipsis Scripturis arguantur a nobis, et in fidem adventus Filii Dei concludantur. Firma est autem, et non

3. Since, therefore, the Scriptures have been translated with such truth and grace of God, from which God prepared and fashioned beforehand our faith which is in His Son, and preserved for us the unadulterated Scriptures in Egypt, in which the house of Jacob also grew up, fleeing the famine which was in Canaan, in which our Lord also was preserved, fleeing that persecution which was from Herod; and since this translation of those Scriptures was made before our Lord descended, and was translated before the Christians appeared (for our Lord was born about the forty-first year of the reign of Augustus, whereas Ptolemy, under whom the Scriptures were translated, was much earlier); truly shameless and audacious are they shown to be who now wish to make translations otherwise, when from the Scriptures themselves they are refuted by us, and are shut up into faith in the coming of the Son of God. But steadfast, and un-

Editors' notes and page, col. 949

Footnotes

[scripture references, printed above the notes] ⁵⁸ Cap. XXVI. ⁵⁹ Matth. I, 18. ⁶⁰ Luc. I, 35.

⁵⁸ Ch. 26. ⁵⁹ Matt. 1:18. ⁶⁰ Luke 1:35.

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Rememorare. Verbum ἀνατάξασθαι verterem ego, digerere.

"To recall": the word ἀνατάξασθαι I would render "to set in order".

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Circa primum et quadragesimum annum Augusti imperii. Scilicet a Caesaris nece.

"About the forty-first year of the reign of Augustus": that is, counting from the murder of Caesar.

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Multo autem. Clarom., Ottob., Arund. et Merc. 2, multo ante; nec adeo male. Sensus esset, multo ante Christum fuisse Ptolemaeum Lagi, qui vetustior diceretur, ut a Philadelpho aliisque cognominibus Ptolemaeis, ejus successoribus, distingueretur. Quidquid sit, Ptolemaeus Lagi filius, ex Petavii calculo, annis ante Christum 284 denatus est.

"But much": the Clermont, Ottobonian and Arundel MSS and Mercerus's second read "much before", and not so badly. The sense would be that Ptolemy son of Lagus lived long before Christ, and was called "the elder" to distinguish him from Philadelphus and the other Ptolemies of the same name, his successors. Be that as it may, Ptolemy son of Lagus died, by Petau's reckoning, 284 years before Christ.

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Interpolatione. Feuard. in marg., interpellatione.

"By interpolation": Feuardent in the margin reads "by interruption".

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Petrus et Joannes, etc. Dum, inquit Grabius, Irenaeus apostolos, quorum Scripturas habemus, justo ordine recensens, Jacobum principem eorum (gratis omnino sic vocare placuit) omisit, ejus epistolam non vidisse aut agnovisse haud vane conjicitur, praesertim cum nusquam eam diserte allegarit. Atqui vane prorsus id et conjicitur et asseritur. Nec hujusce suae conjectationis procul dubio meminit vir cl. dum infra lib. IV, cap. 13, n. 4, et cap. 16, n. 2, ac lib. V, cap. 1 initio, ipsa epistolae Jacobi verba, licet tacito nomine, ab Irenaeo usurpata agnoscens, loca unde deprompta sunt, ad marginem ipse indicat. Et quaeso, cujus haec verba sunt quae lib. IV, cap. 16, Italico charactere excudi fecit Grabius: Credidit Deo, et reputatum est illi ad justitiam, et amicus Dei vocatus est? An ita concepta alibi quam Jacobi II, 23, occurrunt? Sed etiamsi Jacobi epistolam nusquam allegasset Irenaeus, ex eo quod hic eum, memoratis Petro et Joanne, et Matthaeo, et Paulo, omittat, concludi nihil potest. Statim enim subdit, et reliqui deinceps, quae virum sinceri candoris dissimulare non decebat. His enim satis aperte indicat S. antistes, alios esse apostolos, quorum Scripturas habeamus, quos nominatim appellare noluit, praecipuos quatuor laudare contentus. Quippe haec ad alios, quam ad apostolos referri non possunt; cum mox subjiciat, et horum sectatores, quibus Lucam et Marcum, quos superius ita vocavit, manifeste designat.

"Peter and John", etc.: "Since Irenaeus," says Grabe, "in listing in due order the apostles whose Scriptures we have, left out James, their chief" (it pleased him to call him so quite gratuitously), "it is not idly conjectured that he had not seen or did not acknowledge his epistle, especially since he nowhere expressly cites it." Yet this is quite idly both conjectured and asserted. Nor, beyond doubt, did the distinguished man remember this conjecture of his when, below, at Book IV, ch. 13, n. 4, and ch. 16, n. 2, and at the beginning of Book V, ch. 1, recognizing the very words of the epistle of James used by Irenaeus, though without the name, he himself indicates in the margin the places from which they are drawn. And, I ask, whose are these words which in Book IV, ch. 16, Grabe had printed in italic type: "He believed God, and it was reckoned to him for justice, and he was called the friend of God"? Do they occur so framed anywhere other than James 2:23? But even if Irenaeus had nowhere cited the epistle of James, nothing can be concluded from his leaving him out here, after naming Peter and John, Matthew and Paul. For he adds at once "and the rest in turn", which a man of sincere candour ought not to have passed over. By these words the holy bishop indicates plainly enough that there are other apostles whose Scriptures we have, whom he did not wish to name one by one, content to praise the four chief. For these words cannot be referred to any but apostles, since he soon adds "and their followers", by which he plainly means Luke and Mark, whom he called so above.

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Page

running head: CONTRA HAERESES
marginal letters: A Ἀρταξέρξου τοῦ; B ster servatus est; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: facing Latin omitted for Ἀρταξέρξου ... νομοθεσίαν (deinde temporibus ... per Moysem.); section 3 is Latin only

PG 7:950

ficta, et sola vera, quae secundum nos est fides, manifestam ostensionem habens ex his Scripturis, quae interpretatae sunt illo modo, quo praediximus ; et Ecclesiae annuntiatio sine interpolatione. Etenim apostoli, cum sint his omnibus vetustiores, consonant praedictae interpretationi, et interpretatio consonat apostolorum traditioni. Etenim Petrus, et Joannes, et Matthaeus, et Baulus, et reliqui deinceps, et horum sectatores, prophetica omnia ita annuntiaverunt, quemadmodum seniorum interpretatio continet.

feigned, and alone true is the faith which is according to us, having its clear proof from these Scriptures, which were translated in that way which we have stated before; and the preaching of the Church is without interpolation. For the apostles, since they are older than all these, agree with the aforesaid translation, and the translation agrees with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, and their followers, proclaimed all the prophetic declarations just as the translation of the elders contains them.

4. Unus enim et idem Spiritus Dei, qui in prophetis quidem praeconavit, quis et qualis esset adventus Domini, in senioribus autem interpretatus est bene quae bene prophetata fuerant ; ipse et in apostolis annuntiavit plenitudinem temporum adoptionis venisse, et proximasse regnum coelorum, et inhabitare intra homines credentes in eum, qui ex Virgine natus est, Emmanuel, quemadmodum ipsi testificantur, quoniam priusquam convenisset Joseph cum Maria (manente igitur ea in virginitate), « inventa est in utero habens de Spiritu sancto ; » et quoniam dixit ei Gabriel angelus : « Spiritus sanctus adveniet in te, et virtus Altissimi obumbrabit te : quapropter quod nascetur ex te sanctum, vocabitur Filius Dei ; » et quoniam angelus in somnis dixit ad Joseph : « Hoc autem

4. For one and the same Spirit of God, Who in the prophets indeed proclaimed who and what manner of coming the Lord's should be, and in the elders translated well the things which had been well prophesied, Himself also in the apostles announced that the fullness of the times of adoption had come, and that the kingdom of the heavens had drawn near, and that He dwells within men who believe in Him Who was born of the Virgin, Emmanuel, even as they themselves testify, that before Joseph had come together with Mary (she therefore remaining in virginity), "she was found with child of the Holy Spirit;" and that the angel Gabriel said to her: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: wherefore the holy thing which shall be born of you shall be called the Son of God;" and that the angel in a dream said to Joseph: "Now this

Editors' notes and page, col. 950

Footnotes

(58) ‹anchor: Emmanuel› · call in col 950

Cap. XXVI.

Chapter XXVI.

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(59) ‹anchor: de Spiritu sancto› · call in col 950

Matth. I, 18.

Matthew 1:18.

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(60) ‹anchor: vocabitur Filius Dei› · call in col 950

Luc. I, 35.

Luke 1:35.

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(24) ‹anchor: sine interpolatione› · call in col 950

Interpolatione. Feuard. in marg., interpellatione.

"Interpolation": Feuardent in the margin reads "interpellation".

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"Peter and John", etc. "While Irenaeus," says Grabe, "reviewing in due order the apostles whose Scriptures we have, has omitted James, their chief" (it pleased him to call him so quite gratuitously), "it is not idly conjectured that he had not seen or acknowledged his epistle, especially since he nowhere expressly cites it." But this is quite idly both conjectured and asserted. Nor, beyond doubt, did the distinguished man remember this conjecture of his when below, at Book IV, ch. 13, n. 4, and ch. 16, n. 2, and at the beginning of Book V, ch. 1, recognizing the very words of the Epistle of James used by Irenaeus, though without the name, he himself indicates in the margin the places from which they were drawn. And, pray, whose are these words which at Book IV, ch. 16, Grabe had printed in italic type: "He believed God, and it was reckoned to him for righteousness, and he was called the friend of God"? Are they found so framed anywhere but in James 2:23? But even if Irenaeus had nowhere cited the Epistle of James, nothing can be concluded from his omitting him here, after naming Peter and John, and Matthew, and Paul. For he at once adds "and the rest successively", which a man of sincere candour ought not to have passed over. For by these words the holy bishop indicates plainly enough that there are other apostles whose Scriptures we have, whom he did not wish to name, being content to praise the four chief ones. For these words cannot be referred to any others than the apostles, since he presently adds "and their followers", by which he plainly designates Luke and Mark, whom he called so above.

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Prophetica omnia ita annuntiaverunt, quemadmodum seniorum interpretatio continet. Non quod singula, quae ex Veteri Testamento testimonia protulerunt in scriptis apostoli, ex versione LXX desumpserint, ut plures interpretantur: sed quod nulla allegaverint, undecunque tandem deprompserint, quae ab hac versione dissentiant: adeo ut apostoli consonent praedictae interpretationi, et interpretatio consonet apostolorum traditioni. Irenaeus siquidem hic effrenem haereticorum audaciam redarguit, qui Scripturas pro libito interpretabantur, et in alienos sensus detorquebant. Ostenditque, firmiorem, sinceriorem et veriorem, imo solam esse veram Ecclesiae fidem, quae vanis hominum impurorum commentis non niteretur, sed quae manifestam ostensionem haberet ex his Scripturis quae per aspirationem Dei interpretatae sunt; ex versione scilicet LXX seniorum, qua tunc utebatur Ecclesia, quaeque non ad libitum efficta, sed aspirante Deo concinnata fuerat. Quod subinde confirmat, ex eo quod ea interpretatio consonet apostolorum traditioni; nec quidquam aut nuntiaverint apostoli quod ab illa dissideat, imo quod in illa non contineatur, saltem quoad sensum. Ex quibus patet levioris, imo nullius esse ponderis hunc Irenaei locum, ad dirimendam controversiam, quae inter eruditos agitatur: an apostoli in citandis Veteris Testamenti testimoniis, vel Hebraicum fontem, vel LXX seniorum versionem secuti sint?

"They proclaimed all the prophecies just as the elders' translation has them": not that the apostles took from the Septuagint version every single testimony they brought forward from the Old Testament in their writings, as many interpret it; but that, wherever they finally drew them from, they cited none that disagree with this version, so that the apostles agree with the aforesaid translation and the translation agrees with the tradition of the apostles. For here Irenaeus refutes the unbridled boldness of the heretics, who interpreted the Scriptures as they pleased and twisted them into senses foreign to them. And he shows that the faith of the Church is firmer, sounder and truer, indeed alone true, since it does not rest on the empty inventions of impure men but "has a manifest proof from these Scriptures which were translated by the inspiration of God": that is, from the version of the Seventy elders, which the Church then used, and which had not been fashioned at will but composed under God's inspiration. This he then confirms from the fact that this translation agrees with the tradition of the apostles; and that the apostles proclaimed nothing at variance with it, indeed nothing not contained in it, at least as to the sense. From which it is plain that this passage of Irenaeus is of slight, indeed of no, weight for settling the controversy debated among the learned: whether the apostles, in citing testimonies of the Old Testament, followed the Hebrew source or the version of the Seventy elders.

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Ea in virginitate. Ita omnes mss. Sed editt. Eras., Gall. et Feuard. minus recte, in ea virginitate.

"She in virginity": so all the MSS. But the editions of Erasmus, Gallasius and Feuardent, less correctly, read "in that virginity".

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Angelus in somnis dixit ad Joseph: Hoc, etc. Hinc patet Irenaeum, haec Evangelii verba, non evangelistae ipsius, sed angeli esse existimasse.

"The angel said to Joseph in his sleep: This", etc.: from this it is plain that Irenaeus thought these words of the Gospel to be not the evangelist's own but the angel's.

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Page

running head: TRA HAERESES LIB. III. 950
marginal letters: A ficta, et sola; B apostolis annuntiavit; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed
misprints kept as printed: Baulus (for Paulus), §3

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factum est, ut adimpleretur quod dictum est ab Isaia propheta : Ecce virgo in utero concipiet. » Seniores autem sic interpretati sunt dixisse Isaiam : « Et adjecit Dominus loqui ad Achaz : Pete tibi signum a Domino Deo tuo in profundum deorsum, aut in altitudinem sursum. Et dixit Achaz : Non postulabo, nec tentabo Dominum. Et dixit : Non pusillum vobis agonem praebere hominibus, et quemadmodum Dominus praestat agonem? Propter hoc Dominus ipse dabit vobis signum. Ecce virgo in ventre accipiet , et pariet filium, et vocabitis nomen ejus Emmanuel. Butyrum et mel manducabit : priusquam cognoscat aut eligat mala, commutabit bonum : quoniam priusquam cognoscat infans bonum vel malum, non consentiet nequitiae, uti eligat bonum. » Diligenter igitur significavit Spiritus sanctus per ea quae dicta sunt, generationem ejus, quae est ex Virgine, et substantiam, quoniam Deus (Emmanuel enim nomen hoc significat) : et manifestat quoniam homo, in eo quod dicit : « Butyrum et mel manducabit ; » et in eo quod infantem nominat eum, et, « priusquam cognoscat bonum et malum : » haec enim omnia signa sunt hominis infantis. Quod autem « non consentiet nequitiae, ut eligat bonum, » proprium hoc est Dei, uti non per hoc quod manducabit butyrum et mel, nude solummodo eum hominem intelligeremus, neque rursus per nomen Emmanuel, sine carne eum Deum suspicaremur.

took place, that what was spoken by Isaiah the prophet might be fulfilled: Behold, a virgin shall conceive in the womb." Moreover, the elders thus translated what Isaiah said: "And the Lord spoke further to Ahaz: Ask for yourself a sign from the Lord your God in the depth below, or in the height above. And Ahaz said: I will not ask, neither will I tempt the Lord. And he said: Is it no small thing for you to offer a contest to men, and how does the Lord furnish a contest? Therefore the Lord Himself shall give you a sign. Behold, the virgin shall conceive in the womb, and shall bear a son, and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses evil, He shall exchange it for good: because before the child knows good or evil, He will not consent to wickedness, so as to choose the good." Carefully, therefore, did the Holy Spirit signify by the things which have been spoken His birth which is from the Virgin, and His substance, that He is God (for the name Emmanuel signifies this): and He manifests that He is man, in that He says: "Butter and honey shall He eat;" and in that He calls Him a child, and, "before He knows good and evil:" for all these are signs of a human child. But that "He will not consent to wickedness, so as to choose the good," this is proper to God, so that we might not, through the fact that He will eat butter and honey, understand Him to be a mere man only, nor again, through the name Emmanuel, suspect Him to be God without flesh.

5. Καὶ ἐν τῷ εἰπεῖν, « ἀκούετε δὴ οἶκος Δαβὶδ, » σημαίνοντος ἦν, ὅτι ὃν ἐπηγγείλατο τῷ

5. And in saying, "Hear now, O house of David," it was the part of one signifying that He Whom God promised to

Editors' notes and page, col. 951

Footnotes

[scripture references, printed above the notes] ⁶¹ Matth. I, 22. ⁶² Isa. VII, 10 seqq. ⁶³ Cap. XXVII. ⁶⁴ Luc. I, 42.

⁶¹ Matt. 1:22. ⁶² Isa. 7:10 ff. ⁶³ Ch. 27. ⁶⁴ Luke 1:42.

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Autem. Arund. ante.

"But": the Arundel MS reads "before".

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In profundum deorsum, aut in altitudinem sursum. Ita vetus Feuard. cod., Clarom., Voss. et Arund. Hancque genuinam esse Irenaei lectionem putavit Feuard. (quamvis, quod mirum, amplexus non sit) cum ita habere LXX indicet Hieronymus; quorum lectionem hanc cum Irenaeo amplexantur veteres, Justinus in Dial., Cyprian. lib. II adv. Jud., cap. 9, Basilius et Cyrillus in hunc Isaiae locum, ac Ambrosius serm. 8 in psal. CXVIII.

"In the depth below, or in the height above": so Feuardent's old manuscript and the Clermont, Voss and Arundel MSS. Feuardent thought this the genuine reading of Irenaeus (though, strangely, he did not adopt it), since Jerome indicates that the Seventy have it so; and this reading of theirs the ancients adopt along with Irenaeus: Justin in the Dialogue, Cyprian, Book II Against the Jews, ch. 9, Basil and Cyril on this passage of Isaiah, and Ambrose, Sermon 8 on Psalm 118.

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Non postulabo, nec tentabo. Sic Feuard. in marg., Clarom., Voss. et Arund. Caeteri, non petam, et non tentabo.

"I will not ask, nor will I tempt": so Feuardent in the margin and the Clermont, Voss and Arundel MSS. The rest read non petam ("I will not ask"), et non tentabo.

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Non pusillum. Sic Clarom., Arund. et Voss. Alii, num pusillum. Priorem lectionem confirmant Cyprian., loco cit., et Tertull. contra Judaeos, c. 9.

"Not a small thing": so the Clermont, Arundel and Voss MSS. Others read "is it a small thing?" Cyprian, at the place cited, and Tertullian, Against the Jews, ch. 9, confirm the former reading.

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Vocabitis. Sic pro vocabit reposui ex Feuard. marg. et omnibus mss., quia sic etiam legunt Cyprianus et Tertullianus locis citatis, nec id adeo distat a lectione LXX et reliquorum Graecorum interpretum, qui reddiderunt singulariter, καλέσεις.

"You (plural) will call": I have restored this in place of "he will call" from Feuardent's margin and all the MSS, because Cyprian and Tertullian also read so at the places cited; nor is it so far from the reading of the Seventy and the other Greek translators, who rendered it in the singular, καλέσεις ("you will call").

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Manducabit. Feuard. in marg. et Voss. comedet.

"He will eat" (manducabit): Feuardent in the margin and the Voss MS read comedet.

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Commutabit. Ita Clarom. et Arund. quomodo et apud Cyprianum loco cit. In Eras. et Gall., commutavit. In aliis editt., communicabit. Sed prior lectio magis quadrat ad antecedentia et consequentia, et ad verbum ἐκλέξασθαι, quo utuntur LXX, vel ἐκλέξεται, ut habent codex Alexand. Isaiae VII, et Justinus M. in Dial. p. 290.

"He will exchange": so the Clermont and Arundel MSS, as also in Cyprian at the place cited. In Erasmus and Gallasius, "he exchanged"; in the other editions, "he will share". But the first reading fits better with what goes before and after, and with the word ἐκλέξασθαι ("to choose") which the Seventy use, or ἐκλέξεται ("he will choose"), as the Alexandrian codex has at Isaiah 7, and Justin Martyr in the Dialogue, p. 290.

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Manducabit. Genuinam hanc lectionem suppeditat cod. Clarom. In caeteris omnibus haud recte legitur vel manducat, vel manducabat.

"He will eat": the Clermont MS supplies this genuine reading. In all the others one reads, not correctly, either "he eats" or "he was eating".

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Καὶ ἐν τῷ εἰπεῖν. Hic Irenaei locus habetur apud Theodoretum Dial. 1.

Καὶ ἐν τῷ εἰπεῖν ("And in saying"): this passage of Irenaeus is found in Theodoret, Dialogue 1.

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A factum est; B malum, non consentiet; C « ἀκούετε δὴ; D (in footnote)
old-edition numerals: 217 after profundum
other: top part Latin only; facing Latin omitted for 5. Καὶ ἐν τῷ ... τῷ (5. Et in eo ... promisit Deus)

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Δαβὶδ ὁ Θεὸς, ἐκ καρποῦ τῆς κοιλίας αὐτοῦ αἰώνιον ἀναστήσειν βασιλέα, οὗτός ἐστιν ἐκ τῆς Δαβὶδ παρθένου γενόμενος.

David, that from the fruit of his womb He would raise up an eternal King, is this One Who was born of the Virgin of David.

Propter hoc enim et de fructu ventris ejus regem promisit, quod erat proprium Virginis praegnantis ; et non de fructu lumborum ejus, nec de fructu renum ejus, quod est proprium viri generantis, et mulieris ex viro conceptionem facientis. Circumscripsit igitur genitalia viri in promissione Scriptura : imo vero nec commemoratur, quoniam non ex voluntate viri erat, qui nascebatur. Statuit autem et confirmavit fructum ventris, ut generationem ejus, qui erat futurus ex virgine, pronuntiaret, quemadmodum Elizabeth impleta Spiritu sancto testificata est, dicens ad Mariam : « Benedicta tu inter mulieres, et benedictus fructus ventris tui ; » significante Spiritu sancto audire volentibus, repromissionem quam repromisit Deus, de fructu ventris ejus suscitare regem, impletam esse in Virginis, hoc est in Mariae partu. Qui igitur transmutant id quod apud Isaiam : « Ecce adolescentula in ventre concipiet ; » et Joseph filium eum volunt esse, illud transmutent quod est repromissionis, quod apud David positum est ubi promisit illi Deus, de fructu ventris ejus suscitare cornu, Christi regnum. Sed non intellexerunt : caeterum autem hoc quoque ausi fuissent demutare.

For on this account also He promised a king from the fruit of his womb, which was proper to a pregnant Virgin; and not from the fruit of his loins, nor from the fruit of his reins, which is proper to a begetting man, and a woman conceiving by a man. The Scripture, therefore, excluded the generative organs of a man in the promise: nay, rather, they are not even mentioned, because He Who was born was not from the will of man. But it established and confirmed the fruit of the womb, that it might declare the generation of Him Who was to be from the virgin, even as Elizabeth, filled with the Holy Spirit, testified, saying to Mary: "Blessed are you among women, and blessed is the fruit of your womb;" the Holy Spirit signifying to those who are willing to hear that the promise which God promised, to raise up a king from the fruit of his womb, was fulfilled in the birth of the Virgin, that is, of Mary. Let those, therefore, who alter that which is in Isaiah: "Behold, the young woman shall conceive in the womb," and who wish Him to be the son of Joseph, also alter that which belongs to the promise, which is set down in David, where God promised him to raise up from the fruit of his womb a horn, the kingdom of Christ. But they did not understand it: otherwise they would have dared to alter this also.

6. Quod autem dixerit Isaias : « In profundum deorsum, vel in altitudinem sursum ; » significantis

6. But that Isaiah said: "In the depth below, or in the height above," was the part of one signifying

Editors' notes and page, col. 952

Footnotes

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Circumscripsit. Id est, removit, e medio sustulit; Graece, περιέγραψε.

"He circumscribed": that is, he removed, he took away; in Greek, περιέγραψε.

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Voluntate. Feuard. in marg. et Voss., voluptate. Sed palam est Irenaeum respicere ad Joan. I, 13: Neque ex voluntate viri, etc. Deinde jam monui, veteres frequenter scripsisse volumptas pro voluntas; festinantibusque scribis proclive fuisse omittere abbreviationis notam qua designabatur littera m.

"By the will": Feuardent in the margin and the Voss MS read "by the pleasure". But it is plain that Irenaeus has in view John 1:13: "nor of the will of man", etc. Further, I have already pointed out that the ancients often wrote volumptas for voluntas, and that it was easy for hurrying scribes to omit the abbreviation mark by which the letter m was indicated.

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Filium eum. In Anglic. mss., filium ejus. Sed recte in Clarom., eum.

"Him [to be] the son": in the English MSS, "his son". But the Clermont MS rightly reads "him".

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Illud transmutent. Clarom., illud transmutant.

"Let them change that": the Clermont MS reads "they change that".

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Ventris ejus. Ita Grab. ex cod. Arund. In Clarom., ventris tui. In aliis neque tui, neque ejus legitur.

"Of his womb": so Grabe from the Arundel MS. In the Clermont MS, "of your womb". In others neither "your" nor "his" is read.

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Regnum. Sic Feuard. in marg., Clarom. et Voss. melius, quidquid dicat Grabius, quam alii regis, vel regi. Sensus enim est: promisit Deus Davidi, de fructu ventris ejus suscitaturum se cornu, scilicet Christi regnum.

"Kingdom": so Feuardent in the margin and the Clermont and Voss MSS, better, whatever Grabe may say, than the others' "of the king" or "for the king". For the sense is: God promised David that from the fruit of his womb he would raise up a horn, namely the kingdom of Christ.

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Autem. Pro etiam, e cod. Voss. posuit Grabius, ad evitandam tautologiam, quia mox sequitur quoque.

"But": Grabe set this in place of "also" from the Voss MS, to avoid tautology, because "too" follows shortly.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A Δαβὶδ ὁ Θεὸς; B rationem ejus; C fuissent demutare.; D (in footnote)
old-edition numerals: (none)
other: facing Latin omitted for Δαβὶδ ... γενόμενος. (David, de fructu ... generatus est.); rest of column is Latin only

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fuit, quoniam « qui descendebat, ipse erat et qui ascendebat. » In eo autem quod dixerit : « Ipse Dominus dabit signum ; » id quod erat inopinatum generationis ejus significavit, quod nec factum esset aliter, nisi Deus Dominus omnium Deus ipse dedisset signum in domo David. Quid enim magnum, aut quod signum fieret in eo, quod adolescentula concipiens ex viro peperisset, quod evenit omnibus quae pariunt mulieribus? Sed quoniam inopinata salus hominibus inciperet fieri, Deo adjuvante, inopinatus et partus Virginis fiebat, Deo dante signum hoc, sed non homine operante illud.

that "He Who descended was the same also Who ascended." Moreover, in that he said: "The Lord Himself shall give a sign," he signified that which was unexpected in His generation, which could not have been accomplished otherwise, unless God the Lord of all, God Himself, had given a sign in the house of David. For what great thing, or what sign would have been wrought in this, that a young woman conceiving by a man should have brought forth, which happens to all women who bring forth? But since an unexpected salvation was to be wrought for men, with God's help, the birth from a Virgin was also accomplished unexpectedly, God giving this sign, and man not working it.

7. Propter hoc autem et Daniel praevidens ejus adventum, lapidem sine manibus abscissum advenisse in hunc mundum (hoc est enim quod, « sine manibus ») significabat ; quod non operantibus humanis manibus, hoc est, virorum illorum qui solent lapides caedere, in hunc mundum ejus adventus erat, id est, non operante in eum Joseph, sed sola Maria cooperante dispositioni. Hic enim lapis a terra, ex virtute et arte constat Dei. Propter hoc autem et Isaias ait : « Sic dicit Dominus : Ecce, ego mitto in fundamenta Sion lapidem pretiosum, electum, summum, angularem, honorificum ; » uti non ex voluntate viri, sed ex voluntate Dei, adventum ejus qui secundum hominem est, intelligamus.

7. On this account also Daniel, foreseeing His coming, signified that a stone cut out without hands came into this world (for this is what "without hands" means); that His coming into this world was without the working of human hands, that is, of those men who are wont to hew stones, that is, Joseph not working towards it, but Mary alone cooperating with the dispensation. For this stone from the earth consists of the power and art of God. On this account also Isaiah says: "Thus says the Lord: Behold, I lay for the foundations of Sion a precious stone, chosen, chief, a cornerstone, honourable;" so that we may understand that His coming which is according to man was not from the will of man, but from the will of God.

8. Propter hoc autem et Moyses ostendens typum, projecit virgam in terram, ut ea incarnata omnem Aegyptiorum praevaricationem, quae insurgebat adversus Dei dispositionem, argueret et absorberet : et ut ipsi Aegyptii testificarentur, quoniam digitus est Dei, qui salutem operatur populo, et non Josephi filius. Si enim Joseph filius esset, quemadmodum plus poterat quam Salomon, aut plus quam Jonas habere, aut plus esse David, cum esset ex eadem seminatione generatus, et proles exsistens ipsorum? Ut quid autem et beatum dicebat Petrum, quod eum cognosceret esse Filium Dei vivi?

8. On this account also Moses, exhibiting a type, cast his rod upon the earth, in order that it, having been made flesh, might expose and swallow up all the opposition of the Egyptians which rose up against the dispensation of God: and that the Egyptians themselves might testify that it is the finger of God which works salvation for the people, and not the son of Joseph. For if He were the son of Joseph, how could He have more than Solomon, or more than Jonah, or be more than David, when He was generated from the same sowing of seed, and was a descendant of theirs? And why did He also pronounce Peter blessed, because he recognized Him to be the Son of the living God?

9. Super haec autem nec rex esse posset,

9. Besides these things, neither could He be king,

Editors' notes and page, col. 953

Footnotes

[scripture references, printed above the notes] ⁶⁵ Cap. XXVIII. ⁶⁶ Dan. II, 34. ⁶⁷ Isa. XXVIII, 16. ⁶⁸ Cap. XXIX. ⁶⁹ Exod. VII, 9 seqq. ⁷⁰ Exod. VIII, 19. ⁷¹ Matth. XII, 41, 42. ⁷² Matth. XXII, 43. ⁷³ Matth. XVI, 17. ⁷⁴ Cap. XXX. ⁷⁵ Jerem. XXII, 24, 25. ⁷⁶ Ibid. 28 seqq. ⁷⁷ Jerem. XXXVI, 30, 31. ⁷⁸ Cap. XXXI.

⁶⁵ Ch. 28. ⁶⁶ Dan. 2:34. ⁶⁷ Isa. 28:16. ⁶⁸ Ch. 29. ⁶⁹ Exod. 7:9 ff. ⁷⁰ Exod. 8:19. ⁷¹ Matt. 12:41–42. ⁷² Matt. 22:43. ⁷³ Matt. 16:17. ⁷⁴ Ch. 30. ⁷⁵ Jer. 22:24–25. ⁷⁶ Ibid., 28 ff. ⁷⁷ Jer. 36:30–31. ⁷⁸ Ch. 31.

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Significavit. Alii, significabat.

"Signified": others read "was signifying".

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Advenisse. Supple dicens.

"To have come": supply "saying".

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Dispositioni. Al. perperam, dispositione.

"To the dispensation": others wrongly read "by the dispensation".

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In fundamenta Sion. Clarom., fundamento Sion.

"Into the foundations of Sion": the Clermont MS reads "for the foundation of Sion".

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Super haec. Pro praeterea, vel praeter hoc.

"Over and above these things": for "moreover", or "besides this".

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Page

running head: CONTRA HAERESE
marginal letters: A fuit, quoniam; B « sine manibus; C omnem Aegyptiorum; D (in footnote)
old-edition numerals: 218 before 9. Super haec
other: Latin only, no Greek printed; ends mid-word (pos-set)
other: the word posset, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 954

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si quidem Joseph filius fuisset ; nec haeres, secundum Jeremiam. Joseph enim Joachim et Jechoniae filius ostenditur, quemadmodum et Matthaeus generationem ejus exponit. Jechonias autem, et qui ab eo, omnes abdicati sunt a regno, Jeremia dicente sic : « Vivo ego, dicit Dominus, si factus fuerit Jechonias filius Joachim, rex Juda, signaculum in manu dextera mea, inde abstraham eum, et tradam eum in manu quaerentium animam tuam. » Et iterum : « Inhonoratus est Jechonias, quemadmodum vas quod non est opus, quoniam projectus est in terram, quam non sciebat. Terra, audi sermonem Domini : scribe virum hunc abdicatum hominem, quoniam non augebit de semine ejus sedens super thronum David, princeps in Juda. » Et iterum Deus ait super Joachim patrem ejus : « Propter hoc sic dicit Dominus super Joachim patrem ejus, regem Judaeae : Non enim erit ex eo sedens super thronum David, et mortificatum ejus erit projectum in aestu diei, et in glacie noctis, et respiciam super eum, et super filios ejus, et inferam super eos, et super inhabitantes Jerusalem, super terram Juda, omnia mala, quae locutus sum super eos. » Qui ergo eum dicunt ex Joseph generatum, et in eo habere spem, abdicatos se faciunt a regno, sub maledictione et increpatione decidentes, quae erga Jechoniam et in semen ejus. Propter hoc enim dicta sunt haec de Jechonia, spiritu praesciente ea quae a malis doctoribus dicuntur : uti discant, quoniam ex semine ejus, id est ex Joseph, non erit natus, sed secundum repromissionem Dei de ventre David suscitatur rex aeternus, qui recapitulatur omnia in se, et antiquam plasmationem in se recapitulatus est.

if indeed He had been the son of Joseph; nor heir, according to Jeremiah. For Joseph is shown to be the son of Joachim and Jechoniah, even as Matthew also sets forth his genealogy. But Jechoniah, and all who are from him, were disinherited from the kingdom, Jeremiah speaking thus: "As I live, says the Lord, if Jechoniah the son of Joachim, king of Judah, were made the signet on My right hand, from thence will I pluck him, and deliver him into the hand of those who seek your life." And again: "Jechoniah has been dishonoured like a vessel for which there is no use, because he has been cast out into a land which he did not know. O earth, hear the word of the Lord: write this man down a disinherited man, for there shall not grow up from his seed one sitting upon the throne of David, a prince in Judah." And again God says concerning Joachim his father: "Therefore thus says the Lord concerning Joachim his father, king of Judea: He shall have none to sit upon the throne of David, and his dead body shall be cast out in the heat of the day, and in the frost of the night, and I will visit upon him, and upon his sons, and I will bring upon them, and upon the inhabitants of Jerusalem, upon the land of Judah, all the evils which I have spoken against them." Those, therefore, who say that He was begotten of Joseph, and who have their hope in him, make themselves disinherited from the kingdom, falling under the curse and rebuke which were directed against Jechoniah and against his seed. For on this account have these things been spoken concerning Jechoniah, the Spirit foreknowing the things which are said by evil teachers: that they may learn that from his seed, that is, from Joseph, He was not to be born, but that according to the promise of God there is raised up from the womb of David an eternal King, Who sums up all things in Himself, and has summed up in Himself the ancient formation.

10. Quia quemadmodum per inobedientiam unius hominis introitum peccatum habuit, et per peccatum mors obtinuit ; sic et per obedientiam unius hominis justitia introducta vitam fructificet his, qui olim mortui erant, hominibus. Et quemadmodum protoplastus ille Adam de rudi terra, et de adhuc virgine (« nondum enim pluerat Deus, et homo

10. Because just as through the disobedience of one man sin had its entrance, and through sin death prevailed; so also through the obedience of one man righteousness, having been brought in, may bear the fruit of life for those men who in times past were dead. And just as that first-formed Adam had his substance from untilled and as yet virgin earth ("for God had not yet rained, and man

Editors' notes and page, col. 954

Footnotes

[scripture references, printed above the notes] ⁷⁴ Cap. XXX. ⁷⁵ Jerem. XXII, 24, 25. ⁷⁶ Ibid. 28 seqq. ⁷⁷ Jerem. XXXVI, 30, 31. ⁷⁸ Cap. XXXI.

⁷⁴ Ch. 30. ⁷⁵ Jer. 22:24–25. ⁷⁶ The same, verse 28 ff. ⁷⁷ Jer. 36:30–31. ⁷⁸ Ch. 31.

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In manu. Cod. Arund. in manum. Sed mallem in manus juxta Graecum τῶν Ο', εἰς χεῖρας.

"In the hand": the Arundel MS reads "into the hand". But I would prefer "into the hands", following the Greek of the Seventy, εἰς χεῖρας.

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Animam tuam. Sic habent omnes mss. juxta textum Hebraeum pariter ac Graecum, in quo et antecedentia in secunda persona proferuntur. In edit. vero legitur, animam ejus: quae editorum ipsorum emendatio esse videtur.

"Your soul": so all the MSS have it, following the Hebrew as well as the Greek text, in which what precedes is also put in the second person. But in the editions one reads "his soul", which seems to be an emendation by the editors themselves.

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Quod non est opus. Inutile, vel quo non est opus, Graeca haec τῶν Ο', οὗ οὐκ ἔστι χρεία αὐτοῦ, melius reddidisset interpres.

"Which is not of use": the translator would have done better to render this Greek of the Seventy, οὗ οὐκ ἔστι χρεία αὐτοῦ, as "useless", or "for which there is no need".

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Augebit. Hic et alibi accipit interpres pro crescet.

"Will increase" (augebit): here and elsewhere the translator takes it for crescet ("will grow").

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Patrem. Alii, patre.

"Father" (accusative): others read the ablative.

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Patrem ejus. Haec ex praecedenti commate huc transtulisse videtur oscitans quispiam scriba; neque enim in sacro textu leguntur.

"His father": some yawning scribe seems to have carried these words here from the preceding clause; for they are not read in the sacred text.

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Mortificatum ejus. Pro morticinum vel cadaver ejus, de quo Jerem. XXII, 19: Sepultura asini sepelietur, et putrefactus, et projectus extra portas Jerusalem.

"His deadened [body]": for "his carcass" or "corpse", of which Jer. 22:19: "He shall be buried with the burial of an ass, rotted and cast forth outside the gates of Jerusalem."

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Semen ejus. Est additur in editt. Sed deest in omnibus mss.

"His seed": "is" is added in the editions. But it is wanting in all the MSS.

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Recapitulatur. Al. recapitulat.

"Is summed up" (passive form): others read the active.

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Page

running head: TRA HAERESES LIB. III.
marginal letters: A set, si quidem; B in Juda.; C mine ejus; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word from col. 953 (pos-set)

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non erat operatus terram ») habuit substantiam ; et plasmatus est manu Dei, id est Verbo Dei (« omnia enim per ipsum facta sunt »), et sumpsit Dominus limum a terra, et plasmavit hominem : ita recapitulans in se Adam, ipse Verbum exsistens, ex Maria, quae adhuc erat virgo, recte accipiebat generationem Adae recapitulationis.

had not tilled the earth"), and was fashioned by the hand of God, that is, by the Word of God ("for all things were made through Him"), and the Lord took dust from the earth and fashioned man: so, summing up Adam in Himself, He Who is the Word Himself rightly received from Mary, who was still a virgin, a birth that was the recapitulation of Adam.

Εἰ τοίνυν ὁ πρῶτος Ἀδὰμ ἔσχε πατέρα ἄνθρωπον, καὶ ἐξ ἀνδρὸς σπέρματος ἐγεννήθη, εἰκὸς ἦν καὶ τὸν δεύτερον Ἀδὰμ λέγειν ἐξ Ἰωσὴφ γεγεννῆσθαι· εἰ δὲ ἐκεῖνος ἐκ γῆς ἐλήφθη, πλάστης δὲ αὐτοῦ ὁ Θεὸς, ἔδει καὶ τὸν ἀνακεφαλαιούμενον εἰς αὐτὸν, ὑπὸ τοῦ Θεοῦ πεπλασμένον ἄνθρωπον, τὴν αὐτὴν ἐκείνῳ τῆς γεννήσεως ἔχειν ὁμοιότητα. Εἰς τί οὖν πάλιν οὐκ ἔλαβε χοῦν ὁ Θεὸς, ἀλλ' ἐκ Μαρίας ἐνήργησε τὴν πλάσιν γενέσθαι; Ἵνα μὴ ἄλλη πλάσις γένηται, μηδὲ ἄλλο τὸ σωζόμενον, ἀλλ' αὐτὸς ἐκεῖνος ἀνακεφαλαιωθῇ, τηρουμένης τῆς ὁμοιότητος.

If, then, the first Adam had a man for his father, and was born from a man's seed, it would be reasonable to say that the second Adam also was begotten of Joseph; but if the former was taken from the earth, and God was his fashioner, it was necessary that He also Who sums up in Himself the man fashioned by God should have the same similarity of birth with him. Why, then, did God not again take dust, instead of working that the formation should be made from Mary? In order that another formation might not be made, nor that which is saved be another thing, but that that very same man might be summed up, the likeness being preserved.

CAPUT XXII.

Chapter XXII.

Christum veram carnem ex Virgine conceptam et natam sumpsisse.

That Christ took true flesh conceived and born of the Virgin.

1. Ἄγαν οὖν πίπτουσι καὶ οἱ λέγοντες, αὐτὸν μηδὲν εἰληφέναι ἐκ τῆς Παρθένου, ἵν' ἐκβάλωσι τὴν

1. Greatly, therefore, do those also err who say that He took nothing from the Virgin, in order that they may cast away the

Editors' notes and page, col. 955

Footnotes

[scripture references, printed above the notes] ⁷⁹ Gen. II, 5. ⁸⁰ Joan. I, 3. ⁸¹ Gen. II, 7. ⁸² Cap. XXXII. ⁸³ Matth. V, 4. ⁸⁴ Gal. IV, 4. ⁸⁵ Rom. I, 3, 4.

⁷⁹ Gen. 2:5. ⁸⁰ John 1:3. ⁸¹ Gen. 2:7. ⁸² Ch. 32. ⁸³ Matt. 5:4. ⁸⁴ Gal. 4:4. ⁸⁵ Rom. 1:3–4.

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Εἰ τοίνυν. Locum hunc exscripsit Theodoretus Dial. 1, usque ad illud proximi capitis: Si enim ille. Idem exstat in ms. bibliothecae Regiae Catena in Lucam, cod. 2440, fol. 30, cum hac epigraphe, Εἰρηναίου εἰς τὰς αἱρέσεις.

Εἰ τοίνυν ("If then"): Theodoret copied out this passage in Dialogue 1, as far as the words of the next chapter, "For if he". The same stands in the manuscript Catena on Luke of the Royal Library, codex 2440, fol. 30, with this heading: "Of Irenaeus, Against the Heresies".

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Ἀνδρός. Deest in Sirmondi editione, et in cit. Catena.

Ἀνδρός ("of a man"): it is wanting in Sirmond's edition and in the Catena cited.

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Λέγειν. Superfluam vocem αὐτόν, quam addit Theodoretus, nec legit vetus interpres, omisi cum citata Catena.

Λέγειν ("to say"): the superfluous word αὐτόν ("him"), which Theodoret adds and the old translator does not read, I have left out, with the Catena cited.

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Πλάστης δὲ αὐτοῦ ὁ Θεός, etc. Legit interpres, καὶ ὑπὸ τοῦ Θεοῦ Λόγου ἐπλάσθη, ἔδει τὸν αὐτὸν Λόγον ἀνακεφαλαίωσιν τοῦ Ἀδὰμ εἰς ἑαυτὸν ποιοῦντα, τὴν αὐτήν, etc. In cit. Cat. pro ἀνακεφαλαιούμενον εἰς αὐτόν, legitur, ἀνακεφαλαιούμενον ἐκεῖνον.

Πλάστης δὲ αὐτοῦ ὁ Θεός ("and his fashioner was God"), etc.: the translator read "and he was fashioned by the Word of God; the same Word, making in himself the summing-up of Adam, had to [take] the same", etc. In the Catena cited, for ἀνακεφαλαιούμενον εἰς αὐτόν ("summing up into himself") one reads ἀνακεφαλαιούμενον ἐκεῖνον ("summing up that one").

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Γενέσθαι. Deest in cit. Cat.

Γενέσθαι ("to come to be"): it is wanting in the Catena cited.

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Σωζόμενον, ἀλλ' αὐτὸς ἐκεῖνος. Vetus interpres legit: σωζόμενον ἢ πλάσμα, ἀλλ' αὐτὸ ἐκεῖνο.

Σωζόμενον, ἀλλ' αὐτὸς ἐκεῖνος ("that is saved, but that same one", masculine): the old translator read σωζόμενον ἢ πλάσμα, ἀλλ' αὐτὸ ἐκεῖνο ("that is saved, or the thing fashioned, but that very thing", neuter).

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A non erat operatus; B ἔδει καὶ τὸν; C (none); D (in footnote)
old-edition numerals: (none)
other: top paragraph Latin only; facing Latin omitted for Εἰ τοίνυν ... ὁμοιότητος (Si igitur ... similitudine.) and 1. Ἄγαν οὖν ... τὴν (1. Errant igitur ... haereditatem,); editors' matter: Christum veram carnem

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τῆς σαρκὸς κληρονομίαν, καὶ ἀποβάλωνται τὴν ὁμοιότητα.

inheritance of the flesh, and reject the likeness.

Si enim ille quidem de terra, et manu et artificio Dei plasmationem et substantiam habuit, hic autem non manu et artificio Dei ; jam non servavit similitudinem hominis, qui factus est secundum imaginem ipsius et similitudinem, et inconstans artificium videbitur, non habens circa quod ostendat sapientiam suam. Hoc autem dicere est, et putative apparuisse eum tanquam hominem, cum non esset homo : et factum eum hominem, nihil assumentem de homine. Si enim non accepit ab homine substantiam carnis, neque homo factus est, neque filius hominis : et si hoc non factus est, quod nos eramus, non magnum faciebat, quod passus est et sustinuit. Nos autem quoniam corpus sumus de terra acceptum, et anima accipiens a Deo spiritum, omnis quicunque confitebitur. Hoc itaque factum est Verbum Dei, suum plasma in semetipsum recapitulans : et propter hoc filium hominis se confitetur, et beatificat mites, quoniam ipsi haereditabunt terram. Et apostolus autem Paulus in ea Epistola, quae est ad Galatas, manifeste ait : « Misit Deus Filium suum, factum de muliere. » Et rursus in ea quae est ad Romanos : « De Filio autem, inquit, ejus, qui factus est ex semine David secundum carnem, qui praedestinatus est Filius Dei in virtute, secundum Spiritum sanctificationis, ex resurrectione mortuorum, Jesu Christi Domini nostri. »

For if the former indeed had his formation and substance from the earth, and by the hand and workmanship of God, whereas this One was not by the hand and workmanship of God, then He did not preserve the likeness of the man who was made according to His image and likeness, and the workmanship will appear inconsistent, having nothing wherewith to show its wisdom. But this is to say that He also appeared putatively as man, when He was not man; and that He was made man while taking nothing from man. For if He did not receive from man the substance of flesh, He neither became man nor the Son of man; and if He did not become this which we were, He did no great thing in what He suffered and endured. But that we are a body taken from the earth, and a soul receiving Spirit from God, everyone whosoever will confess. This, therefore, the Word of God became, summing up His own workmanship in Himself; and on this account He confesses Himself the Son of man, and pronounces the meek blessed, because they shall inherit the earth. Moreover, the apostle Paul also in that Epistle which is to the Galatians plainly says: "God sent His Son, made of a woman." And again in that which is to the Romans: "Concerning His Son," he says, "Who was made of the seed of David according to the flesh, Who was predestined the Son of God in power, according to the Spirit of sanctification, by the resurrection from the dead, of Jesus Christ our Lord."

2. Ἐπεὶ περισσὴ καὶ ἡ εἰς τὴν Μαρίαν αὐτοῦ κάθοδος. Τί γὰρ καὶ εἰς αὐτὴν κατῄει , εἰ μηδὲν ἔμελλε λήψεσθαι παρ' αὐτῆς ; Ἔτι τε εἰ μηδὲν εἰλήφει παρὰ τῆς Μαρίας, οὐκ αὐτὰς ἀπὸ γῆς εἰλημμένας προσίετο τρο-

2. Otherwise His descent into Mary is also superfluous. For why did He even come down into her, if He was to take nothing from her? Furthermore, if He had taken nothing from Mary, He would not have accepted those foods taken from the earth,

Editors' notes and page, col. 956

Footnotes

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Inconstans. Graece ἀσύστατον, quod constare ac cohaerere non possit.

"Unstable": in Greek ἀσύστατον, what cannot stand together and hold together.

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Haereditabunt terram. Terram in eo Evangelii loco Irenaeum interpretari corpus et animam, ac totum denique hominem, liquet. Sensus igitur est: Beatificat mites, quoniam ipsi corporis et animi motibus dominabuntur, suique semper compotes erunt. Quae et aliorum explicatio est.

"They shall inherit the earth": it is clear that Irenaeus interprets "the earth" in this passage of the Gospel as body and soul, and in short the whole man. The sense, then, is: he calls the meek blessed, because they will be masters of the movements of body and mind, and will always be in possession of themselves. This is the explanation of others also.

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Ἐπεὶ περισσή. Haec ex Theodoreti Dial. 1. Partim etiam occurrunt in supra laudata Catena, ab his scilicet verbis: Τί γὰρ καὶ εἰς αὐτὴν κατῄει, usque ad οὐδ' ἂν εἰς τεσσαράκοντα ἡμέρας. Haec enim et sequentia summatim complexus auctor Catenae, scripsit duntaxat, οὐδ' ἂν τὰ ἄλλα ὅσα σύμβολα σαρκὸς τῆς ἀπὸ γῆς εἰλημμένης ἐνεδείξατο. Tum continenter addit: Νῦν δὲ ὥσπερ διὰ παρακοῆς τοῦ ἑνὸς ἀνθρώπου, τοῦ πρώτως ἐκ γῆς ἀνεργάστου πεπλασμένου, ἁμαρτωλοὶ κατέστησαν οἱ πολλοί, καὶ ἀπέβαλον τὴν ζωήν· οὕτως ἔδει καὶ δι' ὑπακοῆς ἑνὸς ἀνθρώπου, τοῦ πρώτως ἐκ παρθένου γεγεννημένου, δικαιωθῆναι πολλούς, καὶ ἀπολαβεῖν τὴν σωτηρίαν. Quibus sensum, non ipsa omnino verba exprimit, istorum quae initio num. 10, cap. praeced. leguntur: Quia quemadmodum per inobedientiam, etc.

Ἐπεὶ περισσή ("Since superfluous"): these words are from Theodoret's Dialogue 1. In part they also occur in the Catena praised above, namely from the words Τί γὰρ καὶ εἰς αὐτὴν κατῄει ("For why did he even come down into her") as far as οὐδ' ἂν εἰς τεσσαράκοντα ἡμέρας ("nor for forty days"). For the compiler of the Catena, summing up these and the following words, wrote only: "nor would he have shown the other tokens of flesh taken from the earth." Then he adds straight on: "But now, as through the disobedience of the one man, first fashioned from untilled earth, the many were made sinners and lost life, so too it was necessary that through the obedience of one man, first born of a virgin, many should be justified and receive salvation." By these he expresses the sense, though not altogether the very words, of what is read at the beginning of n. 10 of the preceding chapter: "For as through the disobedience", etc.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A τῆς σαρκὸς; B eramus, non magnum; C nostri. »; D (in footnote)
old-edition numerals: 219 after quod nos
other: facing Latin omitted for τῆς σαρκὸς ... ὁμοιότητα (abjiciant autem et similitudinem.) and 2. Ἐπεὶ περισσὴ ... τρο- (2. Caeterum supervacua ... percepisset); middle paragraph is Latin only; ends mid-word (τρο-φὰς)

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φὰς, δι' ὧν τὸ ἀπὸ γῆς ληφθὲν τρέφεται σῶμα· οὐδ' ἂν εἰς τεσσαράκοντα ἡμέρας, ὁμοίως ὡς Μωϋσῆς καὶ Ἠλίας, νηστεύσας ἐπείνησε, τοῦ σώματος ἐπιζητοῦντος τὴν ἰδίαν τροφήν· οὐδ' ἂν Ἰωάννης ὁ μαθητὴς αὐτοῦ περὶ αὐτοῦ γράφων εἰρήκει· « Ὁ δὲ Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, ἐκαθέζετο· » οὐδ' ἂν ὁ Δαβὶδ προαναπεφωνήκει περὶ αὐτοῦ· « Καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν· » οὐδ' ἂν ἐδάκρυσεν ἐπὶ τοῦ Λαζάρου· οὐδ' ἂν ἵδρωσε θρόμβους αἵματος· οὐδ' ἂν εἰρήκει , ὅτι « Περίλυπός ἐστιν ἡ ψυχή μου· » οὐδ' ἂν νυγείσης αὐτοῦ τῆς πλευρᾶς, ἐξῆλθεν αἷμα

by which the body taken from the earth is nourished; nor, after fasting for forty days, like Moses and Elijah, would He have hungered, His body seeking its own nourishment; nor would John His disciple, writing of Him, have said: "But Jesus, being wearied from the journey, sat down;" nor would David have proclaimed beforehand concerning Him: "And they have added to the pain of My wounds;" nor would He have wept over Lazarus; nor would He have sweated great drops of blood; nor would He have said: "My soul is exceedingly sorrowful;" nor, when His side was pierced, would there have come forth blood

Editors' notes and page, col. 957

Footnotes

[scripture references, printed above the notes] ⁸⁶ Joan. IV, 6. ⁸⁷ Psal. LXVIII, 27. ⁸⁸ Matth. XXVI, 38. ⁸⁹ Cap. XXXIII. ⁹⁰ Luc. III, 23 seqq. ⁹¹ Rom. V, 14. ⁹² Luc. I, 38.

⁸⁶ John 4:6. ⁸⁷ Ps. 68(69):27. ⁸⁸ Matt. 26:38. ⁸⁹ Ch. 33. ⁹⁰ Luke 3:23 ff. ⁹¹ Rom. 5:14. ⁹² Luke 1:38.

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Nutritur. Eras., Gall. et Clarom., nutriretur, Arund., nutriret.

"Is nourished": Erasmus, Gallasius and the Clermont MS read "should be nourished"; the Arundel, "should nourish".

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Corpus ejus, suam quaerens escam. Graeca sonant, corpore suam quaerente escam.

"His body, seeking its food": the Greek means "his body seeking its food" (as an absolute construction).

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In itinere. Melius ex Graeco tum Joannis, tum Theodoreti legas, ex itinere.

"On the journey": from the Greek both of John and of Theodoret you would read better, "from the journey".

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Sedebat. Feuard. in marg. et Clarom., sedit.

"Was sitting": Feuardent in the margin and the Clermont MS read "sat".

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In eum. Vertendum erat, de eo.

"Into him": it should have been rendered "about him".

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Οὐδ' ἂν ἵδρωσε θρόμβους αἵματος. Certissimum mihi cum doctissimo Grabio videtur, hunc Irenaei locum respexisse Epiphanium in Ancorato § 31, ubi citaturus verba Lucae de sudore Christi sanguineo, ita praefatur: Κεῖται ἐν τῷ κατὰ Λουκᾶν Εὐαγγελίῳ ἐν τοῖς ἀδιορθώτοις ἀντιγράφοις (καὶ κέχρηται τῇ μαρτυρίᾳ ὁ ἅγιος Εἰρηναῖος ἐν τῷ κατὰ αἱρέσεων, πρὸς τοὺς δοκήσει τὸν Χριστὸν πεφηνέναι λέγοντας· Ὀρθόδοξοι δὲ ἀφείλοντο τὸ ῥητόν, φοβηθέντες, καὶ μὴ νοήσαντες αὐτοῦ τὸ τέλος, καὶ τὸ ἰσχυρότατον). Καὶ γενόμενος ἐν ἀγωνίᾳ ἵδρωσε, etc. Volunt Petavius in notis ad hunc locum, et Grotius in Comment. ad Luc. XIX, modo recitata Epiphanii verba non pertinere ad subjunctum Lucae testimonium, sed ad id quod de fletu Christi praecessit ex Lucae XIX, nec proinde spectare ad hunc Irenaei locum, sed ad lib. I, cap. 20, al. 17, ubi Christi fletus mentio fit. Quod quam falsum sit, ex ipsis Epiphanii verbis liquet. Conqueritur Epiphanius, e Lucae exemplaribus, improvido quorumdam Catholicorum zelo, abrasa fuisse verba aliqua. At quae de Christi fletu scripsit Lucas a Catholicis unquam expuncta fuisse probari non potest: certissimum est e contrario, quae de Christi agonia sudoreque sanguineo leguntur Lucae XXII, 43, 44, a pluribus exemplaribus abfuisse. Haec ergo duntaxat, nec alia, respicere potuit Epiphanius. Quare operae pretium facturum me putem, si Epiphanii verba accurate et vertam et distinguam: in utroque enim peccavit Petavius. Sed et ploravit. In iis Lucae Evangelii exemplaribus quae interpolata non fuerunt, legitur (eoque testimonio sanctus Irenaeus in opere contra haereses, ad eos refellendos utitur, qui Christum specie tenus apparuisse dicebant; Catholici vero timore quodam inducti sententiam eam sustulerunt, illius neque finem, neque vim maximam intelligentes). Et in agonia constitutus sudavit, etc. Jam nihil necesse est moneam, cum res ipsa per se loquatur, hunc de Christi sudore sanguineo Lucae locum a vetustissimis Irenaei bibliorum codd. non abfuisse, adeoque certum et indubitatum ipsi visum fuisse, ut hujus auctoritate ad confutandos haereticos utatur.

Οὐδ' ἂν ἵδρωσε θρόμβους αἵματος ("nor would he have sweated drops of blood"): it seems most certain to me, with the most learned Grabe, that Epiphanius had this passage of Irenaeus in view in the Ancoratus, § 31, where, about to cite Luke's words on Christ's bloody sweat, he prefaces them thus: [the Greek, which the Latin below renders]. Petau, in his notes on this passage, and Grotius, in his Commentary on Luke 19, hold that the words of Epiphanius just quoted do not belong to the testimony of Luke that is joined to them but to what precedes, from Luke 19, about Christ's weeping, and so do not regard this passage of Irenaeus but Book I, ch. 20 (otherwise 17), where Christ's weeping is mentioned. How false this is, is clear from Epiphanius's own words. Epiphanius complains that some words were erased from the copies of Luke by the unwise zeal of certain Catholics. But it cannot be proved that what Luke wrote about Christ's weeping was ever struck out by Catholics; on the contrary, it is most certain that what is read in Luke 22:43–44 about Christ's agony and bloody sweat was absent from several copies. It is this alone, then, and nothing else, that Epiphanius can have had in view. I think it will therefore be worth the effort to translate and to punctuate Epiphanius's words accurately, for Petau went wrong in both. "But he also wept. In those copies of Luke's Gospel that have not been tampered with one reads (and holy Irenaeus uses this testimony in his work against the heresies, to refute those who said that Christ appeared only in outward show; but the Catholics, led by a kind of fear, removed that sentence, understanding neither its purpose nor its very great force): And being in an agony he sweated", etc. There is now no need for me to point out, since the matter speaks for itself, that this passage of Luke on Christ's bloody sweat was not absent from Irenaeus's very ancient manuscripts of the Bible, and indeed seemed to him so certain and beyond doubt that he uses its authority to confute the heretics.

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Page

running head: CONTRA HAERESES L
marginal letters: A φὰς, δι' ὧν; B ἄλγος τῶν; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: begins mid-word from col. 956 (τρο-φὰς); facing Latin omitted (escas, per quas ... Haec enim omnia)

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καὶ ὕδωρ. Ταῦτα γὰρ πάντα σύμβολα σαρκὸς, τῆς ἀπὸ γῆς εἰλημμένης, ἣν εἰς αὑτὸν ἀνεκεφαλαιώσατο, τὸ ἴδιον πλάσμα σώζων.

and water. For all these are tokens of the flesh which was taken from the earth, which He summed up in Himself, saving His own workmanship.

3. Propter hoc Lucas genealogiam, quae est a generatione Domini nostri usque ad Adam, septuaginta duas generationes habere ostendit ; finem conjungens initio, et significans, quoniam ipse est qui omnes gentes exinde ab Adam dispersas, et universas linguas, et generationem hominum cum ipso Adam in semetipso recapitulatus est. Unde et a Paulo « typus futuri » dictus est ipse Adam : quoniam futuram circa Filium Dei humani generis dispositionem in semetipsum fabricator omnium Verbum praeformaverat , praeformante Deo primum animalem hominem, videlicet ut a spiritali salvaretur. Cum enim praeexsisteret salvans, oportebat et quod salvaretur fieri, uti non vacuum sit salvans.

3. On this account Luke shows that the genealogy which is from the generation of our Lord as far back as Adam has seventy-two generations, joining the end to the beginning, and signifying that it is He Who has summed up in Himself all nations dispersed from Adam onwards, and all languages, and the generation of men, together with Adam himself. Hence also Adam himself was called by Paul "the type of Him Who was to come:" because the Word, the Maker of all things, had preformed in him the future dispensation of the human race connected with the Son of God, God preforming the first animate man, namely so that he might be saved by the spiritual One. For since He Who saves pre-existed, it was necessary that what should be saved should also be made, in order that He Who saves might not be without an object.

4. Consequenter autem et Maria virgo obediens invenitur, dicens : « Ecce ancilla tua , Domine, fiat mihi secundum verbum tuum. » Eva vero inobediens

4. And consequently the Virgin Mary also is found obedient, saying: "Behold Thy handmaid, O Lord; be it unto me according to Thy word." But Eve was disobedient:

Editors' notes and page, col. 958

Footnotes

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Septuaginta duas. Isaacus Vossius pag. 323 Castigationum ad cap. 4 Hornii, scribit vidisse se mss. Irenaei codd. in quibus numerus ille non integris vocibus concipitur, ut vulgo, sed sic LXXV, ut nescias, utrum 72, an potius 75 iste Irenaei interpres exprimere voluerit. Sed qui sint illi mss. codices si dixisset, rem orbi litterato pergratam fecisset. Proprium ipsius exemplar, quod, Grabio teste, clariss. Dodwellus summa diligentia cum editione Feuardentii contulit, Claromontanum, quod ipse quam accurate potui, perlustravi, Ottobonianum cujus variae lectiones mihi Roma transmissae sunt, et alia Anglicana, nihil diversum a recepto numero LXXII exhibent: adeo ut dubitare fas non sit, quin Irenaeus septuaginta duas duntaxat generationes in Evangelio Lucae legerit. Quod nihil mirum, cum non eodem modo recenseantur istae generationes tum a SS. Patribus, tum in ipsis Novi Test. codd. mss. Quod vero gentium et linguarum numerum generationibus aequare videatur Irenaeus, in hoc consentientes habet plures e Patribus Graecis, et ex ipsis ethnicis, praecipue Aegyptiis, quosdam, quos citatos reperies apud Bochartum lib. I Phaleg., cap. 23.

"Seventy-two": Isaac Vossius, p. 323 of his Castigationes on Hornius, ch. 4, writes that he has seen manuscripts of Irenaeus in which that number is not written out in full words, as commonly, but thus, LXXV, so that you could not tell whether the translator of Irenaeus meant to express 72 or rather 75. But had he said which those manuscripts are, he would have done the learned world a great favour. His own copy, which, on Grabe's testimony, the most distinguished Dodwell collated with the utmost care against Feuardent's edition; the Clermont MS, which I have examined myself as carefully as I could; the Ottobonian, whose variant readings were sent to me from Rome; and other English MSS, show nothing different from the received number LXXII: so that one may not doubt that Irenaeus read only seventy-two generations in Luke's Gospel. This is no wonder, since these generations are not counted in the same way either by the holy Fathers or in the very manuscripts of the New Testament. That Irenaeus seems to make the number of nations and languages equal to the generations, he has several of the Greek Fathers agreeing with him in this, and certain of the heathen themselves, chiefly Egyptians, whom you will find cited in Bochart, Phaleg, Book I, ch. 23.

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Praeformante. Ita Feuard. in marg., Clarom. et Voss. Caeteri, praedestinante; quod a recentiori quodam sciolo scriptum videtur, ne idem verbum repeteretur.

"Shaping beforehand": so Feuardent in the margin and the Clermont and Voss MSS. The rest read "predestining", which seems to have been written by some more recent smatterer so that the same word should not be repeated.

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Ancilla tua, Domine. Sic antiquiores et melioris notae codd. Clarom. et Voss. cum Arund. Reliqui, ancilla Domini.

"Thy handmaid, Lord": so the older MSS of better mark, the Clermont and the Voss, with the Arundel. The rest read "the handmaid of the Lord".

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Page

running head: A HAERESES LIB. III.
marginal letters: A καὶ ὕδωρ.; B Adam : quoniam; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: facing Latin omitted for καὶ ὕδωρ ... σώζων (signa carnis ... plasma salvans.); rest of column is Latin only; ends mid-word (in-obediens)

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: non obedivit enim , adhuc cum esset virgo. Quemadmodum illa virum quidem habens Adam, virgo tamen adhuc exsistens (« erant enim utrique nudi » in paradiso , « et non confundebantur, » quoniam paulo ante facti , non intellectum habebant filiorum generationis ; oportebat enim illos primo adolescere dehinc sic multiplicari) inobediens facta, et sibi, et universo generi humano causa facta est mortis : sic et Maria habens praedestinatum virum , et tamen virgo, obediens, et sibi , et universo generi humano causa facta est salutis. Et propter hoc lex eam, quae desponsata erat viro, licet virgo sit adhuc, uxorem ejus, qui desponsaverat, vocat ; eam quae est a Maria in Evam recirculationem significans : quia non aliter quod colligatum est solveretur, nisi ipsae compagines alligationis reflectantur retrorsus ; ut primae conjunctiones solvantur per secundas, secundae rursus liberent primas. Et evenit primam quidem compaginem a secunda colligatione solvere , secundam vero colligationem primae solutionis habere locum. Et propter hoc Dominus dicebat, primos quidem novissimos futuros, et novissimos primos. Et Propheta autem hoc idem significat, dicens : « Pro patribus nati sunt tibi filii. » « Primogenitus » enim « mortuorum » natus Dominus , et in sinum suum recipiens pristinos patres, regeneravit eos in vitam Dei, ipse initium viventium factus, quoniam Adam initium morientium factus est. Propter hoc et Lucas initium generationis a Domino inchoans, in Adam retulit, significans, quoniam non illi hunc, sed hic illos in Evangelium vitae regeneravit. Sic autem et Evae inobedientiae nodus solutionem accepit per obedientiam Mariae. Quod enim alligavit

for she did not obey while she was still a virgin. Just as she, having indeed Adam for a husband, yet being still a virgin ("for they were both naked" in paradise, "and were not ashamed," since, having been made a short time before, they had no understanding of the procreation of children; for it was necessary that they should first grow up, and thenceforth so multiply), having become disobedient, was made the cause of death both for herself and for the whole human race: so also Mary, having a husband appointed beforehand, and yet a virgin, being obedient, was made the cause of salvation both for herself and for the whole human race. And on this account the law calls her who was betrothed to a man, although she be still a virgin, the wife of him who had betrothed her, signifying the recirculation which is from Mary to Eve: because what has been tied together could not otherwise be untied, unless the very loops of the tying be bent back the other way; so that the first joints are loosed through the second, and the second in turn set free the first. And it happens that the first loop is loosed by the second tie, and the second tie holds the place of the loosing of the first. And on this account the Lord said that the first indeed should be last, and the last first. And the prophet also signifies this same thing, saying: "Instead of fathers, sons have been born to Thee." For the Lord, born "the First-begotten of the dead," and receiving into His bosom the ancient fathers, regenerated them into the life of God, He Himself having become the beginning of the living, since Adam became the beginning of the dying. On this account Luke also, beginning the genealogy from the Lord, carried it back to Adam, signifying that it was not they who regenerated Him, but He who regenerated them into the Gospel of life. And thus also the knot of Eve's disobedience received its loosing through the obedience of Mary. For what the virgin Eve bound

Editors' notes and page, col. 959

Footnotes

[scripture references, printed above the notes] ⁹³ Gen. II, 25. ⁹⁴ Gen. III, 8, 17, 20, 21. ⁹⁵ Matth. XIX, 30, et XX, 16. ⁹⁶ Psal. XLIV, 17. ⁹⁷ Col. I, 18. ⁹⁸ Act. I, 7. ⁹⁹ Sup. cap. XX.

⁹³ Gen. 2:25. ⁹⁴ Gen. 3:8, 17, 20, 21. ⁹⁵ Matt. 19:30 and 20:16. ⁹⁶ Ps. 44:17. ⁹⁷ Col. 1:18. ⁹⁸ Acts 1:7. ⁹⁹ Above, ch. 20.

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Oportebat enim illos primo adolescere, etc. Peculiaris Irenaeo sententia, cui non multi patrocinabuntur; primos scilicet parentes in adulta aetate haud creatos, conjugio statim maturos non exstitisse.

"For they had first to grow up", etc.: an opinion peculiar to Irenaeus, which not many will defend: namely that our first parents, not having been created at an adult age, were not at once ripe for marriage.

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Non aliter quod colligatum est solveretur, etc. Obscurior tota haec Irenaei argumentatio est. Mariam cum Eva confert, alterius fidem cum alterius inobedientia, alterius connubium cum alterius conjugio. Quemadmodum, inquit, Eva licet conjugata, virgo tamen, inobedientiae culpa intricatissimis veluti nodis implicuit totum genus humanum, cui causa facta est mortis: sic et Maria desponsata viro, sed virgo, fide et obedientia nodos solvit quos Eva contexuerat, sibique et generi humano facta est causa salutis. Et propterea licet nondum nupta, sed desponsata tantum, et adhuc virgo, secundum legem tamen dicitur uxor: ut quod a fideli Mariae connubio in Evae nocens conjugium veluti reflectitur, distinctius significetur. Sicut enim quae colligata sunt, pluribusque constricta nodis, in semetipsos implicatis, solvi nequeunt, nisi ab extremis fiat initium; nec isti expediri valent, nisi vinculorum extremitates reflectantur retrorsus; quo fit ut secundae conjunctiones primae omnium solvantur, nec ad primas fiat accessus, nisi secundis primum resolutis: sic et in praesenti negotio contigit. Ab Evae connubio, propter hujus inobedientiam, caetera deinceps, usque ad illud Mariae, molestissimis implexa nodis. Nodum prima solvit Maria fide et obedientia; nec sibi solvit tantum, sed et solutio quae ab ea cepit initium, velut circuitu quodam in Evam reflexa est: adeo ut primum connubium a secundo solutionem acceperit; id est, hujus sanctitate purgatum illud fuerit. Haec certe et quae sequuntur, paulo subtiliora.

"What has been bound together could not otherwise be loosed", etc.: this whole argument of Irenaeus is rather obscure. He compares Mary with Eve: the faith of the one with the disobedience of the other, the marriage of the one with the wedlock of the other. As Eve, he says, though married yet a virgin, by the fault of disobedience entangled the whole human race as if in the most intricate knots, and became the cause of death to it: so Mary too, betrothed to a husband but a virgin, by faith and obedience loosed the knots that Eve had woven, and became the cause of salvation to herself and to the human race. And therefore, although not yet married but only betrothed, and still a virgin, she is nevertheless called wife according to the law: so that what is as it were turned back from Mary's faithful marriage upon Eve's harmful wedlock may be signified more distinctly. For as things bound together and tied with many knots entangled in one another cannot be loosed unless one begins from the outermost, nor can these be undone unless the ends of the bonds are turned back, whence it comes about that the second knots are loosed first of all, and there is no access to the first until the second have first been undone: so it happened in the present matter. From Eve's marriage, because of her disobedience, all the rest in turn, down to that of Mary, were entwined in most troublesome knots. Mary first loosed the knot by faith and obedience; nor did she loose it only for herself, but the loosing that began from her was also, as by a kind of circuit, turned back upon Eve, so that the first marriage received its loosing from the second; that is, the former was purified by the holiness of the latter. This, certainly, and what follows are somewhat over-subtle.

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Conjunctiones. Alii, conjugationes.

"Knots" (conjunctiones): others read conjugationes ("couplings").

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Colligatione solvere ... colligationem. Alii, conjugatione ... conjugationem. Sed solvi libentius legerem, quam solvere.

"To loose by binding ... the binding": others read conjugatione ... conjugationem ("coupling"). But I would more willingly read "to be loosed" than "to loose".

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Primae. Eras., Gall., Arund. et Merc. 2, primum.

"The first" (primae): Erasmus, Gallasius, the Arundel MS and Mercerus's second read "first" (primum).

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Propheta autem. Arund., propheta quidem.

"But the prophet": the Arundel MS reads "the prophet indeed".

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Patribus. Tuis quod addunt editt. omisi cum Clarom. et Voss.

"Fathers": "Thy", which the editions add, I have left out with the Clermont and Voss MSS.

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Obedientiam. Hae voces, obedio, obedientia, inobedientia, non eodem modo scribuntur in codd., in his semper obaudio, obaudientia, in illis, modo obedio, modo obaudio, etc. Nos servata ubique eadem scribendi ratione, ex more nunc recepto constanter exaravimus, obedio, obedientia.

"Obedience": these words, obedio, obedientia, inobedientia, are not spelled the same way in the manuscripts: in some always obaudio, obaudientia; in others now obedio, now obaudio, etc. We, keeping the same spelling everywhere, have consistently written obedio, obedientia, after the custom now received.

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Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A obediens : non; B non aliter quod; C cas initium generationis; D (in footnote)
old-edition numerals: 220 before inobediens
other: Latin only, no Greek printed; begins mid-word from col. 958 (in-obediens); ends mid-word (alliga-vit)
other: the word alligavit was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 960

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virgo Eva per incredulitatem , hoc virgo Maria solvit per fidem.

through unbelief, this the Virgin Mary loosed through faith.

CAPUT XXIII.

Chapter XXIII.

Contendit adversus Tatianum, divinae aequitati ac misericordiae consentaneum fuisse , ut Adam primus omnium salutem a Christo consequeretur.

He contends against Tatian that it was agreeable to divine equity and mercy that Adam first of all should obtain salvation from Christ.

1. Necesse ergo fuit, Dominum ad perditam ovem venientem , et tantae dispositionis recapitulationem facientem, et suum plasma requirentem, illum ipsum hominem salvare, qui factus fuerat secundum imaginem et similitudinem ejus, id est, Adam adimplentem tempora ejus condemnationis, quae facta fuerat propter inobedientiam , « quae Pater posuit in sua potestate ; » quoniam et omnis dispositio salutis, quae circa hominem fuit, secundum placitum fiebat Patris, uti non vinceretur Deus, neque infirmaretur ars ejus. Si enim qui factus fuerat a Deo homo, ut viveret, hic amittens vitam laesus serpente qui depravaverat eum , jam non reverteretur ad vitam, sed in totum projectus esset morti ; victus esset Deus, et superasset serpentis nequitia voluntatem Dei. Sed quoniam Deus invictus et magnanimis est, magnanimem quidem se exhibuit ad correptionem hominis, et probationem omnium, quemadmodum praediximus ; per secundum autem hominem alligavit fortem , et diripuit ejus vasa, et evacuavit mortem, vivificans eum hominem, qui fuerat mortificatus. Primum enim possessionis ejus vas Adam factus est, quem et tenebat sub sua potestate, hoc est, praevaricationem inique inferens ei, et per occasionem immortalitatis, mortificationem faciens in eum. Etenim promittens futuros eos tanquam deos (quod ei non est omnino possibile), mortem fecit in eis : unde et juste a Deo recaptivatus, qui hominem captivum duxerat ;

1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making the recapitulation of so great a dispensation, and seeking out His own workmanship, should save that very man who had been made according to His image and likeness, that is, Adam, fulfilling the times of his condemnation which had been incurred because of disobedience, "which the Father has put in His own power;" because the whole dispensation of salvation concerning man also took place according to the good pleasure of the Father, in order that God might not be conquered, nor His art weakened. For if the man who had been made by God that he might live, upon losing life after being injured by the serpent that had corrupted him, were no longer to return to life, but were wholly cast off to death, God would have been conquered, and the wickedness of the serpent would have prevailed over the will of God. But since God is invincible and long-suffering, He showed Himself long-suffering indeed towards the correction of man and the probation of all, as we have said before; but through the second man He bound the strong man, and spoiled his vessels, and abolished death, vivifying that man who had been put to death. For Adam first became a vessel of his possession, whom he also held under his power, that is, by iniquitously bringing transgression upon him, and under pretext of immortality working death in him. For by promising that they should be as gods (which is not at all possible for him to do), he wrought death in them: wherefore he who had led man captive was also justly led captive in turn by God;

Editors' notes and page, col. 960

Footnotes

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Correptionem. Al., correctionem.

"Rebuke": others read "correction".

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Per occasionem. Id est sub praetextu.

"By occasion": that is, under pretext.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A vit virgo Eva; B placitum fiebat; C sub sua potestate; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word from col. 959 (alliga-vit); editors' matter: Contendit adversus Tatianum

PG 7:961

solutus est autem condemnationis vinculis, qui captivus ductus fuerat homo.

while the man who had been led captive was loosed from the bonds of condemnation.

2. Hic est autem Adam, si oportet verum dicere, primiformis ille homo, de quo Scriptura ait dixisse Dominum : « Faciamus hominem ad imaginem et similitudinem nostram ; » nos autem omnes ex ipso : et quoniam sumus ex ipso, propterea quoque ipsius haereditavimus appellationem. Cum autem salvetur homo, oportet salvari eum qui prior formatus est homo. Quoniam nimis irrationabile est, illum quidem, qui vehementer ab inimico laesus est, et prior captivitatem passus est, dicere non eripi ab eo qui vicerit inimicum ; ereptos vero filios ejus, quos in eadem captivitate generavit. Nec victus quidem adhuc parebit inimicus, ipsis veteribus spoliis manentibus apud eum. Quemadmodum si hostes expugnaverint quosdam , et vinctos duxerint captivos, et multo tempore in servitute possederint eos, ita ut generent apud eos : et aliquis dolens pro his qui servi facti sunt, eosdem hostes expugnet : non tamen juste faciet, si filios quidem eorum qui captivi ducti sunt , liberet de potestate eorum, qui in servitutem deduxerant patres eorum ; ipsos vero qui captivitatem sustinuerunt, subjectos relinquat inimicis, propter quos et tuitionem fecit : consecutis libertatem filiis ex causa paternae vindicationis, sed non relictis ipsis patribus, qui ipsam captivitatem sustinuerunt. Neque enim infirmus est Deus, neque injustus, qui opitulatus est homini, et in suam libertatem restauravit eum.

2. Now this is Adam, if one must speak the truth, that first-formed man, of whom the Scripture says that the Lord spoke: "Let Us make man according to Our image and likeness;" and we all are from him: and because we are from him, therefore we have also inherited his name. But since man is saved, it is necessary that the man who was first formed should be saved. For it is altogether unreasonable to say that he who was grievously injured by the enemy, and first suffered captivity, is not rescued by Him Who conquered the enemy, but that his sons, whom he begot in the same captivity, are rescued. Nor indeed will the enemy even yet appear conquered, while the old spoils themselves remain with him. Just as if enemies should defeat certain men, and lead them away bound as captives, and hold them for a long time in slavery, so that they beget children among them; and someone, grieving for those who were made slaves, should defeat those same enemies: yet he will not act justly if he frees the sons of those who were led captive from the power of those who had reduced their fathers to slavery, while leaving subject to the enemies the very ones who endured the captivity, on whose account he also undertook the defence—the sons having obtained liberty by reason of the avenging of their fathers, yet not so that the fathers themselves, who endured the captivity itself, are left behind. For God is neither weak nor unjust, Who has helped man and restored him to His own liberty.

3. Propter hoc et in initio transgressionis Adae, sicut enarrat Scriptura, non ipsum maledixit Adam, sed terram in operibus ejus, quemadmodum ex veteribus quidam ait : quoniam quidem transtulit Deus maledictum in terram, ut non perseveraret

3. On this account also at the beginning of Adam's transgression, as the Scripture relates, God did not curse Adam himself, but the ground in his works, as a certain one among the elders says: that God indeed transferred the curse to the ground, so that it might not continue

Editors' notes and page, col. 961

Footnotes

[scripture references, printed above the notes] ¹ Cap. XXXIV. ² Gen. I, 26. ³ Cap. XXXV. ⁴ Gen. III, 14. ⁵ Matth. XXV, 41. ⁶ Cap. XXXVI. ⁷ Gen. IV, 7.

¹ Ch. 34. ² Gen. 1:26. ³ Ch. 35. ⁴ Gen. 3:14. ⁵ Matt. 25:41. ⁶ Ch. 36. ⁷ Gen. 4:7.

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Solutus ... vinculis, qui. Vetus Feuard. cod., solutum ... vinculum, quo. Consonat Voss. quoad vinculum.

"Loosed ... by the bonds, who": Feuardent's old manuscript reads "the bond ... loosed, by which". The Voss MS agrees as to "bond".

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Primiformis. Protoplastum alibi passim dicit.

"First-formed" (primiformis): elsewhere he regularly says protoplastus.

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Salvetur. Al., salvatur.

"May be saved": others read "is saved".

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Parebit. Pareo passim accipit pro appareo. In Eras. et Gall. habetur, parebat.

"Will appear" (parebit): he regularly takes pareo for appareo ("appear"). In Erasmus and Gallasius one finds "was appearing".

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Vinctos. Editt. cum Merc. 2, victos.

"Bound": the editions, with Mercerus's second, read "conquered".

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Tuitionem. Sic Feuard. in marg., Clarom. et Voss. Alii, ultionem.

"Protection": so Feuardent in the margin and the Clermont and Voss MSS. Others read "vengeance".

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Sed non relictis. Particulam negativam omnino expungendam esse vult Grabius; sed frustra. Mala interpunctio erudito viro errorem objecit. Sensus est: Cum ita consecuti sint libertatem filii ex causa paternae vindicationis, ut tamen non relinquantur ipsi patres.

"But not leaving behind": Grabe would have the negative particle struck out altogether, but in vain. Bad punctuation put the error in the learned man's way. The sense is: "Since the sons have obtained freedom by reason of the fathers' deliverance, in such a way that yet the fathers themselves are not left behind."

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Page

running head: CONTRA HAERESES L
marginal letters: A solutus est autem; B cus, ipsis veteribus; C neque injustus; D (in footnote)
old-edition numerals: 221 before inimicis
other: Latin only, no Greek printed

PG 7:962

in homine. Condemnationem autem transgressionis accepit homo taedia et terrenum laborem, et manducare panem in sudore vultus sui, et converti in terram, ex qua assumptus est ; similiter autem mulier taedia, et labores, et gemitus, et tristitias partus, et servitium, id est ut serviret viro suo : ut neque maledicti a Deo in totum perirent, neque sine increpatione perseverantes Deum contemnerent. Omnis autem maledictio decurrit in serpentem, qui seduxerat eos. « Et dixit, inquit, Deus serpenti : Quoniam fecisti hoc, maledictus tu ab omnibus pecoribus, et ab omnibus bestiis terrae. » Hoc idem autem et Dominus in Evangelio his qui a sinistris inveniuntur, ait : « Abite, maledicti , in ignem aeternum , quem praeparavit Pater meus diabolo et angelis ejus ; » significans quoniam non homini principaliter praeparatus est aeternus ignis, sed ei qui seduxit, et offendere fecit hominem, et, inquam, qui princeps apostasiae est, principi abscessionis, et his angelis qui apostatae facti sunt cum eo : quem quidem juste percipient etiam hi, qui similiter ut illi, sine poenitentia et sine regressu in malitiae perseverant operibus.

in man. But as the condemnation of his transgression man received weariness and earthly labour, and to eat bread in the sweat of his face, and to return to the earth from which he was taken; and likewise the woman received weariness, and labours, and groans, and the sorrows of childbirth, and servitude, that is, that she should serve her husband: so that neither, being cursed by God, should they altogether perish, nor, continuing without rebuke, should they despise God. But all the curse flowed down upon the serpent who had seduced them. "And God," it says, "said to the serpent: Because you have done this, cursed are you above all cattle, and above all the beasts of the earth." And this same thing the Lord also in the Gospel says to those who are found on the left hand: "Depart, you cursed, into the eternal fire which My Father has prepared for the devil and his angels;" signifying that eternal fire was not originally prepared for man, but for him who seduced and caused man to offend, and, I say, for him who is the chief of the apostasy, the prince of the revolt, and for those angels who became apostates with him: which fire indeed those also will justly receive who, like them, continue without repentance and without return in the works of wickedness.

4. Quemadmodum Cain, cum accepisset consilium a Deo, uti quiesceret in eo, quod non recte divisisset eam, quae erga fratrem erat, communicationem, sed cum zelo et malitia suspicatus est posse dominari ejus, non solum non acquievit, sed et adjecit peccatum super peccatum, manifestans sententiam suam per operationem suam. Quod enim cogitavit, hoc et operatus est, dominatus est, et interfecit eum, subjiciente Deo justum injusto, ut ille quidem ex iis, quae passus est, justus ostendatur ; hic vero per ea, quae commisit, detegeretur injustus. Et ne sic quidem mitigatus est, nec quievit super factum malum ; sed interrogatus ubi

4. Just as Cain, when he had received counsel from God that he should keep quiet, because he had not rightly divided the fellowship which was due to his brother, but with envy and malice supposed that he could domineer over him, not only did not rest, but even added sin upon sin, manifesting his purpose by his deed. For what he planned, this he also wrought: he overpowered him and slew him, God subjecting the righteous to the unrighteous, so that the former indeed might be shown righteous by the things which he suffered, while the latter might be exposed as unrighteous by the things which he committed. And not even thus was he softened, nor did he rest over the evil deed; but when asked where

Editors' notes and page, col. 962

Footnotes

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Contemnerent. In Feuard. marg., condemnarent; pro quo in Voss., condampnarent, in Arund. condempnerent.

"Should despise": in Feuardent's margin, "should condemn"; for which the Voss MS has condampnarent, the Arundel condempnerent.

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Ab omnibus pecoribus. Id est, inter omnia pecora, vel super omnia pecora.

"From all cattle": that is, among all cattle, or above all cattle.

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Quem praeparavit Pater meus. Legit Irenaeus cum Cantabrig. cod. et aliis quibusdam, ὃ ἡτοίμασεν ὁ Πατήρ μου. Ea est etiam lectio antiquae versionis Italicae, quam edidit domnus Martianaeus noster.

"Which my Father has prepared": Irenaeus reads, with the Cambridge MS and certain others, ὃ ἡτοίμασεν ὁ Πατήρ μου ("which my Father prepared"). This is also the reading of the ancient Italic version, which our Dom Martianay has edited.

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Et, inquam. Et addidi ex Feuard. marg. et ex codd. Clarom. et Vaticano; quamvis in hoc, Latinio teste, ut et in Feuard. marg. perperam legatur, et in quem. At mallem, ei, inquam.

"And, I say": I have added "and" from Feuardent's margin and from the Clermont and Vatican MSS; although in the latter, on Latinius's testimony, as also in Feuardent's margin, "and into whom" is wrongly read. But I would prefer "to him, I say".

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Princeps apostasiae. Feuard. in marg. et Clarom., princeps apostata.

"Prince of apostasy": Feuardent in the margin and the Clermont MS read "apostate prince".

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Principi abscessionis. Glossema est, quod a quopiam explicationis gratia scriptum ad marginem, in textum dein irrepsit.

"To the prince of departure": it is a gloss, written in the margin by someone for explanation's sake, which then crept into the text.

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Uti quiesceret in eo. Chrysostomus, Cyrillus, Graeci omnes, (Feuardentii observatio est), ita hunc locum reddunt, LXX versionem istam secuti: Οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς γ' οὐ διέλῃς, ἥμαρτες; ἡσύχασον. Hoc est: Annon si recte obtuleris, recte autem non distribueris, peccasti? quiesce. Sicque volunt Cain his verbis admonitum a Deo, ut recte divideret in fratrem dilectionis officia, non autem felicitati invideret. Hieronymus in Quaest. Hebr. testatur illa verba in fonte Hebraico non haberi; Eugubinus vero copiose docet unde processerint.

"That he should be quiet about it": Chrysostom, Cyril and all the Greeks (it is Feuardent's observation) render this passage thus, following that Septuagint version: Οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς γ' οὐ διέλῃς, ἥμαρτες; ἡσύχασον. That is: "If you have offered rightly but not divided rightly, have you not sinned? Be still." And so they hold that Cain was admonished by God in these words to divide rightly towards his brother the duties of love, and not to envy his happiness. Jerome, in the Hebrew Questions, testifies that those words are not found in the Hebrew source; Eugubinus, for his part, explains at length where they came from.

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Ejus. Ita Graecorum more Feuard. in marg., Ottob., Clarom., Arund. et Voss. Alii, ei.

"Of him" (genitive): so, after the Greek usage, Feuardent in the margin and the Ottobonian, Clermont, Arundel and Voss MSS. Others read "him" (dative).

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Ex iis. Editt., per ea.

"From those things": the editions read "through those things".

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Page

running head: A HAERESES LIB. III.
marginal letters: A in homine.; B Pater meus; C sententiam suam; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:963

esset frater ejus? « Nescio, ait : nunquid custos fratris mei sum ego? » extendens et multiplicans malum per responsionem. Etenim si malum est occidere fratrem, multo pejus sic audacter et irreverenter respondere omnia scienti Deo, quasi possit frustrari eum. Propter hoc et ipse maledictionem portavit, quoniam a se peccatum tulit, non reveritus Deum, neque confusus in fratricidio.

his brother was, he said: "I know not: am I my brother's keeper?" extending and multiplying the evil by his answer. For if it is an evil thing to slay a brother, it is much worse to answer the all-knowing God so boldly and irreverently, as if he could baffle Him. On this account he also himself bore a curse, because he put away the sin from himself, neither reverencing God nor being confounded at the fratricide.

5. Circa Adam autem nihil tale factum est, sed omnia in contrarium. Ab altero enim seductus sub occasione immortalitatis, statim timore corripitur, et absconditur : non quasi possit effugere Deum, sed confusus, quoniam transgressus praeceptum ejus, indignus est venire in conspectum et colloquium Dei. « Timor » autem « Domini initium intelligentiae ; » intellectus vero transgressionis fecit poenitentiam : poenitentibus autem largitur benignitatem suam Deus. Etenim per succinctorium in facto ostendit suam poenitentiam, foliis ficulneis semetipsum contegens, exsistentibus et aliis foliis multis, quae minus corpus ejus vexare potuissent : condignum tamen inobedientiae amictum fecit, conterritus timore Dei ; et retundens petulantem carnis impetum, quoniam indolem et puerilem amiserat sensum, et in cogitationem pejorum venerat , frenum continentiae sibi et uxori suae circumdedit, timens Deum, et adventum ejus exspectans, et velut tale quid significans : Quoniam, inquit, eam quam habui a Spiritu, sanctitatis stolam amisi per inobedientiam, et nunc cognosco quod sim dignus tali tegumento, quod delectationem quidem nullam praestat, mordet autem et pungit corpus. Et hoc videlicet semper habuisset indumentum, humilians semetipsum, nisi Dominus, qui est misericors, tunicas pelliceas pro foliis ficulneis induisset eos. Propter hoc autem et interrogat eos, uti ad mulierem veniret accusatio ; et illam rursus interrogat, uti ad serpentem transmitteret causam. Dixit enim quod fuerat factum : « Serpens, ait, seduxit me, et manducavi. » Serpentem vero

5. But in the case of Adam nothing of the kind took place, but all things to the contrary. For having been seduced by another under pretext of immortality, he is immediately seized with fear, and hides himself: not as if he could escape God, but being confounded because, having transgressed His command, he is unworthy to come into the sight and converse of God. Now "the fear of the Lord is the beginning of understanding;" and the understanding of transgression produced repentance; and to those who repent God bestows His loving-kindness. For by his girdle he showed his repentance in deed, covering himself with fig leaves, although there were many other leaves which would have fretted his body less: yet he made a garment worthy of his disobedience, being terrified by the fear of God; and checking the wanton impulse of the flesh, since he had lost his natural disposition and childlike mind, and had come to the thought of worse things, he put a bridle of continence upon himself and his wife, fearing God, and awaiting His coming, and signifying as it were some such thing: Because, he says, I have lost through disobedience that robe of holiness which I had from the Spirit, I now know that I am worthy of such a covering, which affords no pleasure indeed, but bites and pricks the body. And this garment he would doubtless always have had, humbling himself, unless the Lord, Who is merciful, had clothed them with garments of skin instead of fig leaves. On this account also He questions them, so that the accusation might come to the woman; and her again He questions, so that she might transfer the blame to the serpent. For she told what had taken place: "The serpent," she said, "beguiled me, and I did eat." But the serpent

Editors' notes and page, col. 963

Footnotes

8 ‹anchor: not visible› · call in col 963 Gen. IV, 9.

Gen. 4:9.

9 ‹anchor: not visible› · call in col 963 Cap. XXXVII.

Chapter 37.

10 ‹anchor: not visible› · call in col 963 Psal. CX, 10 et Prov. I, 7.

Ps. 110 (111):10 and Prov. 1:7.

11 ‹anchor: seduxit me ... manducavi› · call in col 963 Gen. III, 13.

Gen. 3:13.

12 ‹anchor: not visible› · call in col 964 Cap. XXXVIII.

Chapter 38.

13 ‹anchor: Propheta› · call in col 964 Psal. XC, 13.

Ps. 90 (91):13.

14 ‹anchor: evacuatur mors› · call in col 964 I Cor. XV, 26.

1 Cor. 15:26.

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Ubi esset. Abel additur in editt. Sed deest in omnib. mss.

"Where was [he]." "Abel" is added in the editions. But it is lacking in all the manuscripts.

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A se peccatum tulit. Ita partim ex Clarom., partim ex Merc. 2, codd. reposui. In Clarom. legitur, a se; in Merc. 2, tulit. In aliis omnibus perperam et sine sensu, ad se peccatum attulit. Genuinam autem esse nostram lectionem demonstrat quod praecedit: multo pejus sic respondere omnia scienti Deo, quasi possit frustrari, id est fallere eum. Inde ergo maledictionem portavit, quoniam a se peccatum tulit; id est, quoniam a se peccatum abstulit, ablegavit, perpetrasse se dissimulavit.

"He took the sin away from himself." So I have restored it, partly from the Clermont manuscript, partly from Mercier 2. In the Clermont is read "a se" (from himself); in Mercier 2, "tulit" (took). In all the others, wrongly and without sense, "ad se peccatum attulit" (he brought the sin to himself). That our reading is the genuine one is shown by what precedes: "far worse to answer thus to God who knows all things, as though he could be frustrated", that is, deceived. Hence therefore "he bore the curse, because he took the sin away from himself"; that is, because he took the sin away from himself, sent it off, pretended not to have committed it.

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Fratricidio. Feuard. in marg., Clarom. et Arund., parricidio.

"Fratricide." Feuardent in the margin, the Clermont and the Arundel manuscripts: "parricide."

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Sub occasione. Sic πρόφασιν vertere amat interpres. Peritior alter hic praetextum reddidisset. Sed de his monere deinceps superfluum.

"Under occasion." So the translator likes to render πρόφασιν. Another, more skilled, would have rendered it here "pretext". But it is superfluous to remark on such things from here on.

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Benignitatem. Arund., bonitatem.

"Kindness." The Arundel manuscript: "goodness."

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Quoniam indolem et puerilem amiserat sensum. Horum explicationem habes supra cap. 22, n. 4: Quoniam, inquit, paulo ante facti (Adam et Eva) non intellectum habebant filiorum generationis; oportebat enim illos primo adolescere, dehinc sic multiplicari. Supponit igitur Irenaeus, Adamum non nisi post lapsum amissa pristina indole puerili adolevisse, et conjugio maturum evasisse.

"Since he had lost his [childlike] disposition and childish mind." You have the explanation of these words above, ch. 22, n. 4: "Since," he says, "having been made a little before, they (Adam and Eve) had no understanding of the begetting of children; for they had first to grow up, and then so to multiply." Irenaeus therefore supposes that Adam grew up only after the fall, having lost his original childlike disposition, and became ripe for marriage.

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Pejorum. Ita Feuard. in marg., Clarom. et Voss. melius quam alii, pejorem.

"Of worse things." So Feuardent in the margin, the Clermont and the Vossius manuscripts, better than the others, "pejorem" (a worse [thought]).

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Causam. Feuard. in marg., Clarom. et Voss., causas. Suspicor autem Irenaeum Graece scripsisse, αἰτίαν, quod melius vertisset interpres, culpam.

"The cause." Feuardent in the margin, the Clermont and the Vossius manuscripts: "the causes." But I suspect that Irenaeus wrote in Greek αἰτίαν, which the translator would better have rendered "culpam" (the blame).

(printed under page 490)

Page

running head: S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A esset frater; B intelligentiae; C sim dignus tali; D (in footnote)
old-edition numerals: 222 after seduxit me
other: Latin only, no Greek printed

PG 7:964

non interrogavit, sciebat enim eum principem transgressionis factum : sed maledictum primo immisit in eum, uti secunda increpatio veniret in hominem. Eum enim odivit Deus, qui seduxit hominem ; ei vero qui seductus est, sensim paulatimque misertus est.

He did not question, for He knew that he had been the chief of the transgression: but He sent the curse first upon him, so that the second rebuke might come upon man. For God hated him who seduced man; whereas on him who was seduced, gently and little by little He had mercy.

6. Quapropter et ejecit eum de paradiso, et a ligno vitae longe transtulit : non invidens ei lignum vitae, quemadmodum quidam audent dicere, sed miserans ejus, ut non perseveraret semper transgressor ; neque immortale esset quod esset circa eum peccatum, et malum interminabile et insanabile. Prohibuit autem ejus transgressionem, interponens mortem, et cessare faciens peccatum, finem inferens ei per carnis resolutionem, quae fieret in terra : uti cessans aliquando homo vivere peccato, et moriens ei, inciperet vivere Deo.

6. Wherefore He also cast him out of paradise, and removed him far from the tree of life: not grudging him the tree of life, as some dare to say, but taking pity on him, so that he might not continue always a transgressor; nor that the sin which surrounded him should be immortal, and the evil interminable and incurable. But He put a stop to his transgression by interposing death, and causing sin to cease, bringing an end to it through the dissolution of the flesh which should take place in the earth: so that man, ceasing at length to live to sin, and dying to it, might begin to live to God.

7. Quapropter inimicitiam posuit inter serpentem et mulierem, et semen ejus, observantes invicem : illo quidem cui morderetur planta, et potente calcare caput inimici ; altero vero mordente, et occidente et interpediente ingressus hominis, quoadusque venit semen praedestinatum calcare caput ejus, quod fuit partus Mariae, de quo ait Propheta : « Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem ; » significans quia illud quod erigeretur et dilataretur adversus hominem peccatum, et frigidum reddebat eum, evacuaretur cum regnante morte ; ét conculcaretur ab eo in novissimis temporibus insiliens humano generi leo, hoc est Antichristus ; et draconem illum, serpentem vetustum, alligans et subjiciens potestati hominis, qui fuerat victus, ad calcandam omnem ejus virtutem. Victus autem erat Adam, ablata ab eo omni vita : propter hoc victo rursus inimico recepit vitam Adam ; « novissima » autem « inimica evacuatur mors, » quae primum possederat hominem. Quapropter liberato homine, « fiet quod scriptum est : Absorpta est mors in victoria ; ubi est mors victoria tua? Ubi est mors

7. Wherefore He put enmity between the serpent and the woman and her seed, they lying in wait for one another: the one indeed whose heel was to be bitten, and who had power to tread upon the enemy's head; the other biting, and killing, and impeding the steps of man, until the seed came that was predestined to tread upon his head, which was the child born of Mary, of Whom the prophet says: "Thou shalt walk upon the asp and the basilisk, and Thou shalt trample upon the lion and the dragon;" signifying that sin, which rose up and spread abroad against man, and rendered him cold, should be abolished together with reigning death; and that the lion which leaps upon the human race in the last times, that is, Antichrist, should be trampled down by Him; and binding that dragon, the ancient serpent, and subjecting him to the power of the man who had been conquered, for the treading down of all his power. Now Adam had been conquered, all life having been taken away from him: wherefore, when the enemy was conquered in turn, Adam received life; and "the last enemy, death, is abolished," which at the first had taken possession of man. Wherefore, when man has been set free, "what is written shall come to pass: Death is swallowed up in victory; O death, where is your victory? O death, where is

Editors' notes and page, col. 964

Footnotes

(12) ‹anchor: not visible› · call in col 964

Increpatio. Ita pro increpatione posui ex Clarom. et Voss.

"Rebuke." So I have set it, in place of "increpatione", from the Clermont and the Vossius manuscripts.

(printed under page 490)

(13) ‹anchor: not visible› · call in col 964

Quidam audent dicere. Sic cod. Clarom. In Feuard marg. et Voss., audet quidam dicere. In caeteris, quidam dicunt.

"Some dare to say." So the Clermont manuscript. In Feuardent's margin and the Vossius: "someone dares to say." In the rest: "some say."

(printed under page 490)

(14) ‹anchor: not visible› · call in col 964

Morderetur. Clarom., mordetur.

"Was bitten." The Clermont manuscript: "is bitten."

(printed under page 490)

(15) ‹anchor: not visible› · call in col 964

Et potente. Sensus est: cum ille quidem, cui morderetur planta, potens etiam esset, etc.

"And being mighty." The sense is: since he indeed whose heel was bitten was also mighty, etc.

(printed under page 490)

(16) ‹anchor: ab eo omni› · call in col 964

Omni. Deest in Eras. et Gall.

"All." Lacking in Erasmus and Gallasius.

(printed under page 490)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A non interrogavit; B uti cessans; C caretur ab eo; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:965

aculeus tuus? » Quod non poterit juste dici, si non ille liberatus fuerit, cui primum dominata est mors. Illius enim salus, evacuatio est mortis. Domino igitur vivificante hominem, id est Adam, evacuata est et mors.

your sting?" Which cannot be justly said, if he has not been set free over whom death first had dominion. For his salvation is the abolition of death. When the Lord, therefore, vivified man, that is, Adam, death also was abolished.

8. Mentiuntur ergo omnes qui contradicunt ejus saluti, semper seipsos excludentes a vita, in eo quod non credant inventam ovem quae perierat. Si autem illa non est inventa, adhuc possidetur in perditione omnis hominis generatio. Mendax ergo is, qui prior hanc sententiam, imo hanc ignorantiam et caecitatem induxit, Tatianus ; connexio quidem factus omnium haereticorum, quemadmodum ostendimus : hoc autem a semetipso adinvenit, uti novum aliquid praeter reliquos inferens, vacuum loquens, vacuos a fide auditores sibi praepararet, affectans magister haberi, tentans ét subinde uti hujusmodi a Paulo assidue dictis : Quoniam « in Adam omnes morimur ; » ignorans autem, quoniam « ubi abundavit peccatum, superabundavit gratia. » Ostenso ergo hoc manifeste, erubescant omnes qui ab eo sunt, et concertant de Adam, quasi magnum aliquid lucrentur, si ille non salvetur, quando magis nihil proficiant ; quemadmodum et serpens nihil profecit dissuadens homini, nisi illud quod eum transgressorem ostendit, initium et materiam apostasiae suae habens hominem ; Deum autem non vicit. Sic et hi, qui contradicunt saluti Adae, nihil proficiunt, nisi hoc, quod semetipsos haereticos et apostatas faciunt veritatis, et advocatos se serpentis et mortis ostendunt.

8. All therefore speak falsely who contradict his salvation, always shutting themselves out from life, in that they do not believe that the sheep which had perished has been found. For if it has not been found, the whole race of man is still held in perdition. He therefore is a liar who first introduced this opinion, or rather this ignorance and blindness—Tatian, who was made a combination of all heretics, as we have shown; but this he invented of himself, so that by bringing in something new beyond the rest, speaking emptiness, he might procure for himself hearers empty of faith, affecting to be esteemed a teacher, and endeavouring from time to time to make use of sayings of this sort continually uttered by Paul: "In Adam we all die;" while ignoring that "where sin abounded, grace did much more abound." Since this, therefore, has been plainly shown, let all be put to shame who are of his following, and who wrangle about Adam, as if they would gain some great thing if he be not saved, when in truth they profit nothing; even as the serpent also profited nothing in persuading man to disobey, except what showed him himself to be a transgressor, having man as the beginning and material of his own apostasy; but God he did not conquer. So also those who contradict the salvation of Adam profit nothing except this, that they make themselves heretics and apostates from the truth, and show themselves advocates of the serpent and of death.

CAPUT XXIV.

Chapter XXIV.

Summatim repetit quae hactenus adversus varias Gnosticorum impietates disseruit. Haereticis vero ad omnem doctrinae ventum fluctuantibus opponit

He briefly repeats what he has hitherto discussed against the various impieties of the Gnostics. And to the heretics fluctuating with every wind of doctrine he opposes

Editors' notes and page, col. 965

Footnotes

15 ‹anchor: not visible› · call in col 965 I Cor. XV, 54 seqq.

1 Cor. 15:54 ff.

16 ‹anchor: 8. Mentiuntur› · call in col 965 Cap. XXXIX.

Chapter 39.

17 ‹anchor: not visible› · call in col 965 I Cor. XV, 22.

1 Cor. 15:22.

18 ‹anchor: superabundavit gratia› · call in col 965 Rom. V, 20.

Rom. 5:20.

19 ‹anchor: CAPUT XXIV› · call in col 965 Cap. XL.

Chapter 40.

20 ‹anchor: prophetas, doctores› · call in col 966 I Cor. XII, 28.

1 Cor. 12:28.

(printed under page 491)

(17) ‹anchor: not visible› · call in col 965

Poterit. Sic Feuard. in marg. et Clarom. melius quam reliqui, poterat.

"Will be able." So Feuardent in the margin and the Clermont manuscript, better than the rest, "poterat" (was able).

(printed under page 491)

(18) ‹anchor: not visible› · call in col 965

Connexio quidem factus omnium haereticorum. Quia ejus haeresis nihil aliud erat, quam incomposita variorum errorum congeries.

"Become indeed a link of all the heretics." Because his heresy was nothing other than a disordered heap of various errors.

(printed under page 491)

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Quando. Al. perperam, quanto.

"When." Others wrongly: "quanto" (by how much).

(printed under page 491)

(20) ‹anchor: profecit dissuadens› · call in col 965

Dissuadens. (Scilicet obedientiam Dei mandato.) Ita Clarom., Arund. et Voss. Reliqui, suadens.

"Dissuading" (that is, from obedience to God's command). So the Clermont, Arundel and Vossius manuscripts. The rest: "suadens" (persuading).

(printed under page 491)

(21) ‹anchor: apostasiae suae habens hominem› · call in col 965

Initium et materiam apostasiae suae habens hominem. Quia, ut explicat lib. iv, cap. 41, n. 1, zelavit plasma Dei, et inimicum illum Deo facere aggressus est. Sentire nimirum videtur Irenaeus (quae et quorumdam e veteribus sententia fuit), angelum invidia commotum, quod ex subjecta sibi natura homo ad imaginem Dei conditus esset, id iniquo animo tulisse.

"Having man as the beginning and the matter of his apostasy." Because, as he explains in book 4, ch. 41, n. 1, "he was jealous of God's handiwork, and set about making it an enemy to God." Irenaeus evidently seems to hold (which was also the opinion of some of the ancients) that the angel, moved by envy, took it ill that man had been made in God's image out of a nature subject to himself.

(printed under page 491)

Page

running head: CONTRA HAERESES L
marginal letters: A aculeus tuus?; B quens, vacuos; C cos et apostatas; D (in footnote)
old-edition numerals: (none)
misprints: "ét" for "et" (tentans ét subinde), set as printed
other: Latin only, no Greek printed; editors' matter: Summatim repetit quae

PG 7:966

1. Traductis igitur omnibus, qui nefandas inferunt sententias de factore et plasmatore nostro, qui et hunc mundum fabricatus est, super quem alius Deus non est; et ipsis ostensionibus eversis his, qui de substantia Domini nostri, et de dispositione quam fecit propter hominem suum, falsa docent; praedicationem vero Ecclesiae undique constantem, et aequaliter perseverantem, et testimonium habentem a prophetis et ab apostolis, et ab omnibus discipulis, quemadmodum ostendimus per initia, et medietates, et finem, et per universam Dei dispositionem, et eam quae secundum salutem hominis est solitam operationem, quae est in fide nostra; quam perceptam ab Ecclesia custodimus, et quae semper a Spiritu Dei, quasi in vase bono eximium quoddam depositum juvenescens, et juvenescere faciens ipsum vas in quo est.

1. All those, then, having been refuted who bring forward impious opinions concerning our Maker and Fashioner, Who also made this world, above Whom there is no other God; and those having been overthrown by the very demonstrations who teach falsely concerning the substance of our Lord and concerning the dispensation which He wrought for the sake of His own man; [we have set forth] the preaching of the Church, everywhere constant and continuing alike, and having testimony from the prophets and from the apostles and from all the disciples, as we have shown through the beginning, the middle and the end, and through the whole dispensation of God, and that accustomed working for the salvation of man which is in our faith: [the faith] which, having received it from the Church, we guard, and which always, by the Spirit of God, like some precious deposit in a good vessel, renews its youth, and makes the very vessel in which it is to renew its youth.

Hoc enim Ecclesiae creditum est Dei munus, quemadmodum ad inspirationem plasmationi, ad hoc ut omnia membra percipientia vivificentur: et in eo disposita est communicatio Christi, id est Spiritus sanctus, arrha incorruptelae, et confirmatio fidei nostrae, et scala ascensionis ad Deum.

For this gift of God has been entrusted to the Church, as the breath was to the thing fashioned, to this end, that all the members, receiving it, may be given life; and in it has been laid up the communion with Christ, that is, the Holy Spirit, the pledge of incorruption, the confirmation of our faith, and the ladder of ascent to God.

«In Ecclesia enim, inquit, posuit Deus apostolos, prophetas, doctores,» et universam reliquam operationem Spiritus: cujus non sunt participes omnes, qui non currunt ad Ecclesiam, sed semetipsos fraudant a vita, per sententiam malam et operationem pessimam.

"For in the Church," it says, "God has set apostles, prophets, teachers" (1 Cor. 12:28), and all the rest of the working of the Spirit; of Whom all those have no share who do not run to the Church, but defraud themselves of life through evil opinion and most wicked working.

Ubi enim Ecclesia, ibi et Spiritus Dei; et ubi Spiritus Dei, illic Ecclesia, et omnis gratia: Spiritus autem veritas. Quapropter qui non participant eum, neque a mammillis matris nutriuntur in vitam, neque percipiunt de corpore Christi procedentem nitidissimum fontem: sed effodiunt sibi lacus detritos

For where the Church is, there also is the Spirit of God; and where the Spirit of God is, there is the Church and all grace: and "the Spirit is truth." Wherefore those who have no share in Him are neither nourished unto life from their mother's breasts, nor receive of the most limpid fountain that proceeds from the body of Christ; but they "dig for themselves broken cisterns" (Jer. 2:13)

Editors' notes and page, col. 966

Footnotes

(22) ‹anchor: not visible› · call in col 966

Ipsis ostensionibus. Pro per ipsas ostensiones.

"By the demonstrations themselves." For "through the demonstrations themselves."

(printed under page 491)

(23) ‹anchor: not visible› · call in col 966

Falsa. Falso in ms. Voss.

"False [things]." "Falsely" in the Vossius manuscript.

(printed under page 491)

(24) ‹anchor: not visible› · call in col 966

Undique. In Feuard. marg., Clarom. et Voss., utique, forte pro ubique.

"From every side." In Feuardent's margin, the Clermont and the Vossius: "utique", perhaps for "ubique" (everywhere).

(printed under page 491)

(25) ‹anchor: not visible› · call in col 966

Quemadmodum ostendimus. Pro veluti demonstravimus; adeo ut sensus sit: Praedicationem Ecclesiae veluti demonstravimus, per initia, etc., ita ut quemadmodum cadat super per initia. Quanquam mallem abesse illam vocem.

"As we have shown." For "as it were we have demonstrated"; so that the sense is: "We have demonstrated, as it were, the preaching of the Church through the beginnings," etc., so that "quemadmodum" falls upon "per initia". Though I would rather that word were absent.

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(26) ‹anchor: not visible› · call in col 966

Per initia, et medietates, et finem. Recte intelligit Grabius ea quae inter ipsa temporum initia in creatione gesta sunt, quaeque postea intermediis saeculis prophetarum, in fine denique Christi et apostolorum aevo contigerunt. Haec enim omnia percurrens Irenaeus, undique argumenta pro fide Ecclesiae deprompsit.

"Through the beginnings, and the middle times, and the end." Grabe rightly understands the things done at the very beginnings of time in the creation, and those that happened afterwards in the intermediate ages of the prophets, and finally at the end, in the age of Christ and the apostles. For Irenaeus, running through all these, drew arguments from every side for the faith of the Church.

(printed under page 491)

(27) ‹anchor: not visible› · call in col 966

Quae secundum salutem hominis est. Id est, quae ad salutem hominis spectat.

"Which is according to the salvation of man." That is, which looks to the salvation of man.

(printed under page 491)

(28) ‹anchor: not visible› · call in col 966

Solitam operationem. Ita Clarom. et Voss. In editt., solidam operationem. In Merc. 1, opinionem.

"The accustomed working." So the Clermont and the Vossius. In the editions: "the solid working." In Mercier 1: "opinion."

(printed under page 491)

(29) ‹anchor: not visible› · call in col 966

Depositum. Clarom., Voss. et Merc. 2, dispositum.

"Deposit." The Clermont, the Vossius and Mercier 2: "dispositum" (arranged).

(printed under page 491)

(30) ‹anchor: not visible› · call in col 966

Ad inspirationem. Sic in Clarom. pro quo vitiose et scribarum oscitantia in Voss. et vet. Feuard. cod., ab inspiratione. In caeteris aspiratio. Sed praeferenda lectio nostra, cujus sensus est fidei munus Ecclesiae creditum esse velut ad animationem (id enim sonat inspiratio) Dei opificii, ut nimirum huic vitam impertiret, quemadmodum anima corpori.

"For inbreathing." So in the Clermont; for which, faultily and through the scribes' carelessness, the Vossius and Feuardent's old manuscript have "ab inspiratione" (from inbreathing). In the rest, "aspiratio". But our reading is to be preferred; its sense is that the gift of faith was entrusted to the Church as for the animating (for that is what "inspiratio" means) of God's handiwork, that is, to impart life to it, as the soul does to the body.

(printed under page 491)

(31) ‹anchor: not visible› · call in col 966

Disposita. Legi mallem deposita.

"Arranged." I would rather read "deposita" (deposited).

(printed under page 491)

(32) ‹anchor: qui non currunt› · call in col 966

Currunt. Editt., concurrunt.

"Run." The editions: "concurrunt" (run together).

(printed under page 491)

(33) ‹anchor: lacus detritos› · call in col 966

Lacus detritos. Id est, lacus contritos. In Graeco LXX, λάκκους συντετριμμένους. Cisternas dissipatas vertit Vulgatus interpres.

"Worn-out pits." That is, broken pits. In the Greek of the Septuagint, λάκκους συντετριμμένους. The Vulgate translator rendered it "broken cisterns".

(printed under page 491)

PG 7:967

de fossis terrenis, et de coeno putidam bibunt aquam, effugientes fidem Ecclesiae, ne traducantur; rejicientes vero Spiritum, ut non erudiantur.

out of earthly ditches, and drink foul water from the mire, fleeing the faith of the Church lest they be convicted, and rejecting the Spirit, that they may not be taught.

2. Alienati vero a veritate, digne in omni volutantur errore, fluctuati ab eo, aliter atque aliter per tempora de eisdem sentientes, et nunquam sententiam stabilitam habentes; sophistae verborum magis volentes esse quam discipuli veritatis. Non enim sunt fundati super unam petram, sed super arenam, habentem in seipsa lapides multos.

2. But being estranged from the truth, they deservedly wallow in every error, tossed about by it, thinking now one thing and now another about the same matters at different times, and never holding a settled opinion, since they wish to be sophists of words rather than disciples of the truth. For they are not founded upon the one rock, but upon sand, which has many stones in itself.

Propter hoc et multos deos fingunt, et quaerere quidem semper in excusatione habent (caecutiunt enim) invenire vero nunquam possunt. Blasphemant enim fabricatorem, hoc est, eum qui est vere Deus, qui et praestat invenire; putantes se super Deum alterum invenisse Deum, vel alteram plenitudinem, vel alteram dispositionem.

For this reason they also fashion many gods; and they always have seeking as their excuse (for they are purblind), but they can never find. For they blaspheme the Maker, that is, Him Who is truly God, Who also grants the finding; thinking that they have found another God above God, or another Pleroma, or another dispensation.

Quapropter et lumen, quod est a Deo, non lucet eis, quoniam inhonoraverunt et spreverunt Deum, minimum arbitrantes eum, quoniam propter dilectionem suam, et immensam benignitatem, in agnitionem venit hominibus: (in agnitionem autem non secundum magnitudidem, nec secundum substantiam; nemo enim mensus est eam, nec palpavit; sed secundum illud, ut sciremus, quoniam qui fecit, et plasmavit, et insufflationem vitae insufflavit in eis, et per conditionem nutrit nos, Verbo suo confirmans, et Sapientia compingens omnia, hic est qui est solus verus Deus); eum vero, qui non est, somniantes super hunc, ut magnum Deum putentur adinvenisse, quem nemo possit cognoscere humano generi communicantem, nec terrena administrantem: Epicuri videlicet invenientes Deum, neque sibi, neque aliis aliquid praestantem, id est, nullius providentiam habentem.

Wherefore the light too which is from God does not shine for them, because they have dishonoured and despised God, reckoning Him of very little account, because through His love and immeasurable kindness He has come within the knowledge of men: (within their knowledge, however, not according to His greatness, nor according to His substance, for no one has measured it or handled it; but in this respect, that we should know that He Who made and fashioned [men], and breathed into them the breath of life, and nourishes us through the creation, establishing all things by His Word and binding them together by His Wisdom, He it is Who is the only true God); while, dreaming of one who does not exist above Him, so as to be thought to have discovered a great God, whom no one can know as having dealings with the human race or as governing earthly things, they have found, that is to say, the god of Epicurus, who bestows nothing either on himself or on others, that is, who exercises providence over none.

Editors' notes and page, col. 967

Footnotes

21 ‹anchor: not visible› · call in col 967 Jerem. ii, 13.

Jer. 2:13.

22 ‹anchor: not visible› · call in col 967 Cap. XLI.

Chapter 41.

23 ‹anchor: not visible› · call in col 967 Cap. XLII.

Chapter 42.

24 ‹anchor: 5. Marcion igitur› · call in col 968 Cap. XLIII.

Chapter 43.

(printed under page 492)

(34) ‹anchor: not visible› · call in col 967

Putidam. Editt., putridam.

"Stinking." The editions: "putridam" (rotten).

(printed under page 492)

(35) ‹anchor: not visible› · call in col 967

Sententiam. In editt., scientiam.

"Opinion." In the editions: "scientiam" (knowledge).

(printed under page 492)

(36) ‹anchor: not visible› · call in col 967

Stabilitam. Sic Feuard. in marg., Clarom. et Voss. Caeteri, stabilem.

"Established." So Feuardent in the margin, the Clermont and the Vossius. The rest: "stabilem" (stable).

(printed under page 492)

(37) ‹anchor: not visible› · call in col 967

Unam. Eras., Gall. et Feuard. minus bene vivam; quia mox sequitur, arenam habentem... lapides multos.

"One." Erasmus, Gallasius and Feuardent, less well, "vivam" (living); because there follows shortly, "having sand ... many stones."

(printed under page 492)

(38) ‹anchor: not visible› · call in col 967

Minimum arbitrantes eum. Id est, ὑστερήματος καρπόν, labis fructum arbitrantes eum, ut alibi passim dicit.

"Thinking him the least." That is, thinking him ὑστερήματος καρπόν, "the fruit of defect," as he says here and there elsewhere.

(printed under page 492)

(39) ‹anchor: venit hominibus› · call in col 967

Hominibus. Ita Feuard. in marg., Clarom. et Voss. melius quam alii, hominis, quia paulo post sequitur, insufflavit in eis.

"To men." So Feuardent in the margin, the Clermont and the Vossius, better than the others' "hominis" (of man), because shortly after there follows "he breathed into them."

(printed under page 492)

(40) ‹anchor: agnitionem autem› · call in col 967

In agnitionem autem. In addidi auctoritate cod. Clarom.

"But into knowledge." I have added "In" on the authority of the Clermont manuscript.

(printed under page 492)

(41) ‹anchor: Verbo suo confirmans, et Sapientia› · call in col 967

Confirmans, et Sapientia. In Arundel. alio ordine: et Sapientia confirmans. Sed utrum priori membro habeatur compingens, non dicit Grabius. Quidquid sit, recte monet per Verbum Filium Dei; per Sapientiam Spiritum sanctum hic intelligi. Alludit Irenaeus ad illud psal. xxxii, 6: Verbo Domini coeli firmati sunt, et spiritu oris ejus omnis virtus eorum.

"Strengthening, and by Wisdom." In the Arundel in another order: "and strengthening by Wisdom." But whether "compingens" (joining together) stands in the former clause Grabe does not say. Be that as it may, he rightly notes that by "Word" the Son of God, by "Wisdom" the Holy Spirit, is to be understood here. Irenaeus alludes to Ps. 32 (33):6: "By the word of the Lord the heavens were made firm, and all their power by the spirit of his mouth."

(printed under page 492)

(42) ‹anchor: solus verus› · call in col 967

Verus. Editt., vere.

"True." The editions: "vere" (truly).

(printed under page 492)

(43) ‹anchor: inveniente Deum› · call in col 967

Epicuri invenientes Deum. Id est, ait Feuardentius, otiosum et qui curam nullam habeat rerum creatarum. Talem enim Deum finxisse Epicurum, testes sunt Clemens Alexand., Theophilus, Justinus, Lactantius, Laertius, Plutarchus, et Cicero. Deum, qualem fingebat Marcion, Tertullianus quoque lib. iv, vocat Deum Epicuri. Et lib. i, Epicurum Marcionis consiliarium appellat.

"Finding Epicurus's God." That is, says Feuardent, an idle one who has no care for created things. For that Epicurus fashioned such a God, the witnesses are Clement of Alexandria, Theophilus, Justin, Lactantius, Laertius, Plutarch and Cicero. Tertullian too, in book 4, calls the God Marcion fashioned "the God of Epicurus." And in book 1 he calls Epicurus "Marcion's counsellor."

(printed under page 492)

PG 7:968

CAPUT XXV.

Chapter XXV.

Regi hunc mundum providentia unius Dei qui infinita simul praeditus sit justitia, ut malos plectat, atque bonitate, ut piis benefaciat et salutem impertiatur.

That this world is governed by the providence of one God, Who is endowed at the same time with infinite justice to punish the wicked, and goodness to do good to the pious and impart salvation.

1. Providentiam autem habet Deus omnium, propter hoc et consilium dat ; consilium autem dans adest his, qui morum providentiam habent. Necesse est igitur ea, quae providentur et gubernantur, cognoscere suum directorem ; quae quidem non sunt irrationabilia, neque vana, sed habent sensibilitatem perceptam de providentia Dei. Et propter hoc ethnicorum quidam, qui minus illecebris ac voluptatibus servierunt, et non in tantum superstitione idolorum coabducti sunt, providentia ejus moti, licet tenuiter, tamen conversi sunt, ut dicerent fabricatorem hujus universitatis Patrem omnium providentem, et disponentem secundum nos mundum.

1. Now God exercises providence over all things, and on this account He also gives counsel; and in giving counsel He is present with those who take thought for morals. It is necessary, therefore, that the things which are cared for and governed should know their ruler; which things indeed are not irrational nor vain, but have perception received from the providence of God. And on this account certain of the Gentiles, who were less enslaved to allurements and pleasures, and were not led away to such a degree by the superstition of idols, being moved, though slightly, by His providence, were nevertheless converted so as to say that the Maker of this universe is the Father, exercising providence over all things, and ordering the world that concerns us.

2. Rursus ut increpativum auferrent a Patre, et judiciale, indignum id Deo putantes, et sine iracundia et bonum arbitrantes se adinvenisse Deum, alterum quidem judicare, et alterum quidem salvare dixerunt ; nescientes, utrorumque auferentes sensum et justitiam. Si enim judicialis non et bonus sit, ad donandum quidem his quibus debet, et ad exprobrandum his quibus oportet, neque justus neque sapiens videbitur judex. Rursus bonus, si hoc tantum sit bonus, non et probator, in quos immittat bonitatem ; extra justitiam erit et bonitatem, et infirma bonitas ejus videbitur, non omnes salvans, si non cum judicio fiat.

2. Again, that they might take away from the Father the power of rebuking and of judging, thinking that unworthy of God, and supposing that they had found out a God without anger and good, they have said that one judges and the other saves—unwittingly taking away the intelligence and justice of both. For if the judicial God be not also good, to bestow upon those to whom He ought, and to reprove those whom it behooves Him, He will appear neither a just nor a wise judge. On the other hand, if the good God be merely good, and not also a trier of those upon whom He shall send His goodness, He will be outside of justice and goodness, and His goodness will seem weak, in not saving all, if it be not done with judgement.

3. Marcion igitur ipse dividens Deum in duo, alterum quidem bonum, et alterum judicialem dicens, ex utrisque interimit Deum. Hic enim qui judicialis, si non et bonus sit, non est Deus, quia Deus non est, cui bonitas desit ; et ille rursus

3. Marcion, therefore, himself dividing God into two, calling the one good and the other judicial, puts an end to God on both sides. For he who is judicial, if he be not also good, is not God, because he is not God in whom goodness is wanting; and again, he

Editors' notes and page, col. 968

Footnotes

(44) ‹anchor: not visible› · call in col 968

Qui morum providentiam habent. In Clarom. legitur, habet pro habent; quae lectio si cui placeret, legere deberet etiam is pro his; idque eodem codice niti facile posset, in quo passim scribitur his pro nominativo is. Monet vero Billius lib. ii Observ. sacr. cap. 5, morum curam habere, ad imitationem Graecorum dictum esse pro morum curam gerere, hoc est, instituendis componendisque moribus operam dare.

"Who have providence of conduct." In the Clermont is read "habet" for "habent"; if that reading pleased anyone, he would also have to read "is" for "his"; and that could easily rest on the same manuscript, in which "his" is written here and there for the nominative "is". Billius indeed notes, Observationes sacrae book 2, ch. 5, that "morum curam habere" is said in imitation of the Greeks for "morum curam gerere", that is, to give one's effort to forming and ordering conduct.

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Directorem. Editt. cum Arund. et Merc. 2, rectorem.

"Director." The editions with the Arundel and Mercier 2: "rectorem" (ruler).

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Coabducti. Editt., abducti.

"Led away together." The editions: "abducti" (led away).

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Increpativum ... et judiciale. Recte monet Feuardentius, increpativum et judiciale hic vocari quod Graecis est τὸ ἐλεγκτικὸν καὶ κριτικόν, id est potestatem, seu vim redarguendi et judicandi; vel τὸ ἐπιτιμητικόν, id est vim puniendi.

"Rebuking ... and judicial." Feuardent rightly notes that "rebuking and judicial" here names what is to the Greeks τὸ ἐλεγκτικὸν καὶ κριτικόν, that is, the power or force of refuting and judging; or τὸ ἐπιτιμητικόν, that is, the force of punishing.

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(48) ‹anchor: anferentes sensum› · call in col 968

Sensum. Graece νοῦν, intellectum, sapientiam.

"Sense." In Greek νοῦν: understanding, wisdom.

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(49) ‹anchor: quos immittat› · call in col 968

Immittat. In aliis emittat.

"Sends in." In others "emittat" (sends out).

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Page

running head: PI LUGDUNENSIS ET MARTYRIS
marginal letters: A CAPUT XXV.; B dentia ejus moti; C tiam erit; D (in footnote)
old-edition numerals: 224 before extra justitiam
other: Latin only, no Greek printed; editors' matter: Regi hunc mundum

PG 7:969

qui bonus, si non et judicialis, idem quod hic patietur, ut auferatur ei ne sit Deus. Quemadmodum autem et sapientem dicunt Patrem omnium, si non et judiciale ei assignent? Si enim sapiens, et probator est ; probatori autem subest judiciale ; judiciale autem assequitur justitia, ut juste probet ; justitia provocat judicium ; judicium autem, cum fit cum justitia, transmittet ad sapientiam. Sapientia igitur praecellet Pater super omnem humanam et angelicam sapientiam, quoniam Dominus, et judex, et justus, et dominator super omnes. Est enim et bonus, et misericors, et patiens, et salvat quos oportet : neque bonum ei deficit juste effectum, neque sapientia deminoratur : salvat enim quos debet salvare, et judicat dignos judicio : neque justum immite ostenditur, praeeunte scilicet et praecedente bonitate.

who is good, if he be not also judicial, will suffer the same loss as the former, by being deprived of being God. And how do they call the Father of all wise, if they do not also assign to Him the judicial faculty? For if He is wise, He is also a trier; and to a trier belongs the judicial faculty; and justice accompanies the judicial faculty, that He may try justly; justice calls forth judgement; and judgement, when it is executed with justice, will pass on to wisdom. In wisdom, therefore, the Father will excel all human and angelic wisdom, because He is Lord, and Judge, and the Just One, and Ruler over all. For He is both good, and merciful, and patient, and saves whom He ought: neither is goodness, justly wrought out, wanting to Him, nor is His wisdom diminished: for He saves those whom He ought to save, and judges those who are worthy of judgement; and His justice is not shown harsh, goodness manifestly going before and preceding it.

4. Qui igitur solem suum oriri facit omnibus benigne Deus, et pluit super justos et injustos, judicabit eos, qui ex aequo benignitatem ejus percipientes, non similiter secundum dignationem munerationis ejus conversati sunt ; sed in deliciis et luxuriis versati sunt adversus benevolentiam ejus, adhuc et blasphemantes eum, qui tanta beneficia in eos fecerit.

4. God, therefore, Who kindly causes His sun to rise upon all, and rains upon the just and the unjust, shall judge those who, enjoying His kindness equally, have not in like manner lived worthily of the bounty of His gift, but have spent their lives in luxury and pleasure contrary to His benevolence, and moreover blaspheme Him Who has conferred so great benefits upon them.

5. Quibus religiosior Plato ostenditur , qui eumdem Deum et justum , et bonum confessus est, habentem potestatem omnium, ipsum facientem judicium, sic dicens : « Et Deus quidem, quemadmodum et vetus sermo est, initium, et finem,

5. More religious than these is Plato shown to be, who confessed the same God as both just and good, having power over all things, and Himself executing judgement, speaking thus: "And God indeed, even as the ancient saying goes, holding the beginning, and the

Editors' notes and page, col. 969

Footnotes

25 ‹anchor: not visible› · call in col 969 Cap. XLIV.

Chapter 44.

26 ‹anchor: 5. Quibus religiosior› · call in col 969 Cap. XLV.

Chapter 45.

27 ‹anchor: not visible› · call in col 969 Lib. iv, De legib., tom. II, pag. 715, edit. Serr.

Laws, book 4, vol. 2, p. 715, Serranus's edition.

28 ‹anchor: not visible› · call in col 970 Cap. XLVI.

Chapter 46.

29 ‹anchor: not visible› · call in col 970 In Timaeo, tom. III, p. 29.

In the Timaeus, vol. 3, p. 29.

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(50) ‹anchor: not visible› · call in col 969

Assequitur justitia, ut juste probet; justitia provocat judicium. Sic Feuard. in marg. Clarom., Voss. et Grab. Caeteri vitiose assequitur justitiam; ut juste probet justitiam, provocat judicium. In eo vero commate, assequitur justitia, vocem justitia in ablativo casu accipio pro per justitiam. Quod autem Grabius suspicatur legendum: assequitur justitia. Nam ut juste, etc., in hoc assentiri doctissimo viro non possum, uti nec interpunctionem ejus sequi. Haud advertit sane Irenaeum a probatione gradatim ascendere ad sapientiam, ac proinde omnia secum optime cohaerere.

"It attains by justice, so as to approve justly; justice calls forth judgement." So Feuardent in the margin, the Clermont, the Vossius and Grabe. The rest, faultily: "it attains justice; so as justly to approve justice, it calls forth judgement." In that clause, "assequitur justitia", I take the word "justitia" in the ablative case, for "through justice". But as for Grabe's suspicion that one should read "assequitur justitia. Nam ut juste," etc., in this I cannot agree with that most learned man, nor follow his punctuation. He has surely not noticed that Irenaeus rises step by step from approving to wisdom, and that therefore everything coheres perfectly.

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Fit cum. Alii male distincto textu, sit, cum.

"It comes about when." Others, with the text badly divided: "let it be, when."

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Juste effectum. Ita ex Feuard. marg. reposui. In cod. Arund. quem secutus est Grabius, justi effectu, nec male. In aliis corrupte, justi effectum. Sed prior lectio magis quadrare videtur ad id quod paulo post sequitur: neque justum immite ostenditur.

"Justly brought about." So I have restored it from Feuardent's margin. In the Arundel manuscript, which Grabe followed, "justi effectu" (by the working of the just), not badly. In others, corruptly, "justi effectum". But the former reading seems to fit better with what follows shortly after: "nor is the just shown to be harsh."

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Scilicet. Al. perperam, licet.

"Namely." Others wrongly: "licet" (although).

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(54) ‹anchor: not visible› · call in col 969

Non similiter secundum dignationem, etc. Id est, ut recte explicat Grabius, non congruam eximiis divinae bonitatis muneribus vitam duxerunt.

"Not in like manner according to the favour," etc. That is, as Grabe rightly explains, they led a life not befitting the surpassing gifts of the divine goodness.

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(55) ‹anchor: Et Deus quidem› · call in col 969

Et Deus quidem. Locus hic Platonis exstat dialogo quarto De legibus, cujus Graeca haec verba sunt, in edit. Serrani to. II, pag. 715: Ὁ μὲν δὴ θεὸς (ὥσπερ καὶ ὁ παλαιὸς λόγος;) ἀρχήν τε καὶ τελευτὴν, καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθεῖαν περαίνει, κατὰ φύσιν περιπορευόμενος. Τῷ [δὲ ἀεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός. Ubi, inquit Feuardentius, εὐθεῖαν περαίνει, quod vertit Irenaei interpres, recte perfecit, Ficinus reddit, recta peragit. Ego forsan melius dixerim, recta pergit.

"And God indeed." This passage of Plato stands in the fourth dialogue of the Laws, whose Greek words are these, in Serranus's edition, vol. 2, p. 715: "God, as the ancient saying has it, holding the beginning and end and middle of all things that are, accomplishes his straight course, moving round according to nature. And justice always follows him, the avenger of those who fall short of the divine law." Where, says Feuardent, εὐθεῖαν περαίνει, which Irenaeus's translator rendered "rightly accomplished", Ficino renders "carries out right things". I might perhaps better say "goes straight on".

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Page

running head: CONTRA HAERESES L
marginal letters: A qui bonus, si; B judicio : neque; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word (fi-nem)
other: the word finem, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 970

PG 7:970

et medietates omnium quae sunt habens, recte perficit, secundum naturam circumiens : hunc autem semper consequitur justitia ultrix in eos qui deficiunt a lege divina. » Et iterum factorem et fabricatorem hujus universitatis bonum ostendit. « Bono autem, inquit, nulla unquam de quoquam nascitur invidia : » hoc initium et causam fabricationis mundi constituens bonitatem Dei ; sed non ignorantiam, nec Aeonem qui erravit, nec labis fructum, nec Matrem plorantem et lamentantem, nec alterum Deum, vel Patrem.

end, and the middle of all things that exist, acts rightly, moving round according to nature; and upon Him ever follows avenging justice against those who fall short of the divine law." And again, he points out that the Maker and Framer of this universe is good. "But in the good," he says, "no envy ever arises concerning anything:" establishing the goodness of God as this beginning and cause of the framing of the world; and not ignorance, nor an erring Aeon, nor the fruit of a defect, nor a weeping and lamenting Mother, nor another God or Father.

6. Juste autem eos Mater planget, talium excogitatores et adinventores : digna enim commentati, et commentiti sunt in capita sua, quoniam Mater ipsorum extra Plenitudinem est, id est extra Dei agnitionem, et collectio eorum abortio facta est, informis et sine specie : nihil enim de veritate apprehendit ; in vacuum et in umbram decidit ; vacua enim doctrina ipsorum et intenebrata : et Horus eam non permisit introire in Pleroma ; non enim recepit eos Spiritus in refrigerium. Pater enim ipsorum ignorantiam generans, mortis passiones in eis operatus est. Haec non nos diffamamus, sed ipsi confirmant, ipsi docent, gloriantur in ipsis, altum sentiunt de Matre, quam sine patre dicunt genitam, hoc est sine Deo, feminam a femina, quod est ex errantia corruptelam.

6. Justly, then, shall their Mother bewail them, the contrivers and inventors of such things: for they have devised and fabricated things worthy of themselves upon their own heads, since their Mother is outside the Pleroma, that is, outside the knowledge of God, and their gathering has become an abortion, formless and without beauty: for it has grasped nothing of the truth; it has fallen into the void and the shadow; for their doctrine is empty and darkened: and Horus did not permit her to enter into the Pleroma; for the Spirit did not receive them into refreshment. For their father, generating ignorance, wrought the passions of death in them. We do not invent these slanders, but they themselves confirm them, they themselves teach them, they glory in them, they think loftily of the Mother whom they declare to have been born without a father, that is, without God, a female from a female, that is, corruption out of error.

7. Nos autem precamur non perseverare eos in fovea, quam ipsi foderunt, sed segregari ab hujus-

7. We, however, pray that they may not remain in the pit which they themselves have dug, but may be separated from

Editors' notes and page, col. 970

Footnotes

(56) ‹anchor: inquit› · call in col 970

Bono autem, inquit, etc. Locum ex quo Irenaeus citata verba deprompsit, indicare omiserant Erasmus, Gallasius et Feuardentius. His omnibus diligentior refert Grabius. Is est in Timaeo to. III, edit. Serrani pag. 29, ubi Plato expresse ait, quod ὁ δημιουργὸς ἀγαθὸς, mundi opifex bonus sit, quodque contrarium dictu nefas exsistat, μηδ' εἰπεῖν τινι θέμις. Et post alia, in fine dictae paginae sequentia habet verba, quibus et ista ab Irenaeo allegata continentur: Λέγομεν δή, δι' ἣν αἰτίαν γένεσιν καὶ τὸ πᾶν τόδε ὁ ξυνιστὰς ξυνέστησεν. Ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος. Τούτου δὲ ἐκτὸς ὢν, πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια αὐτῷ. Ταύτην δὲ γενέσεως κόσμου μάλιστ' ἄν τις ἀρχὴν κυριωτάτην παρ' ἀνδρῶν φρονίμων ἀποδεχόμενος, ὀρθότατα ἀποδέχοιτ' ἄν. Quae Joannes Serranus ita Latine reddidit ampliora: Quaeramus igitur causam, quae eum impulerit, qui haec machinatus est, ut originem rerum, et molitionem hujus admirabilis universi constitueret. Bonitate videlicet praestabat: in bonum autem nulla de ulla unquam re cadit invidia (id est, nullam rem ulli unquam invidet). Cum ab illa igitur liber et immunis esset, omnia valuit quam maxime sibi similia generari. Hanc gignendi mundi principem primariamque causam qui e sapientum hominum sententia statuerit, rectissime profecto statuerit.

"But to the good," he says, etc. Erasmus, Gallasius and Feuardent had omitted to indicate the place from which Irenaeus drew the words cited. Grabe, more careful than all of them, gives it. It is in the Timaeus, vol. 3 of Serranus's edition, p. 29, where Plato says expressly that ὁ δημιουργὸς ἀγαθὸς, the maker of the world is good, and that the contrary is an impiety to utter, μηδ' εἰπεῖν τινι θέμις ("it is not right for anyone even to say it"). And after other matter, at the end of that page, he has the following words, in which those adduced by Irenaeus are also contained: "Let us say, then, for what cause he who composed becoming and this universe composed it. He was good, and in the good no envy ever arises about anything. Being free of this, he willed that all things should become as like himself as possible. Whoever accepts this from wise men as the most sovereign beginning of becoming and of the cosmos would accept it most rightly." Which Jean de Serres rendered in Latin more fully thus: "Let us therefore seek the cause that moved him who devised these things to establish the origin of things and the building of this wonderful universe. He excelled, namely, in goodness: and upon the good no envy of anything ever falls (that is, he never begrudges anything to anyone). Being therefore free and exempt from it, he willed that all things be generated as like himself as possible. Whoever, following the opinion of wise men, lays this down as the chief and primary cause of begetting the world will surely lay it down most rightly."

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(57) ‹anchor: commentiti› · call in col 970

Commentati et commentiti. Duas priores voces ex vet. cod. adjecit Feuard. Desunt vero in Eras., Gall., Clarom., Arund. et Merc. 2. Voss. e contrario duas posteriores omittit. Denique Merc. 2 codd. habent, non commentiti, sed commenti.

"Having devised and devised [fictions]." Feuardent added the first two words from an old manuscript. They are lacking, however, in Erasmus, Gallasius, the Clermont, the Arundel and Mercier 2. The Vossius, on the contrary, omits the last two. Finally the Mercier 2 manuscripts have not "commentiti" but "commenti".

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(58) ‹anchor: rans› · call in col 970

Generans. Al., regenerans.

"Generating." Others: "regenerans" (regenerating).

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Page

running head: RA HAERESES LIB. III.
marginal letters: A nem, et medietates; B extra Dei agnitionem; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word from col. 969 (fi-nem); ends mid-word (hujus-modi)

PG 7:971

modi Matre, et exire a Bytho, et absistere a Vacuo, et Umbram derelinquere: et legitime eos generari, conversos ad Ecclesiam Dei, et formari Christum in eis, et cognoscere eos fabricatorem et factorem hujus universitatis, solum verum Deum, et Dominum omnium. Haec precamur de illis, utilius eos diligentes, quam ipsi semetipsos putant diligere. Quae enim est a nobis dilectio, cum sit vera, salutaris est eis, si quidem eam recipiant. Est enim austero medicamini similis, absumens impropriorem ac superfluam vulneris

such a Mother, and to go out from Bythus, and to withdraw from the Void, and to forsake the Shadow; and that they be lawfully begotten, converted to the Church of God, and that Christ be formed in them, and that they come to know the Fashioner and Maker of this universe, the only true God and Lord of all. These things we pray for them, loving them more profitably than they think they love themselves. For the love that comes from us, since it is true, is salutary to them, if indeed they receive it. For it is like a harsh medicine, consuming the more unfitting and superfluous

Editors' notes and page, col. 971

Footnotes

(printed under page 494)

(30) ‹anchor not visible› · call in full-width synopsis (cols 971–972)

Praef.

Preface.

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(31) ‹anchor not visible› · call in full-width synopsis (cols 971–972)

Cap. 1.

Chapter 1.

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(32) ‹mundi creatorem› · call in full-width synopsis (cols 971–972)

Cap. 2 et seq.

Chapter 2 and following.

(printed under page 494)

(33) ‹egregie retundit› · call in full-width synopsis (cols 971–972)

Cap. 3 et 4.

Chapters 3 and 4.

(printed under page 494)

(34) ‹Patris sui, divinitatem› · call in full-width synopsis (cols 971–972)

Cap. 5 et seqq.

Chapter 5 and following.

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(35) ‹facere ostendit› · call in full-width synopsis (cols 971–972)

Cap. 6.

Chapter 6.

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(36) ‹Abrahamo visus est› · call in full-width synopsis (cols 971–972)

Cap. 7.

Chapter 7.

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(37) ‹servatorem exstitisse› · call in full-width synopsis (cols 971–972)

Cap. 8.

Chapter 8.

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(38) ‹Dei esse opus› · call in full-width synopsis (cols 971–972)

Ibid. et cap. 9.

The same place, and chapter 9.

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(39) ‹prophetas est annuntiatus› · call in full-width synopsis (cols 971–972)

Cap. 10 et seq.

Chapter 10 and following.

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(40) ‹lege mire confirmat› · call in full-width synopsis (cols 971–972)

Cap. 12 et seq.

Chapter 12 and following.

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(41) ‹offerri Deo probat› · call in full-width synopsis (cols 971–972)

Ibid. et cap. 14 et seqq.

The same place, and chapter 14 and following.

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(42) ‹locutos esse demonstrat› · call in full-width synopsis (cols 971–972)

Cap. 19 et seq.

Chapter 19 and following.

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(43) ‹Christi fidem munientes› · call in full-width synopsis (cols 971–972)

Cap. 21 et seqq.

Chapter 21 and following.

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(44) ‹unius Dei professionem› · call in full-width synopsis (cols 971–972)

Cap. 26.

Chapter 26.

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(59) ‹anchor: absistere› · call in col 971

Absistere. Eras., Gall., Feu. et Merc. 2, abstinere.

"Absistere" ("to desist"). Erasmus, Gallasius, Feuardent and Mercerus 2 have "abstinere" ("to abstain").

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(60) ‹anchor: impropriorem› · call in col 971

Impropriorem. Alii, improbiorem.

"Impropriorem" ("less fitting"). Others have "improbiorem" ("more wicked").

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(61) ‹anchor not visible› · call in col 971

Prorogabimus. In Feuard. edit. ex vet. cod. ut et in Voss. et Grab., prorogavimus. In aliis pejus, praerogavimus.

"Prorogabimus" ("we shall extend"). Feuardent's edition, from an old manuscript, has "prorogavimus" ("we have extended"), as do the Vossianus and Grabe. Others have the worse reading "praerogavimus".

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