PG 7 · cols. 1119–1224

S. Irenaeus Lugdunensis, Contra haereses liber quintus

Editors' preface

LIBER QUINTUS.

BOOK FIVE.

PRAEFATIO.

PREFACE.

Traductis, dilectissime, omnibus haereticis in quatuor libris, qui sunt tibi ante hunc a nobis editi, et doctrinis ipsorum manifestatis; eversis quoque his, qui irreligiosas adinvenerunt sententias, aliquid quidem ex propria uniuscujusque illorum doctrina, quam in suis conscriptis reliquerunt; aliquid autem ex ratione, universis ostensionibus procedente; et veritate ostensa, et manifestato praeconio Ecclesiae, quod prophetae quidem praeconaverunt, quemadmodum demonstravimus, perfecit autem Christus, Apostoli vero tradiderunt, a quibus Ecclesia accipiens, per universum mundum sola bene custodiens, tradidit filiis suis; quaestionibusque omnibus solutis, quae ab haereticis nobis proponuntur; et apostolorum doctrina explanata, et manifestatis pluribus, quae a Domino per parabolas, et dicta sunt, et facta: in hoc libro quinto, operis universi, quod est de traductione, et eversione falso cognominatae agnitionis, ex reliquis doctrinae Domini nostri, et ex apostolicis epistolis, conabimur ostensiones facere, quemadmodum postulasti a nobis, obedientibus tuo praecepto (quoniam et in administratione sermonis positi sumus), et omnimodo elaborantibus, secundum nostram virtutem, plurima tibi quidem in subsidium praestare adversum

All the heretics having been exposed, most beloved, in the four books which were published by us for you before this one, and their doctrines made manifest; those too having been overthrown who devised irreligious opinions, partly from the very doctrine of each of them, which they left in their writings, and partly from reason, proceeding by demonstrations of every kind; and the truth having been shown, and the proclamation of the Church made manifest, which the prophets indeed proclaimed, as we have demonstrated, but Christ perfected, and the Apostles handed down, from whom the Church, receiving it, alone guarding it well throughout the whole world, has handed it down to her children; and all the questions which are put to us by the heretics having been resolved; and the doctrine of the apostles explained, and many things made manifest which were both said and done by the Lord in parables: in this fifth book of the whole work, which is on the exposure and overthrow of knowledge falsely so called, we shall try to set out demonstrations from the remaining doctrine of our Lord and from the apostolic epistles, as you asked of us, obeying your command (since we too have been placed in the ministry of the word), and labouring in every way, according to our strength, to furnish you with very many aids against

Editors' notes and page, col. 1119

Footnotes

⁵⁶ ‹anchor: not visible on this crop› · call in col 1119 Cap. 21 et seqq.

Chapter 21 and following.

⁵⁷ ‹anchor: not visible on this crop› · call in col 1119 Cap. 25 et seqq.

Chapter 25 and following.

(printed under page 568)

(99) ‹anchor: Traductis, dilectissime› · call in col 1119

Dilectissime. Ita Clarom. et Voss.; caeteri, diligentissime.

"Most beloved." So the Clermont and Voss manuscripts; the rest have "most diligent."

(printed under page 568)

(1) ‹anchor: qui sunt tibi› · call in col 1119

Tibi. Deest in Arund.

"To you." Missing in the Arundel manuscript.

(printed under page 568)

(2) ‹anchor: aliquid autem› · call in col 1119

Aliquid quidem... aliquid autem. Graeco more pro partim quidem... partim autem.

"Something on the one hand… something on the other." In the Greek manner, for "partly… partly."

(printed under page 568)

(3) ‹anchor: ex ratione› · call in col 1119

Ex ratione. Sic vetus Feuard. cod., et Clarom. Alii vel pro ex habent et, vol utrumque jungunt.

"From reason." So Feuardent's old manuscript and the Clermont. Others either have "et" in place of "ex," or join both. [The second "vel" is printed "vol", a misprint kept as printed.]

(printed under page 568)

(4) ‹anchor: quidem praeconaverunt› · call in col 1119

Praeconaverunt. Eras., Gall. et Feuard., praeconizaverunt.

"Proclaimed." Erasmus, Gallasius and Feuardent have "praeconizaverunt."

(printed under page 568)

(5) ‹anchor: nobis proponuntur› · call in col 1119

Proponuntur. Alias, proponebantur.

"Are put forward." Elsewhere, "were put forward."

(printed under page 568)

(6) ‹anchor: pluribus, quae› · call in col 1119

Quae. In Feuard. marg. et Voss., quemadmodum.

"Which." In Feuardent's margin and the Voss manuscript, "as."

(printed under page 568)

(7) ‹anchor: de traductione› · call in col 1119

Libro quinto operis universi, quod est de traductione. Haec in omnibus exemplaribus manifesta scribarum incuria sic male translocata: libro quinto, qui est de traductione operis universi, et eversione: emendo ex loco omnino parallelo, initio praefationis libri quarti, ubi similia haec leguntur: Hunc quartum librum transmittens tibi, operis, quod est de detectione et eversione, etc. Cum igitur eadem prorsus in utroque loco verba legantur, perperam inversum posteriorum ordinem, ex prioribus restituendum mihi putavi.

"In the fifth book of the whole work, which is on the exposure." In all copies, through the evident carelessness of scribes, these words are wrongly transposed thus: "in the fifth book, which is on the exposure of the whole work, and the overthrow." I correct it from an entirely parallel place, at the beginning of the preface to Book IV, where similar words are read: "Sending you this fourth book of the work which is on the detection and overthrow," etc. Since, then, exactly the same words are read in both places, I thought the wrongly inverted order of the later ones should be restored from the earlier.

(printed under page 568)

(8) ‹anchor: ex reliquis doctrinae› · call in col 1119

Et reliquis doctrinae. Ita Clarom. et Arund., quibus quoad vocem doctrinae (in genitivo) consentiunt Voss. et Merc. 1. In editt., et (Grab. ex) reliquis doctrinis.

"And from the remaining [words] of the teaching." So the Clermont and Arundel manuscripts, with whom the Voss and Mercerus 1 agree as to the word "doctrinae" (in the genitive). In the editions, "et (Grabe: ex) reliquis doctrinis."

(printed under page 568)

(9) ‹anchor: omnimodo elaborantibus› · call in col 1119

Elaborantibus. Sic omnes mss. At editt., elaboramus.

"Labouring." So all the manuscripts. But the editions have "we labour."

(printed under page 568)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A PRAEFATIO.; B ab haereticis nobis
old-edition numerals: 291 before PRAEFATIO.
other: Latin only, no Greek printed; full-width lines at top across cols 1119-1120 (closing lines of the analysis of Book V, reipsa Adamum vicerat..., and heading LIBER QUINTUS.) cut off at right edge, not set
running head: 1119 S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS 1120
marginal letters: A ‹PRAEFATIO› (letter printed in the gutter beside the right column's first line); B ‹ab haereticis nobis proponuntur› (gutter, beside the right column's "nostrum : qui propter")
old-edition numerals: 291 before ‹PRAEFATIO›

PG 7:1120

contradictiones haereticorum, errantes autem retrahere, et convertere ad Ecclesiam Dei; neophytorum quoque sensum confirmare, ut stabilem custodiant fidem, quam bene custoditam ab Ecclesia acceperunt, ut nullo modo transvertantur ab his, qui male docere eos, et abducere a veritate conantur. Oportebit et te, et omnes lecturos hanc scripturam, impensius legere ea quae a nobis praedicta sunt, ut et argumenta ipsa scias, adversus quae contradictiones facimus. Sic enim et legitime eis contradices, et de praeparato accipies adversus eos contradictiones, illorum quidem sententias per coelestem fidem, velut stercora, abjiciens; solum autem verum et firmum magistrum sequens, Verbum Dei, Jesum Christum Dominum nostrum: qui propter immensam suam dilectionem factus est quod sumus nos, uti nos perficeret esse quod est ipse.

the contradictions of the heretics, and to draw back those who stray and turn them to the Church of God; and also to strengthen the mind of the neophytes, that they may keep steadfast the faith which they have received well guarded by the Church, so that they may in no way be turned aside by those who try to teach them badly and lead them away from the truth. It will be needful both for you and for all who will read this writing to read more earnestly the things said by us before, so that you may also know the very arguments against which we are making our contradictions. For so you will both contradict them rightly, and have your contradictions against them ready to hand, casting away their opinions like dung through the heavenly faith; and following the only true and steadfast Teacher, the Word of God, Jesus Christ our Lord: Who on account of His immeasurable love was made what we are, that He might bring us to be what He is.

CAPUT PRIMUM.

CHAPTER I.

Solus Christus divina nos docere, ac redimere potuit, idemque ut nos repararet, non opinione, sed reipsa, Spiritus sancti operatione ex Maria Virgine carnem assumpsit; adversus Valentini et Ebionis vanitates.

Christ alone could teach us divine things and redeem us, and He, in order to restore us, took flesh, not in appearance but in reality, from the Virgin Mary by the working of the Holy Spirit; against the vanities of Valentinus and Ebion.

1. Non enim aliter nos discere poteramus quae sunt Dei, nisi magister noster, verbum exsistens, homo factus fuisset. Neque enim alius poterat enarrare nobis quae sunt Patris, nisi proprium

1. For in no other way could we have learned the things of God, unless our Teacher, being the Word, had been made man. For no other could declare to us the things of the Father except His own

Editors' notes and page, col. 1120

Footnotes

(10) ‹anchor: Oportebit› · call in col 1120

Oportebit. Clarom., oportebat.

"It will be necessary." The Clermont manuscript has "it was necessary."

(printed under page 568)

(11) ‹anchor: omnes lecturos› · call in col 1120

Et te et omnes lecturos. Ita Clarom. At vetus Feuard. cod. cum om. Anglic., et te et omnes lectores. Editt. vero, autem te, omnesque lecturos.

"Both you and all who will read." So the Clermont manuscript. But Feuardent's old manuscript, with all the English ones, has "both you and all readers." The editions, however, have "but you, and all who will read."

(printed under page 568)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A contradictiones haereticorum, errantes; B nostrum : qui propter
old-edition numerals: 292 after contradictiones,
other: Latin only, no Greek printed; full-width lines at top across cols 1119-1120 cut off at left edge, not set; editors' matter: Solus Christus divina
running head: 1119 S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS 1120
marginal letters: A ‹contradictiones haereticorum›; B ‹nostrum : qui propter›; C (footnotes only); D (none)
old-edition numerals: 292 after ‹contradictiones,›

PG 7:1121

ipsius Verbum. « Quis enim » alius « cognovit sensum Domini? aut quis » alius « ejus consiliarius factus est? » Neque rursus nos aliter discere poteramus, nisi magistrum nostrum videntes, et per auditum nostrum vocem ejus percipientes; uti imitatores quidem operum, factores autem sermonum ejus facti, communionem habeamus cum ipso; a perfecto, et eo qui est ante omnem conditionem, augmentum accipientes. Qui nunc nuper facti sumus, a solo optimo et bono, et ab eo qui habet donationem incorruptibilitatis, in eam, quae est ad eum, similitudinem facti, praedestinati quidem ut essemus, qui nondum eramus, secundum praescientiam Patris, facti autem initium facturae, accepimus in praecognitis temporibus secundum ministrationem Verbi, qui est perfectus in omnibus; quoniam Verbum potens, et homo verus, sanguine suo rationabiliter redimens nos, redemptionem semetipsum dedit pro his, qui in captivitatem ducti sunt. Et quoniam injuste dominabatur nobis apostasia; et cum natura essemus Dei omnipotentis, alienavit nos contra naturam, suos proprios faciens discipulos; potens in omnibus Dei Verbum, et non deficiens in sua justitia, juste etiam adversus ipsam conversus est apostasiam, ea quae sunt sua redimens ab ea; non cum vi, quemadmodum illa initio dominabatur nostri, ea quae non erant sua insatiabiliter rapiens; sed secundum suadelam, quemadmodum decebat Deum suadentem, et non vim inferentem, accipere quae vellet : ut neque quod est justum confringeretur, neque antiqua plasmatio Dei deperiret.

Word Himself. For who else "has known the mind of the Lord? Or who" else "has become His counsellor?" (Rom. 11:34). Neither, again, could we learn in any other way than by seeing our Teacher and perceiving His voice through our hearing, so that, having become imitators indeed of His works and doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him Who is before all creation. We who have now lately been made by the only best and good One, and by Him Who has the gift of incorruptibility, having been made after that likeness which is unto Him—foreordained indeed that we should be, who as yet were not, according to the foreknowledge of the Father, and made the firstfruits of creation—have received in times foreknown according to the ministration of the Word, Who is perfect in all things; because the mighty Word, and true man, reasonably redeeming us by His own blood, gave Himself as a ransom for those who had been led into captivity. And since the apostasy unjustly tyrannized over us, and, though we were by nature the property of almighty God, alienated us contrary to nature, making us its own proper disciples, the Word of God, powerful in all things and not failing in His justice, justly turned also against that very apostasy, redeeming from it the things that are His own; not by force, in the way that it initially tyrannized over us, insatiably seizing things that were not its own, but by persuasion, as it befitted God by persuading, and not by using force, to receive what He wished; so that neither what is just should be infringed, nor the ancient handiwork of God should perish.

Τῷ ἰδίῳ οὖν αἵματι λυτρωσαμένου ἡμᾶς τοῦ Κυρίου, καὶ δόντος τὴν ψυχὴν ὑπὲρ τῶν ἡμετέρων ψυχῶν, καὶ τὴν σάρκα τὴν ἑαυτοῦ ἀντὶ τῶν ἡμετέρων σαρκῶν,

Since, therefore, the Lord has redeemed us by His own blood, and given His soul on behalf of our souls, and His own flesh in place of our flesh,

et effundente Spiritum Patris in adunitionem et communionem Dei et hominis, ad homines quidem deponente Deum per Spiritum, ad Deum autem rursus imponente hominem per suam incarnationem, et firme et vere in adventu suo donante nobis incorruptelam, per communionem quae est ad eum; perierunt omnes haereticorum doctrinae.

and poured out the Spirit of the Father for the union and communion of God and man—bringing God down to men through the Spirit, and again raising man up to God through His incarnation, and firmly and truly bestowing incorruptibility upon us in His advent, through the communion which is with Him—all the doctrines of the heretics have perished.

2. Vani enim sunt qui putative dicunt eum apparuisse.

2. For vain are those who say that He appeared merely in outward seeming.

Editors' notes and page, col. 1121

Footnotes

⁵⁸ ‹anchor: not visible on this crop› · call in col 1121 Rom. XI, 34.

Romans 11:34.

(printed under page 569)

(12) ‹anchor: not visible on this crop› · call in col 1121

Accepimus. Eras., Gall. et Feuard. male, accipiemus.

"We received." Erasmus, Gallasius and Feuardent wrongly have "we shall receive."

(printed under page 569)

(13) ‹anchor: not visible on this crop› · call in col 1121

Omnibus. In Feuard. marg. et Voss., hominibus.

"To all." In Feuardent's margin and the Voss manuscript, "to men."

(printed under page 569)

(14) ‹anchor: redimens ab ea› · call in col 1121

Ab ea. Gallas. et Feuard. edit., ab eo.

"From it" (feminine). Gallasius and Feuardent's edition have "ab eo" (masculine).

(printed under page 569)

(15) ‹anchor: plasmatio Dei› · call in col 1121

Dei. Deest in Voss.

"Of God." Missing in the Voss manuscript.

(printed under page 569)

(16) ‹anchor: Τῷ ἰδίῳ οὖν αἵματι› · call in col 1121

Τῷ ἰδίῳ οὖν αἵματι. Haec, et quae mox sequuntur, Graeca allegavit Theodoretus, priora quidem dial. 3, pag. 155, posteriora dial. 2, pag. 87,

"By his own blood, then." This Greek, and what follows shortly after, Theodoret cited: the former in Dialogue 3, p. 155, the latter in Dialogue 2, p. 87.

(printed under page 569)

(17) ‹anchor: pro nostra anima› · call in col 1121

Pro nostra anima. Graec., pro nostris animabus.

"For our soul." The Greek has "for our souls."

(printed under page 569)

(18) ‹anchor: Dei et hominis› · call in col 1121

Hominis. Al. hominum.

"Of man." Elsewhere, "of men."

(printed under page 569)

(19) ‹anchor: est ad eum› · call in col 1121

Ad eum. Editt., ad Deum.

"To him." The editions have "to God."

(printed under page 569)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A ipsius Verbum. « Quis; B dum ministrationem Verbi,; C quae vellet : ut; D carnationem, et firme
old-edition numerals: (none)
other: Latin only where Greek is lost (ipsius Verbum... deperiret; et effundente... apparuisse.); facing Latin version alongside the Greek fragment (Suo igitur sanguine... nostris carnibus,) left out

PG 7:1122

Οὐ γὰρ δοκήσει ταῦτα, ἀλλ' ἐν ὑποστήσει ἀληθείας ἐγίνετο. Εἰ δὲ μὴ ὢν ἄνθρωπος, ἐφαίνετο ἄνθρωπος, οὔτε ὃ ἦν ἐπ' ἀληθείας, ἔμεινε, Πνεῦμα Θεοῦ, ἐπεὶ ἀόρατον τὸ Πνεῦμα· οὔτε ἀλήθειά τις ἦν ἐν αὐτῷ, οὐ γὰρ ἦν ἐκεῖνα ἅπερ ἐφαίνετο. Προείπομεν δὲ, ὅτι Ἀβραὰμ, καὶ οἱ λοιποὶ προφῆται προφητικῶς αὐτὸν ἔβλεπον, τὸ μέλλον ἔσεσθαι δι' ὄψεως προφητεύοντες. Εἰ οὖν καὶ νῦν τοιοῦτος ἐφάνη, μὴ ὢν ὅπερ ἐφαίνετο, προφητική τις ὀπτασία γέγονε τοῖς ἀνθρώποις, καὶ δεῖ καὶ ἄλλην ἐκδέχεσθαι παρουσίαν αὐτοῦ, ἐν ᾗ τοιοῦτος ἔσται, οἷος νῦν ὁρᾶται προφητικῶς. Ἀπεδείξαμεν δὲ, ὅτι τὸ αὐτό ἐστι, δοκήσει λέγειν πεφηνέναι, καὶ οὐδὲν ἐκ τῆς Μαρίας εἰληφέναι. Οὐδὲ γὰρ ἦν ἀληθῶς σάρκα καὶ αἷμα ἐσχηκὼς, δι' ὧν ἡμᾶς ἐξηγοράσατο, εἰ μὴ τὴν ἀρχαίαν πλάσιν τοῦ Ἀδὰμ εἰς ἑαυτὸν ἀνεκεφαλαιώσατο. Μάταιοι οὖν οἱ ἀπὸ Βαλεντίνου, τοῦτο δογματίζοντες, ἵνα ἐκβάλωσι τὴν ζωὴν τῆς σαρκός.

For these things did not take place in mere seeming, but in actual reality of truth. For if, not being man, He appeared to be man, neither did He remain what He was in truth, the Spirit of God, since the Spirit is invisible; nor was there any truth in Him, for He was not those things which He appeared to be. Now we have said before that Abraham and the rest of the prophets saw Him prophetically, prophesying through vision what was going to be. If, therefore, now also He appeared such without being what He appeared to be, a kind of prophetic vision has taken place for men, and one must look for yet another coming of His, in which He will be such as He is now seen prophetically. And we have proved that it is the same thing to say that He appeared in mere seeming, and that He took nothing from Mary. For He would not truly have had flesh and blood, through which He redeemed us, unless He had recapitulated in Himself the ancient handiwork of Adam. Vain, therefore, are the followers of Valentinus who teach this dogma, so that they may cast out the life of the flesh.

3. Vani autem et Ebionaei, unitionem Dei et hominis per fidem non recipientes in suam animam, sed in veteri generationis perseverantes fermento; neque intelligere volentes, quoniam Spiritus sanctus advenit in Mariam, et virtus Altissimi obumbravit eam; quapropter et quod generatum est, sanctum est, et filius Altissimi Dei Patris omnium, qui operatus est incarnationem ejus, et novam ostendit generationem; uti quemadmodum per priorem generationem mortem

3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but persevere in the old leaven of generation, and are unwilling to understand that the Holy Spirit came upon Mary, and the power of the Most High overshadowed her; wherefore also that which was begotten is holy, and the Son of the Most High God the Father of all, Who wrought His incarnation and showed forth a new generation, so that, just as through the former generation we inherited death,

Editors' notes and page, col. 1122

Footnotes

(20) ‹anchor: not visible on this crop› · call in col 1122

Veritas quaedam. Pro veritas ulla.

"Some truth." For "any truth."

(printed under page 569)

(21) ‹anchor: not visible on this crop› · call in col 1122

Futurum erat. Clarom. et Ottobon., futurus erat; quod mallem, nisi repugnaret textus Graecus.

"It was to be." The Clermont and Ottobonian manuscripts have "he was to be," which I would prefer, did the Greek text not stand against it.

(printed under page 569)

(22) ‹anchor: per quam› · call in col 1122

Per quam. Graec., per quae.

"Through which" (feminine singular). The Greek has "through which things" (plural).

(printed under page 569)

(23) ‹anchor: Altissimi Dei Patris› · call in col 1122

Dei Patris. Vox Dei desideratur in Voss.

"Of God the Father." The word "Dei" is lacking in the Voss manuscript.

(printed under page 569)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A Οὐ γὰρ δοκήσει; B τεύοντες. Εἰ οὖν; C ἐξηγοράσατο, εἰ μὴ; D Spiritus sanctus advenit
old-edition numerals: 293 before 3. Vani autem
other: facing Latin version alongside the Greek fragment (Non enim putative haec... plasmationem Dei.) left out; section 3 (3. Vani autem et Ebionaei... mortem) is Latin only, no Greek printed

PG 7:1123

haereditavimus, sic per generationem hanc haereditaremus vitam. Reprobant itaque hi commistionem vini coelestis, et solam aquam saecularem volunt esse, non recipientes Deum ad commistionem suam; perseverantes autem in eo qui victus est, Adam, et projectus est de paradiso : non contemplantes, quoniam, quemadmodum ab initio plasmationis nostrae in Adam ea quae fuit a Deo aspiratio vitae, unita plasmati, animavit hominem, et animal rationale ostendit, sic in fine Verbum Patris, et Spiritus Dei, adunitus antiquae substantiae plasmationis Adae, viventem et perfectum effecit hominem, capientem perfectum Patrem; ut quemadmodum in animali omnes mortui sumus, sic in spiritali omnes vivificemur. Non enim effugit aliquando Adam manus Dei, ad quas Pater loquens, dicit : « Faciamus hominem ad imaginem et similitudinem nostram. » Et propter hoc in fine non ex voluntate carnis, neque ex voluntate viri, sed ex placito Patris manus ejus vivum perfecerunt hominem, uti fiat Adam secundum imaginem et similitudinem Dei.

so through this generation we might inherit life. These men, therefore, reject the mingling of the heavenly wine, and wish it to be only worldly water, not receiving God into their mingling, but persevering in him who was vanquished, Adam, and was cast out of paradise: not considering that, just as from the beginning of our formation in Adam the breath of life which came from God, being united to the handiwork, animated the man and showed him to be a rational living being, so in the end the Word of the Father and the Spirit of God, united to the ancient substance of the formation of Adam, made man living and perfect, receiving the perfect Father; so that, just as in the animate one we all died, so in the spiritual One we may all be made alive. For never did Adam escape the hands of God, to which the Father speaking says: "Let Us make man after Our image and likeness" (Gen. 1:26). And on account of this, in the end, not from the will of the flesh, nor from the will of man, but by the good pleasure of the Father, His hands perfected a living man, so that Adam might become after the image and likeness of God.

CAPUT II.

Chapter II.

Christus non venit in aliena, cum sua nos gratia visitavit, et carni nostrae contulit capacem esse salutis, verum pro nobis sanguinem fundendo, veramque carnem suam nobis in eucharistia exhibendo.

Christ did not come unto things strange to Him when He visited us by His grace and granted to our flesh to be capable of salvation, by shedding true blood for us and presenting His true flesh to us in the Eucharist.

1. Vani autem et qui in aliena dicunt Deum ve-

1. Vain also are those who say that God came unto things strange to Him

Editors' notes and page, col. 1123

Footnotes

⁵⁹ ‹anchor: not visible on this crop› · call in col 1123 Gen. I, 26.

Genesis 1:26.

(printed under page 570)

(24) ‹anchor: not visible on this crop› · call in col 1123

Solam aquam saecularem. Ita Voss. et Clarom., nisi quod in hoc incuria scribae (quod saepe solet) omissis abbreviationis notis super a, legatur, sola aqua saecularem. In editt., sola aqua saecularis. Reliquos codd. Anglicanos corruptos esse monet Grabius.

"Only worldly water." So the Voss and Clermont manuscripts, except that in the latter, through the scribe's carelessness (as often happens), the abbreviation marks over the "a" are left out, so that it reads "sola aqua saecularem." In the editions, "sola aqua saecularis." Grabe advises that the remaining English manuscripts are corrupt.

(printed under page 570)

(25) ‹anchor: not visible on this crop› · call in col 1123

Perseverantes. Editt., perseverant.

"Persevering." The editions have "they persevere."

(printed under page 570)

(26) ‹anchor: not visible on this crop› · call in col 1123

Aspiratio. In Arund., spiratio; in editt. et Merc. 2, inspiratio.

"Breathing upon." In the Arundel manuscript, "spiratio"; in the editions and Mercerus 2, "inspiratio."

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Manus Dei. Id est Filium et Spiritum sanctum, ut ipsemet Irenaeus explicat sup. lib. iv, cap. 20 et hujus lib. cap. 6, n. 1.

"The hands of God." That is, the Son and the Holy Spirit, as Irenaeus himself explains above, Book IV, chapter 20, and in chapter 6, no. 1, of this book.

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Factus est. Factus esset in Feuard. marg. et Voss.

"He was made." "He would have been made" in Feuardent's margin and the Voss manuscript.

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Effudit semetipsum. E sinu videlicet Patris in mundum, ut recte notat Grabius.

"He poured himself out." From the bosom of the Father, that is, into the world, as Grabe rightly notes.

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Sinum. Eras. et Gall., sinu.

"Bosom" (accusative). Erasmus and Gallasius have "sinu" (ablative).

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Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A haereditavimus, sic per; B effugit aliquando Adam
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Christus non venit; ends mid-word ve-

PG 7:1124

velut aliena concupiscentem, uti eum hominem qui ab altero factus esset, exhiberet ei Deo, [q]ui neque fecisset, neque condidisset, sed et qui desolatus esset ab initio a propria hominum fabricatione. Non ergo justus adventus ejus, qui secundum eos venit in aliena; neque vere redemit nos sanguine suo, si non vere homo factus est, restaurans suo plasmati, quod dictum est in principio, factum esse hominem secundum imaginem et similitudinem Dei, non aliena in dolo diripiens, sed sua propria juste et benigne assumens; quantum attinet quidem ad apostasiam, juste suo sanguine redimens nos ab ea; quantum autem ad nos, qui redempti sumus, benigne. Nihil enim illi ante dedimus, neque desiderat aliquid a nobis, quasi indigens; nos autem indigemus ejus, quae est ad eum, communionis; et propterea benigne effudit semetipsum, ut nos colligeret in sinum Patris.

as one coveting what belonged to another, so that he might present the man who had been made by another to that God who had neither made him nor founded him, and who had moreover been from the beginning destitute of any fashioning of men that was his own. The coming, therefore, of Him who according to them came into what was another's is not just; nor did He truly redeem us by His own blood, if He was not truly made man, restoring to His own handiwork that which was said in the beginning, that man was made according to the image and likeness of God — not plundering what was another's by guile, but taking to Himself what was His own, justly and kindly; justly, as far as concerns the apostasy, redeeming us from it by His own blood; but kindly, as far as concerns us who have been redeemed. For we gave Him nothing beforehand, nor does He desire anything from us, as though He were in need; but we are in need of that communion which is towards Him; and for this cause He kindly poured out Himself, that He might gather us into the bosom of the Father.

2. Vani autem omnimodo, qui universam dispositionem Dei contemnunt, et carnis salutem negant, et regenerationem ejus spernunt, dicentes non eam capacem esse incorruptibilitatis. Si autem non salvetur haec, videlicet nec Dominus sanguine suo redemit nos; neque calix eucharistiae communicatio sanguinis ejus est neque panis quem frangimus, communicatio corporis ejus est. Sanguis enim non est, nisi a venis et carnibus, et a reliqua

2. But vain in every way are they who despise the whole dispensation of God, and deny the salvation of the flesh, and spurn its regeneration, saying that it is not capable of incorruptibility. But if this be not saved, then plainly neither did the Lord redeem us by His own blood; nor is the cup of the Eucharist the communion of His blood, nor is the bread which we break the communion of His body. For blood is not, save from veins and flesh and from the rest of the

Editors' notes and page, col. 1124

Footnotes

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Si autem non salvetur haec. Ita antiquiores et melioris notae codd. tres, scilicet vetus Feuard., Clarom. et Voss. Alii omnes habent, sic autem secundum haec; nisi quod Ottobonianus interserat nos ante secundum. Sed, quidquid dicat clariss. Grabius, prior lectio praeferenda. Duo enim in hoc capite probanda sibi suscipit Irenaeus contra haereticos; alterum, Christum vere redemisse nos sanguine suo, ac proinde vere hominem factum esse; alterum, resurrecturam esse carnem nostram, eamque capacem esse incorruptibilitatis. Utrumque vero demonstrat, prius quidem sigillatim ex Apostoli verbis; tum utrumque simul ex communi et recepta, non apud omnes catholicos modo, sed et apud eos, quos incessebat, haereticos, sententia, eucharistiam verum esse ac substantiale Christi corpus, verum ac substantialem ipsius sanguinem: necdum enim nata, quae posterius aevum finxit, vana illa figurarum ac merorum signorum commenta. Si enim, ait auctor noster, nec resurrectura sit caro, nec Dominus sanguine suo nos redemerit; hinc consequitur, neque calicem eucharistiae communicationem sanguinis ejus esse, neque panem quem frangimus, communicationem corporis ejus esse. Sanguis siquidem esse non potest, nisi a venis et carnibus, et a reliqua humana substantia. Si ergo vera non fuerit Christi viventis humana substantia, nec vero ac substantiali sanguine nos redemerit, sed vanam carnis aut sanguinis imaginem oculis ac sensibus objecerit; nec verum ac substantiale corpus, verum ac substantialem sanguinem in eucharistia porrigere nobis potest. Atqui tamen in eucharistia vero ac substantiali Christi corpore ac sanguine refici nos ac potari, Christo ipso docente ac confirmante, constat; his corpora nostra nutriuntur, augentur ac consistunt: membra quippe Christi cum simus, idcirco noluit esse sui sanguinis expertia. Qui ergo corpora ipsiusmet vitae, Christi videlicet, carne ac sanguine nutrita, ejusque membra, aeternum dissolvi possunt, nec in suo tempore resurgere? Et qui etiam Christus vana carnis umbra hominum sensus ludificari, evanidoque sanguinis phantasmate, Patri moriens redemptionis nostrae pretium persolvere potuit, cujus veram ac substantialem carnem, verum ac substantialem sanguinem exhibet eucharistiae sacramentum; et cujus membra sumus nos veri homines, quibus vitam et motum impertit sanguis ejus eucharisticus? Haec Irenaei argumentatio est: qua lectionis nostrae veritas confirmatur. Molestissima quidem Calvinianis haec argumentatio; unde nihil mirum si vires omnes colligat nuperus Irenaei editor, omnemque industriam atque operam huc conferat, ut vim illius infringat. Sed vanos Anglorum proselyti conatus in dissert. 3 nostra refutavimus, ubi luce clarius ostendimus, nisi ita argumentetur SS. antistes, omnium insulsissimam argumentationem ejus esse, eaque non modo non labefactari, sed imo confirmari haereticorum, quos refellebat, sententiam.

"But if this is not saved." So the three older manuscripts of better repute, namely Feuardent's old one, the Clermont and the Voss. All the others have "thus, however, according to these things," except that the Ottobonian inserts "nos" before "secundum." But whatever the most illustrious Grabe may say, the first reading is to be preferred. For in this chapter Irenaeus undertakes to prove two things against the heretics: first, that Christ truly redeemed us by his blood, and so truly became man; second, that our flesh will rise again and is capable of incorruptibility. He demonstrates both: first each separately from the Apostle's words; then both together from the common and received belief (held not only by all Catholics but also by the very heretics he was attacking) that the Eucharist is the true and substantial body of Christ, his true and substantial blood. For not yet born were those empty fictions of figures and bare signs that a later age devised. For if, says our author, the flesh will not rise and the Lord did not redeem us by his blood, it follows that neither is the cup of the Eucharist the communion of his blood, nor the bread which we break the communion of his body. For blood cannot exist except from veins and flesh and the rest of the human substance. If, then, the human substance of the living Christ was not real, and he did not redeem us with real and substantial blood but set before our eyes and senses an empty image of flesh or blood, then neither can he offer us a true and substantial body, a true and substantial blood, in the Eucharist. Yet it is established, by Christ's own teaching and confirmation, that in the Eucharist we are fed and given drink with the true and substantial body and blood of Christ; by these our bodies are nourished, increased and sustained: since we are members of Christ, he therefore would not have them lack his blood. How, then, can bodies nourished with the flesh and blood of Life itself, that is of Christ, and his members, be dissolved for ever and not rise in their own time? And how could Christ, who mocked men's senses with an empty shadow of flesh and a vanishing phantom of blood, pay the Father, in dying, the price of our redemption, when the sacrament of the Eucharist presents his true and substantial flesh, his true and substantial blood, and when we, real men, are his members, to whom his eucharistic blood imparts life and movement? This is Irenaeus's argument, and by it the truth of our reading is confirmed. This argument is indeed most troublesome to the Calvinists; so it is no wonder that the recent editor of Irenaeus gathers all his strength and brings all his industry and effort to bear on breaking its force. But we have refuted the vain attempts of the English proselyte in our Dissertation 3, where we have shown more clearly than daylight that, unless the holy bishop argues thus, his argument is the most senseless of all, and that it not only does not weaken but actually confirms the belief of the heretics he was refuting.

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PG 7:1125

quae est secundum hominem substantia, qua vere factum est Verbum Dei. Sanguine suo redemit nos, quemadmodum et Apostolus ejus ait: « In quo habemus redemptionem, per sanguinem ejus, remissionem peccatorum. »

substance which is according to man, which the Word of God truly became. By His own blood He redeemed us, even as His Apostle also says: "In Whom we have redemption, through His blood, the remission of sins" (Col. 1:14).

Ἐπειδὴ μέλη αὐτοῦ ἐσμεν, καὶ διὰ τῆς κτίσεως τρεφόμεθα, τὴν δὲ κτίσιν ἡμῖν αὐτὸς παρέχει, τὸν ἥλιον αὐτοῦ ἀνατέλλων, καὶ βρέχων, καθὼς βούλεται, τὸ ἀπὸ τῆς κτίσεως ποτήριον, αἷμα ἴδιον ὠμολόγησε, ἐξ οὗ τὸ ἡμέτερον δεύει αἷμα, καὶ τὸν ἀπὸ τῆς κτίσεως ἄρτον, ἴδιον σῶμα διεβεβαιώσατο, ἀφ' οὗ τὰ ἡμέτερα αὔξει σώματα.

Since we are His members, and are nourished by means of the creation — and the creation He Himself supplies to us, making His sun to rise and sending rain, as He wills — the cup which is from the creation He confessed to be His own blood, out of which He moistens our blood; and the bread which is from the creation He affirmed to be His own body, from which He increases our bodies.

3. Ὁπότε οὖν καὶ τὸ κεκραμένον ποτήριον, καὶ ὁ γεγονὼς ἄρτος ἐπιδέχεται τὸν λόγον τοῦ Θεοῦ, καὶ γίνεται ἡ εὐχαριστία σῶμα Χριστοῦ, ἐκ τούτων δὲ αὔξει καὶ συνίσταται

3. When, therefore, both the mingled cup and the bread that has been made receive the word of God, and the Eucharist becomes the body of Christ, then out of these both increases and consists

Editors' notes and page, col. 1125

Footnotes

⁶⁰ ‹anchor: not visible on this crop› · call in col 1125 Coloss. I, 14.

Colossians 1:14.

⁶¹ ‹anchor: not visible on this crop› · call in col 1125 Matth. V, 45.

Matthew 5:45.

⁶² ‹anchor: not visible on this crop› · call in col 1125 Ephes. V, 30.

Ephesians 5:30.

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Luke 24:39.

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Qua vere. Claromont., Voss. et Merc. 2, quam vere; sed male. Legendum esse qua, quod hic accipitur pro quae, ostendit contextus series: adeo ut sensus sit, Verbum Dei vere factum esse humanam substantiam.

"Which truly." The Clermont, Voss and Mercerus 2 have "quam vere," but wrongly. The run of the context shows that "qua" must be read, taken here for "quae," so that the sense is: the Word of God truly became human substance.

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Factum est. Est addidi ex veteri Feuard. cod., Clarom. et Voss. Unde et textum aliter atque in editt. distinxi. Scilicet ab his verbis, sanguine suo redemit nos, novam periodum incepi; quod clarius est. Hoc enim prius argumentationis Irenaei membrum, quod ex Apostoli verbis probat. Tum ad alterum transit.

"Was made." I have added "est" from Feuardent's old manuscript, the Clermont and the Voss. Hence I have also punctuated the text otherwise than in the editions: I began a new sentence at the words "by his own blood he redeemed us," which is clearer. For this is the first member of Irenaeus's argument, which he proves from the Apostle's words. Then he passes to the second.

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Ἐπειδὴ μέλη. Haec et sequentium duorum capitum Graeca verba, ex ms. Joannis Damasceni Parallelorum codice excerpta edidit Halloixius in Vita Irenaei, pag. 488 et seqq.

"Since [we are his] members." This Greek, and that of the two following chapters, Halloix published in his Life of Irenaeus, p. 488 ff., excerpted from a manuscript codex of John Damascene's Parallels.

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Τὸ ἀπὸ τῆς κτίσεως ποτήριον. Haec usque ad finem verborum Pauli, ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ, quae alia Parallelorum Damasceni parte rursum allegata sunt, itidem descripsit modo laudatus Halloixius pag. 501, ex quo loco priorem supplevit partim, partim emendavit clariss. Grabius, ut ex sequentibus adnotationibus patebit.

"The cup from the creation." These words, as far as the end of Paul's words "of his flesh and of his bones," which are cited again in another part of Damascene's Parallels, the Halloix just mentioned likewise transcribed at p. 501; from that place the most illustrious Grabe partly filled out and partly corrected the earlier one, as will appear from the following notes.

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Qui est creatura. Ex Graeco legendum, qui est a creatura; ut mox de pane legitur.

"Which is a creature." From the Greek one should read "which is from the creation," as is read shortly after of the bread.

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Ἐξ οὗ τὸ ἡμέτερον δεύει αἷμα. Haec in priori Damasceni loco omissa, ex posteriori restituta sunt.

"From which he moistens our blood." These words, omitted in the first passage of Damascene, have been restored from the second.

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Qui effusus est. Legendum ex Graeco, confessus est; quod etiam confirmat locus parallelus lib. iv, cap. 17, n. 5 in fine: Eum qui ex creatura panis est, accepit, et gratias egit, dicens: Hoc est corpus meum. Et calicem similiter qui est ex ea creatura, quae est secundum nos, suum sanguinem confessus est. Eadem fere leguntur ejusdem libri cap. 33, n. 2. Attamen cum ea verba, qui effusus est, incommodum hic non pariant sensum, nihil immutandum esse duxi.

"Which was poured out." From the Greek one should read "he confessed," which the parallel passage in Book IV, chapter 17, no. 5, at the end, also confirms: "He took that which is bread from the creation, and gave thanks, saying, This is my body. And the cup likewise, which is from the creation that is ours, he confessed to be his blood." Almost the same is read in chapter 33, no. 2, of the same book. Yet since the words "which was poured out" yield no awkward sense here, I thought nothing should be changed.

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Auget. Graec., perfundit.

"He increases." The Greek has "he moistens."

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Factus. Gallasii, Grynaei, et Feuard. editt. cum Fischero episcopo Roffensi, et Oecolampadio lib. iv De eucharistia, cap. 23, habent fractus. Sed repugnant omnes mss. codd. et textus Graecus.

"Made." The editions of Gallasius, Grynaeus and Feuardent, with Fisher, Bishop of Rochester, and Oecolampadius, Book IV On the Eucharist, chapter 23, have "broken." But all the manuscript codices and the Greek text are against it.

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Sanguinis et corporis. Ex Graeco legendum, sanguis et corpus.

"Of the blood and body." From the Greek one should read "blood and body."

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Ἐκ τούτων δὲ αὔξει. Ita Halloixius pag. 501, ex posteriori citatione Damasceni lit. Θ, tit. 8, melius quam pag. 488, ex priori Damasceni loco: Ἐκ τούτου τε.

"And from these it increases." So Halloix at p. 501, from Damascene's second citation (letter Θ, title 8), better than at p. 488 from Damascene's first passage: "And from this."

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PG 7:1126

ἡ τῆς σαρκὸς ἡμῶν ὑπόστασις· πῶς δεκτικὴν μὴ εἶναι λέγουσι τὴν σάρκα τῆς δωρεᾶς τοῦ Θεοῦ, ἥτις ἐστὶ ζωὴ αἰώνιος, τὴν ἀπὸ τοῦ σώματος καὶ αἵματος τοῦ Κυρίου τρεφομένην, καὶ μέλος αὐτοῦ ὑπάρχουσαν; Καθὼς ὁ μακάριος Παῦλός φησιν, ἐν τῇ πρὸς Ἐφεσίους ἐπιστολῇ· « Ὄτι μέλη ἐσμὲν τοῦ σώματος, ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ· » οὐ περὶ πνευματικοῦ τινος καὶ ἀοράτου ἀνθρώπου λέγων ταῦτα· « Τὸ γὰρ πνεῦμα οὔτε ὀστέα, οὔτε σάρκα ἔχει· » ἀλλὰ περὶ τῆς κατὰ τὸν ἀληθινὸν ἄνθρωπον οἰκονομίας, τῆς ἐκ σαρκὸς, καὶ νεύρων, καὶ ὀστέων συνεστώσης· ἥτις καὶ ἐκ τοῦ ποτηρίου αὐτοῦ, ὅ ἐστι τὸ αἷμα αὐτοῦ, τρέφεται, καὶ ἐκ τοῦ ἄρτου, ὅ ἐστι τὸ σῶμα

the subsistence of our flesh. How, then, do they say that the flesh is not receptive of the gift of God, which is life eternal — the flesh which is nourished from the body and the blood of the Lord, and which is a member of Him? As the blessed Paul says in the Epistle to the Ephesians: "Because we are members of His body, of His flesh and of His bones" (Eph. 5:30); not saying these things concerning some spiritual and invisible man — "for a spirit has neither bones nor flesh" (Luke 24:39) — but concerning the dispensation which is according to the true man, the dispensation which consists of flesh and sinews and bones; which flesh is also nourished from His cup, which is His blood, and from the bread, which is the body

Editors' notes and page, col. 1126

Footnotes

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Quae est vita. Sic recte cod. Clarom. suffragante textu Graeco. Reliqui perperam, qui est vita.

"Which is life." So rightly the Clermont manuscript, with the Greek text in support. The rest wrongly have "who is life."

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Et membrum ejus est. Et addidi ex Graeco. Hoc enim necessarium ad complementum sensus.

"And is his member." I have added "et" from the Greek, for it is needed to complete the sense.

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Ἐν τῇ πρὸς Ἐφεσίους ἐπιστολῇ. Haec priori loco apud Damascenum in Parallelis omissa, ex posteriori citatione pag. 501 addita sunt.

"In the Letter to the Ephesians." These words, omitted in the first passage in Damascene's Parallels, have been added from the second citation, p. 501.

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Τοῦ σώματος. Adde ex veteri versione et Biblico textu, αὐτοῦ, et in posteriori Parallelorum Damasceni loco expunge apud Halloixium pag. 501, καὶ τοῦ αἵματος.

"Of the body." Add "his" from the old version and the biblical text, and in the second passage of Damascene's Parallels, in Halloix p. 501, strike out "and of the blood."

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Ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων. Scienter adnotat clariss. Grabius, haec, cum utraque citatio, et vetus etiam Irenaei interpretatio agnoscat, plurimum inde confirmari; ideoque merito rejiciendam esse adnotationem Grotii ad Ephes. V, 30, suspicantis, verba ista, quod in ms. Alexandrino haud exstent, a quopiam ad marginem ascripta, in textum apostolicum irrepsisse. Imo potius, inquit vir doctissimus, in dicto codice et versione Aethiopica, occasione recurrentis vocis αὐτοῦ, omissa videntur.

"Of his flesh and of his bones." The most illustrious Grabe knowingly notes that, since both citations and the old translation of Irenaeus as well acknowledge these words, they are thereby strongly confirmed; and that therefore Grotius's note on Ephesians 5:30 is rightly to be rejected, which suspects that these words, because they are not found in the Alexandrian manuscript, were written in the margin by someone and crept into the apostolic text. Rather, says that most learned man, they seem to have been omitted in that codex and in the Ethiopic version, on account of the recurring word "his."

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Carnes. Graec., carnem.

"Fleshes." The Greek has "flesh."

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Verum. Deest in Eras. et Gall.

"But." Missing in Erasmus and Gallasius.

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PG 7:1127

αὐτοῦ, αὔξεται. Καὶ ὅνπερ τρόπον τὸ ξύλον τῆς ἀμπέλου κλιθὲν εἰς τὴν γῆν τῷ ἰδίῳ καιρῷ ἐκαρποφόρησε, καὶ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν, καὶ διαλυθείς, πολλοστὸς ἐγέρθη διὰ τοῦ Πνεύματος τοῦ Θεοῦ, τοῦ συνέχοντος τὰ πάντα· Ἔπειτα δὲ διὰ τῆς σοφίας τοῦ Θεοῦ εἰς χρῆσιν ἐλθόντα ἀνθρώπων, καὶ προσλαμβανόμενα τὸν λόγον τοῦ Θεοῦ, εὐχαριστία γίνεται, ὅπερ ἐστὶ σῶμα καὶ αἷμα τοῦ Χριστοῦ· οὕτω καὶ τὰ ἡμέτερα σώματα ἐξ αὐτῆς τρεφόμενα, καὶ τεθέντα εἰς τὴν γῆν, καὶ διαλυθέντα ἐν αὐτῇ, ἀναστήσεται ἐν τῷ ἰδίῳ καιρῷ, τοῦ Λόγου τοῦ Θεοῦ τὴν ἔγερσιν αὐτοῖς χαριζομένου εἰς δόξαν Θεοῦ καὶ Πατρός· ὃς ὄντως τῷ θνητῷ τὴν ἀθανασίαν περιποιεῖ, καὶ τῷ φθαρτῷ τὴν ἀφθαρσίαν προχαρίζεται, ὅτι δύναμις τοῦ Θεοῦ ἐν ἀσθενείᾳ τελειοῦται· ἵνα μὴ ὡς ἐξ ἡμῶν αὐτῶν ἔχοντες τὴν ζωὴν, φυσηθῶμεν καὶ ἀπαρθῶμέν ποτε κατὰ τοῦ Θεοῦ, ἀχάριστον ἔννοιαν ἀναλαβόντες· πείρᾳ δὲ μαθόντες, ὅτι ἐκ τῆς ἐκείνου ὑπεροχῆς, οὐκ ἐκ τῆς ἡμετέρας φύσεως, τὴν εἰς ἀεὶ παραμονὴν ἔχομεν, μήτε τῆς περὶ Θεὸν δόξης, ὡς ἔστιν, ἀστοχήσωμεν, μήτε

of Him, and is increased. And in what manner the wood of the vine, bent down into the earth, bore fruit in its own season, and the grain of wheat, falling into the earth and being dissolved, was raised up manifold through the Spirit of God Who holds all things together; and thereafter, coming through the wisdom of God into the use of men, and taking to themselves the word of God, they become Eucharist, which is the body and blood of Christ — so also our bodies, nourished from it, and laid into the earth, and dissolved in it, shall rise again in their own season, the Word of God granting them the raising up, unto the glory of God and the Father; Who truly procures immortality for that which is mortal, and freely bestows beforehand incorruption upon that which is corruptible, because "the power of God is made perfect in weakness"; that we may not, as having life from our own selves, be puffed up and be lifted up at some time against God, taking up an ungrateful mind; but, having learned by experience that it is from His pre-eminence, and not from our own nature, that we have our abiding for ever, we may neither miss the opinion concerning God as He is, nor

Editors' notes and page, col. 1127

Footnotes

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Quod est corpus. Sic Clarom., Voss., Arund., Merc. 1, et textus Graecus. Alii, qui est, etc.

"Which is the body." So the Clermont, Voss, Arundel, Mercerus 1, and the Greek text. Others have "qui est," etc.

(printed under page 572)

(51) ‹anchor: not visible on this crop› · call in col 1127

In terram. Ita vetus Feuard., cod. Clarom. et Voss. juxta Graecum. Caeteri, in terra.

"Into the earth." So Feuardent's old manuscript, the Clermont and the Voss, in agreement with the Greek. The rest have "in the earth."

(printed under page 572)

(52) ‹anchor: not visible on this crop› · call in col 1127

Sapientiam. Dei addo ex Graeco.

"Wisdom." I add "of God" from the Greek.

(printed under page 572)

(53) ‹anchor: not visible on this crop› · call in col 1127

Hominis. Sic Feuard. in marg., Clarom. et Voss. Caeteri, hominibus. In Graec., hominum.

"Of man." So Feuardent in the margin, the Clermont and the Voss. The rest have "to men." In the Greek, "of men."

(printed under page 572)

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Fiunt. Ita Vatican. cod. teste L. Latinio p. 184, juxta Graecum, melius quam alii, fiant.

"They become." So the Vatican manuscript, on the witness of L. Latini, p. 184, in agreement with the Greek, better than the others' "fiant."

(printed under page 572)

(55) ‹anchor: Θεοῦ καὶ Πατρός› · call in col 1127

Θεοῦ καὶ Πατρός. Καὶ nec legit vetus interpres, nec legendum videtur.

"Of God and the Father." The old translator did not read "and," and it does not seem it should be read.

(printed under page 572)

(56) ‹anchor: virtus Dei› · call in col 1127

Virtus Dei. Vocem Dei male omisit Feuard.

"The power of God." Feuardent wrongly left out the word "of God."

(printed under page 572)

(57) ‹anchor: ὃς ὄντως› · call in col 1127

Ὄντως. Τούτῳ legit interpres.

"Truly." The translator read "to this."

(printed under page 572)

(58) ‹anchor: τὴν ἀφθαρσίαν προχαρίζεται› · call in col 1127

Προχαρίζεται. Legendum cum interprete προῖκα χαρίζεται, jam adnotavit doctissimus Cotelerius ad tom. III Monument. Eccles. Graecae, col. 643.

"Bestows beforehand." One should read with the translator "bestows freely," as the most learned Cotelier has already noted on vol. III of the Monumenta Ecclesiae Graecae, col. 643.

(printed under page 572)

(59) ‹anchor: καὶ ἀπαρθῶμεν› · call in col 1127

Ἀπαρθῶμεν. Leg. ἐπαρθῶμεν.

"Ἀπαρθῶμεν." Read "ἐπαρθῶμεν" ("we be lifted up").

(printed under page 572)

PG 7:1128

τὴν ἡμετέραν φύσιν ἀγνοήσωμεν, ἀλλ' ἴδωμεν, τί ὁ Θεὸς δύναται, καὶ τί ἄνθρωπος εὐεργετεῖται· καὶ μὴ σφαλῶμέν ποτε τῆς ἀληθοῦς περὶ τῶν ὄντων, ὡς ἔστιν, ὑπολήψεως, τουτέστι, Θεοῦ τε καὶ ἀνθρώπων. Μήτε γε, καθὼς προείπομεν, καὶ διὰ τοῦτο ἠνέσχετο ὁ Θεὸς τὴν εἰς τὴν γῆν ἡμῶν ἀνάλυσιν· ὅπως παντοίως παιδευθέντες, ἐν πᾶσιν εἰς τὸ μέλλον ὦμεν ἀκριβεῖς, μήτε Θεὸν, μήτε ἑαυτοὺς ἀγνοοῦντες;

be ignorant of our own nature, but perceive what God is able to do, and what benefit man receives, and never err from the true conception of things as they are, that is, both of God and of men. And did not God perhaps, as we have said before, for this reason also suffer our dissolution into the earth, so that, having been instructed in every way, we may in all things be exact for the future, being ignorant neither of God nor of ourselves?

CAPUT III.

Chapter III.

In infirmitate carnis humanae elucet virtus et gloria Dei, qui corpus nostrum resurrectionis et immortalitatis particeps efficiet, cum illud ex limo terrae formaverit : ipsique aevo sempiterno frui concedet, cui exiguam et communem hanc vitam largitur.

In the weakness of human flesh shines forth the power and glory of God, Who will make our body partaker of resurrection and immortality, seeing that He formed it from the clay of the earth; and will grant it to enjoy eternal life, to which He bestows this brief and common life.

1. Σαφέστατα δὲ Παῦλος ἀπέδειξεν, ὅτι παρεδόθη τῇ ἑαυτοῦ ἀσθενείᾳ ὁ ἄνθρωπος, ἵνα μὴ ἐπαρθεὶς ἀστοχήσῃ τῆς ἀληθείας,..... εἰπών·.....

1. Now Paul most clearly proved that man has been delivered over to his own weakness, lest being lifted up he should miss the truth, ... saying: ...

est ad Corinthios, dicens : « Et ut sublimitate revelationum non superextollar, datus est mihi stimulus carnis, angelus Satanae, uti me colaphizet. Et super haec ter Dominum rogavi, ut absistat a me; et dixit mihi : Sufficit tibi gratia mea; nam virtus in infirmitate perficitur.

which is to the Corinthians, saying: "And lest I should be overly exalted by the sublimity of the revelations, there was given to me a thorn of the flesh, an angel of Satan, to buffet me. And concerning these things I besought the Lord thrice, that it might depart from me; and He said to me: My grace is sufficient for you, for power is made perfect in weakness.

Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐπὶ ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ.

Most gladly, therefore, will I rather boast in weaknesses, so that the power of Christ may dwell upon me" (2 Cor. 12:7–9).

Quid ergo? dicet enim aliquis, voluit ergo Dominus Apostolum suum sic colaphizari, et talem sustinere infirmitatem? Etiam, dicit verbum. Virtus enim in infirmitate perficitur, meliorem efficiens hunc, qui per suam infirmitatem cognoscit

What then?—for someone will say—did the Lord therefore will that His Apostle should be thus buffeted, and endure such weakness? Even so, says the word. For power is made perfect in weakness, rendering him better who through his weakness comes to know

Editors' notes and page, col. 1128

Footnotes

⁶⁴ ‹anchor: in me virtus Christi› · call in col 1128 II Cor. XXII, 7 et seqq.

2 Corinthians 12:7 and following (printed "xxii").

(printed under page 572)

(60) ‹anchor: Θεοῦ τε καὶ ἀνθρώπων› · call in col 1128

Ἀνθρώπων. Lege cum interprete ἀνθρώπου.

"Of men." Read with the translator "of man."

(printed under page 572)

(61) ‹anchor: in omnibus (facing Latin)› · call in col 1128

In omnibus. In futurum addit textus Graecus.

"In all things." The Greek text adds "for the future."

(printed under page 572)

(62) ‹anchor: super haec› · call in col 1128

Super haec. Sic Clarom., Voss. et Feuard. in marg. Alii cum nostris N. Testam. codd., super hoc.

"Concerning these things." So the Clermont, the Voss and Feuardent in the margin. Others, with our New Testament manuscripts, have "concerning this."

(printed under page 572)

(63) ‹anchor: ergo magis› · call in col 1128

Ergo magis. Ita juxta Graecum ac Italicam versionem Clarom., Voss., Arund. et Feuard. in marg. Alii, enim magis.

"Therefore rather." So, in agreement with the Greek and the Itala version, the Clermont, Voss, Arundel and Feuardent in the margin. Others have "for rather."

(printed under page 572)

(64) ‹anchor: in infirmitatibus› · call in col 1128

Infirmitatibus. Meis, quod additum legitur in editt. et in nostris N. Test. codd., expunxi auctoritate codd. Clarom. et Merc. quia nec in Graeco Irenaei legitur.

"Weaknesses." "My," which is read as an addition in the editions and in our New Testament manuscripts, I have struck out on the authority of the Clermont and Mercerus manuscripts, because it is not read in Irenaeus's Greek either.

(printed under page 572)

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Dicet. Al., dicit.

"Will say." Elsewhere, "says."

(printed under page 572)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A τὴν ἡμετέραν φύσιν; B βεῖς, μήτε Θεὸν,; C θείας,..... εἰπών·.....; D ciens hunc, qui
old-edition numerals: (none)
other: facing Latin version alongside the Greek fragments (ut sciamus... ignorantes?; 1. Manifestissime... quae; Libenter ergo... virtus Christi. ») left out; Latin-only portions (CAPUT III., summary In infirmitate..., est ad Corinthios..., Quid ergo?...) set where Greek is absent; editors' matter: In infirmitate carnis; small ink blot on punctuation after ἀγνοήσωμεν

PG 7:1129

virtutem Dei. Quemadmodum enim didicisset homo, quoniam ipse quidem infirmus et natura mortalis, Deus autem immortalis et potens, nisi id quod est in utroque, didicisset experimento? Suam enim infirmitatem discere per sustinentiam, nihil est malum : magis autem et bonum est non aberrare in natura sua. Extolli autem adversus Deum, et praesumptionem suae gloriae assumere, ingratum reddens hominem, multum mali inferebat ei) : ut nec veritatem simul et dilectionem auferret ab eo, et eam quae est ad eum qui fecit eum. Utrorumque autem experientia vera, quae est de Deo et homine, agnitionem indidit ei; et auxit ejus erga Deum dilectionem. Ubi autem augmentum est dilectionis, ibi major gloria Dei virtute perficitur his qui diligunt eum.

the power of God. For how would man have learned that he himself is indeed weak and mortal by nature, whereas God is immortal and mighty, unless he had learned by experience what belongs to each? For to learn one's own weakness through endurance is nothing evil; rather, it is even good not to err regarding one's own nature. But to be lifted up against God, and to assume the presumption of one's own glory, rendering man ungrateful, brought much evil upon him: so that he might not take away from himself at once both truth and love, even that love which is towards Him Who made him. Now the true experience of both—that which concerns God and man—implanted knowledge in him, and increased his love towards God. And where there is an increase of love, there a greater glory is wrought by the power of God for those who love Him.

2. Refutant igitur potentiam Dei, et non contemplantur quod est verbum, qui infirmitatem intuentur carnis, virtutem autem ejus qui suscitat eam a mortuis, non contemplantur.

2. Those, therefore, reject the power of God, and do not consider what the word is, who look upon the weakness of the flesh, but do not consider the power of Him Who raises it up from the dead.

Εἰ γὰρ τὸ θνητὸν οὐ ζωοποιεῖ, καὶ τὸ φθαρτὸν μὴ ἀνάγει εἰς ἀφθαρσίαν, οὐκ ἔστι δυνατὸς ὁ Θεός. Ἀλλ' ὅτι δυνατός ἐστιν ἐν τοῖς τοιούτοις πᾶσιν, ἐκ τῆς ἀρχῆς ἡμῶν συννοεῖν ὀφείλομεν· ὅτι λαβὼν ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς, ἐποίησεν ἄνθρωπον. Καίπερ πολλῷ δυσκολώτερον καὶ ἀπιστότερον ἦν, ἐκ μὴ ὄντων ὀστέων τε, καὶ νεύρων, ..... καὶ τῆς λοιπῆς τῆς

For if He does not make the mortal alive, and does not bring the corruptible back to incorruptibility, God is not powerful. But that He is powerful in all such things, we ought to understand from our beginning: because God took dust from the earth and made man. And yet it was much more difficult and more incredible, out of non-existent bones and sinews, ... and the rest of the

Editors' notes and page, col. 1129

Footnotes

(66) ‹anchor: not visible on this crop› · call in col 1129 (inferred)

Discere. Sic Clarom., Merc. 2 et Grab. Reliqui minus recte, dicere.

"To learn." So the Clermont, Mercerus 2 and Grabe. The rest, less correctly, have "to say."

(printed under page 573)

(67) ‹anchor: not visible on this crop› · call in col 1129 (inferred)

Ut nec veritatem simul et dilectionem auferret ab eo, et eam quae est ad eum qui fecit eum. Utrorumque experientia vera, etc. Sic vetus Feuard. codd., Claromont. et om. Anglic., cujus lectionis sensum haud intelligentes editores omnes, hanc confinxerunt: Ut veritatem simul et dilectionem auferret ab eo eam quae est ad Deum qui fecit eum. Utrorumque autem experientia veram. Priorem autem, quam genuinam esse probat mss. omnium consensus, facile assequeris, si hanc jungas cum ista periodo praecedenti: Quemadmodum enim didicisset homo.... didicisset experimento? caetera proinde intermedia parenthesi includas. Sensus erit, hominem propriam infirmitatem, Deique potestatem expertum esse; ut nec veritatem simul et dilectionem auferret ab eo (id est a se, sic enim ea pronomina promiscue usurpat interpres), et eam (scilicet dilectionem) quae est ad eum, etc., non auferret. Uno verbo, id sibi vult auctor, necesse fuisse, ut homo Dei potentiam et immortalitatem, ac propriam infirmitatem experimento disceret: ut hinc suae sortis oblitus non efferretur, illinc vero infirmitate sua depressus animum non desponderet, nec dilectionem, quam Deo et sibi debet unusquisque, utrique denegaret.

"That he might not take away from him at once the truth and the love, and that which is towards him who made him. The experience of both is true," etc. So Feuardent's old manuscript, the Clermont and all the English ones. All the editors, not understanding the sense of this reading, contrived this: "That he might take away from him at once the truth and that love which is towards God who made him. But the experience of both [made it] true." The former, which the agreement of all the manuscripts proves genuine, you will easily grasp if you join it to this preceding sentence: "For how would man have learned … learned by experience?" and so enclose the intervening matter in a parenthesis. The sense will be that man experienced his own weakness and God's power, so that he should not take away from him (that is, from himself, for the translator uses these pronouns interchangeably) at once the truth and the love, and should not take away that (namely the love) which is towards him, etc. In a word, the author means that it was necessary for man to learn by experience God's power and immortality and his own weakness, so that on the one hand he should not be puffed up, forgetful of his lot, and on the other, cast down by his weakness, he should not lose heart, nor deny to either the love which each one owes to God and to himself.

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Gloria Dei virtute. Dei construe cum virtute.

"The glory, by the power of God." Construe "of God" with "power."

(printed under page 573)

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Verbum. Ita Feuard. in marg., Clarom. et Voss. Quod caeteri minus intelligentes commutaverunt in verum. Verbum autem illud ad id refertur, quod antea dixit: Etiam, dicit verbum. Scilicet D. Pauli sententia est, ad quam non attendere dicit eos, qui infirmitatem intuentur carnis, etc.

"The word." So Feuardent in the margin, the Clermont and the Voss. The rest, understanding it less well, changed it to "verum." But that "word" refers to what he said before: "Yes, says the word." That is, it is the saying of St Paul, to which, he says, those pay no heed who look at the weakness of the flesh, etc.

(printed under page 573)

(70) ‹anchor: not visible on this crop› · call in col 1129 (inferred)

Suscitat. In Feuard. marg. et Voss., suscitet.

"Raises up." In Feuardent's margin and the Voss manuscript, "may raise up."

(printed under page 573)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A virtutem Dei. Quemadmodum; B his qui diligunt; C sumpsit Deus limum
old-edition numerals: (none)
other: Latin only at top (virtutem Dei... non contemplantur.); facing Latin version alongside the Greek fragment (Si enim mortale... et ve-) left out

PG 7:1130

κατὰ τὸν ἄνθρωπον οἰκονομίας, ποιῆσαι εἰς τὸ εἶναι, καὶ ἔμψυχον, καὶ λογικὸν ἀπεργάσασθαι ζῶον, ἢ τὸ γεγονὸς, ἔπειτα ἀναλυθὲν εἰς τὴν γῆν,..... αὖθις ἀποκαταστῆσαι, εἰς ἐκεῖνα χωρῆσαν, ὅθεν τὴν ἀρχὴν μηδέπω γεγονὸς ἐγεγόνει ὁ ἄνθρωπος. Ὁ γὰρ τὴν ἀρχὴν οὐκ ὄντας ποιήσας, ὁπότε ἤθελε, πολλῷ μᾶλλον τοὺς ἤδη γεγονότας αὖθις ἀποκαταστήσει θελήσας εἰς τὴν ἐπ' αὐτοῦ διδομένην ζωήν. Εὑρεθήσεται δὲ καὶ δεκτικὴ ἅμα καὶ χωρητικὴ ἡ σὰρξ τῆς τοῦ Θεοῦ δυνάμεως· εἰ γὰρ τὴν ἀρχὴν ἀπεδέξατο τὴν τέχνην τοῦ Θεοῦ, καὶ τὸ μέν τι ἐγένετο ὀφθαλμὸς τοῦ ὁρᾷν, τὸ δὲ οὖς ἀκούειν·....... καὶ ἄλλο ἄλλου. Τί γάρ; Οὐκ ἔστιν ἀριθμὸν εἰπεῖν πάσης τῆς κατὰ τὸν ἄνθρωπον μελοποιίας, ἥτις οὐκ ἄνευ σοφίας πολλῆς ἐγένετο. Τὰ δὲ τέχνης καὶ σοφίας μετέχοντα Θεοῦ, μετέχει καὶ τῆς δυνάμεως αὐτοῦ.

economy according to man, to bring it into being and fashion it into an animate and rational living creature, than to restore again that which had come into being and was afterwards dissolved into the earth, ... after it had passed into those elements from which at the beginning man, when not yet in being, had come into being. For He Who at the beginning made those who were not, whenever He willed, will much more, when He wills, restore again those who have already come into being unto the life granted by Him. Moreover, the flesh will also be found at once receptive and capable of the power of God; for if at the beginning it received the art of God, and one part became an eye for seeing, and another an ear for hearing, ... and another for something else. What then? It is impossible to tell the number of all the framing of the members according to man, which did not come into being without great wisdom. And the things that partake of the art and wisdom of God partake also of His power.

Editors' notes and page, col. 1130

Footnotes

(71) ‹anchor: not visible on this crop› · call in col 1130 (inferred)

Ἐπ' αὐτοῦ. Leg. cum interprete, ἀπ' αὐτοῦ.

"Upon him." Read with the translator "from him."

(printed under page 573)

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Εἰ γὰρ τὴν ἀρχήν. Leg. ἢ τὴν ἀρχήν.

"For if the beginning." Read "than the beginning."

(printed under page 573)

(73) ‹anchor: καὶ ἄλλο ἄλλου› · call in col 1130

Καὶ ἄλλο ἄλλου. Haec ostendunt Damascenum brevitati studentem plura consulto praetermisisse.

"And one thing … another." These words show that Damascene, aiming at brevity, deliberately passed over a good deal.

(printed under page 573)

(74) ‹anchor: not visible on this crop› · call in col 1130

Hominem. In Graeco, animal.

"Man." In the Greek, "living being."

(printed under page 573)

(75) ‹anchor: not visible on this crop› · call in col 1130

Resolutum. Al., solutum.

"Dissolved." Elsewhere, "loosed."

(printed under page 573)

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Eum qui non erat, etc. Graeca sonant: eos qui non erant, fecit quando voluit.

"Him who was not," etc. The Greek runs: "those who were not, he made when he willed."

(printed under page 573)

(77) ‹anchor: quidem factum est› · call in col 1130

Factum est. Sic Eras., Gall., Clarom., Arund., et Merc. 1. Caeteri, factus est. At factum magis placet, quia membrum subintelligo.

"Was made" (neuter). So Erasmus, Gallasius, the Clermont, the Arundel and Mercerus 1. The rest have "factus est" (masculine). But "factum" pleases more, because I understand "membrum" ("member").

(printed under page 573)

(78) ‹anchor: auris audiens› · call in col 1130

Oculus videns... auris audiens. Graec., oculus ad videndum... auris ad audiendum.

"The eye seeing … the ear hearing." The Greek has "the eye for seeing … the ear for hearing."

(printed under page 573)

(79) ‹anchor: undique condensi› · call in col 1130

Condensi. Grab. ex Arund., contensi. Sed ea recentioris cujuspiam emendatio esse videtur, cui displicuit vox condensi, cujus tamen rectus est sensus. Nam in Graeco scriptum fuisse conjicio, δασέα, frequentes, conferti, etc.

"Close-packed." Grabe, from the Arundel, has "stretched." But that seems the correction of some later hand, who disliked the word "condensi," whose sense is nonetheless right. For I conjecture that the Greek had "δασέα": dense, crowded, close-set, etc.

(printed under page 573)

(80) ‹anchor: inviscera› · call in col 1130

Inviscera. Sic una voce scriptum videtur in Clarom. melius quam in aliis, in viscera. Barbara quidem est, sed barbaro interpreti condonanda.

"Inner organs." So it appears to be written as one word in the Clermont, better than in the others, "in viscera." It is indeed barbarous, but to be forgiven a barbarous translator.

(printed under page 573)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A κατὰ τὸν ἄνθρωπον; B ἐπ' αὐτοῦ διδομένην; C ἄνευ σοφίας πολλῆς
old-edition numerals: 296 after ut sit, et (in facing Latin)
other: facing Latin version alongside the Greek fragment (nis, et reliqua... animae et corpo-) left out

PG 7:1131

3. Οὐκ ἄρα οὖν ἄμοιρος ἡ σὰρξ τεχνικῆς σοφίας καὶ δυνάμεως Θεοῦ. Ἀλλ' εἰ ἡ δύναμις αὐτοῦ, ἥτις ἐστὶ ζωῆς παρεκτικὴ, ἐν ἀσθενείᾳ τελειοῦται, τουτέστιν, ἐν σαρκί· εἰπάτωσαν ἡμῖν οἱ λέγοντες μὴ εἶναι δεκτικὴν τὴν σάρκα τῆς παρὰ τοῦ Θεοῦ δεδομένης ζωῆς, πότερον ζῶντες νῦν, καὶ μετέχοντες τῆς ζωῆς λέγουσι ταῦτα, ἢ τὸ καθόλου ζωῆς μετέχοντες μηδὲν, νεκροὺς δὲ αὑτοὺς τῷ παρόντι ὁμολογοῦσιν; ἀλλ' εἰ μὲν εἰσὶ νεκροὶ, πῶς καὶ κινοῦνται, καὶ λέγουσι, καὶ τὰ λοιπὰ ποιοῦσιν, ἅπερ οὐχὶ νεκρῶν, ἀλλὰ ζώντων ἔργα; Εἰ δὲ ζῶσι νῦν, καὶ ὅλον σῶμα αὐτῶν μετέχει τῆς ζωῆς, πῶς τολμῶσι λέγειν μὴ εἶναι τὴν σάρκα δεκτικήν τε καὶ μετοχικὴν τῆς ζωῆς, ὁμολογοῦντες ἔχειν ζωὴν ἐν τῷ παρόντι; Ὅμοιον εἴ τις σπογγίαν ὕδατος πλήρη κρατῶν, ἢ λαμπάδα φωτὸς, μὴ δύνασθαι λέγει μετέχειν τοῦ ὕδατος ἐπὶ τῆς σπογγίας, μηδὲ τὴν λαμπάδα τοῦ πυρός. Τὸν αὐτὸν τρόπον καὶ οὗτοι

3. The flesh, therefore, is not destitute of the artistic wisdom and power of God. But if His power, which is productive of life, is made perfect in weakness, that is, in the flesh, let those who say that the flesh is not receptive of the life given by God tell us whether they say these things while living now and partaking of life, or whether they confess that they partake of life not at all, and that they themselves are dead at the present time? Yet if indeed they are dead, how do they both move, and speak, and do the rest of the things that are the works not of dead men, but of living ones? But if they live now, and their whole body partakes of life, how do they dare to say that the flesh is not receptive and partaking of life, while confessing that they have life at the present time? It is just as if someone holding a sponge full of water, or a torch of light, says that it cannot partake of the water in the sponge, nor the torch of the fire. In the very same way these men also,

Editors' notes and page, col. 1131

Footnotes

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Non alias. Ita Feuard. in marg., Clarom. et Voss. melius quam alii, non ex alia. Sed ex Graeco reponendum esset, non sine magna sapientia facta est.

"Not otherwise." So Feuardent in the margin, the Clermont and the Voss, better than the others' "not from another." But from the Greek one ought to restore "was made not without great wisdom."

(printed under page 574)

(82) ‹anchor: not visible on this crop› · call in col 1131

Quae autem sapientiam participant Domini. Sic iterum Clarom. et vetus Feuard. cod. melius et Graeco propius quam caeteri, quae autem sapientia participant Deum. Nam Graeca sonant, quae autem artem et sapientiam Dei participant.

"But the things that share in the wisdom of the Lord." So again the Clermont and Feuardent's old manuscript, better and nearer the Greek than the rest's "but the things that by wisdom share in God." For the Greek runs: "but the things that share in the art and wisdom of God."

(printed under page 574)

(83) ‹anchor: not visible on this crop› · call in col 1131

Virtutis Dei. Vocem Dei ex Voss. et Arund. bene restituit Grabius.

"Of the power of God." Grabe rightly restored the word "of God" from the Voss and Arundel manuscripts.

(printed under page 574)

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Nam virtus ejus quae vitam praestat. Graec., sed si virtus ejus, quae vitam praestat.

"For his power, which bestows life." The Greek has "but if his power, which bestows life."

(printed under page 574)

(85) ‹anchor: carnem participatricem› · call in col 1131

Carnem participatricem. Graec., carnem capacem et participatricem.

"The flesh a sharer." The Greek has "the flesh capable and a sharer."

(printed under page 574)

(86) ‹anchor: λαμπάδα φωτός› · call in col 1131

Λαμπάδα φωτός. Legit interpres λαμπάδα πυρός.

"A torch of light." The translator read "a torch of fire."

(printed under page 574)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A ris. Quid enim? (in facing Latin); B viventes nunc, et (in facing Latin); C vitae, quomodo audent (in facing Latin)
old-edition numerals: (none)
other: facing Latin version (ris. Quid enim?... que faculam igni. Eo) left out

PG 7:1132

ζῆν λέγοντες καὶ βαστάζειν ζωὴν ἐν τοῖς ἰδίοις μέλεσιν, ἔπειτα ἑαυτοῖς ἐναντιούμενοι, τὰ μέλη αὐτῶν ἐπιδεκτικὰ μὴ λέγουσι τῆς ζωῆς. Εἰ δὲ τὸ πρόσκαιρον τοῦ ζῆν, πολλῷ ἀσθενέστερον ἐκείνης τῆς αἰωνίας ζωῆς, ὅμως τοιοῦτον δύναται, ὥστε ζωοποιεῖν ἡμῶν τὰ θνητὰ μέλη· ἡ τούτου δραστικωτέρα αἰώνιος ζωὴ τί ὅτι οὐ ζωοποιεῖ τὴν σάρκα, τὴν ἤδη μεμελετηκυῖαν καὶ εἰθισμένην βαστάζειν τὴν ζωήν; Ὅτι γὰρ ἐπιδεκτικὴ ζωῆς ἐστιν ἡ σὰρξ, ἐκ τοῦ ζῆν δείκνυται· ζῇ δὲ, ἐφ' ὅσον αὐτὴν ὁ Θεὸς λέγει ζῆν. Ὅτι δὲ καὶ ὁ Θεὸς δυνατὸς παρέχειν αὐτῇ τὴν ζωὴν, δῆλον. Ἐκείνου γὰρ παρέχοντος ἡμῖν τὴν ζωὴν, καὶ τοῦ Θεοῦ οὖν δυνατοῦ ὄντος ζωοποιεῖν τὸ πλάσμα τοῦ ἑαυτοῦ, καὶ τῆς σαρκὸς δυναμένης ζωοποιεῖσθαι, τί λοιπὸν τὸ κωλύον αὐτὴν μετέχειν τῆς ἀφθαρσίας, ἥτις ἐστὶ μακαρία καὶ ἀτελεύτητος ζωὴ ὑπὸ Θεοῦ διδομένη;

saying that they live and bear life in their own members, afterwards contradict themselves and say that their members are not receptive of life. Now if the temporary state of living, which is much weaker than that eternal life, is nevertheless strong enough to quicken our mortal members, why is it that the eternal life, which is more efficacious than this, does not quicken the flesh, which has already practised and become accustomed to bearing life? For that the flesh is receptive of life is shown from its living; and it lives for so long as God bids it live. And that God is also able to grant life to it is plain. Since He grants life to us, therefore, and God is able to quicken His own handiwork, and the flesh is able to be quickened, what remains to hinder it from partaking of incorruptibility, which is the blessed and unending life given by God?

CAPUT IV.

Chapter IV.

Falluntur qui, praeter mundi fabricatorem, alterum Deum Patrem confingunt; quem infirmum et inutilem, aut malignum et invidum esse necesse

Those err who fashion another God the Father besides the Maker of the world; whom it is necessary to be either weak and useless, or malicious and envious,

Editors' notes and page, col. 1132

Footnotes

(87) ‹anchor: Eo modo› · call in col 1132

Eo modo. Arund. et Grab., eodem modo.

"In that way." The Arundel and Grabe have "in the same way."

(printed under page 574)

(88) ‹anchor: not visible on this crop› · call in col 1132

Et portare vitam dicentes. Haec desunt in Eras. et Gall.

"And saying that they bear life." These words are missing in Erasmus and Gallasius.

(printed under page 574)

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Et in suis membris exsultantes. Et atque exsultantes non agnoscit textus Graecus, et abesse mallem a Latino.

"And exulting in their members." The Greek text does not know "and" or "exulting," and I would rather they were absent from the Latin.

(printed under page 574)

(90) ‹anchor: not visible on this crop› · call in col 1132

Percapabilia. In Arund. (quem sequi Grabio placuit) ex emendatione, ut puto, recentioris cujuspiam, participabilia.

"Fully capable." In the Arundel (which Grabe chose to follow), by the correction, I think, of some later hand, "able to share."

(printed under page 574)

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Cur illa, quae est aeterna vita. Graec., cur ea efficacior aeterna vita.

"Why that which is eternal life." The Greek has "why that more effective eternal life."

(printed under page 574)

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Meditata. I. e. exercita, exercitata.

"Practised." That is, exercised, trained.

(printed under page 574)

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Ex hoc quod vivat. Sic cod. Clarom. et Grab., quibus quoad particulam ex consentiunt Arund. et Voss., quoad verbum vivat, Merc. 2. Caeteri, ad hoc quod vivet.

"From the fact that it lives." So the Clermont manuscript and Grabe; with them the Arundel and Voss agree as to the particle "ex," and Mercerus 2 as to the verb "vivat." The rest have "to the fact that it will live."

(printed under page 574)

(94) ‹anchor: Illo enim praestante› · call in col 1132

Ei vitam... praestante. Septem has voces ab Eras., Gallas. et Feuard. praetermissas agnoscunt codd. Clarom., vetus Feuard. et Voss., nisi quod vitiose rei pro ei in duobus posterioribus sit scriptum.

"To it life … bestowing." These seven words, passed over by Erasmus, Gallasius and Feuardent, are known to the Clermont manuscript, Feuardent's old one and the Voss, except that in the latter two "rei" is wrongly written for "ei."

(printed under page 574)

(95) ‹anchor: nobis, vivimus› · call in col 1132

Nobis, vivimus. Sic vetus Feuard. cod., et Clarom. Caeteri omnes perperam, nobis qui vivimus. In Graeco tamen verbum ζῶμεν omisit Damascenus, vel scriba.

"To us, we live." So Feuardent's old manuscript and the Clermont. All the rest wrongly have "to us who live." In the Greek, however, Damascene, or a scribe, left out the verb "we live."

(printed under page 574)

(96) ‹anchor: est longa› · call in col 1132

Longa. Graec., felix. Sed male legit interpres, μακρά.

"Long." The Greek has "blessed." But the translator misread it as "μακρά" ("long").

(printed under page 574)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A ζῆν λέγοντες καὶ; B εἰθισμένην βαστάζειν τὴν; C κωλύον αὐτὴν μετέχειν
old-edition numerals: 297 after ostenditur : (in facing Latin)
other: facing Latin version alongside the Greek fragment (modo et hi... attributa vita?) left out; CAPUT IV heading and beginning of summary (Falluntur qui... esse necesse) are Latin only; editors' matter: Falluntur qui, praeter

PG 7:1133

est, si corporibus nostris vitam aeternam praestare vel non possit, vel nolit.

if he either cannot or will not bestow eternal life upon our bodies.

1. Latent autem semetipsos, qui alterum affingunt Patrem, praeter Demiurgum, et bonum eum vocant; infirmum, et inutilem, et negligentem inferentes eum; ut non dicamus, quoniam lividum et invidum, in eo quod dicant non vivificari ab eo nostra corpora. Cum enim dicant ea quae omnibus sunt manifesta, quoniam perseverant immortalia, utputa spiritus et anima, et quae sunt talia, quoniam vivificantur a Patre; aliud autem quod non alias vivificatur, nisi illi Deus praestet, vita derelinqui : aut impotentem et infirmum ostendit Patrem ipsorum, aut invidum et lividum. Demiurgo enim et hic vivificante mortalia corpora nostra, et resurrectionem eis per prophetas promittente, quemadmodum ostendimus; quis potentior, et fortior, et vere bonus ostenditur? utrum Demiurgus, qui totum vivificat hominem; an falso cognominatus ipsorum Pater? Qui ea quidem quae sunt natura immortalia, quibus a sua natura adest vivere, fingit se vivificare; quibus autem opus est ab eo adjutorium ut vivant, non vivificans illa benigne, sed relinquens illa negligenter in mortem. Utrum ergo et his vitam Pater ipsorum, cum possit praestare, non praestat, an cum non possit? Si quidem cum non possit, jam non potens est, neque perfectus super Demiurgum : Demiurgus enim praestat, quemadmodum adest videre, quod ille non potest praestare. Si autem cum possit praestare, non praestat; jam non bonus ostenditur, sed invidus et malignus Pater.

1. Now those escape their own notice who invent another Father besides the Demiurge, and call him good, while introducing him as weak, and useless, and negligent—not to say spiteful and envious—inasmuch as they say that our bodies are not quickened by him. For when they say that those things which are manifest to all, because they continue immortal, such as the spirit and the soul, and suchlike things, are quickened by the Father, whereas another thing which is not otherwise quickened unless God grant it to it, is abandoned by life: this shows their Father to be either powerless and weak, or envious and spiteful. For since the Demiurge even here quickens our mortal bodies, and promises resurrection to them through the prophets, even as we have shown, who is shown to be more powerful, and stronger, and truly good? Is it the Demiurge, Who quickens the whole man, or their falsely so-called Father? He pretends to quicken those things indeed which are immortal by nature, to which living belongs by their own nature; whereas those things which have need of help from him in order that they may live, he does not kindly quicken, but negligently leaves them unto death. Does their Father, therefore, not bestow life upon these also when he is able to bestow it, or because he is not able? If indeed it is because he is not able, then he is not powerful, nor more perfect than the Demiurge: for the Demiurge bestows, as one may see, what that one cannot bestow. But if, when he is able to bestow it, he does not bestow it, then he is shown to be not a good, but an envious and malicious Father.

2. Si autem et causam aliquam dixerint, per quam non vivificat corpora Pater ipsorum; ipsam causam majorem necesse est apparere quam Patrem, obtinentem benignitatem ejus; et infirmabitur benignitas ejus, propter causam eam quae ab ipsis dicitur. Quoniam autem possunt corpora percipere vitam, omnibus videre est. Vivunt enim in quantum ea Deus vult vivere; et jam non possunt dicere, quod minime valeant vitam capere. Si

2. And even if they should allege some cause on account of which their Father does not quicken bodies, that cause itself must necessarily appear greater than the Father, prevailing over his goodness; and his goodness will be weakened on account of that cause which is alleged by them. Now that bodies are able to receive life is for all to see. For they live in so far as God wills them to live; and they can no longer say that they are by no means able to receive life. If,

Editors' notes and page, col. 1133

Footnotes

(97) ‹anchor: not visible on this crop› · call in col 1133

Latent autem semetipsos. Id est fallunt autem semetipsos; Graece, λανθάνουσι δὲ ἑαυτούς.

"But they escape their own notice." That is, "but they deceive themselves"; in Greek, "λανθάνουσι δὲ ἑαυτούς."

(printed under page 575)

(98) ‹anchor: not visible on this crop› · call in col 1133

Sunt talia. Al., sunt alia.

"Are such." Elsewhere, "are other."

(printed under page 575)

(99) ‹anchor: not visible on this crop› · call in col 1133

Aliud autem. Al., illud autem.

"But another." Elsewhere, "but that."

(printed under page 575)

(1) ‹anchor: not visible on this crop› · call in col 1133

Vita derelinqui. Sic recte codd. Claromont. et Voss. ac Grab. Reliqui perperam, vitam; de reliquo.

"To be abandoned by life." So rightly the Clermont and Voss manuscripts and Grabe. The rest wrongly have "vitam; de reliquo."

(printed under page 575)

(2) ‹anchor: not visible on this crop› · call in col 1133

Vere bonus. Vere melior ponere debuisset interp.

"Truly good." The translator ought to have put "truly better."

(printed under page 575)

(3) ‹anchor: not visible on this crop› · call in col 1133

Ea quidem. Al., equidem.

"Those indeed." Elsewhere, "equidem" ("I indeed").

(printed under page 575)

(4) ‹anchor: illa benigne› · call in col 1133

Illa benigne. Sic pro ille benigne reposui ex Clarom.

"Them kindly." So I have restored, for "he kindly," from the Clermont.

(printed under page 575)

(5) ‹anchor: cum possit› · call in col 1133

Cum possit... cum non possit. Ita Clarom. Alii inverso ordine, cum non possit... cum possit.

"When he can … when he cannot." So the Clermont. Others in reverse order: "when he cannot … when he can."

(printed under page 575)

(6) ‹anchor: per quam› · call in col 1133

Per quam. Pro propter quam.

"Through which." For "on account of which."

(printed under page 575)

(7) ‹anchor: obtinentem› · call in col 1133

Obtinentem. Id est superantem; Graece, ἐπικρατοῦντα.

"Prevailing." That is, "overcoming"; in Greek, "ἐπικρατοῦντα."

(printed under page 575)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A est, si corporibus; B tente, quemadmodum ostendimus;; C stare, non praestat;
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: est, si corporibus

PG 7:1134

igitur propter necessitatem et causam aliam quamdam non vivificantur, quae possunt participare vitam; erit necessitati et causae serviens Pater ipsorum, et non jam liber et suae potestatis in sententia.

therefore, on account of necessity and some other cause, those things are not quickened which are able to partake of life, their Father will be enslaved to necessity and to a cause, and no longer free and at his own disposal in his purpose.

CAPUT V.

Chapter V.

Priscorum vita longaeva, Eliae et Enoch cum propriis corporibus translatio, una cum Jonae, Ananiae, Azariae et Misaelis in summis periculis conservatione, evidenter ostendunt, Deum excitare posse corpora nostra ad vitam aeternam.

The long-lived life of the ancients, the translation of Elijah and Enoch with their own bodies, together with the preservation of Jonah, Hananiah, Azariah, and Mishael in supreme perils, clearly show that God is able to raise up our bodies unto eternal life.

1. Quoniam autem multo tempore perseverant corpora, in quantum placuit Deo bene habere; legant Scripturas, et invenient eos qui ante nos fuerunt, septingentos, et octingentos, et nongentos annos supergressos : et consequebantur corpora ipsorum longinquitatem dierum, et participabant vitam, in quantum ea Deus vivere volebat.

1. Now that bodies continue for a long time, in so far as it has pleased God that they should thrive, let them read the Scriptures, and they will find that those who were before us surpassed seven hundred, and eight hundred, and nine hundred years: and their bodies attained length of days, and partook of life, in so far as God willed them to live.

...... Τί δὲ καὶ περὶ ἐκείνων λέγομεν; Ὅπουγε Ἐνὼχ εὐαρεστήσας τῷ Θεῷ, ἐν σώματι μετετέθη, τὴν μετάθεσιν τῶν δικαίων προμηνύων. Καὶ Ἠλίας ὡς ἦν ἐν τῇ τοῦ πλάσματος ὑποστάσει, ἀνελήφθη, τὴν ἀνάληψιν τῶν πνευματικῶν προφητεύων· καὶ οὐδὲν ἐνεπόδισεν αὐτοῖς τὸ σῶμα πρὸς τὴν μετάθεσιν καὶ ἀνάληψιν. Δι' ὧν γὰρ χειρῶν ἐπλάσθησαν τὴν ἀρχὴν, διὰ τούτων τὴν μετάθεσιν καὶ ἀνάληψιν ἐλάμβανον. Εἰθισμέναι γὰρ ἦσαν ἐν τῷ Ἀδὰμ αἱ χεῖρες τοῦ Θεοῦ ῥυθμίζειν, καὶ κρατεῖν, καὶ βαστάζειν τὸ ἴδιον πλάσμα,

... And why do we even speak concerning those men? Seeing that Enoch, having pleased God, was translated in the body (Gen. 5:24), foreshowing the translation of the righteous. And Elijah, just as he was in the substance of his formed body, was taken up (4 Kgs. 2:11), prophesying the assumption of the spiritual; and the body in no way hindered them with respect to their translation and assumption. For through those very hands by which they were formed at the beginning, they received their translation and assumption. For the hands of God had been accustomed in Adam to fashion, and to hold, and to bear His own handiwork,

Editors' notes and page, col. 1134

Footnotes

⁶⁵ ‹anchor: translatus est› · call in col 1134 Gen v, 24.

Genesis 5:24.

⁶⁶ ‹anchor: assumptus est› · call in col 1134 IV Reg. II, 11.

4 Kings (2 Kings) 2:11.

(printed under page 575)

(8) ‹anchor: not visible on this crop› · call in col 1134

Quae possunt. In Feuardent. marg., Claromont. et Voss., qui possunt.

"Which (neuter) can." In Feuardent's margin, the Clermont and the Voss, "who can."

(printed under page 575)

(9) ‹anchor: not visible on this crop› · call in col 1134

Non jam liber. Al., non liber.

"No longer free." Elsewhere, "not free."

(printed under page 575)

(10) ‹anchor: not visible on this crop› · call in col 1134

In sententia. Arund. et Grab., in sua sententia.

"In the opinion." The Arundel and Grabe have "in his own opinion."

(printed under page 575)

(11) ‹anchor: not visible on this crop› · call in col 1134

Perseverant. Editt., perseverabant.

"They persevere." The editions have "they persevered."

(printed under page 575)

(12) ‹anchor: not visible on this crop› · call in col 1134

Τί δὲ καὶ περὶ ἐκείνων. Graeca haec bis in Joan. Damasceni Parallelis exstant. Ea cum cod. 26 Barocc. in bibliotheca Bodleiana contulit clariss. Grab. In illo quippe, fol. 150, habetur fragmentum Irenaei ab ultimis capitis 3 verbis incipiens, et eadem hujus capitis parte cum Damasceno finiens.

"And what too about those." This Greek is found twice in John Damascene's Parallels. The most illustrious Grabe collated it with Baroccian codex 26 in the Bodleian Library; for in it, at fol. 150, there is a fragment of Irenaeus beginning with the last words of chapter 3 and ending at the same part of this chapter as Damascene.

(printed under page 575)

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Ὅπουγε. In Damasc. Parall. ὅπου γάρ, vel ὁπότε.

"Since indeed." In Damascene's Parallels, "for where," or "when."

(printed under page 575)

(14) ‹anchor: καὶ βαστάζειν› · call in col 1134

Καὶ βαστάζειν. Duas has voces, quae in utraque Damasceni citatione juxta Halloixii edit. desunt, ex cod. Barocc. restituit Grabius.

"And to carry." These two words, which are missing in both of Damascene's citations according to Halloix's edition, Grabe restored from the Baroccian codex.

(printed under page 575)

(15) ‹anchor: not visible on this crop› · call in col 1134

Dicamus. Al., dicemus.

"Let us say." Elsewhere, "we shall say."

(printed under page 575)

(16) ‹anchor: not visible on this crop› · call in col 1134

Quandoquidem. Al., quoniam quidem.

"Since." Elsewhere, "since indeed."

(printed under page 575)

(17) ‹anchor: corpore translatus› · call in col 1134

In quo placuit corpore. In Graeco simpliciter, in corpore.

"In the body in which he pleased." In the Greek simply "in the body."

(printed under page 575)

(18) ‹anchor: assumptionem patrum› · call in col 1134

Patrum. In Graeco non Patrum, sed spiritualium legitur.

"Of the fathers." In the Greek is read not "of the fathers" but "of the spiritual."

(printed under page 575)

(19) ‹anchor: nihil impediit› · call in col 1134

Impediit. Alii minus recte, impedit.

"Hindered." Others, less correctly, have "hinders."

(printed under page 575)

(20) ‹anchor: et assumptionem› · call in col 1134

Translationem et assumptionem. Sic Graecis strictius inhaerentes codd. Clarom. et Voss. Caeteri, translatione et assumptione.

"Translation and assumption" (accusative). So the Clermont and Voss manuscripts, keeping more strictly to the Greek. The rest have the ablative.

(printed under page 575)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A igitur propter necessitatem; B gentos annos supergressos :; C οὐδὲν ἐνεπόδισεν αὐτοῖς
old-edition numerals: 298 before CAPUT V.
other: Latin only at top (igitur propter... vivere volebat.); facing Latin version alongside the Greek fragment (Quid autem de illis... coaptare, et te-) left out; editors' matter: Priscorum vita longaeva

PG 7:1135

καὶ φέρειν, καὶ τιθέναι ὅπου αὗται βούλονται. Ποῦ οὖν ἐτέθη ὁ πρῶτος ἄνθρωπος; ἐν τῷ παραδείσῳ δηλονότι, καθὼς γέγραπται . . . . . . . . . . . . . . . Καὶ ἐκεῖθεν ἐξεβλήθη εἰς τόνδε τὸν κόσμον, παρακούσας. Διὸ καὶ λέγουσιν οἱ πρεσβύτεροι, τῶν ἀποστόλων μαθηταὶ, τοὺς μετατεθέντας ἐκεῖσε μετατεθῆναι (δικαίοις γὰρ ἀνθρώποις, καὶ πνευματοφόροις ἡτοιμάσθη ὁ παράδεισος, ἐν ᾧ καὶ Παῦλος ἀπόστολος εἰσκομισθεὶς ἤκουσεν ἄῤῥητα ῥήματα, ὡς πρὸς ἡμᾶς ἐν τῷ παρόντι), κἀκεῖ μένειν τοὺς μετατεθέντας ἕως συντελείας, προοιμαζομένους τὴν ἀφθαρσίαν.

and to carry it, and to place it wherever they themselves wish. Where, then, was the first man placed? In paradise, plainly, even as it is written (Gen. 2:8) ... And from there he was cast out into this world, having disobeyed. Wherefore also the elders, the disciples of the apostles, say that those who were translated were translated thither (for paradise has been prepared for righteous and Spirit-bearing men, into which Paul the apostle also, having been carried, heard unspeakable words, as regards us at the present time (2 Cor. 12:4)), and that those who have been translated remain there until the consummation, making a prelude to incorruptibility.

2. Εἰ δέ τις ἀδύνατον ὑπολάβοι χρόνοις τε τοσούτοις ὑπομένειν τοὺς ἀνθρώπους, καὶ τὸν Ἠλίαν μὴ ἔνσαρκον ἀναληφθῆναι, δεδαπανῆσθαι δὲ τὴν σάρκα αὐτοῦ ἐν τῷ πυρίνῳ ἅρματι· ἐννοησάτω, ὅτι Ἰωνᾶς ἐν τῷ βυθῷ ῥιφεὶς, . . . . . . σῶος πάλιν ἐξεπτύσθη τῇ γῇ, κελεύσει Θεοῦ. Ἀνανίας τε καὶ Ἀζαρίας, καὶ Μισαὴλ, εἰς κάμινον ἐμβληθέντες πυρὸς ἑπταπλασίως ἐκκαιομένης, οὔτε ἐβλάβησάν τι, οὔτε ὀσμὴ πυρὸς εὐρέθη ἐν αὐτοῖς. Ἡ οὖν

2. And if anyone should suppose it impossible that men should endure for so many ages, and that Elijah was not taken up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah, having been cast into the deep, ... was vomited out again safe upon the land by the command of God (Jonah 1-2). And Hananiah, and Azariah, and Mishael, having been cast into a furnace of fire burning sevenfold, neither suffered any harm at all, nor was the smell of fire found in them (Dan. 3:19ff.). If, therefore,

Editors' notes and page, col. 1135

Footnotes

⁶⁷ ‹anchor: not visible on this crop› · call in col 1135 Gen. II, 8.

Genesis 2:8.

⁶⁸ ‹anchor: in praesenti› · call in col 1135 II Cor. XII, 4.

2 Corinthians 12:4.

⁶⁹ ‹anchor: jussu Dei› · call in col 1135 Jon. I et ii.

Jonah 1 and 2.

⁷⁰ ‹anchor: not visible on this crop› · call in col 1136 Dan. III, 19 et seqq.

Daniel 3:19 and following.

⁷¹ ‹anchor: not visible on this crop› · call in col 1136 Ibid., 91, 92.

The same, verses 91–92.

⁷² ‹anchor: apud Deum› · call in col 1136 Luc. XVIII, 27.

Luke 18:27.

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(21) ‹anchor: not visible on this crop› · call in col 1135

Γέγραπται. Geneseos verba describere Damasceno non placuit.

"It is written." Damascene did not choose to copy out the words of Genesis.

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Παρακούσας. Θεῷ additum in 1 Damasc. citatione et Barocc.

"Having disobeyed." "God" is added in Damascene's first citation and in the Baroccian codex.

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(23) ‹anchor: ἐξεπτύσθη τῇ γῇ› · call in col 1135

Γῇ. Haec vox in 2 Damasc. citatione omissa est.

"To the land." This word is omitted in Damascene's second citation.

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(24) ‹anchor: ἐκκαιομένης› · call in col 1135

Ἐκκαιομένης. Leg. cum interp. ἐκκαιομένην. At inter hanc vocem et particulam οὔτε in 1 Damasc. citatione et cod. Barocc. haec sunt inserta: ἔμειναν ἄφθαρτοι καί, quae vetus interpres legisse non videtur.

"Burning" (genitive). Read with the translator "ἐκκαιομένην" (accusative). But between this word and the particle "οὔτε," in Damascene's first citation and the Baroccian codex, these words are inserted: "they remained unharmed, and," which the old translator does not seem to have read.

(printed under page 576)

(25) ‹anchor: non in carne› · call in col 1135

Non in carne. Negationem, quae in mss. omnibus ac Graeco textu legitur, male omiserunt Gall. et Feuard.

"Not in the flesh." The negative, which is read in all the manuscripts and in the Greek text, Gallasius and Feuardent wrongly left out.

(printed under page 576)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A καὶ φέρειν, καὶ; B ποις, καὶ πνευματοφόροις; C ὑπολάβοι χρόνοις τε; D μένης, οὔτε ἐβλάβη-
old-edition numerals: (none)
other: facing Latin version alongside the Greek fragments (nere, et bajulare... inventus est in) left out

PG 7:1136

συμπαροῦσα αὐτοῖς τοῦ Θεοῦ χεὶρ, καὶ παράδοξα, καὶ ἀδύνατα τῇ φύσει τῶν ἀνθρώπων, εἰς αὐτοὺς ἐπιτελέσασα· τί οὖν θαυμαστὸν, εἰ καὶ ἐν τοῖς μετατεθεῖσιν ἀπείργασται παράδοξον, ὑπουργοῦσα τῷ θελήματι τοῦ Θεοῦ καὶ Πατρός . . . . . . Οὔτε οὖν φύσις τινὸς τῶν γεγονότων, οὔτε μὴν ἀσθένεια σαρκὸς ὑπερισχύει τῆς βουλῆς τοῦ Θεοῦ. Οὐ γὰρ ὁ Θεὸς τοῖς γεγονόσιν, ἀλλὰ τὰ γεγονότα ὑποτέτακται τῷ Θεῷ, καὶ τὰ πάντα ἐξυπηρετεῖ τῷ βουλήματι αὐτοῦ.

the hand of God was present with them, accomplishing things marvellous and impossible to the nature of men in their case, what wonder is it if in those who were translated also it wrought something marvellous, ministering to the will of God and the Father? ... Neither, therefore, the nature of anything that has come into being, nor yet the weakness of the flesh, prevails over the counsel of God. For God is not subject to the things that have come into being, but the things that have come into being are subject to God, and all things subserve His will.

Quapropter et Dominus ait : « Quae impossibilia sunt apud homines, possibilia sunt apud Deum. » Quemadmodum igitur his qui nunc sunt hominibus, ignorantibus dispositionem Dei, incredibile et impossibile videtur, tantos annos aliquem hominem posse vivere; et vixerunt hi qui ante nos fuerunt, et vivunt qui translati sunt, ad exemplum futurae longitudinis dierum; et de ventre ceti, et de camino ignis salvos exiisse, et tamen exierunt, educti velut manu Dei, ad ostensionem virtutis ejus : sic et nunc, quamvis quidam ignorantes virtutem et promissionem Dei, contradicant suae saluti, impossibile existimantes posse Deum suscitantem corpora in sempiternum perseverationem eis donare; non tamen incredulitas talium evacuabit fidem Dei.

Wherefore the Lord also says: "The things that are impossible with men are possible with God" (Luke 18:27). Just as, therefore, to the men who now are, being ignorant of the dispensation of God, it seems incredible and impossible that any man could live for so many years—and yet those who were before us did live, and those who were translated do live, as a pattern of the future length of days—and that men came out safe from the belly of the whale and from the furnace of fire—and yet they did come out, led forth as it were by the hand of God, for the manifestation of His power—so now also, although some, being ignorant of the power and promise of God, contradict their own salvation, thinking it impossible that God, raising up bodies, can bestow upon them continuance for ever, yet the unbelief of such men will not make void the faithfulness of God.

CAPUT VI.

Chapter VI.

Integrum et perfectum hominem, corpore et anima constantem et conjunctum, salvum faciet Deus, cum eum Verbum assumpserit, et donis Spiritus sancti ornaverit, cujus corpora nostra templa sunt et dicuntur.

God will save the whole and perfect man, consisting of and joined together in body and soul, since the Word assumed him and adorned him with the gifts of the Holy Spirit, Whose temples our bodies both are and are called.

1. Glorificabitur autem Deus in suo plasmate,

1. Now God will be glorified in His handiwork,

Editors' notes and page, col. 1136

Footnotes

(26) ‹anchor: not visible on this crop› · call in col 1136

Hominis. Sic Feuard. in marg., Clarom. et Voss. Caeteri cum Graeco, hominum.

"Of man." So Feuardent in the margin, the Clermont and the Voss. The rest, with the Greek, have "of men."

(printed under page 576)

(27) ‹anchor: not visible on this crop› · call in col 1136

Τῶν ἀνθρώπων εἰς αὐτοὺς ἐπιτελέσασα. In 2 Damasc. citatione deest τῶν ἀνθρώπων, ac ἑαυτοὺς ἀπετέλεσε vitiose legitur.

"Having accomplished in them … of men." In Damascene's second citation "of men" is missing, and "ἑαυτοὺς ἀπετέλεσε" is read, corruptly.

(printed under page 576)

(28) ‹anchor: not visible on this crop› · call in col 1136

Voluntati Patris. Graec., voluntati Dei et Patris.

"To the will of the Father." The Greek has "to the will of God and the Father."

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(29) ‹anchor: not visible on this crop› · call in col 1136

Τῆς βουλῆς τοῦ Θεοῦ. Damasc. 2, τὴν δύναμιν καὶ τὴν βούλησιν τοῦ Θεοῦ.

"Of the counsel of God." Damascene's second citation has "the power and the will of God."

(printed under page 576)

(30) ‹anchor: not visible on this crop› · call in col 1136

Τὰ πάντα. Damasc. 2, κατὰ πάντα.

"All things." Damascene's second citation has "in all things."

(printed under page 576)

(31) ‹anchor: impossibile videtur› · call in col 1136

Videtur. Eras. et Gall., videretur.

"Seems." Erasmus and Gallasius have "would seem."

(printed under page 576)

(32) ‹anchor: exemplum futurae› · call in col 1136

Futurae. Deest in Eras. et Gall.

"Future." Missing in Erasmus and Gallasius.

(printed under page 576)

(33) ‹anchor: talium evacuabit› · call in col 1136

Evacuabit. Al., evacuavit.

"Will make void." Elsewhere, "made void."

(printed under page 576)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A συμπαροῦσα αὐτοῖς τοῦ; B Οὐ γὰρ ὁ Θεὸς; C quem hominem posse; D sancti ornaverit, cujus
old-edition numerals: 299 before Hic est autem (in facing Latin)
other: facing Latin version alongside the Greek fragment (eis. Quae igitur... voluntati ejus.) left out; lower half (Quapropter et Dominus... in suo plasmate,) is Latin only; editors' matter: Integrum et perfectum

PG 7:1137

conforme illud et consequens suo puero adap⟨t⟩ans. Per manus enim Patris, id est per Filium et Spiritum fit homo secundum similitudinem Dei, sed non pars hominis. Anima autem et spiritus pars hominis esse possunt, homo autem nequaquam : perfectus autem homo, commistio et adunitio est animae assumentis Spiritum Patris, et admista ei carni, quae est plasmata secundum imaginem Dei. Propter quod et Apostolus ait : « Sapientiam loquimur inter perfectos; » perfectos dicens eos qui perceperunt Spiritum Dei, et omnibus linguis loquuntur per Spiritum Dei, quemadmodum et ipse loquebatur.

fitting it to be conformable and corresponding to His own Boy. For by the hands of the Father, that is, by the Son and the Spirit, man—and not a part of man—is made after the likeness of God. Now the soul and the spirit can be a part of man, but by no means the man: rather, the perfect man is the mingling and union of the soul receiving the Spirit of the Father, and mingled with that flesh which has been formed after the image of God. On account of this the Apostle also says: "We speak wisdom among the perfect" (1 Cor. 2:6), calling "perfect" those who have received the Spirit of God, and speak with all tongues through the Spirit of God, even as he himself also spoke.

Καθὼς καὶ πολλῶν ἀκούομεν ἀδελφῶν ἐν τῇ Ἐκκλησίᾳ, προφητικὰ χαρίσματα ἐχόντων, καὶ παντοδαπαῖς λαλούντων διὰ τοῦ Πνεύματος γλώσσαις, καὶ τὰ κρύφια τῶν ἀνθρώπων εἰς φανερὸν ἀγόντων ἐπὶ τῷ συμφέροντι, καὶ τὰ μυστήρια τοῦ Θεοῦ ἐκδιηγουμένων·

Even as we also hear many brethren in the Church who have prophetic gifts, and who through the Spirit speak with all kinds of tongues, and bring the hidden things of men to light for their benefit, and declare the mysteries of God;

quos et spirituales Apostolus vocat : secundum participationem Spiritus exsistentes spirituales, sed non secundum defraudationem et interceptionem carnis, et nude hoc ipsum solum. Si enim substantiam tollat aliquis carnis, id est plasmatis, et nude ipsum solum spiritum intelligat, jam non spiritualis homo est, quod est tale, sed spiritus hominis aut Spiritus Dei. Cum autem Spiritus hic commistus animae unitur plasmati; propter effusionem Spiritus, spiritualis et perfectus homo factus est : et hic est qui secundum imaginem et

whom the Apostle also calls "spiritual": being spiritual according to the participation of the Spirit, and not according to a stripping off and taking away of the flesh, and this very thing alone bare of flesh. For if anyone takes away the substance of the flesh, that is, of the handiwork, and understands the bare spirit itself alone, what is such is no longer a spiritual man, but the spirit of a man, or the Spirit of God. But when this Spirit, mingled with the soul, is united to the handiwork, on account of the outpouring of the Spirit a spiritual and perfect man has come into being: and this is he who was made after the image and

Editors' notes and page, col. 1137

Footnotes

⁷³ ‹anchor: not visible on this crop› · call in col 1137 I Cor. II, 6.

1 Corinthians 2:6.

⁷⁴ ‹anchor: not visible on this crop› · call in col 1138 (inferred) I Thessal. v, 23.

1 Thessalonians 5:23.

(printed under page 577)

(34) ‹anchor: not visible on this crop› · call in col 1137

Consequens. Id est affine.

"Consequent." That is, "akin."

(printed under page 577)

(35) ‹anchor: not visible on this crop› · call in col 1137

Admista ei carni. In Eras., Gall. et Merc. 2, admista in carne; sed male; nam illud admista refertur ad commistionem spiritus et animae, ut paulo post explicatur.

"Mingled with that flesh." In Erasmus, Gallasius and Mercerus 2, "mingled in the flesh," but wrongly; for that "mingled" refers to the mingling of spirit and soul, as is explained a little later.

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(36) ‹anchor: not visible on this crop› · call in col 1137

Καθὼς καὶ πολλῶν. Graeca haec allegavit Eusebius lib. v Hist., cap. 7.

"As also of many." Eusebius cited this Greek in Book V of the History, chapter 7.

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(37) ‹anchor: hoc ipsum solum› · call in col 1137

Et nude hoc ipsum solum. Id est et non nude secundum Spiritum solum. Ubi advertes, interpretem attendentem ad genus Graecae vocis πνεῦμα, scripsisse hoc pro hunc.

"And barely this thing alone." That is, "and not barely according to the Spirit alone." Here you will notice that the translator, attending to the gender of the Greek word "πνεῦμα," wrote "hoc" for "hunc."

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(38) ‹anchor: nude ipsum› · call in col 1137

Nude ipsum. Sic ex Clarom. posui pro nude idipsum.

"Barely itself." So I have put from the Clermont, for "nude idipsum."

(printed under page 577)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A conforme illud et; B Ecclesia, prophetica ha-; C et nude ipsum
old-edition numerals: (none)
other: Latin only at top (conforme illud... ipse loquebatur.) and bottom (quos et spirituales... imaginem et); facing Latin version alongside the Greek fragment (Quemadmodum et multos... Dei enarrantes,) left out; gap in type in adap⟨t⟩ans

PG 7:1138

similitudinem factus est Dei. Si autem defuerit animae Spiritus, animalis est vere, qui est talis, et carnalis derelictus imperfectus erit; imaginem quidem habens in plasmate, similitudinem vero non assumens per Spiritum. Sicut autem hic imperfectus est; sic iterum si quis tollat imaginem, et spernat plasma, jam non hominem intelligere potest, sed aut partem aliquam hominis, quemadmodum praediximus, vel aliud aliquid praeter hominem. Neque enim plasmatio carnis ipsa secundum se homo perfectus est; sed corpus hominis, et pars hominis. Neque enim et anima ipsa secundum se homo; sed anima hominis, et pars hominis. Neque Spiritus homo : Spiritus enim, et non homo vocatur. Commistio autem et unitio horum omnium, perfectum hominem efficit. Et propter hoc Apostolus seipsum exponens, explanavit perfectum et spiritualem salutis hominem, in prima Epistola ad Thessalonicenses dicens sic : « Deus autem pacis sanctificet vos perfectos, et integer vester spiritus, et anima, et corpus sine querela in adventum Domini Jesu Christi servetur. » Et quam utique causam habebat his tribus, id est animae, et corpori, et spiritui, integram et perfectam perseverationem precari in adventum Domini, nisi redintegrationem et adunitionem trium, et unam et eamdem ipsorum sciebat salutem? Propter quod et perfectos ait eos, qui tria sine querela exhibent Domino. Perfecti igitur, qui et Spiritum in se perseverantem habuerint Dei, et animas et corpora sine querela servaverint; Dei, id est illam quae ad Deum est fidem servantes, et eam quae ad proximum est justitiam custodientes.

likeness of God. But if the Spirit is wanting to the soul, he who is such is truly an animal man, and being left carnal will be imperfect: having indeed the image in the handiwork, but not receiving the likeness through the Spirit. And just as this man is imperfect, so again, if anyone takes away the image and despises the handiwork, he can no longer understand a man, but either some part of a man, even as we have said before, or something else besides a man. For neither is the formation of the flesh itself by itself a perfect man, but the body of a man, and a part of a man. Nor indeed is the soul itself by itself a man, but the soul of a man, and a part of a man. Nor is the Spirit a man; for it is called Spirit, and not a man. Rather, the mingling and union of all these makes up the perfect man. And on account of this the Apostle, explaining himself, set forth the perfect and spiritual man of salvation, saying thus in the first Epistle to the Thessalonians: "Now may the God of peace sanctify you perfect; and may your spirit be kept whole, and soul and body without blame, unto the coming of the Lord Jesus Christ" (1 Thess. 5:23). And what reason indeed did he have to pray for a whole and perfect preservation for these three—that is, for soul, and body, and spirit—unto the coming of the Lord, unless he knew the restoration and union of the three, and one and the same salvation of them? On account of this he also calls those "perfect" who present the three without blame to the Lord. Those, therefore, are perfect who both have the Spirit of God abiding in them, and have kept their souls and bodies without blame; keeping the faith of God, that is, that faith which is towards God, and guarding that justice which is towards one's neighbour.

2. Unde et templum Dei plasma esse ait : « Nescitis,

2. Whence he also says that the handiwork is the temple of God: "Do you not

Editors' notes and page, col. 1138

Footnotes

⁷⁴ ‹anchor: Jesu Christi servetur› · call in col 1138 I Thessal. V, 23.

1 Thessalonians 5:23.

(printed under page 577)

(39) ‹anchor: habens in plasmate› · call in col 1138

Imaginem quidem habens in plasmate, etc. Hic distinguit auctor inter imaginem et similitudinem Dei. Imaginem ponit in plasmate, similitudinem vero per Spiritum, quem Deus inspirat homini, dari dicit. Quae et aliorum veterum sententia fuit. Clemens Alexandr. in secundo Strom., pag. 180, edit. Comel., ex aliquorum sententia refert, τὸ μὲν κατ' εἰκόνα εὐθέως κατὰ τὴν γένεσιν εἰληφέναι τὸν ἄνθρωπον· τὸ καθ' ὁμοίωσιν δὲ, ὕστερον κατὰ τὴν τελείωσιν μέλλειν ἀπολαμβάνειν. Id quod est ad imaginem, statim in ipsa generatione hominem accepisse: ut autem ad similitudinem sit, postea in consummatione esse capturum. Volunt scilicet, similitudinem perfectum esse animi corporisque statum, omnium virtutum ac bonorum possessione cumulatum, qui nos Deo quam proximos reddit. Sic passim in natura imaginem; similitudinem in virtute reponunt alii, ut Philastrius cap. 85, auctor libelli De dignitate conditionis humanae, cap. 2 et 3; Paulinus Nolanus epist. 2, etc.

"Having the image indeed in the handiwork," etc. Here the author distinguishes between the image and the likeness of God. He places the image in the handiwork, but says the likeness is given through the Spirit, whom God breathes into man. This was the view of other ancients too. Clement of Alexandria, in the second book of the Stromata, p. 180 of Comelin's edition, reports from the view of certain persons that man received what is "after the image" at once, at his coming into being, but would receive what is "after the likeness" later, at his perfecting. That is: man received what is after the image straightway in his very generation, but would obtain being after the likeness afterwards, at the consummation. They mean, namely, that the likeness is the perfect state of soul and body, filled with the possession of all virtues and goods, which makes us as near as may be to God. So others commonly place the image in nature and the likeness in virtue, as Philaster, chapter 85; the author of the booklet On the Dignity of the Human Condition, chapters 2 and 3; Paulinus of Nola, Letter 2; etc.

(printed under page 577)

(40) ‹anchor: perfectum hominem efficit› · call in col 1138

Perfectum hominem efficit. In genere morali videlicet, non in naturali. Neque enim, puto, existimabit quisquam, eam esse Irenaei mentem, Spiritum sanctum, seu Spiritum Dei esse partem hominis essentialem, et ad naturalem ejus perfectionem requiri. Id tantum vult, hominem, ut sit perfectus in genere morali, et Christianus vere spiritalis, Spiritum sanctum in se inhabitantem habere debere; secus animalem futurum, et Christianum imperfectum. Quod sequentia satis explicant. Vide dissert. 3, § 10.

"Makes the man perfect." In the moral order, that is, not the natural. For no one, I think, will suppose it to be Irenaeus's meaning that the Holy Spirit, or the Spirit of God, is an essential part of man and required for his natural perfection. He means only that man, to be perfect in the moral order and a truly spiritual Christian, must have the Holy Spirit dwelling in him; otherwise he will be a merely animal man and an imperfect Christian. What follows explains this well enough. See Dissertation 3, § 10.

(printed under page 577)

(41) ‹anchor: spiritualem salutis hominem› · call in col 1138

Spiritualem salutis hominem. Ita Clarom., Ottobon., Arundel., Merc. 2 et Grab. Caeteri male, spiritalem salutem hominis.

"The spiritual man of salvation." So the Clermont, Ottobonian, Arundel, Mercerus 2 and Grabe. The rest wrongly have "the spiritual salvation of man."

(printed under page 577)

(42) ‹anchor: dicens sic› · call in col 1138

Dicens sic. Eras., Gall. et Feuard. omittunt sic.

"Saying thus." Erasmus, Gallasius and Feuardent omit "thus."

(printed under page 577) (42*) ‹anchor: et integer› · call in col 1138 Et integer. Sic omnes mss. juxta Graecum Apostoli textum. At Eras., Gall. et Feuard. cum Vulgata, ut integer.

"And whole." So all the manuscripts, in agreement with the Apostle's Greek text. But Erasmus, Gallasius and Feuardent, with the Vulgate, have "that whole."

(printed under page 577)

(43) ‹anchor: in adventum Domini› · call in col 1138

In adventum. Soli Merc. 2 cum Grab. habent, in adventu; Clarom. vero non hic modo, sed et paulo post, adventum.

"Unto the coming." Only Mercerus 2, with Grabe, has "at the coming"; but the Clermont has "adventum" not only here but also a little later.

(printed under page 577)

(44) ‹anchor: et unam› · call in col 1138

Et unam. Alii male omittunt et.

"And one." Others wrongly omit "and."

(printed under page 577)

(45) ‹anchor: perseverantem habuerint› · call in col 1138

Habuerint. Ita ex Clarom. posui pro habent, vel habuerunt, ut in aliis legitur.

"Shall have had." So I have put from the Clermont, for "have" or "had," as is read in the others.

(printed under page 577)

(46) ‹anchor: servaverint; Dei› · call in col 1138

Dei. Deest in Eras., Gall. et Clarom.

"Of God." Missing in Erasmus, Gallasius and the Clermont.

(printed under page 577)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A similitudinem factus est; B nium, perfectum hominem; C tur, qui et
old-edition numerals: 300 before Thessalonicenses
other: Latin only, no Greek printed; ends mid-word Ne-
other: the word Nescitis, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1139

PG 7:1139

dicens, quoniam templum Dei estis, et Spiritus Dei habitat in vobis? Si quis templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos; » manifeste corpus templum dicens, in quo habitat Spiritus. Quemadmodum et Dominus de se ait : « Solvite hoc templum, et in tribus diebus suscitabo illud. Hoc autem, inquit, dicebat de corpore suo. » Et non tantum templum, sed et templum Christi scit corpora nostra, Corinthiis dicens sic : « Nescitis quoniam corpora vestra membra Christi sunt? Tollens ergo membra Christi, faciam membra meretricis? » Non de alio quodam homine spiritali dicens haec; non enim ille complectitur meretricem : sed corpus nostrum (id est caro quae cum sanctimonia perseverat et munditia), membra dixit esse Christi; quando autem complectitur meretricem, membra fieri meretricis. Et propter hoc dixit : « Si quis templum Dei violaverit, disperdet illum Deus. » Templum igitur Dei, in quo Spiritus inhabitat Patris, et membra Christi non participare salutem, sed in perditionem redigi dicere, quomodo non maximae est blasphemiae? Quoniam autem corpora nostra, non ex sua substantia, sed ex Dei virtute suscitantur, Corinthiis dicit : « Corpus autem non fornicationi, sed Domino : et Dominus corpori. Deus autem et Dominum suscitavit, et nos suscitabit per virtutem suam. »

know," he says, "that you are the temple of God, and the Spirit of God dwells in you? If anyone violates the temple of God, God will destroy him. For the temple of God is holy, which you are" (1 Cor. 3:16–17), manifestly calling the body the temple in which the Spirit dwells. Even as the Lord also says concerning Himself: "Destroy this temple, and in three days I will raise it up. Now He spoke this," it says, "of His body" (John 2:19, 21). And not only the temple of God, but he also knows our bodies to be the temple of Christ, saying thus to the Corinthians: "Do you not know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a harlot?" (1 Cor. 6:15). He does not say these things of some other spiritual man, for such a one does not embrace a harlot; rather, he said that our body (that is, the flesh which continues in holiness and purity) is the members of Christ, whereas when it embraces a harlot, it becomes the members of a harlot. And on account of this he said: "If anyone violates the temple of God, God will destroy him" (1 Cor. 3:17). To say, therefore, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ do not partake of salvation, but are reduced to perdition, how is this not a matter of the greatest blasphemy? And that our bodies are raised up not from their own substance, but by the power of God, he says to the Corinthians: "Now the body is not for fornication, but for the Lord, and the Lord for the body. And God both raised up the Lord, and will raise us up by His power" (1 Cor. 6:13–14).

CAPUT VII.

Chapter VII.

Quia Christus in carne nostra resurrexit, consequitur nos in eadem resurrecturos; cum etiam resurrectio nobis promissa ad spiritus naturaliter immortales referri non debeat, sed ad corpora ex se mortalia.

Because Christ rose again in our flesh, it follows that we shall rise again in the same; since the resurrection promised to us ought not to be referred to spirits naturally immortal, but to bodies of themselves mortal.

1. Quomodo igitur Christus in carnis substantia surrexit, et ostendit discipulis figuras clavorum, et apertionem lateris (haec autem sunt indicia carnis ejus, quae resurrexit a mortuis) : sic « et nos, » inquit, « suscitabit per virtutem suam. » Et iterum ad Romanos ait : « Si autem Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra. » Quae sunt ergo mortalia

1. Just as Christ, therefore, rose again in the substance of the flesh, and showed to the disciples the marks of the nails and the opening of His side (John 20:20ff.) (now these are the proofs of His flesh which rose again from the dead), so "He will also raise us up," he says, "by His power" (1 Cor. 6:14). And again to the Romans he says: "But if the Spirit of Him Who raised up Jesus from the dead dwells in you, He Who raised up Christ from the dead will also quicken your mortal bodies" (Rom. 8:11). What, then, are mortal

Editors' notes and page, col. 1139

Footnotes

⁷⁵ ‹anchor: not visible on this crop› · call in col 1139 I Cor. III, 16.

1 Corinthians 3:16.

⁷⁶ ‹anchor: not visible on this crop› · call in col 1139 Joan. II, 19, 21.

John 2:19, 21.

⁷⁷ ‹anchor: not visible on this crop› · call in col 1139 I Cor. VI, 15.

1 Corinthians 6:15.

⁷⁸ ‹anchor: not visible on this crop› · call in col 1139 I Cor. III, 17.

1 Corinthians 3:17.

⁷⁹ ‹anchor: per virtutem suam› · call in col 1139 I Cor. VI, 13, 14.

1 Corinthians 6:13–14.

⁸⁰ ‹anchor: apertionem lateris› · call in col 1139 Joan. XX, 20 et seqq.

John 20:20 and following.

⁸¹ ‹anchor: per virtutem suam› · call in col 1139 I Cor. VI, 14.

1 Corinthians 6:14.

⁸² ‹anchor: mortalia corpora vestra› · call in col 1139 Rom. VIII, 11.

Romans 8:11.

⁸³ ‹anchor: not visible on this crop› · call in col 1140 (inferred) Gen. II, 7.

Genesis 2:7.

⁸⁴ ‹anchor: not visible on this crop› · call in col 1140 (inferred) Psal. XXI, 31.

Psalm 21:31 (22:30).

⁸⁵ ‹anchor: mortalia corpora vestra› · call in col 1140 Rom. VIII, 11.

Romans 8:11.

⁸⁶ ‹anchor: in incorruptione› · call in col 1140 I Cor. XV, 42.

1 Corinthians 15:42.

⁸⁷ ‹anchor: nisi prius moriatur› · call in col 1140 Ibid., 36.

The same, verse 36.

⁸⁸ ‹anchor: surget in gloria› · call in col 1140 Ibid., 43.

The same, verse 43.

⁸⁹ ‹anchor: surget in virtute› · call in col 1140 Ibid.

The same.

(printed under page 578)

(47) ‹anchor: not visible on this crop› · call in col 1139

De se. Editt., de eo.

"Of itself." The editions have "of it."

(printed under page 578)

(48) ‹anchor: not visible on this crop› · call in col 1139

Suscitabo. Editt. cum Merc. 2, excitabo.

"I will raise up." The editions, with Mercerus 2, have "I will rouse."

(printed under page 578)

(49) ‹anchor: not visible on this crop› · call in col 1139

Quoniam. Al., quomodo.

"Since." Elsewhere, "how."

(printed under page 578)

(50) ‹anchor: Deus autem› · call in col 1139

Autem. Qui perperam, et contra mss. omnium fidem addunt Eras., Gall. et Feuard.

"But." Erasmus, Gallasius and Feuardent wrongly add "who," against the witness of all the manuscripts.

(printed under page 578)

(51) ‹anchor: discipulis figuras› · call in col 1139

Figuras. Sic Clarom., Feuard. in marg. et Voss. In Eras. et Gall., fixuram; quod quidem melius, si bonorum codd. auctoritate niteretur. In caeteris, figuram.

"The marks." So the Clermont, Feuardent in the margin, and the Voss. In Erasmus and Gallasius, "the fixing," which would indeed be better if it rested on the authority of good manuscripts. In the rest, "the mark."

(printed under page 578)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A scitis, dicens, quoniam; B sanctimonia perseverat et; C Quia Christus in
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word scitis, ends mid-word mor-; editors' matter: Quia Christus in

PG 7:1140

corpora? Nunquidnam animae? Sed incorporales animae, quantum ad comparationem mortalium corporum. « Insufflavit » enim « in faciem hominis » Deus « flatum vitae, et factus est homo in animam viventem : » flatus autem vitae incorporalis. Sed ne mortalem quidem possunt dicere ipsum flatum vitae exsistentem. Et propter hoc David ait : « Et anima mea illi vivet; » tanquam immortali substantia ejus exsistente. Sed neque spiritum possunt dicere mortale corpus. Quid igitur superest dicere mortale corpus, nisi plasma, id est caro, de qua et sermo est, quoniam vivificabit eam Deus? Haec enim est quae moritur, et solvitur; sed non anima, neque spiritus. Mori enim est vitalem amittere habilitatem, et sine spiramine in posterum, et inanimalem, et immemorabilem fieri, et deperire in illa, ex quibus et initium substantiae habuit. Hoc autem neque animae evenit, flatus est enim vitae; neque spiritui, incompositus est enim et simplex spiritus, qui resolvi non potest, et ipse vita est eorum qui percipiunt illum. Superest igitur ut circa carnem mors ostendatur : quae posteaquam exierit anima, sine spiratione et inanimal efficitur, et paulatim resolvitur in terram ex qua sumpta est. Haec igitur mortalis. Haec autem de qua et dicit : « Vivificabit et mortalia corpora vestra. » Et propter hoc ait de ea in prima ad Corinthios : « Sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione. » Etenim « tu, ait, quod seminas non vivificatur, nisi prius moriatur. »

bodies? Are they souls? Yet souls are incorporeal, when compared with mortal bodies. For God "breathed into the face of man the breath of life, and man became a living soul" (Gen. 2:7); now the breath of life is incorporeal. Nor indeed can they call the breath of life itself mortal. And on account of this David says: "And my soul shall live to Him" (Ps. 21:31), as its substance is immortal. Neither, again, can they call the spirit a mortal body. What then remains to be called a mortal body, except the handiwork, that is, the flesh, concerning which the word also speaks, declaring that God will quicken it? For this is what dies and is dissolved, and not the soul, nor the spirit. For to die is to lose vital capacity, and to become henceforth breathless, and inanimate, and forgotten, and to perish into those elements from which it also had the beginning of its substance. Now this happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is uncompounded and simple, which cannot be dissolved, and is itself the life of those who receive it. It remains, therefore, that death is shown in regard to the flesh, which, after the soul has departed, is rendered breathless and inanimate, and is gradually dissolved into the earth from which it was taken. This, therefore, is mortal. And this is that concerning which he also says: "He will also quicken your mortal bodies" (Rom. 8:11). And on account of this he says of it in the first Epistle to the Corinthians: "So also is the resurrection of the dead. It is sown in corruption, it shall rise in incorruption" (1 Cor. 15:42). For "that which you sow," he says, "is not quickened, unless first it dies" (1 Cor. 15:36).

2. Quid est autem quod ut granum tritici seminatur, et putret in terra, nisi corpora quae in terra ponuntur, in qua et semina jactantur? Et propter hoc dixit : « Seminatur in ignobilitate, surget in gloria. » Quid enim ignobilius carne mortua? Vel quid iterum gloriosius surgente ea, et percipiente incorruptelam? « Seminatur in infirmitate, surget in virtute : » in infirmitate quidem sua, quoniam cum sit terra, in terram vadit; virtute autem Dei, qui eam suscitat a mortuis.

2. Now what is that which is sown like a grain of wheat, and rots in the earth, except the bodies which are laid in the earth, into which seeds also are cast? And on account of this he said: "It is sown in dishonour, it shall rise in glory" (1 Cor. 15:43). For what is more dishonourable than dead flesh? Or what, again, is more glorious than the same when it rises and receives incorruptibility? "It is sown in weakness, it shall rise in power" (1 Cor. 15:43): in its own weakness indeed, because, being earth, it goes into the earth; but by the power of God, Who raises it up from the dead.

Editors' notes and page, col. 1140

Footnotes

(52) ‹anchor: not visible on this crop› · call in col 1140

Incorporales. Ita Clarom., Ottobon., Arund. et Merc. 2, melius quam alii, incorruptibiles.

"Incorporeal." So the Clermont, Ottobonian, Arundel and Mercerus 2, better than the others' "incorruptible."

(printed under page 578)

(53) ‹anchor: not visible on this crop› · call in col 1140

Factus est homo. Vocem homo male et contra omnium mss. ac sacri textus fidem omittunt Eras., Gall. et Feuard.

"The man became." Erasmus, Gallasius and Feuardent wrongly omit the word "man," against the witness of all the manuscripts and of the sacred text.

(printed under page 578)

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Dicere. Hominem post dicere perperam addunt Eras., Gall. et Feuard. quia in nullo nostrorum mss. exstat, et sensum pervertit.

"To say." Erasmus, Gallasius and Feuardent wrongly add "man" after "dicere," for it is found in none of our manuscripts and perverts the sense.

(printed under page 578)

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Substantia. Una post substantia merito omittunt Clarom., Voss. et Grab.

"Substance." The Clermont, the Voss and Grabe rightly omit "one" after "substance."

(printed under page 578)

(56) ‹anchor: not visible on this crop› · call in col 1140

De qua et sermo est. Ei quod addunt editt. expunxi auctoritate veteris Feuard. cod. et Voss.

"Of which also the discourse is." The "ei" which the editions add I have struck out on the authority of Feuardent's old manuscript and the Voss.

(printed under page 578)

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Vivificabit. Vetus Feuard. cod., Clarom. et Voss., vivificavit. Sed frequens in mss. futurorum et praeteritorum commutatio.

"Will give life." Feuardent's old manuscript, the Clermont and the Voss have "gave life." But the exchange of futures and perfects is frequent in the manuscripts.

(printed under page 578)

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Immemorabilem. Ita [Feuard. in marg. et Voss., quod quia minus placuit caeteris recentioribus scribis, commutarunt in immobilem. Porro immemorabilem fieri dixit Irenaeus, pro ex hominum memoria deleri; quod mortuis contingit.

"Unremembered." So Feuardent in the margin and the Voss; because this pleased the other, more recent scribes less, they changed it to "immovable." Irenaeus said "to become unremembered" for "to be blotted out of men's memory," which happens to the dead.

(printed under page 578)

(59) ‹anchor: et inanimal› · call in col 1140

Inanimal. Sic Clarom. melius, ni fallor, quam caeteri, inanimale.

"Lifeless." So the Clermont, better, unless I am mistaken, than the others' "inanimale."

(printed under page 578)

(60) ‹anchor: corpora vestra› · call in col 1140

Vestra. Sic Clarom., Arund. et Grab. Caeteri male nostra.

"Your." So the Clermont, the Arundel and Grabe. The rest wrongly have "our."

(printed under page 578)

(61) ‹anchor: surget› · call in col 1140

Surget. Solus Arund. cum Grab. surgit.

"Will rise." Only the Arundel, with Grabe, has "rises."

(printed under page 578)

(62) ‹anchor: in incorruptione› · call in col 1140

In incorruptione. Ita Clarom., Arund. et Grabius melius quam alii, in incorruptionem.

"In incorruption." So the Clermont, the Arundel and Grabe, better than the others' "into incorruption."

(printed under page 578)

(63) ‹anchor: surget in gloria› · call in col 1140

Surget in gloria. Surget pro surgit posui ex Clarom., quia paulo post in eodem cod. et in (continues)

"Will rise in glory." I have put "surget" for "surgit" from the Clermont, because a little later in the same manuscript and in (continues)

(printed under page 578)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A talia corpora? Nunquidnam; B et sine spiramine; C « tu, ait, quod
old-edition numerals: 301 after natur,
other: Latin only, no Greek printed; begins mid-word talia

PG 7:1141

« Seminatur corpus animale, surget corpus spirituale. » Indubitate docuit, quoniam neque de anima, neque de spiritu sermo est ei, sed de mortificatis corporibus. Haec sunt enim corpora animalia, id est participantia animae; quam cum amiserint, mortificantur : deinde per Spiritum surgentia, fiunt corpora spiritualia, uti per Spiritum semper permanentem habeant vitam. « Nunc enim, inquit, ex parte cognoscimus, et ex parte prophetamus : tunc autem facie ad faciem. » Hoc est quod et a Petro dictum est : « Quem cum non videritis, diligitis; in quem nunc quoque non videntes creditis, credentes autem exsultabitis gaudio inenarrabili. » Facies enim nostra videbit faciem Dei vivi, et gaudebit gaudio inenarrabili; videlicet cum suum videat gaudium.

"It is sown an animate body, it shall rise a spiritual body" (1 Cor. 15:44). Beyond doubt he taught that his discourse is neither about the soul nor about the spirit, but about bodies that have been put to death. For these are animate bodies, that is, partaking of a soul, which when they have lost, they are put to death; then, rising through the Spirit, they become spiritual bodies, so that through the Spirit they may have ever-abiding life. "For now," he says, "we know in part, and we prophesy in part; but then face to face" (1 Cor. 13:9, 12). This is what was also said by Peter: "Whom having not seen, you love; in Whom now also, though you do not see Him, you believe; and believing, you shall rejoice with joy unspeakable" (1 Pet. 1:8). For our face shall see the face of the living God, and shall rejoice with joy unspeakable, plainly when it beholds its own joy.

CAPUT VIII.

Chapter VIII.

Dona Spiritus sancti, quae recipimus, praeparant nos ad incorruptelam, spiritualesque reddunt, et a carnalibus discernunt : qui mundis et immundis animalibus in lege significantur.

The gifts of the Holy Spirit, which we receive, prepare us for incorruptibility, and render us spiritual, and distinguish us from the carnal, who are signified in the law by clean and unclean animals.

1. Nunc autem partem aliquam a Spiritu ejus sumimus, ad perfectionem et praeparationem incorruptelae, paulatim assuescentes capere et portare Deum : quod et pignus dixit Apostolus (hoc est pars ejus honoris qui a Deo nobis promissus est), in Epistola quae ad Ephesios est, dicens : « In quo et vos, audito verbo veritatis, Evangelio salutis vestrae, in quo credentes signati estis Spiritu promissionis sancto, qui est pignus haereditatis nostrae. » Sic ergo pignus hoc habitans in nobis jam spirituales efficit, et absorbetur mortale ab immortalitate : « Vos enim, ait, non estis in carne, sed in Spiritu, si quidem Spiritus Dei habitat in vobis. » Hoc autem non secundum jacturam carnis, sed secundum communionem Spiritus fit. Non enim erant sine carne, quibus scribebat; sed qui assumpserant Spiritum Dei,

1. Now, however, we receive a certain portion from His Spirit, towards the perfection and preparation of incorruptibility, gradually becoming accustomed to receive and bear God; which the Apostle also called an "earnest" (that is, a part of that honour which has been promised to us by God), in the Epistle which is to the Ephesians, saying: "In Whom you also, having heard the word of truth, the Gospel of your salvation, in Whom also believing you were sealed with the Holy Spirit of promise, Who is the earnest of our inheritance" (Eph. 1:13–14). Thus, therefore, this earnest dwelling in us already makes us spiritual, and the mortal is swallowed up by immortality: "For you," he says, "are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you" (Rom. 8:9). Now this takes place not according to a casting away of the flesh, but according to the communion of the Spirit. For those to whom he was writing were not without flesh, but were those who had received the Spirit of God,

Editors' notes and page, col. 1141

Footnotes

⁹⁰ ‹anchor: not visible on this crop› · call in col 1141 I Cor. XV, 44.

1 Corinthians 15:44.

⁹¹ ‹anchor: not visible on this crop› · call in col 1141 I Cor. XIII, 9, 12.

1 Corinthians 13:9, 12.

⁹² ‹anchor: not visible on this crop› · call in col 1141 I Petr. I, 8.

1 Peter 1:8.

⁹³ ‹anchor: haereditatis nostrae› · call in col 1141 Ephes. I, 13 et seqq.

Ephesians 1:13 and following.

⁹⁴ ‹anchor: habitat in vobis› · call in col 1141 Rom. VIII, 9.

Romans 8:9.

⁹⁵ ‹anchor: not visible on this crop› · call in col 1142 (inferred) Ibid., 15.

The same, verse 15.

⁹⁶ ‹anchor: uxorem proximi sui› · call in col 1142 Jerem. v, 8.

Jeremiah 5:8.

(printed under page 579)

(63) (continued) · call on the previous page, col 1140

Feuard. marg. iterum legitur, surget corpus spirituale.

Feuardent's margin "surget corpus spirituale" ("a spiritual body will rise") is read again.

(printed under page 579)

(64) ‹anchor: not visible on this crop› · call in col 1141

Surget corpus spirituale. Et ante surget omisi auctoritate Clarom., Arund. et Merc. 1.

"A spiritual body will rise." I have omitted "et" before "surget" on the authority of the Clermont, the Arundel and Mercerus 1.

(printed under page 579)

(65) ‹anchor: not visible on this crop› · call in col 1141

Permanentem. Al., manentem.

"Abiding." Elsewhere, "remaining."

(printed under page 579)

(66) ‹anchor: not visible on this crop› · call in col 1141

Facie ad faciem. Clarom. cum Vulgata Italica, faciem ad faciem; quod et iterum habet cap. sequenti paulo post init.

"Face to face." The Clermont, with the Vulgate and the Itala, has "faciem ad faciem," which it has again in the following chapter, a little after the beginning.

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Dei vivi. In Clarom. et Arund. Domini, sine vivi.

"Of the living God." In the Clermont and the Arundel, "of the Lord," without "living."

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Partem aliquam a Spiritu ejus. Sic cod. Clarom. In Feuardent. marg., partem aliquam e Spiritu ejus. In aliis, partem aliquam Spiritus ejus. Sed prior lectio ad Irenaei scopum magis quadrare videtur. Allegato enim Apostoli testimonio: nunc enim ex parte cognoscimus, etc., subnectit, nunc autem partem aliquam, scilicet Dei cognitionis, ejusque donorum, a Spiritu ejus, seu per Spiritum ejus, qui habitat in nobis, sumimus, etc.

"Some part from his Spirit." So the Clermont manuscript. In Feuardent's margin, "some part out of his Spirit." In the others, "some part of his Spirit." But the first reading seems to fit Irenaeus's aim better. For having cited the Apostle's testimony, "for now we know in part," etc., he adds, "but now we receive some part," namely of the knowledge of God and of his gifts, "from his Spirit," or through his Spirit, who dwells in us, etc.

(printed under page 579)

(69) ‹anchor: est pars› · call in col 1141

Hoc est pars. Sic omnes mss. nostri, eadem prorsus ratione atque constructione, qua sub finem cap. 6 legitur, id est caro. At editt. habent: hoc est, partem.

"That is, a part." So all our manuscripts, in exactly the same way and construction as is read near the end of chapter 6, "that is, the flesh." But the editions have "hoc est, partem."

(printed under page 579)

(70) ‹anchor: haereditatis nostrae› · call in col 1141

Nostrae. Eras., Gall. et Feuard. perperam, vestrae.

"Our." Erasmus, Gallasius and Feuardent wrongly have "your."

(printed under page 579)

(71) ‹anchor: Sic ergo› · call in col 1141

Sic ergo. Ita Feuard. in marg., Clarom., Voss. et Grab. Reliqui male, si ergo.

"Thus, therefore." So Feuardent in the margin, the Clermont, the Voss and Grabe. The rest wrongly have "if, therefore."

(printed under page 579)

(72) ‹anchor: spirituales efficit› · call in col 1141

Efficit. Al. effecit.

"Makes." Elsewhere, "made."

(printed under page 579)

(73) ‹anchor: qui assumpserant› · call in col 1141

Qui assumpserant. Qui omittitur in Arund.

"Who had received." "Who" is omitted in the Arundel.

(printed under page 579)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A « Seminatur corpus animale,; B cum suum videat; C nostrae. » Sic
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Dona Spiritus sancti

PG 7:1142

« in quo clamamus : Abba, Pater. » Si igitur nunc pignus habentes clamamus, « Abba, Pater; » quid fiet quando resurgentes, facie ad faciem videbimus eum; quando omnia membra affluenter exsultationis hymnum protulerint, glorificantia eum, qui suscitaverit ea ex mortuis, et aeternam vitam donaverit? Si enim pignus complectens hominem in semetipsum, jam facit dicere, « Abba, Pater, » quid faciet universa Spiritus gratia, quae hominibus dabitur a Deo? Similes nos ei efficiet, et perficiet voluntate Patris; efficiet enim hominem secundum imaginem et similitudinem Dei.

"by Whom we cry: Abba, Father" (Rom. 8:15). If, therefore, now having the earnest we cry, "Abba, Father," what shall come to pass when, rising again, we shall see Him face to face; when all the members shall abundantly utter a hymn of exultation, glorifying Him Who raised them up from the dead and bestowed eternal life? For if the earnest, embracing man into itself, already makes him say, "Abba, Father," what will the universal grace of the Spirit do, which shall be given to men by God? It will make us like unto Him, and will perfect us by the will of the Father; for it will make man after the image and likeness of God.

2. Qui ergo pignus Spiritus habent et non concupiscentiis carnis serviunt, sed subjiciunt semetipsos Spiritui, ac rationabiliter conversantur in omnibus; juste Apostolus spirituales vocat, quoniam Spiritus Dei habitat in ipsis. Incorporales autem spiritus non erunt homines spirituales; sed substantia nostra, id est, animae et carnis adunatio assumens Spiritum Dei, spiritualem hominem perficit. Eos autem qui abjiciunt quidem Spiritus consilium, carnis autem voluptatibus serviunt, et irrationabiliter vivunt, et ineffrenati dejiciun-

2. Those, therefore, who have the earnest of the Spirit, and do not serve the lusts of the flesh, but subject themselves to the Spirit and conduct themselves rationally in all things, the Apostle justly calls "spiritual," because the Spirit of God dwells in them. Incorporeal spirits, however, will not be spiritual men; rather, our substance—that is, the union of soul and flesh—receiving the Spirit of God, makes up the spiritual man. Whereas those who cast away indeed the counsel of the Spirit, and serve the pleasures of the flesh, and live irrationally, and plunge unbridled

Τοὺς δὲ ἀχαλιναγωγήτους φησὶ, καὶ καταφερομένους εἰς τὰς ἑαυτῶν ἐπιθυμίας, μηδεμίαν ἔχοντας ἐπιθυμίαν θείου Πνεύματος,......... δικαίως ὁ Ἀπόστολος σαρκικοὺς καλεῖ . . . . . . .

And the unbridled, he says, who are carried away into their own lusts, having no desire for the divine Spirit, ... the Apostle justly calls carnal ...

Et prophetae autem propter hanc eamdem causam irrationabilibus animalibus assimilant eos, propter irrationalem conversationem ipsorum dicentes : « Equi furentes ad feminas facti sunt, unusquisque ipsorum hinniens ad uxorem proximi sui. » Et rursus : « Homo cum in honore esset, assimilatus

And the prophets also for this very same reason liken them to irrational animals on account of their irrational conduct, saying: "They have become horses mad after females, each one of them neighing after his neighbour's wife" (Jer. 5:8). And again: "Man, when he was in honour, was likened

Editors' notes and page, col. 1142

Footnotes

(74) ‹anchor: not visible on this crop› · call in col 1142

Similes. Cum huic voci praefixum in editt. Feuardent. et Oxon. omitto cum Eras., Gall., Clarom., Arund. et Merc. 2. Hinc enim clarior et melior fit sensus.

"Like." The "cum" prefixed to this word in Feuardent's and the Oxford editions I omit, with Erasmus, Gallasius, the Clermont, the Arundel and Mercerus 2; for so the sense becomes clearer and better.

(printed under page 579)

(75) ‹anchor: not visible on this crop› · call in col 1142

Concupiscentiis carnis. Clarom., concupiscentes carni.

"By the lusts of the flesh." The Clermont has "lusting for the flesh."

(printed under page 579)

(76) ‹anchor: not visible on this crop› · call in col 1142

Adunatio. Editt., adunitio.

"Union." The editions have "adunitio."

(printed under page 579)

(77) ‹anchor: not visible on this crop› · call in col 1142

Perficit. Gall. et Feuard. vitiose, perfecit.

"Perfects." Gallasius and Feuardent, corruptly, have "perfected."

(printed under page 579)

(78) ‹anchor: Τοὺς δὲ ἀχαλιναγωγήτους› · call in col 1142

Τοὺς δὲ ἀχαλιναγωγήτους. Graeca haec Irenaei verba allegavit Basilius lib. De spiritu S., cap. 29, ita praefatus: Εἰρηναῖος δὲ ἐκεῖνος, ὁ ἐγγὺς τῶν ἀποστόλων γενόμενος, πῶς ἐμνήσθη τοῦ Πνεύματος ἐν τῷ πρὸς τὰς αἱρέσεις λόγῳ, ἀκούσωμεν. Irenaeus autem ille, qui vicinus fuit apostolorum temporibus, quomodo mentionem Spiritus faciat, audiamus. Ex Basilio autem transcripsit Euthymius part. ii Panopl., cap. 29.

"But those who are unbridled." Basil cited these Greek words of Irenaeus in On the Holy Spirit, chapter 29, with this preface: "Let us hear how that Irenaeus, who was near the apostles, made mention of the Spirit in his discourse against the heresies." (Latin: "Let us hear how that Irenaeus, who was close to the times of the apostles, makes mention of the Spirit.") Euthymius copied it from Basil in Part II of the Panoplia, chapter 29.

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Ineffrenati. Editt., effrenati.

"Unbridled." The editions have "effrenati."

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Ἐπιθυμίαν. Leg. cum interp. ἐπίπνοιαν.

"Desire." Read with the translator "inspiration."

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Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A « in quo clamamus :; B omnibus; juste Apostolus; C δικαίως ὁ Ἀπόστολος
old-edition numerals: (none)
other: Latin only except for the Greek fragment from Basil (Τοὺς δὲ ἀχαλιναγωγήτους... σαρκικοὺς καλεῖ.......); facing Latin alongside the Greek fragment (tur in sua desideria... carnalia sentiunt.) left out

PG 7:1143

est jumentis. » Hoc quia secundum suam causam assimilatur jumentis, irrationabilem aemulans vitam. Sed et nos in consuetudine hujusmodi homines jumenta et pecora irrationabilia dicimus.

to the beasts" (Ps. 48:21). This is because by his own fault he is likened to the beasts, emulating an irrational life. And we also in customary speech call men of this sort beasts and irrational cattle.

3. Praedixit autem figuraliter omnia haec lex, de animalibus delineans hominem; quaecunque, inquit, duplicem ungulam habent et ruminant, munda enuntians; quaecunque autem aut utrumque, vel alterum horum non habent, velut immunda segreg⟨a⟩ns. Qui sunt ergo mundi? Qui in Patrem et Filium per fidem iter firmiter faciunt; haec est enim firmitas eorum, qui duplicis sunt ungulae : et eloquia Dei meditantur die ac nocte, uti operibus bonis adornentur; haec est enim ruminantium virtus. Immunda autem, quae neque duplicem ungulam habent, neque ruminant, hoc est, qui neque in Deum fidem habent, neque eloquia ejus meditantur; haec autem ethnicorum est abominatio. Quae autem ruminant quidem, non habent autem ungulam duplicem, et ipsa immunda; haec Judaeorum est imaginalis descriptio, qui quidem eloquia Dei in ore habent, stabilitatem autem radicis suae non infigunt in Patre et in Filio : propter hoc autem et lubricum est genus ipsorum. Etenim quae sunt unius ungulae animalia facile labuntur; firmiora autem sunt quae duplicem ungulam habent, succedentibus invicem ungulis fissis secundum iter, et altera ungula subbajulant aliam. Immunda autem similiter, quae duplicem quidem ungulam habent, non autem ruminant : haec est autem omnium videlicet haereticorum ostensio, et eorum qui non meditantur eloquia Dei, neque operibus justitiae adornantur, quibus et Dominus ait : « Quid mihi dicitis : Domine, Domine, et non facitis quae dico vobis? » Qui enim sunt tales, in Patrem quidem et Filium dicunt se credere, nunquam autem meditantur eloquia Dei, quemadmodum oportet, neque justitiae operibus sunt adornati; sed, quemadmodum praediximus, porcorum et canum assumpserunt vitam, immunditiae, et gulae, et reliquae incuriae semetipsos tradentes. Juste igitur tales omnes, qui propter suam incredulitatem et luxuriam non adipiscuntur

3. Now the law foretold all these things figuratively, delineating man by means of animals: declaring clean whatsoever, it says, has a cloven hoof and chews the cud, while setting apart as unclean whatsoever lacks either both or one of these (Lev. 11:2ff.; Deut. 14:3ff.). Who, then, are the clean? Those who make their way steadfastly by faith in the Father and the Son—for this is the steadfastness of those that have the cloven hoof—and meditate on the utterances of God day and night, so that they may be adorned with good works—for this is the faculty of those that chew the cud. The unclean, however, are those which neither have a cloven hoof nor chew the cud, that is, those who neither have faith in God nor meditate on His utterances; and this is the abomination of the Gentiles. Again, those which chew the cud indeed, but do not have a cloven hoof, are themselves also unclean; this is the figurative description of the Jews, who indeed have the utterances of God in their mouth, but do not fix the stability of their root in the Father and in the Son; and on account of this their race is slippery. For animals that have a single hoof easily slip, whereas those that have a cloven hoof are more sure-footed, as the cleft hooves succeed one another along the way, and with one hoof they support the other. Similarly unclean are those which have indeed a cloven hoof, but do not chew the cud: and this is plainly the representation of all the heretics, and of those who do not meditate on the utterances of God, nor are adorned with works of righteousness; to whom the Lord also says: "Why do you call Me, Lord, Lord, and do not do the things that I say to you?" (Luke 6:46). For those who are such say indeed that they believe in the Father and the Son, yet never meditate on the utterances of God as they ought, nor are adorned with works of righteousness; but, even as we have said before, have taken up the life of swine and dogs, giving themselves over to uncleanness, and gluttony, and all other carelessness. Justly, therefore, all such men, who on account of their unbelief and luxury do not obtain

Editors' notes and page, col. 1143

Footnotes

⁹⁷ ‹anchor: not visible on this crop› · call in col 1143 Psal. XLVIII, 23.

Psalm 48 (49), verse 23 as printed.

⁹⁸ ‹anchor: not visible on this crop› · call in col 1143 Levit. XI, 2; Deuter. xiv 3 et seqq.

Leviticus 11:2; Deuteronomy 14:3 and following.

⁹⁹ ‹anchor: quae dico vobis› · call in col 1143 Luc. VI, 46.

Luke 6:46.

¹ ‹anchor: not visible on this crop› · call in col 1144 (inferred) I Cor. II, 14; iii, 1 et seqq.

1 Corinthians 2:14; 3:1 and following.

² ‹anchor: not visible on this crop› · call in col 1144 (inferred) I Cor. XV, 50.

1 Corinthians 15:50.

³ ‹anchor: mortuos suos› · call in col 1144 Luc. IX, 60.

Luke 9:60.

⁴ ‹anchor: testimonium accepit› · call in col 1144 Matth. XXVI, 41.

Matthew 26:41.

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Assimilatur. Al., assimilatus est.

"Is likened." Elsewhere, "was likened."

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Aemulans vitam. In Feuard. marg. et Voss., hanc amans vitam.

"Emulating the life." In Feuardent's margin and the Voss, "loving this life."

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Quaecunque, inquit. Ita Clarom., Voss. et Arund. Caeteri omiserunt, inquit. At Merc. 2 pro inquit, habent enim.

"Whatever, he says." So the Clermont, the Voss and the Arundel. The rest left out "he says." But Mercerus 2 has "for" in place of "he says."

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Qui duplicis sunt ungulae. Al., quae duplici sunt ungula.

"Which are of the double hoof." Elsewhere, "which are with a double hoof."

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In ore habent. Ottobon. et Merc. 2, in ore habentes.

"They have in the mouth." The Ottobonian and Mercerus 2 have "having in the mouth."

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Subbajulant. Sic Clarom., Arund. et Merc. 1. Reliqui, subbajulat.

"They bear up." So the Clermont, the Arundel and Mercerus 1. The rest have "it bears up."

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Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A est jumentis. »; B tium virtus. Immunda; C bent, non autem
old-edition numerals: 302 after quaecunque,
other: Latin only, no Greek printed; gap in type in segreg⟨a⟩ns; ends mid-word adi-

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divinum Spiritum, et variis characteribus ejiciunt se vivificans Verbum, et in suis concupiscentiis irrationabiliter ambulant, Apostolus quidem « carnales » et « animales » vocavit; prophetae autem jumenta et feras dixerunt; consuetudo autem pecora et irrationabilia interpretata est; lex autem immundos enuntiavit.

the divine Spirit, and in various ways cast out from themselves the life-giving Word, and walk irrationally in their lusts, the Apostle indeed called "carnal" and "animate" (1 Cor. 2:14; 3:1ff.); the prophets called them beasts and wild animals; customary speech has interpreted them as cattle and irrational creatures; and the law pronounced them unclean.

CAPUT IX.

Chapter IX.

Quomodo intelligendus sit locus Apostoli, quo haeretici abutebantur : « Caro et sanguis regnum Dei non possidebunt. »

How the passage of the Apostle is to be understood, which the heretics misused: "Flesh and blood shall not possess the kingdom of God."

1. Hoc autem est quod et in aliis ab Apostolo dicitur : « Quoniam caro et sanguis regnum Dei haereditare non possunt. » Id est quod ab omnibus haereticis profertur in amentiam suam, ex quo et nos retardare, et ostendere conantur, non salvari plasmationem Dei; non conspicientes quia sunt tria, ex quibus, quemadmodum ostendimus, perfectus homo constat, carne, anima et spiritu : et altero quidem salvante et figurante, qui est spiritus; altero quod unitur et formatur, quod est caro; id vero quod inter haec est duo, quod est anima; quae aliquando quidem subsequens spiritum, elevatur ab eo; aliquando autem consentiens carni, decidit in terrenas concupiscentias. Quotquot ergo id quod salvat et format, et unitatem non habent, hi consequenter erunt et vocabuntur caro et sanguis; quippe qui non habent Spiritum Dei in se. Propter hoc autem et mortui tales dicti sunt a Domino : « Sinite enim, » inquit, « mortuos sepelire mortuos suos; » quoniam non habent spiritum qui vivificet hominem.

1. Now this is what is also said among other things by the Apostle: "That flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50). This is what is brought forward by all the heretics in support of their folly, whereby they endeavour both to check us and to show that the handiwork of God is not saved; failing to perceive that there are three things of which, even as we have shown, the perfect man consists—flesh, soul, and spirit: the one indeed saving and fashioning, which is the spirit; another which is united and formed, which is the flesh; and that which is between these two, which is the soul, which sometimes indeed, following the spirit, is raised up by it, and sometimes, consenting to the flesh, falls into earthly lusts. As many, therefore, as do not have that which saves and forms, nor unity, will consequently be and be called "flesh and blood," inasmuch as they do not have the Spirit of God in themselves. On account of this, such persons have also been called "dead" by the Lord: "For let the dead," He says, "bury their own dead" (Luke 9:60), because they do not have the Spirit which quickens man.

2. Quotquot autem timent Deum, et credunt in adventum Filii ejus, et per fidem constituunt in cordibus suis Spiritum Dei, hi tales juste homines dicentur, et mundi, et spirituales, et viventes Deo : quia habent spiritum Patris, qui emundat hominem et sublevat in vitam Dei. Sicut enim « caro infirma, » sic « spiritus promptus » a Domino testimonium accepit. Hic est potens perficere quaecunque in promptu habet. Si igitur hoc, quod est promptum spiritus, admisceat aliquis velut stimulum infirmitati carnis, necesse est omnimodo, ut id quod

2. On the other hand, as many as fear God, and believe in the coming of His Son, and through faith establish the Spirit of God in their hearts, such men shall justly be called men, and clean, and spiritual, and living unto God; because they have the Spirit of the Father, Who cleanses man and raises him up into the life of God. For just as "the flesh is weak," so "the spirit is willing," as it received testimony from the Lord (Matt. 26:41). The latter is able to accomplish whatsoever it has in readiness. If, therefore, anyone mingles this readiness of the spirit like a spur with the weakness of the flesh, it must by all means come to pass that what

Editors' notes and page, col. 1144

Footnotes

(87) ‹anchor: not visible on this crop› · call in col 1144 (inferred)

Se vivificans Verbum. Sic omnes editt. cum Arundel., Ottobon. et altero Merc. cod. At vetus Feuard., cod. Clarom., Voss. et Merc. 1, se vivificantes Verbum; procul dubio incuria scribarum pro se vivificantem Verbum.

"The Word giving them life." So all the editions, with the Arundel, the Ottobonian and the other Mercerus manuscript. But Feuardent's old one, the Clermont manuscript, the Voss and Mercerus 1 have "se vivificantes Verbum," beyond doubt through the scribes' carelessness for "se vivificantem Verbum."

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Irrationabilia. Sic pro irrationabiles ex Clarom. posui.

"Irrational" (neuter). So I have put from the Clermont, for "irrationabiles."

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Ab omnibus. Sic Clarom., caeteri ab hominibus.

"By all." So the Clermont; the rest have "by men."

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Ex quo... ostendere. Septem has voces, expunctis et quae, restituit Feuard. Nostri quoque codd. hic non sunt integri. In Arundel. enim et Merc. 2 desunt illa: ex quo et nos retardare; in Claromont. vero ista duntaxat, et nos retardare; in Voss. denique, et ostendere.

"From which … to show." Feuardent restored these seven words, striking out "et quae." Our manuscripts too are not complete here. For in the Arundel and Mercerus 2 these are missing: "from which also to hold us back"; in the Clermont only "and to hold us back"; in the Voss, finally, "and to show."

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Et figurante. Pro et formante.

"And shaping." For "and forming."

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Quod est anima. Sic omnes mss. Editores vero omiserunt quod, haud advertentes, id vero quod, etc., referri ad non conspicientes.

"Which is the soul." So all the manuscripts. But the editors left out "quod," not noticing that "id vero quod," etc., refers back to "non conspicientes."

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(93) ‹anchor: et unitatem› · call in col 1144

Et unitatem. Sic solus Clarom., pro quo Voss. habet tenuitatem. In reliquis, in vitam. Sed genuinam esse nostram lectionem non dubitabit quisquis ad haec attenderit, quae paulo ante praecedunt: altero quod unitur et formatur, quod est caro.

"And the unity." So the Clermont alone; in its place the Voss has "thinness." In the rest, "into life." But no one will doubt that our reading is genuine who attends to what comes a little before: "by the other, which is united and formed, which is the flesh."

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(94) ‹anchor: qui vivificet› · call in col 1144

Qui vivificet. Al., vivificantem.

"Which may give life." Elsewhere, "giving life."

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Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A piscuntur divinum Spiritum,; B et nos retardare,; C tales dicti sunt
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word piscuntur; editors' matter: Quomodo intelligendus sit

PG 7:1145

est forte, superet infirmum, ita ut absorbeatur infirmitas carnis a fortitudine spiritus : et esse eum qui sit talis, non jam carnalem, sed spiritualem, propter spiritus communionem. Sic igitur martyres testantur et contemnunt mortem, non secundum infirmitatem carnis, sed secundum quod promptus est spiritus. Infirmitas enim carnis absorpta, potentem ostendit spiritum; spiritus autem rursus absorbens infirmitatem, haereditate possidet carnem in se : et ex utrisque factus est vivens homo; vivens quidem propter participationem spiritus, homo autem propter substantiam carnis.

is strong prevails over the weak, so that the weakness of the flesh is swallowed up by the strength of the spirit, and that he who is such is no longer carnal, but spiritual, on account of the communion of the spirit. Thus, therefore, the martyrs bear witness and despise death, not according to the weakness of the flesh, but according to the readiness of the spirit. For the weakness of the flesh, being swallowed up, shows the spirit to be powerful; and the spirit again, swallowing up the weakness, possesses the flesh as an inheritance in itself: and from both is made a living man—living indeed on account of the participation of the spirit, and man on account of the substance of the flesh.

3. Igitur caro sine Spiritu Dei mortua est, non habens vitam, regnum Dei possidere non potest : sanguis irrationalis, velut aqua effusa in terram. Et propter hoc ait : « Qualis terrenus, tales terreni. » Ubi autem spiritus Patris, ibi homo vivens, sanguis rationalis ad ultionem a Deo custoditus, caro a spiritu possessa, oblita quidem sui, qualitatem autem Spiritus assumens, conformis facta Verbo Dei. Et propterea ait : « Sicut portavimus imaginem ejus qui de terra est, portemus et imaginem ejus qui de coelo est. » Quid est ergo terrenum? Plasma. Quid autem coeleste? Spiritus. Sicut igitur, ait, sine Spiritu coelesti conversati sumus aliquando in vetustate carnis, non obedientes Deo : sic nunc accipientes Spiritum, in novitate vitae ambulemus, obedientes Deo.

3. The flesh, therefore, without the Spirit of God is dead; not having life, it cannot possess the kingdom of God: it is irrational blood, like water poured out upon the earth. And on account of this he says: "As is the earthy, such also are the earthy" (1 Cor. 15:48). Where, however, the Spirit of the Father is, there is a living man, rational blood preserved by God for vengeance, flesh possessed by the Spirit, forgetful indeed of itself, but assuming the quality of the Spirit, made conformable to the Word of God. And on account of this he says: "Just as we have borne the image of him who is of the earth, let us bear also the image of Him Who is from heaven" (1 Cor. 15:49). What, then, is the earthy? The handiwork. And what is the heavenly? The Spirit. Just as, therefore, he says, without the heavenly Spirit we once walked in the oldness of the flesh, disobeying God, so now, receiving the Spirit, let us walk in newness of life, obeying God.

Ἐπεὶ ἄνευ Πνεύματος Θεοῦ σωθῆναι οὐ δυνάμεθα, προτρεπόμενος ἡμᾶς ὁ Ἀπόστολος, διὰ τῆς πίστεως, καὶ τῆς ἁγνῆς ἀναστροφῆς συντηρεῖν τὸ Πνεῦμα τοῦ Θεοῦ, ἵνα μὴ ἄμοιροι τοῦ Θεοῦ Πνεύματος γενόμενοι ἀποτύχωμεν τῆς βασιλείας τῶν οὐρανῶν, ἐβόησε

Since without the Spirit of God we cannot be saved, the Apostle, exhorting us through faith and pure conduct to preserve the Spirit of God, lest becoming destitute of the Spirit of God we should miss the kingdom of the heavens, cried aloud

Editors' notes and page, col. 1145

Footnotes

⁵ ‹anchor: not visible on this crop› · call in col 1145 I Cor. XV, 48.

1 Corinthians 15:48.

⁶ ‹anchor: qui de coelo est› · call in col 1145 Ibid., 49.

The same, verse 49.

⁷ ‹anchor: not visible on this crop› · call in col 1146 (inferred) Matth. V, 5.

Matthew 5:5.

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Martyres testantur. Ludit auctor in Graecis vocibus μάρτυρες μαρτυροῦσι.

"The martyrs bear witness." The author plays on the Greek words "μάρτυρες μαρτυροῦσι."

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Tales terreni. Sic Clarom. et Voss.; alii, tales et terreni.

"Such earthly ones." So the Clermont and the Voss; others have "such and earthly."

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Ad ultionem. Clarom., in ultionem. Porro verborum sensus est: sanguis rationalis a Deo custoditus, ut illius effusionem ab impiis factam ulciscatur. Confer infra cap. 14, num. 1.

"For vengeance." The Clermont has "in ultionem." The sense of the words, moreover, is: rational blood kept by God, that he may avenge its shedding by the ungodly. Compare below, chapter 14, no. 1.

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Facta Verbo Dei. Eras., Gall. et Feuard. male, facta est Verbo Dei.

"Made by the Word of God." Erasmus, Gallasius and Feuardent wrongly have "was made by the Word of God."

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(99) ‹anchor: portemus› · call in col 1145

Portemus. Sic antiqua versio Italica et plures mss. Graeci, ac in primis Alexandr., in quibus legitur φορέσωμεν. At editi codd. habent φορέσομεν, portabimus.

"Let us bear." So the old Itala version and several Greek manuscripts, above all the Alexandrian, in which "φορέσωμεν" is read. But the printed texts have "φορέσομεν," "we shall bear."

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(1) ‹anchor: Ἐπεὶ ἄνευ Πνεύματος› · call in col 1145

Ἐπεὶ ἄνευ Πνεύματος. Haec e ms. cod. Clarom. Damasceni Parallelorum exscripta Halloixius edidit in Vita S. Irenaei.

"Since without the Spirit." Halloix published these words in his Life of St Irenaeus, copied from the Clermont manuscript codex of Damascene's Parallels.

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(2) ‹anchor: ἄμοιροι› · call in col 1145

Ἵνα μὴ ἄμοιροι... κληρονομῆσαι. Haec etiam, pauculis quibusdam immutatis, allegat Basilius lib. De Spiritu sancto, cap. 29.

"That not without share … to inherit." Basil too cites these words, with a very few changes, in On the Holy Spirit, chapter 29.

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(3) ‹anchor: Θεοῦ Πνεύματος› · call in col 1145

Τοῦ Θεοῦ Πνεύματος. Basilius habet, θείου Πνεύματος; ex quo vocem Πνεύματος a Damasceni scriba omissam, ab Irenaei interprete certissime lectam, restitui.

"Of the Spirit of God." Basil has "of the divine Spirit"; from him I have restored the word "Spirit," left out by Damascene's scribe and most certainly read by Irenaeus's translator.

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Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A est forte, superet; B sanguis irrationalis, velut; C Quoniam igitur sine (in facing Latin)
old-edition numerals: 303 after oblita
other: Latin only in upper two-thirds (est forte... obedientes Deo.); facing Latin version alongside the Greek fragment at bottom (Quoniam igitur... carnem solam et) left out

PG 7:1146

μὴ δύνασθαι τὴν σάρκα καθ' ἑαυτὴν ἐν τῷ αἵματι βασιλείαν κληρονομῆσαι Θεοῦ.

that the flesh by itself in the blood cannot inherit the kingdom of God.

4. Εἰ γὰρ δεῖ τ' ἀληθὲς εἰπεῖν, οὐ κληρονομεῖ, ἀλλὰ κληρονομεῖται ἡ σάρξ. . . . . . . . ,

4. For if one must speak the truth, the flesh does not inherit, but is inherited; ...

« Beati mites, quoniam ipsi haereditate possidebunt terram; » quasi haereditate possideatur terra in regno, unde et substantia carnis nostrae est : et ideo mundum templum esse vult, ut delectetur Spiritus Dei in eo, quemadmodum sponsus ad sponsam.

"Blessed are the meek, for they shall possess the earth by inheritance" (Matt. 5:5); as if the earth, from which the substance of our flesh also comes, were possessed by inheritance in the kingdom; and therefore He wills the temple to be clean, so that the Spirit of God may take delight in it, even as a bridegroom with a bride.

. . . Ὡς οὖν ἡ νύμφη γαμῆσαι οὐ δύναται, γαμηθῆναι δὲ δύναται, ὅταν ἔλθῃ, καὶ παραλήψηται αὐτὴν ὁ νυμφίος· οὕτω καὶ ἡ σὰρξ καθ' ἑαυτὴν βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, κληρονομηθῆναι δὲ εἰς τὴν βασιλείαν τοῦ Θεοῦ δύναται. Κληρονομεῖ γὰρ ὁ ζῶν τὰ τοῦ τετελευτηκότος· καὶ ἕτερον μὲν ἔστι τὸ κληρονομεῖν, ἕτερον δὲ κληρονομεῖσθαι. Ὁ μὲν γὰρ ἀφηγεῖται, καὶ κυριεύει, καὶ διατίθησι τὰ κληρονομούμενα, ᾗ ἂν αὐτὸς βουληθῇ· τὰ δὲ ὑποτέτακται, καὶ ὑπακούει, καὶ κυριεύεται ὑπὸ τοῦ κληρονομοῦντος. Τί οὖν ἐστι τὸ ζῶν; Τὸ Πνεῦμα τοῦ Θεοῦ. Τίνα δὲ τὰ ὑπάρχοντα τοῦ τετελευτηκότος; Τὰ μέλη τοῦ ἀνθρώπου, τὰ φθειρόμενα

... Just as, therefore, the bride cannot wed, but can be wedded, when the bridegroom comes and takes her, so also the flesh by itself cannot inherit the kingdom of God, but can be inherited into the kingdom of God. For the living inherits the goods of the deceased; and it is one thing to inherit, and another to be inherited. For the former leads, and is lord, and disposes of the things inherited as he himself wills; whereas the latter are subject, and obey, and are ruled over by the inheritor. What, then, is that which lives? The Spirit of God. And what are the goods of the deceased? The members of man, which perish

Editors' notes and page, col. 1146

Footnotes

(4) ‹anchor: not visible on this crop› · call in col 1146 (inferred)

Ἐν τῷ αἵματι. Legit interp. καὶ τὸ αἷμα.

"In the blood." The translator read "and the blood."

(printed under page 581)

(5) ‹anchor: not visible on this crop› · call in col 1146 (inferred)

Mundum templum esse vult. Id est, vult mundam esse carnem nostram, quam templum esse Spiritus sancti dicit Apostolus.

"He wants the temple to be clean." That is, he wants our flesh to be clean, which the Apostle says is the temple of the Holy Spirit.

(printed under page 581)

(6) ‹anchor: not visible on this crop› · call in col 1146 (inferred)

Venerit et acceperit eam. Claromont. et Voss., venerit accipere eam. Sed nihil immutare libuit, quia vulgata lectio Graeco propior est.

"Has come and received it." The Clermont and the Voss have "has come to receive it." But I chose to change nothing, because the common reading is nearer the Greek.

(printed under page 581)

(7) ‹anchor: not visible on this crop› · call in col 1146 (inferred)

Id est sola. Haec explicationis gratia a quopiam addita videntur.

"That is, alone." These words seem to have been added by someone for the sake of explanation.

(printed under page 581)

(8) ‹anchor: τοῦ Θεοῦ (8) δύναται› · call in col 1146

Εἰς τὴν βασιλείαν τοῦ Θεοῦ. Legit interp. ἐν τῇ βασιλείᾳ ὑπὸ τοῦ Πνεύματος.

"Into the kingdom of God." The translator read "in the kingdom by the Spirit."

(printed under page 581)

(9) ‹anchor: sunt mortui› · call in col 1146

Qui vivit, ea quae sunt mortui. Sic juxta Graecum Claromont., Arund., Merc. 2 et Grab. Caeteri male qui vivificat ea quae sunt mortua.

"He who lives, the things that are the dead man's." So, in agreement with the Greek, the Clermont, the Arundel, Mercerus 2 and Grabe. The rest wrongly have "he who gives life to the things that are dead."

(printed under page 581)

(10) ‹anchor: sunt ejus› · call in col 1146

Et dominantur ab eo, et sub dominio sunt ejus. Recte notat clariss. Grabius, cum in Graeco uni- (continues)

"And are ruled by him, and are under his dominion." The most illustrious Grabe rightly notes that, since in the Greek [one] (continues)

(printed under page 581)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A μὴ δύνασθαι τὴν; B μῆσαι οὐ δύναται,; C μὲν γὰρ ἀφηγεῖται,
old-edition numerals: (none)
other: facing Latin version alongside the Greek fragments (sanguinem regnum Dei... Dominus ait :; Sicut igitur sponsa... vivit? scilicet) left out; Latin-only passage in middle (« Beati mites... ad sponsam.) set where Greek is omitted

PG 7:1147

ἐν τῇ γῇ ταύτῃ. Ταῦτα δὲ κληρονομεῖται ὑπὸ τοῦ Πνεύματος, μεταφερόμενα εἰς τὴν βασιλείαν τῶν οὐρανῶν.

in this earth. But these are inherited by the Spirit, being translated into the kingdom of the heavens.

Propter hoc autem et Christus mortuus est, uti testamentum Evangelii apertum, et universo mundo lectum, primum quidem liberos faceret servos suos; post deinde haeredes eos constitueret eorum quae essent ejus, haereditate possidente Spiritu, quemadmodum demonstravimus. Haereditate enim possidet ille qui vivit, haereditate autem acquiritur caro. Ut non amittentes eum qui nos possidet Spiritum, amittamus vitam, adhortans nos Apostolus ad Spiritus communicationem, secundum rationem quae praedicta sunt, dixit : « Quoniam caro et sanguis regnum Dei possidere non possunt. » Velut si dicat : Nolite errare; quoniam nisi Verbum Dei inhabitaverit, et Spiritus Patris fuerit in vobis, vane autem, et prout evenit, conversati fueritis, quasi hoc tantum, caro et sanguis exsistentes, regnum Dei possidere non poteritis.

And on account of this Christ also died, so that the testament of the Gospel, being opened and read to the whole world, might first indeed set His servants free, and afterwards constitute them heirs of the things that were His, the Spirit possessing them by inheritance, even as we have demonstrated. For he who lives possesses by inheritance, whereas the flesh is acquired by inheritance. In order that we may not lose life by losing the Spirit Who possesses us, the Apostle, exhorting us to the communion of the Spirit, according to the reason that has been stated before, said: "Because flesh and blood cannot possess the kingdom of God" (1 Cor. 15:50). Just as if he were to say: Do not err; for unless the Word of God dwells in you, and the Spirit of the Father is in you, and if you live vainly and at random as though you were this only, being mere flesh and blood, you will not be able to possess the kingdom of God.

CAPUT X.

Chapter X.

Superiora probat similitudine ducta ab oleastro, cujus qualitas tantum, non natura per insitionem mutatur; ostendit quoque hominem sine Spiritu, nec fructus edere, nec regnum Dei possidere posse.

He proves the foregoing by a similitude drawn from the wild olive, whose quality only, and not its nature, is changed by grafting; he shows also that man without the Spirit can neither bring forth fruit nor possess the kingdom of God.

1. Hoc ideo, uti non gratificantes carni, respuamus insertionem spiritus : « Tu autem oleaster, ait, cum esses, insertus es in bonam olivam, et socius pinguedinis olivae factus es. » Quemadmodum igitur oleaster inserta si permanserit in eo, quod ante fuerit, oleaster, « exciditur, et in ignem mittitur; » si autem tenuerit insertionem, et transmutetur in bonam olivam, oliva fit fructifera, quasi in paradiso regis plantata : sic et homines, si quidem per fidem profecerint in melius, et assumpserint Spiritum Dei, et illius fructificationem germinaverint; erunt spirituales, tanquam in paradiso Dei plantati. Si autem respuerint spiritum, et perseveraverint

1. This he said lest, gratifying the flesh, we should reject the grafting in of the Spirit: "For you," he says, "when you were a wild olive, were grafted into the good olive tree, and were made partaker of the fatness of the olive tree" (Rom. 11:17, 24). Just as, therefore, the grafted wild olive, if it remains what it was before, a wild olive, "is cut down and cast into the fire" (Matt. 7:19), whereas if it retains the grafting and is changed into a good olive tree, it becomes a fruitful olive tree, planted as it were in a king's paradise: so men also, if indeed they progress for the better through faith, and receive the Spirit of God, and sprout forth His fruitfulness, shall be spiritual, planted as it were in the paradise of God. But if they reject the Spirit, and persevere

Editors' notes and page, col. 1147

Footnotes

⁸ ‹anchor: not visible on this crop› · call in col 1147 I Cor. XV, 50.

1 Corinthians 15:50.

⁹ ‹anchor: olivae factus es› · call in col 1147 Rom. XI, 17, 24.

Romans 11:17, 24.

¹⁰ ‹anchor: in ignem mittitur› · call in col 1147 Matth. VII, 19.

Matthew 7:19.

¹¹ ‹anchor: not visible on this crop› · call in col 1148 (inferred) I Cor. XV, 50.

1 Corinthians 15:50.

¹² ‹anchor: not visible on this crop› · call in col 1148 (inferred) Matth. XIII, 25.

Matthew 13:25.

¹³ ‹anchor: not visible on this crop› · call in col 1148 (inferred) Matth. XXIV 42; xxv, 13.

Matthew 24:42; 25:13.

(printed under page 582)

(10) (continued) · call on the previous page, col 1146

cum tantum verbum κυριεύεται legatur, videri sane posteriora, et sub dominio sunt ejus, a recentiori accessisse manu, quae emendare voluit priora barbare prolata.

only the one word "κυριεύεται" is read, the latter words, "and are under his dominion," do indeed seem to have come from a later hand, which wished to correct the former, barbarously expressed.

(printed under page 582)

(11) ‹anchor: not visible on this crop› · call in col 1147 (inferred)

Quae sunt autem, quae sunt mortui? Ita cod. Claromont. juxta Graecum. In veteri Feuard. cod. et Voss., qui sunt autem, qui sunt mortui. In aliis: quae sunt autem, quae sunt mortua.

"But what are the things that are the dead man's?" So the Clermont manuscript, in agreement with the Greek. In Feuardent's old manuscript and the Voss, "but who are they, who are dead." In others: "but what are the things that are dead."

(printed under page 582)

(12) ‹anchor: not visible on this crop› · call in col 1147 (inferred)

Vane autem. Supple, si vane autem.

"But vainly." Supply "but if vainly."

(printed under page 582)

(13) ‹anchor: not visible on this crop› · call in col 1147 (inferred)

Hoc tantum. In Eras. et Gall. deest hoc.

"This only." In Erasmus and Gallasius "this" is missing.

(printed under page 582)

(14) ‹anchor: oleaster inserta› · call in col 1147

Inserta. Solus Feuard. tam hic, quam postea bis, insertus.

"Grafted" (feminine). Feuardent alone, both here and twice later, has "insertus" (masculine).

(printed under page 582)

(15) ‹anchor: si permanserit› · call in col 1147

Permanserit. Clarom., Arund. et Merc. 2, perseveraverit.

"Remains." The Clermont, the Arundel and Mercerus 2 have "perseveres."

(printed under page 582)

(16) ‹anchor: oliva fit› · call in col 1147

Oliva fit. Ita Clarom. et Voss. In aliis desideratur oliva.

"Becomes an olive." So the Clermont and the Voss. In others "olive" is lacking.

(printed under page 582)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A ἐν τῇ γῇ ταύτῃ.; B ad Spiritus communicationem,; C mus insertionem spiritus :
old-edition numerals: 304 before CAPUT X.
other: facing Latin version alongside the Greek fragment at top (Spiritus Dei. Quae sunt... regnum coelorum.) left out; remainder of column (Propter hoc autem... et perseve-) is Latin only; editors' matter: Superiora probat similitudine; ends mid-word perseve-

PG 7:1148

in eo quod fuerunt ante, magis carnis esse volentes quam spiritus, justissime in ejusmodi dicitur, « quoniam caro et sanguis regnum Dei non possident : » tanquam si quis dicat, quoniam oleaster non assumitur in paradisum Dei. Mirabiliter igitur Apostolus naturam ostendit nostram, et universam dispositionem Dei, in eo sermone qui est de carne, et sanguine, et oleastro. Quemadmodum enim oliva neglecta, tempore quodam in desertum relicta, et silvestria fructificans, secundum se oleaster fit; vel rursum oleaster diligentiam percipiens, et inserta, in pristinam naturae recurrit fructificationem : sic et homines in negligentia constituti, et concupiscentias carnis tanquam silvestria fructificantes, secundum suam causam infructuosi justitia constituuntur. In eo enim quod dormiunt homines, inseminat inimicus materiam zizaniae; et propter hoc Dominus discipulis suis vigilare praecepit. Et rursus qui infructuosi sunt a justitia, et velut sentibus obvoluti homines, si diligentiam percipiant; et velut insertionem accipientes verbum Dei, in pristinam veniunt hominis naturam, eam quae secundum imaginem et similitudinem facta est Dei.

in what they were before, wishing to belong to the flesh rather than to the Spirit, most justly is it said with respect to such men "that flesh and blood do not possess the kingdom of God" (1 Cor. 15:50): just as if one were to say that a wild olive is not taken into the paradise of God. Admirably, therefore, has the Apostle set forth our nature and the universal dispensation of God in that discourse which is concerning flesh, and blood, and the wild olive. For just as an olive tree, if neglected and left for some time in the wilderness and bearing wild fruit, becomes of itself a wild olive; or again, a wild olive, if it receives care and is grafted, returns to the former fruitfulness of its nature: so men also, when set in negligence and bearing the lusts of the flesh like wild fruit, by their own fault are rendered unfruitful in righteousness. For while men sleep, the enemy sows the material of tares (Matt. 13:25); and on account of this the Lord commanded His disciples to watch (Matt. 24:42; 25:13). And again, men who are unfruitful in righteousness, and overgrown as it were with thorns, if they receive care, and accept the word of God like a grafting, come into the former nature of man—that which was made after the image and likeness of God.

2. Sed quemadmodum oleaster inserta, substantiam quidem ligni non amittit, qualitatem autem fructus immutat, et aliud percipit vocabulum, jam non oleaster, sed fructifera oliva exsistens edicitur : sic et homo per fidem insertus, et assumens Spiritum Dei, substantiam quidem carnis non amittit, qualitatem autem fructus operum immutat, et aliud accipit vocabulum, significans illam quae in melius est transmutationem; jam non caro et sanguis, sed homo spiritalis exsistens edicitur. Quemadmodum autem rursus oleaster, si non percipiat insertionem, perseverat inutilis suo domino per suam silvestrem qualitatem, et quasi infructuosum lignum exciditur, et in ignem mittitur; sic et homo non assumens per fidem spiritus insertionem, perseverat hoc esse quod erat ante : caro et sanguis exsistens, regnum Dei haereditate

2. Now just as the grafted wild olive does not indeed lose the substance of its wood, but changes the quality of its fruit, and receives another name, being declared no longer a wild olive, but a fruitful olive tree: so man also, being grafted in through faith and receiving the Spirit of God, does not indeed lose the substance of his flesh, but changes the quality of the fruit of his works, and receives another name signifying that change which is for the better, being declared no longer flesh and blood, but a spiritual man. And again, just as the wild olive, if it does not receive grafting, remains useless to its lord through its wild quality, and as an unfruitful tree is cut down and cast into the fire; so man also, if he does not receive through faith the grafting in of the Spirit, remains what he was before: being flesh and blood, he cannot inherit

Editors' notes and page, col. 1148

Footnotes

¹¹ ‹anchor: regnum Dei non possident› · call in col 1148 I Cor. XV, 50.

1 Corinthians 15:50.

(printed under page 582) ¹² ‹anchor: materiam zizaniae› · call in col 1148 Matth. XIII, 25.

Matthew 13:25.

(printed under page 582) ¹³ ‹anchor: vigilare praecepit› · call in col 1148 Matth. XXIV 42; XXV, 13.

Matthew 24:42; 25:13.

(printed under page 582)

(17) ‹anchor: tempore quodam› · call in col 1148

Tempore quodam. Arundel. et Merc. 2, quos Grabio sequi placuit, perperam, tempore, quoniam.

"At a certain time." The Arundel and Mercerus 2, whom Grabe chose to follow, wrongly have "at the time, since."

(printed under page 582)

(18) ‹anchor: naturae recurrit› · call in col 1148

Recurrit. Clarom., recumbit.

"Runs back." The Clermont has "lies down."

(printed under page 582)

(19) ‹anchor: quod dormiunt› · call in col 1148

In eo enim... dormiunt. Al., in eo autem... dormiant. Sed melius scripsisset interpres: dum enim dormiunt.

"For in that … they sleep." Elsewhere, "but in that … they may sleep." But the translator would have done better to write "for while they sleep."

(printed under page 582)

(20) ‹anchor: facta est› · call in col 1148

Quae... facta est. Ita Clarom., cui quoad facta est, consentit Feuard. in marg. Caeteri minus recte: qua... factus est.

"Which … was made" (feminine). So the Clermont, with which Feuardent in the margin agrees as to "facta est." The rest less correctly: "by which … he was made."

(printed under page 582)

(21) ‹anchor: edicitur› · call in col 1148

Edicitur. Sic pro et dicitur posui ex Clarom., ex quo occasionem sumpsi idem verbum paulo post in applicatione comparationis restituendi; haud dubitans, quin et dicitur illuc scribae negligentia irrepserit, pro edicitur, cum maxime praepositionem e verbis praefixam saepe mutet in et: ut et nuntiat pro enuntiat.

"Is declared." So I have put from the Clermont, for "et dicitur"; from which I took occasion to restore the same verb a little later, in the application of the comparison, not doubting that "et dicitur" crept in there by a scribe's carelessness for "edicitur," since he very often changes the preposition "e" prefixed to verbs into "et," as "et nuntiat" for "enuntiat."

(printed under page 582)

(22) ‹anchor: non percipiat› · call in col 1148

Percipiat. Eras., Gall. et Feuard., participat.

"Receives." Erasmus, Gallasius and Feuardent have "shares in."

(printed under page 582)

(23) ‹anchor: sanguis exsistens› · call in col 1148

Et sanguis exsistens, regnum Dei haereditate possidere non potest. Sic Clarom. et vetus Feuardent. cod. Alii: et sanguis regnum Dei non possidens.

"And blood being, cannot possess the kingdom of God by inheritance." So the Clermont and Feuardent's old manuscript. Others: "and blood, not possessing the kingdom of God."

(printed under page 582)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A raverint in eo; B causam infructuosi justitia; C mens Spiritum Dei,
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word raverint, ends mid-word haeredi-

PG 7:1149

possidere non potest. Bene igitur Apostolus ait : « Caro et sanguis regnum Dei possidere non possunt; » et : « Qui in carne sunt, Deo placere non possunt; » non substantiam rejiciens carnis, sed infusionem spiritus attrahens. Et propter hoc ait : « Oportet mortale istud induere immortalitatem; et corruptibile hoc induere incorruptelam. » Et iterum ait : « Vos autem non estis in carne, sed in spiritu, si quidem Spiritus Dei habitat in vobis. » Manifestius autem illud adhuc ostendit, dicens : « Corpus quidem mortuum propter peccatum, spiritus autem vita propter justitiam. Si autem spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra propter inhabitantem Spiritum ejus in vobis. » Et rursus in ea Epistola quae est ad Romanos ait : « Si enim secundum carnem vivitis, incipietis mori : » non conversationem quae est in carne repellens ab eis; etenim ipse in carne cum esset, scribebat eis : sed concupiscentias abscindens carnis, eas quae mortificant hominem. Et propter hoc intulit : « Si autem spiritu opera carnis mortificatis, vivetis. Quicunque enim ducuntur Spiritu Dei, hi sunt filii Dei. »

the kingdom of God. Well, therefore, does the Apostle say: "Flesh and blood cannot possess the kingdom of God" (1 Cor. 15:50); and: "Those who are in the flesh cannot please God" (Rom. 8:8); not rejecting the substance of the flesh, but drawing in the infusion of the Spirit. And on account of this he says: "This mortal must put on immortality, and this corruptible must put on incorruptibility" (1 Cor. 15:53). And again he says: "But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you" (Rom. 8:9). And he shows this still more manifestly, saying: "The body indeed is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of Him Who raised up Jesus from the dead dwells in you, He Who raised up Christ from the dead will also quicken your mortal bodies on account of His Spirit Who dwells in you" (Rom. 8:10–11). And again in that Epistle which is to the Romans he says: "For if you live according to the flesh, you are about to die" (Rom. 8:13); not driving away from them the life that is in the flesh—for he himself was in the flesh when he wrote to them—but cutting off the lusts of the flesh, those which put man to death. And on account of this he added: "But if by the Spirit you put to death the deeds of the flesh, you shall live. For as many as are led by the Spirit of God, these are the sons of God" (Rom. 8:13–14).

CAPUT XI.

Chapter XI.

De carnalium et spiritualium operibus, ablutioneque spirituali non ad corporum substantiam, sed pristinae vitae conversationem referenda.

Concerning the works of the carnal and of the spiritual, and that spiritual washing is to be referred not to the substance of bodies, but to the conduct of the former life.

1. Et ipsas autem operas manifestavit, quas dicit carnales, quae sint, praevidens calumniam infidelium; et ipse semetipsum exponens, ne relinqueretur quaestio his, qui infideliter retractant de eo, in ea Epistola quae est ad Galatas, sic dicens : « Manifesta autem sunt opera carnis, quae sunt adulteria, fornicationes, immunditia, luxuria, idololatria, veneficia, inimicitiae, contentiones, zeli, irae, aemulationes, animositates, irritationes,

1. Moreover, he also made manifest what those very works are which he calls carnal, foreseeing the calumny of unbelievers, and himself explaining himself, lest any question should be left to those who dishonestly dispute concerning him, saying thus in that Epistle which is to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxury, idolatry, sorceries, enmities, contentions, jealousies, wraths, rivalries, animosities, provocations,

Editors' notes and page, col. 1149

Footnotes

¹⁴ ‹anchor: not visible on this crop› · call in col 1149 I Cor. XV, 50.

1 Corinthians 15:50.

¹⁵ ‹anchor: not visible on this crop› · call in col 1149 Rom. VIII, 8.

Romans 8:8.

¹⁶ ‹anchor: not visible on this crop› · call in col 1149 I Cor. XV, 53.

1 Corinthians 15:53.

¹⁷ ‹anchor: not visible on this crop› · call in col 1149 Rom. VIII, 9.

Romans 8:9.

¹⁸ ‹anchor: not visible on this crop› · call in col 1149 Ibid., 10 et seqq.

The same, verse 10 and following.

¹⁹ ‹anchor: not visible on this crop› · call in col 1149 Ibid., 13.

The same, verse 13.

²⁰ ‹anchor: hi sunt filii Dei› · call in col 1149 Ibid., 14.

The same, verse 14.

²¹ ‹anchor: not visible on this crop› · call in col 1150 (inferred) Gal. V, 19.

Galatians 5:19.

²² ‹anchor: not visible on this crop› · call in col 1150 (inferred) Ibid., 22.

The same, verse 22.

²³ ‹anchor: in Spiritu Dei nostri› · call in col 1150 I Cor. VI, 9 et seqq.

1 Corinthians 6:9 and following.

(printed under page 583)

(24) ‹anchor: not visible on this crop› · call in col 1149 (inferred)

Spiritus autem vita. Communis editio, ait Feuardentius, habet: Spiritus vivit. At Graecam Pauli lectionem sequitur Irenaeus: habet enim ζωή, non ζῇ. Atque ex Latinis sic legunt, ex veteri versione Italica, Augustinus in psal. lxxv, et lib. xxiv cont. Faustum., cap. 2; Ambrosiaster, Hilarius in lib. viii De Trinit.; ex Graecis Athanasius in lib. ad Serap., Theophylactus in Comment., ut loquatur Apostolus de Spiritu sancto, qui per se vita est, eamque aliis elargitur.

"But the Spirit is life." The common edition, says Feuardent, has "the Spirit lives." But Irenaeus follows Paul's Greek reading, for it has "ζωή" (life), not "ζῇ" (lives). So too, among the Latins, read Augustine (from the old Itala version) on Psalm 75 and in Against Faustus, Book XXIV, chapter 2; Ambrosiaster; Hilary in Book VIII On the Trinity; among the Greeks, Athanasius in the book To Serapion and Theophylact in his Commentary, so that the Apostle speaks of the Holy Spirit, who is life in himself and bestows it on others.

(printed under page 583)

(25) ‹anchor: not visible on this crop› · call in col 1149 (inferred)

Incipietis mori. Graece, μέλλετε ἀποθνήσκειν; futurum est ut moriamini, morituri estis.

"You will begin to die." In Greek, "μέλλετε ἀποθνήσκειν": it is to come that you die, you are going to die.

(printed under page 583)

(26) ‹anchor: not visible on this crop› · call in col 1149 (inferred)

Mortificatis. Ita Clarom., Arundel., Merc. 2 et Grab. Caeteri ex Vulgata Latina, mortificaveritis.

"You put to death." So the Clermont, the Arundel, Mercerus 2 and Grabe. The rest, from the Latin Vulgate, have "you shall have put to death."

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(27) ‹anchor: infideliter retractant› · call in col 1149

Retractant. Sic Clarom., Voss., Arund. melius quam alii, tractant. Est autem hic idem quod (non reluctantur, ἀντιβάλλουσι, ut vult Grab. sed) dubitant, ambigunt, vacillant, disputant. Nam in Gloss. vet. retractas, διαλογίζῃ, ἀναβάλλῃ; retractat, διστάζει, παραιτεῖται.

"Turn it over again." So the Clermont, the Voss and the Arundel, better than the others' "handle." Here it means the same as (not "resist," ἀντιβάλλουσι, as Grabe would have it, but) "doubt, are uncertain, waver, dispute." For in the old Glossaries "retractas" is glossed "διαλογίζῃ, ἀναβάλλῃ," and "retractat" "διστάζει, παραιτεῖται."

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(28) ‹anchor: zeli, irae› · call in col 1149

Irae. Sic Voss. et Grab. melius quam alii, ira; nam vetus Italica, quam hic sequitur interp., habet irae.

"Wraths." So the Voss and Grabe, better than the others' "wrath"; for the old Itala, which the translator follows here, has "irae."

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Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A tate possidere non; B bitantem Spiritum ejus; C cit carnales, quae
old-edition numerals: 305 before CAPUT XI.
other: Latin only, no Greek printed; begins mid-word tate; editors' matter: De carnalium et

PG 7:1150

dissensiones, haereses, inviduae, ebrietates, comessationes, et his similia; quae praedico vobis, quemadmodum et praedixi, quoniam qui talia agunt, regnum Dei non possidebunt. » Manifestius praedicans his qui audiunt, quid est : « Caro et sanguis regnum Dei possidere non possunt. » Qui enim illa agunt, vere secundum carnem ambulantes, vivere Deo non possunt. Et iterum spirituales actus intulit vivificantes hominem, id est insertionem spiritus, sic dicens : « Fructus autem spiritus est, charitas, gaudium, pax, patientia, bonitas, benignitas, fides, lenitas, continentia, castitas : adversus haec non est lex. » Sicut igitur qui in melius profecerit, et fructum operatus fuerit spiritus, omnimodo salvatur propter spiritus communionem; sic et is qui remanserit in praedictis carnis operationibus, carnalis vere deputatus, eo quod non assumat Spiritum Dei, regnum non poterit possidere coelorum. Quemadmodum rursus ipse Apostolus testificatur : « An nescitis, dicens Corinthiis, quoniam injusti regnum Dei non haereditabunt? Nolite errare, ait, neque fornicarii, neque idololatrae, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt. Et haec, ait, quidem fuistis; sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri. » Manifestissime ostendit, per quae perit homo, si perseveraverit secundum carnem vivere; et per quae rursus salvatur. Ea autem quae salvant, ait esse nomen Domini nostri Jesu Christi, et Spiritum Dei nostri.

dissensions, heresies, envies, drunkennesses, revellings, and things like these; of which I foretell to you, even as I have foretold, that those who do such things shall not possess the kingdom of God" (Gal. 5:19–21). Thus he proclaims more manifestly to those who hear what is meant by: "Flesh and blood cannot possess the kingdom of God." For those who do those things, truly walking according to the flesh, cannot live unto God. And again he brought in the spiritual acts that quicken man, that is, the grafting in of the Spirit, saying thus: "But the fruit of the Spirit is love, joy, peace, patience, goodness, benignity, faith, gentleness, continence, chastity: against such things there is no law" (Gal. 5:22–23). Just as, therefore, he who has progressed for the better and wrought the fruit of the Spirit is by all means saved on account of the communion of the Spirit, so also he who has remained in the aforesaid works of the flesh, being accounted truly carnal because he does not receive the Spirit of God, will not be able to possess the kingdom of the heavens. Even as the Apostle himself again testifies, saying to the Corinthians: "Or do you not know that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor the covetous, nor drunkards, nor revilers, nor extortioners shall possess the kingdom of God. And these things," he says, "you indeed were; but you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God" (1 Cor. 6:9–11). Most manifestly did he show by what things man perishes, if he perseveres in living according to the flesh; and by what things, again, he is saved. And the things that save, he says, are the name of our Lord Jesus Christ and the Spirit of our God.

2. Quoniam igitur isthic numeravit eas, quae sunt sine spiritu, carnis operationes, quae sunt mortiferae; consequenter his quae praedicta sunt ab eo, in fine Epistolae ad summam exclamavit : « Sicut portavimus imaginem ejus qui de limo est,

2. Since, therefore, he here enumerated those works of the flesh which are without the Spirit and are deadly, in accordance with the things that had been said by him before, at the end of the Epistle he cried aloud by way of summary: "Just as we have borne the image of him who is of the clay,

Editors' notes and page, col. 1150

Footnotes

(29) ‹anchor: not visible on this crop› · call in col 1150 (inferred)

Irritationes, dissensiones. Ita vetus Italica. At Clarom., irrationales dissensiones.

"Provocations, dissensions." So the old Itala. But the Clermont has "irrational dissensions."

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(30) ‹anchor: not visible on this crop› · call in col 1150 (inferred)

Invidiae. Omittuntur homicidia, Graece φόνοι, non modo ab Irenaeo, sed et a Clemente Alexandr. lib. iv Stromat., pag. 498, Cypriano, aliisque Patribus Latinis. Forte quod, ut recte conjicit clariss. Grab., ob similitudinem vocum φθόνοι et φόνοι, altera harum in quibusdam codd. per negligentiam scribarum jam olim excidisset.

"Envyings." "Murders," in Greek "φόνοι," are omitted not only by Irenaeus but also by Clement of Alexandria in Stromata IV, p. 498, by Cyprian and by other Latin Fathers. Perhaps because, as the most illustrious Grabe rightly conjectures, owing to the likeness of the words "φθόνοι" and "φόνοι," one of them had long ago dropped out of some manuscripts through the scribes' carelessness.

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(31) ‹anchor: not visible on this crop› · call in col 1150 (inferred)

Castitas. Hanc vocem non agnoscunt editi D. Pauli codices. At in nostro veteri Paulino codice distincte legitur, ἐγκράτεια, ἁγνεία, et in Latina ejusdem versione, continentia castitatis.

"Chastity." The printed texts of St Paul do not know this word. But in our old Pauline codex is distinctly read "ἐγκράτεια, ἁγνεία," and in its Latin version "continentia castitatis."

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(32) ‹anchor: justificati estis› · call in col 1150

Sed justificati estis. Has voces perperam et contra mss. fidem omittunt hic ac paulo post Eras. et Gall.

"But you have been justified." Erasmus and Gallasius wrongly, and against the witness of the manuscripts, omit these words here and a little later.

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(33) ‹anchor: qui de limo est› · call in col 1150

Ejus qui de limo est. Ita periphrasticos (Feuardent. observatio est) reddit vocem χοϊκοῦ. Quem sequitur Cyprianus lib. De hab. virg., lib. ii, Adv. Jud., cap. 10, et lib. iii, cap. 11; Tertullianus lib. De carne Christi legit, de terrae limo. Alias frequenter vocem Graecam conservat.

"Of him who is of clay." So he renders the word "χοϊκοῦ" by periphrasis (the observation is Feuardent's). Cyprian follows him in On the Dress of Virgins, in Against the Jews, Book II, chapter 10, and Book III, chapter 11; Tertullian, in On the Flesh of Christ, reads "of the clay of the earth." Elsewhere he often keeps the Greek word.

(printed under page 583)

Page

running head: CONTRA HAERESES LIB V.
marginal letters: A dissensiones, haereses,; B communionem; sic et; C dit, per quae
old-edition numerals: (none)
other: Latin only, no Greek printed

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portemus et imaginem ejus qui de coelis est. Hoc enim dico, fratres, quoniam caro et sanguis regnum Dei possidere non possunt. » Hoc autem quod ait : « Sicut portavimus imaginem ejus qui de limo est; » simile illi dicto est : « Et haec quidem fuistis; sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri. » Quando igitur portavimus imaginem ejus qui est de limo? Scilicet quando hae, quae praedictae sunt, carnis operationes perficiebantur in nobis. Quando autem iterum imaginem coelestis? Scilicet quando ait : « Abluti estis, » credentes « in nomine Domini, » et accipientes ejus Spiritum. Abluti autem sumus non substantiam corporis, neque imaginem plasmatis, sed pristinam vanitatis conversationem. In quibus igitur periebamus membris, operantes ea quae sunt corruptelae; in iisdem ipsis vivificamur, operantes ea quae sunt spiritus.

let us bear also the image of Him Who is from the heavens. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God" (1 Cor. 15:49–50). Now this which he says: "Just as we have borne the image of him who is of the clay," is similar to that saying: "And these things indeed you were; but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God" (1 Cor. 6:11). When, therefore, did we bear the image of him who is of the clay? Plainly when these works of the flesh that have been mentioned before were being wrought in us. And when, again, the image of the heavenly One? Plainly when he says: "You have been washed," believing "in the name of the Lord," and receiving His Spirit. Now we have been washed clean, not of the substance of the body, nor of the image of the handiwork, but of the former conduct of vanity. In those very members, therefore, in which we were perishing when working the things that belong to corruption, in those very same we are quickened when working the things that belong to the Spirit.

CAPUT XII.

Chapter XII.

De differentia mortis et vitae, afflatus vitae et spiritus vivificantis; et quomodo eadem substantia carnis, quae mortua est, reviviscit.

Concerning the difference between death and life, between the breath of life and the life-giving Spirit; and how the same substance of the flesh which died revives.

1. Ὡς γὰρ φθορᾶς ἐπιδεκτικὴ ἡ σὰρξ, οὕτω καὶ ἀφθαρσίας· καὶ ὡς θανάτου, οὕτω καὶ ζωῆς . . . . καὶ ἀμφότερα οὐ μένει κατὰ τὸ αὐτὸ, ἀλλ' ἐξωθεῖται τὸ ἕτερον ὑπὸ τοῦ ἑτέρου, καὶ παρόντος τοῦ ἑτέρου ἀναιρεῖται τὸ ἕτερον. Εἰ οὖν ὁ θάνατος ἐπικρατήσας τοῦ ἀνθρώπου ἔξωσεν αὐτοῦ τὴν ζωὴν, καὶ νεκρὸν ἀπέδειξε· πολλῷ μᾶλλον ἡ ζωὴ ἐπικρατήσασα αὐτοῦ ἀπωθεῖται τὸν θάνατον, καὶ ζῶντα τὸν ἄνθρωπον καταστήσει τῷ Θεῷ· εἰ γὰρ ὁ θάνατος ἐνεκροποίησε . . . τὸν ἄνθρωπον, καθώς φησιν Ἡσαΐας ὁ

1. For just as the flesh is receptive of corruption, so also of incorruptibility; and just as of death, so also of life ... and both do not remain together, but the one is driven out by the other, and when the one is present the other is destroyed. If, therefore, death, having gained the mastery over man, drove life out of him and showed him to be dead, much more shall life, having gained the mastery over him, drive away death and present man living unto God; for if death put ... man to death, even as Isaiah the

Editors' notes and page, col. 1151

Footnotes

²⁴ ‹anchor: not visible on this crop› · call in col 1151 I Cor. XV, 49, 50.

1 Corinthians 15:49–50.

²⁵ ‹anchor: not visible on this crop› · call in col 1151 Cap. XII.

Chapter 12.

²⁶ ‹anchor: sic et vitae› · call in col 1151 Isa. xxv, 8.

Isaiah 25:8.

²⁷ ‹anchor: not visible on this crop› · call in col 1152 (inferred) Isa. xlii, 5.

Isaiah 42:5.

²⁸ ‹anchor: omnem ego feci› · call in col 1152 Isa. lvii, 16.

Isaiah 57:16.

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(34) ‹anchor: not visible on this crop› · call in col 1151

Portemus. Ita additum in Eras., Gallas. et Feuard. ante portemus omittunt Clarom., Voss., Arundel. et Merc. 1; omisit et Irenaeus supra cap. 9.

"Let us bear." The "ita" added before "portemus" in Erasmus, Gallasius and Feuardent is omitted by the Clermont, the Voss, the Arundel and Mercerus 1; Irenaeus too omitted it above, in chapter 9.

(printed under page 584)

(35) ‹anchor: Ὡς γὰρ φθορᾶς› · call in col 1151

Ὡς γὰρ φθορᾶς. Haec Graeca usque ad ista Isaiae verba, ἀπὸ παντὸς προσώπου, iterum ex Damasceni Parallelis, descripta publicavit Halloixius in Vita Irenaei, pag. 494.

"For as of corruption." This Greek, as far as Isaiah's words "from every face," Halloix again published in his Life of Irenaeus, p. 494, copied from Damascene's Parallels.

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(36) ‹anchor: vivificavit› · call in col 1151

Vivificavit. Sic omnes mss. Editi vero, vivificat. Mallem vivificabit.

"Gave life." So all the manuscripts. But the printed texts have "gives life." I would prefer "will give life."

(printed under page 584)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A portemus et imaginem; B quibus igitur periebamus; C in idipsum, sed (in facing Latin)
old-edition numerals: 306 after viventem hominem (in facing Latin)
other: upper half (portemus et imaginem... reviviscit.) is Latin only; facing Latin version alongside the Greek fragment in lower half (1. Quemadmodum enim... vivificavit hominem?) left out; editors' matter: De differentia mortis

PG 7:1152

προφήτης· « Κατέπιεν ὁ θάνατος ἰσχύσας. » Καὶ πάλιν· « Ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου. »

prophet says: "Death, having prevailed, swallowed him up;" and again: "God has taken away every tear from every face" (Isa. 25:8).

Explosa est autem pristina vita, quoniam non per spiritum, sed per afflatum fuerat data.

Now the former life was driven out, because it had been given not through the Spirit, but through the breath.

2. Ἕτερόν ἐστι πνοὴ ζωῆς, ἡ καὶ ψυχικὸν ἀπεργαζομένη τὸν ἄνθρωπον· καὶ ἕτερον πνεῦμα ζωοποιοῦν, τὸ καὶ πνευματικὸν αὐτὸν ἀποτελοῦν. Καὶ διὰ τοῦτο Ἠσαΐας φησίν· « Οὕτω λέγει Κύριος ὁ ποιήσας τὸν οὐρανὸν, καὶ στερεώσας αὐτὸν, ὁ πήξας τὴν γῆν, καὶ τὰ ἐν αὐτῇ· καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ' αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν· » τὴν μὲν πνοὴν παντὶ κοινῶς τῷ ἐπὶ γῆς λαῷ φήσας δεδόσθαι· τὸ δὲ πνεῦμα ἰδίως καταπατοῦσι τὰς γεώδεις ἐπιθυμίας. Διὸ καὶ πάλιν ὁ αὐτὸς Ἠσαΐας διαστέλλων τὰ προειρημένα φησί· « Πνεῦμα γὰρ παρ' ἐμοῦ ἐξελεύσεται, καὶ πνοὴν πᾶσαν ἐγὼ ἐποίησα. » Τὸ πνεῦμα ἰδίως ἐπὶ τοῦ Θεοῦ τάξας τοῦ ἐκχέοντος αὐτὸ . . . . διὰ τῆς υἱοθεσίας ἐπὶ τὴν ἀνθρωπότητα· τὴν δὲ πνοὴν κοινῶς ἐπὶ τῆς κτίσεως, καὶ ποίημα ἀναγορεύσας αὐτήν. Ἕτερον δέ ἐστι τὸ ποιηθὲν τοῦ ποίησαντος. Ἡ οὖν πνοὴ πρόσκαιρος, τὸ δὲ πνεῦμα ἀένναον. Καὶ ἡ μὲν πνοὴ

2. The breath of life, which also renders man animate, is one thing, and the life-giving Spirit, which also renders him spiritual, is another. And on account of this Isaiah says: "Thus says the Lord Who made heaven and fixed it, Who established the earth and the things that are in it, and Who gives breath to the people that is upon it, and Spirit to those who tread upon it" (Isa. 42:5); saying that breath indeed has been given in common to all the people upon the earth, whereas the Spirit is given specially to those who tread down earthly lusts. Wherefore the same Isaiah again, distinguishing the things spoken of before, says: "For a Spirit shall go forth from Me, and I have made every breath" (Isa. 57:16); assigning the Spirit specially to God Who pours it out ... through adoption upon mankind, while setting the breath in common over creation, and proclaiming it a work made. Now that which was made is different from Him Who made it. The breath, therefore, is temporary, whereas the Spirit is ever-flowing. And the breath indeed,

Editors' notes and page, col. 1152

Footnotes

(37) ‹anchor: not visible on this crop› · call in col 1152 (inferred)

Propheta. Haec vox ex mss. Clarom., Voss. et Graeco addita.

"The prophet." This word has been added from the Clermont and Voss manuscripts and the Greek.

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(38) ‹anchor: not visible on this crop› · call in col 1152 (inferred)

Potens. Clarom., potentes.

"Powerful." The Clermont has "potentes" (plural).

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(39) ‹anchor: not visible on this crop› · call in col 1152 (inferred)

Explosa. Al., expulsa.

"Driven off." Elsewhere, "expelled."

(printed under page 584)

(40) ‹anchor: not visible on this crop› · call in col 1152 (inferred)

Ἕτερον ἐστι. Haec usque ad οὐδέποτε καταλείπει αὐτόν, ex Catena in Genesim a Jacobo Sirmondo descripta edidit Halloixius in Vita Irenaei, pag. 503. Prior periodus Graece quoque eodem modo allegata est ab Augustino Steucho Eugubino in Cosmopoia ad cap. ii Geneseos. Ista vero: τὴν μὲν πνοὴν usque ad τὰς γεώδεις ἐπιθυμίας, exstant in Catena ms. 1892, bibliothecae Regiae, in Isaiam.

"It is one thing." These words, as far as "never leaves him," Halloix published in his Life of Irenaeus, p. 503, from a Catena on Genesis copied by Jacques Sirmond. The first sentence is also cited in Greek in the same way by Agostino Steuco of Gubbio in his Cosmopoeia, on Genesis chapter 2. And the words from "the breath, on the one hand" to "the earthly lusts" are found in the manuscript Catena on Isaiah, no. 1892, of the Royal Library.

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(41) ‹anchor: not visible on this crop› · call in col 1152 (inferred)

Fixit. Ita Claromont., Arund. et Grab., juxta Graecum στερεώσας. Reliqui, finxit.

"Fixed." So the Clermont, the Arundel and Grabe, in agreement with the Greek "στερεώσας." The rest have "fashioned."

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(42) ‹anchor: qui inculcant› · call in col 1152

Inculcant. Si omnes mss. Id vero editores male commutarunt in conculcant. Nam in Gloss. vet., καταπατῶ, redditur, inculco, proculco, conculco.

"Tread in." So [printed "Si"] all the manuscripts. But the editors wrongly changed it to "tread down." For in the old Glossaries "καταπατῶ" is rendered "inculco, proculco, conculco."

(printed under page 584)

(43) ‹anchor: afflatum› · call in col 1152

Afflatum. Alii, flatum.

"Breath upon." Others have "breath."

(printed under page 584)

(44) ‹anchor: effudit› · call in col 1152

Effudit. Clarom., effundet.

"Poured out." The Clermont has "will pour out."

(printed under page 584)

(45) ‹anchor: et facturam› · call in col 1152

In conditionem et facturam. Sic recte juxta Graecum solus Clarom. Caeteri omnes perperam, in conditione et factura. Porro conditio hic, ut et alibi saepe, accipitur pro re creata.

"Upon the creation and the handiwork" (accusative). So rightly, in agreement with the Greek, the Clermont alone. All the rest wrongly have the ablative. Moreover "conditio" here, as often elsewhere, is taken for "a created thing."

(printed under page 584)

Page

running head: S. IRENAEI EPISCOPI LUGDUNENSIS ET MARTYRIS
marginal letters: A προφήτης· « Κατέπιεν ὁ; B σίν· « Οὕτω λέγει; C « Πνεῦμα γὰρ παρ'
old-edition numerals: (none)
other: facing Latin version alongside the Greek fragments (quemadmodum Isaias... ab omni facie. »; 2. Aliud enim... ostendens illum. Aliud) left out; Latin-only sentence between the two Greek fragments (Explosa est autem... fuerat data.) set

PG 7:1153

ἀκμάσασα πρὸς βραχὺ, καὶ καιρῷ τινι παραμείνασα, μετὰ τοῦτο πορεύεται, ἄπνουν καταλιποῦσα ἐκεῖνο, περὶ ὃ ἦν τὸ πρότερον· τὸ δὲ περιλαβὸν ἔνδοθεν καὶ ἔξωθεν τὸν ἄνθρωπον, ἅτε ἀεὶ παραμόνιμον, οὐδέποτε καταλείπει αὐτόν. . . . .

having flourished for a brief while, and having remained for a certain time, afterwards departs, leaving breathless that about which it formerly was; whereas that which encompasses man within and without, inasmuch as it is ever-abiding, never leaves him. ...

« Sed non primo quod spiritale est, » ait Apostolus (hoc tanquam ad nos homines dicens), « sed primo quod animale, deinde quod spiritale, » secundum rationem. Oportuerat enim primo plasmari hominem, et plasmatum accipere animam; deinde sic communionem Spiritus recipere. Quapropter et « primus Adam factus est » a Domino « in animam viventem, secundus Adam in spiritum vivificantem. »

"Howbeit that is not first which is spiritual," says the Apostle (speaking this as with reference to us men), "but that which is animate, then that which is spiritual" (1 Cor. 15:46), in accordance with reason. For it had been necessary that man should first be formed, and having been formed should receive a soul, and then thus receive the communion of the Spirit. Wherefore also "the first Adam was made" by the Lord "into a living soul, the second Adam into a life-giving Spirit" (1 Cor. 15:45).

Ὡς οὖν ὁ εἰς ψυχὴν ζῶσαν γεγονὼς, ῥίψας ἐπὶ τὸ χεῖρον, ἀπώλεσε τὴν ζωήν· οὕτω πάλιν ὁ αὐτὸς ἐκεῖνος ἐπὶ τὸ βέλτιον ἐπανελθὼν, καὶ προσλαβόμενος τὸ ζωοποιοῦν πνεῦμα, εὑρήσει τὴν ζωήν.

Just as, therefore, he who was made a living soul, having turned to the worse, lost life; so again that very same man, returning to the better and receiving the life-giving Spirit, shall find life.

3. Οὐ γὰρ ἄλλο τὸ ἀποθνῆσκον, καὶ ἄλλο τὸ ζωοποιούμενον· ὡς οὐδὲ ἄλλο τὸ ἀπολωλὸς, καὶ ἄλλο τὸ ἀνευρισκόμενον, ἀλλ' ἐκεῖνο τὸ ἀπολωλὸς πρόβατον ἦλθεν ὁ Κύριος ἀναζητῶν. Τί οὖν ἦν τὸ ἀποθνῆσκον; Πάντως ἡ τῆς σαρκὸς ὑπόστασις, καὶ ἡ ἀπολαβοῦσα τὴν πνοὴν τῆς ζωῆς, καὶ ἄπνους καὶ νεκρὰ γενομένη.

3. For it is not one thing that dies and another that is quickened, just as it is not one thing that is lost and another that is found, but the Lord came seeking that very sheep which was lost. What, then, was it that died? Plainly the substance of the flesh, which had lost the breath of life, and had become breathless and dead.

Editors' notes and page, col. 1153

Footnotes

²⁹ ‹anchor: not visible on this crop› · call in col 1153 I Cor. XV, 46.

1 Corinthians 15:46.

³⁰ ‹anchor: not visible on this crop› · call in col 1153 Ibid., 45.

The same, verse 45.

³¹ ‹anchor: not visible on this crop› · call in col 1154 (inferred) Coloss. III, 5.

Colossians 3:5.

³² ‹anchor: cum operibus ejus› · call in col 1154 Ibid., 9.

The same, verse 9.

³³ ‹anchor: fructus operis est› · call in col 1154 Philip. i, 22.

Philippians 1:22.

(printed under page 585)

(46) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Τὸ δέ. Πνεῦμα adde vel saltem subintellige, ex Latina interpretatione.

"But the …" Add, or at least understand, "Spirit," from the Latin translation.

(printed under page 585)

(47) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Abit. Feuard., abiit; sed Eras. et Gall. pejus, obiit.

"Goes away." Feuardent has "went away"; but Erasmus and Gallasius, worse, have "died."

(printed under page 585)

(48) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Ὡς οὖν. Graeca haec iterum ex Damasceni Parallelis excerpta vulgavit Halloixius in Vita Irenaei loco ante citato.

"As, then." This Greek too Halloix made public in his Life of Irenaeus, at the place cited before, excerpted from Damascene's Parallels.

(printed under page 585)

(49) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Primo quod. Eras. et Gall. pro quod habent quidem. Feuardentius vero utrumque retinuit.

"First, that which." Erasmus and Gallasius have "quidem" for "quod." Feuardent kept both.

(printed under page 585)

(50) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Primo quod. Eras., Gall. et Feuard. vitiose, primo quidem.

"First, that which." Erasmus, Gallasius and Feuardent corruptly have "first indeed."

(printed under page 585)

(51) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Animale... spiritale. Est post utramque vocem expunxi auctoritate Clarom. et apostolici textus. Favent etiam quod posterius, Voss. et Merc. 2.

"The animal … the spiritual." I have struck out "est" after each word on the authority of the Clermont and of the apostolic text. As to the second, the Voss and Mercerus 2 support this too.

(printed under page 585)

(52) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Oportuerat enim. Al., oportuerat autem.

"For it was fitting." Elsewhere, "but it was fitting."

(printed under page 585)

(53) ‹anchor: not visible on this crop› · call in col 1153 (inferred)

Secundus Adam. Ita Clarom. juxta apost. textum. Caeteri, secundus autem.

"The second Adam." So the Clermont, in agreement with the apostolic text. The rest have "but the second."

(printed under page 585)

(54) ‹anchor: quod vivificatur› · call in col 1153

Quod vivificatur. Sic omnes mss. cum Graeco textu. At Eras., Gall. et Feuard. perperam, quo pro quod.

"That which is given life." So all the manuscripts, with the Greek text. But Erasmus, Gallasius and Feuardent wrongly have "quo" for "quod."

(printed under page 585)

(55) ‹anchor: invenit› · call in col 1153

Invenit. Ex Graeco legendum venit.

"Found." From the Greek one should read "came."

(printed under page 585)

(56) ‹anchor: ἀπολαβοῦσα› · call in col 1153

Ἀπολαβοῦσα. Legendum esse ἀποβαλοῦσα satis monet tum Latina versio, tum contextus sermonis.

"Having received." Both the Latin version and the context of the discourse sufficiently show that "ἀποβαλοῦσα" ("having lost") must be read.

(printed under page 585)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A ἀκμάσασα πρὸς βραχὺ,; B secundum rationem. Oportuerat; C 3. Non enim (in facing Latin)
old-edition numerals: (none)
other: facing Latin version alongside the Greek fragments (autem est quod... relinquens eum.; Sicut igitur... et mor-) left out; Latin-only passage in middle (« Sed non primo... spiritum vivificantem. ») set where Greek is omitted

PG 7:1154

Ταύτην οὖν ὁ Κύριος ἦλθε ζωοποιῶν· ἵνα ὡς ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, ὅτι ψυχικοὶ, ἐν τῷ Χριστῷ ζήσωμεν, ὅτι πνευματικοὶ, ἀποθέμενοι οὐ τὸ πλάσμα του Θεοῦ, ἀλλὰ τὰς ἐπιθυμίας τῆς σαρκὸς, καὶ προσλαβόντες τὸ Πνεῦμα τὸ ἅγιον.

This therefore the Lord came quickening: that as in Adam we all die, because we are animate, in Christ we may live, because we are spiritual, putting away not the formation of God, but the lusts of the flesh, and receiving the Holy Spirit.

Apostolus in Epistola quae est ad Colossenses ait : « Mortificate itaque membra vestra quae sunt super terram. » Quae sunt autem haec, ipse exposuit : « Fornicationem, immunditiam, passionem, concupiscentiam malam, et avaritiam, quae est idololatria. » Horum depositionem Apostolus praeconatur, et eos qui talia operantur, velut carnem et sanguinem tantum exsistentes, non posse ait regnum coelorum possidere. Anima enim ipsorum declinans in pejus, et in terrenas concupiscentias descendens, ejusdem cujus et illa sunt, participavit appellationis : quae deponere nos jubens, ait rursus in eadem Epistola : « Exspoliantes vos veterem hominem cum operibus ejus. » Hoc autem dicebat, non veterem amovens plasmationem : alioquin oportebat nosmetipsos interficientes, separari ab ea quae est isthic conversatione.

the Apostle in the Epistle which is to the Colossians says: "Mortify therefore your members which are upon the earth." (Col. 3:5) And what these are, he himself expounded: "Fornication, uncleanness, passion, evil concupiscence, and covetousness, which is idolatry." The laying aside of these the Apostle proclaims, and says that those who work such things, as existing only as flesh and blood, cannot possess the kingdom of heaven. For their soul declining for the worse, and descending to earthly concupiscences, has shared in the same designation which those things also have: which bidding us lay aside, he says again in the same Epistle: "Stripping yourselves of the old man with his works." (Col. 3:9) Now he said this, not removing the ancient formation: otherwise it would be necessary for us, killing ourselves, to be separated from the manner of life which is here.

4. Sed et ipse Apostolus, ille exsistens qui in vulva plasmatus erat, et de utero exierat, scribebat nobis : « Et vivere in carne fructus operis est; » confessus est in ea, quae est ad Philippenses, Epistola dicens : « Fructus autem » operis « Spiritus, » est carnis salus. Quis enim alius apparens fructus ejus est, qui non apparet Spiritus, quam maturam efficere carnem et capacem incorruptelae? « Si igitur vivere in carne, hic mihi fructus operis est, » non utique substantiam contemnebat carnis, in eo quod dixerat : « Spoliantes vos veterem hominem cum operibus ejus; » sed spoliationem pristinae nostrae conversationis manifestavit, eam quae veterascit et corrumpitur : et propter hoc intulit :

4. But also the Apostle himself, being he who had been formed in the womb, and had come forth from the belly, wrote to us: "And to live in the flesh is the fruit of work;" (Phil. 1:22) he confessed in that Epistle which is to the Philippians, saying: "Now the fruit" of the work "of the Spirit" is the salvation of the flesh. For what other visible fruit is there of that Spirit Who is not visible, than to render the flesh mature and capable of incorruption? "If therefore to live in the flesh, this to me is the fruit of work," he certainly did not despise the substance of the flesh, in that he had said: "Stripping yourselves of the old man with his works;" but he declared the stripping off of our former manner of life, that which grows old and is corrupted: and on account of this he added:

Editors' notes and page, col. 1154

Footnotes

(57) ‹anchor: not visible on this crop› · call in col 1154 (inferred)

Et mortua facta. Sic Claromont., Voss. et Grab. Caeteri male, mortua facta est.

"And made dead." So the Clermont, the Voss and Grabe. The rest wrongly have "was made dead."

(printed under page 585)

(58) ‹anchor: not visible on this crop› · call in col 1154 (inferred)

In Christum vivamus. Sic ex Feuard. marg. et Clarom. juxta Graecum restituo, pro in Spiritu vivamus.

"Let us live unto Christ." So I restore from Feuardent's margin and the Clermont, in agreement with the Greek, for "let us live in the Spirit."

(printed under page 585)

(59) ‹anchor: not visible on this crop› · call in col 1154 (inferred)

Operantur. Al., perpetrant.

"They work." Elsewhere, "they commit."

(printed under page 585)

(60) ‹anchor: operibus ejus› · call in col 1154

Operibus ejus. In Arund. ex Vulgata nostra versione, actibus suis.

"With his works." In the Arundel, from our Vulgate version, "with his deeds."

(printed under page 585)

(61) ‹anchor: fructus operis est› · call in col 1154

Fructus operis est. Ita Clarom., quod malim quam fructus operis esse, ut Feuard. et Grab. posuerunt.

"Is the fruit of work." So the Clermont, which I would prefer to "to be the fruit of work," as Feuardent and Grabe put it.

(printed under page 585)

(62) ‹anchor: ad Philippenses› · call in col 1154

In ea quae est ad Philippenses, etc. Memoria lapsus Irenaeus Epistolam ad Philippenses citat, pro (continues)

"In that which is to the Philippians," etc. By a slip of memory Irenaeus cites the Letter to the Philippians for (continues)

(printed under page 585)

Page

running head: TRA HÆRESES LIB. V.
marginal letters: A Ταύτην οὖν; B piscentiam malam; C plasmatus erat; D textu. At Eras.
old-edition numerals: 307 after quoniam
other: facing Latin sub-column (tua facta ... sicut) not set; remainder of column is Latin only, no Greek printed

PG 7:1155

« Et induentes novum hominem, eum qui renovatur in agnitionem, secundum imaginem ejus qui creavit eum. » In eo ergo quod ait : « Qui renovatur in agnitionem, » demonstrabat quoniam ipse ille qui ignorantiae erat ante homo, id est ignorans Deum, per eam quae in eum est agnitionem renovatur. Agnitio enim Dei renovat hominem. Et in eo quod dicit : « Secundum imaginem conditoris, » recapitulationem manifestavit ejus hominis, qui in initio secundum imaginem factus est Dei.

"And putting on the new man, him who is renewed unto knowledge, according to the image of Him Who created him." (Col. 3:10) In that therefore he says: "Who is renewed unto knowledge," he showed that the very man who before was of ignorance, that is, ignorant of God, is renewed through that knowledge which is towards Him. For the knowledge of God renews man. And in that he says: "According to the image of the Creator," he declared the recapitulation of that man who in the beginning was made according to the image of God.

5. Quoniam autem idem ipse erat Apostolus, qui ex utero generatus fuerat, hoc est antiqua carnis substantia, ipse in ea Epistola quae est ad Galatas, dixit : « Cum autem placuit Deo, qui me ex utero matris meae segregavit, et vocavit per gratiam suam, revelare Filium suum in me, ut evangelizarem eum in gentibus : » non alius erat qui natus fuerat ex utero, sicut praediximus, et alius qui evangelizabat Filium Dei; sed idem ille qui ante ignorabat et persequebatur Ecclesiam, revelatione ei de coelo facta, et colloquente cum eo Domino, quemadmodum in tertio libro ostendimus, evangelizabat Filium Dei Christum Jesum, qui sub Pontio Pilato crucifixus est, praeterita ignorantia exterminata a posteriore agnitione : quemadmodum caeci, quos curavit Dominus, caecitatem quidem amiserunt, perfectam autem receperunt substantiam oculorum, et iisdem ipsis quibus ante non videbant oculis, recipiebant visionem, caligine a visione tantum exterminata, servata autem substantia oculorum; ut per quos non viderant oculos, per eos rursus videntes, gratias agerent ei, qui rursus visum eis redintegravit; et qui aridam curavit manum, et omnes omnino quos curavit, non ea, quae ab initio ex utero edita fuerant, membra mutaverunt; sed eadem ipsa salva recipiebant.

5. Now that the Apostle was the very same one who had been begotten from the womb, that is, the ancient substance of the flesh, he himself said in that Epistle which is to the Galatians: "But when it pleased God, Who separated me from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles:" (Gal. 1:15–16) it was not one who had been born from the womb, as we have said before, and another who preached the Son of God; but that very same one who before was ignorant and persecuted the Church, when a revelation had been made to him from heaven, and the Lord had conversed with him, as we showed in the third book, preached the Son of God Christ Jesus, Who was crucified under Pontius Pilate, his past ignorance having been banished by his subsequent knowledge: just as the blind men whom the Lord healed lost indeed their blindness, but received the perfect substance of their eyes, and with the very same eyes with which they did not see before, received sight, the darkness alone having been banished from their vision, while the substance of the eyes was preserved; so that seeing again through those eyes through which they had not seen, they might give thanks to Him Who restored sight to them again; and he who had his withered hand healed, and all altogether whom He healed, did not change those members which had been brought forth from the womb from the beginning, but received those very same ones whole.

6. Fabricator enim universorum Dei Verbum, qui et ab initio plasmavit hominem, a malitia inveniens labefactatum suum plasma omni modo curavit : hoc quidem et secundum unumquodque membrum, sicut et in suo plasmate est; hoc autem et in semel totum sanum et integrum redintegravit hominem,

6. For the Framer of all things, the Word of God, Who also from the beginning formed man, finding His own formation impaired by malice, healed it in every way: at one time indeed according to each single member, as it is in His formation; at another time also once for all He restored the man whole, sound and entire,

Editors' notes and page, col. 1155

Footnotes

³⁴ ‹anchor: not visible on this crop› · call in col 1155 Coloss. III, 10.

Colossians 3:10.

³⁵ ‹anchor: not visible on this crop› · call in col 1155 Galat. i, 15, 16.

Galatians 1:15–16.

³⁶ ‹anchor: not visible on this crop› · call in col 1155 Cap. 12, n. 10 et cap. 15.

Chapter 12, no. 10, and chapter 15.

³⁷ ‹anchor: aridam curavit manum› · call in col 1155 Luc. VI, 6 et seqq.

Luke 6:6 and following.

³⁸ ‹anchor: not visible on this crop› · call in col 1156 (inferred) Marc. V, 22; Luc. VII, 12; Joan. XI, 39.

Mark 5:22; Luke 7:12; John 11:39.

³⁹ ‹anchor: manus institis› · call in col 1156 Marc. V, 41, 43; Luc. VII, 14, 15; Joan. XI, 43, 44.

Mark 5:41, 43; Luke 7:14–15; John 11:43–44.

⁴⁰ ‹anchor: in novissima tuba› · call in col 1156 I Cor. XV, 52.

1 Corinthians 15:52.

(printed under page 586)

(62) (continued) · call on the previous page, col 1154

Epistola ad Galatas. Quae enim sequuntur verba: Fructus autem operis spiritus, est carnis salus, licet non ipsas Apostoli voces Galat. v, 22, exhibeant, sensum tamen exprimunt, in quem easdem explicat auctor noster cap. praeced., n. 1. Frustra igitur ad participium, dicens, revocanda esse vult Grabius, quae paulo post sequuntur, Apostoli verba: Si igitur vivere in carne, etc., quae illuc male translocata esse contendit. Neque enim ea ab illo loco amoveri sinit quod mox sequitur: Non utique substantiam, etc., ut alia taceam.

the Letter to the Galatians. For the words that follow, "But the fruit of the work of the Spirit is the salvation of the flesh," though they do not give the Apostle's very words in Galatians 5:22, yet express their sense, in which our author explains them in the preceding chapter, no. 1. In vain, then, does Grabe want the Apostle's words that follow a little later, "If then to live in the flesh," etc., to be brought back to the participle "saying," contending that they have been wrongly moved there. For what follows shortly, "Not at all the substance," etc., does not allow them to be removed from that place, to say nothing of other things.

(printed under page 586)

(63) ‹anchor: not visible on this crop› · call in col 1155 (inferred)

In agnitionem. Sic Graeca exemplaria. Sed Vulgata Latina addit, Dei.

"Unto knowledge." So the Greek copies. But the Latin Vulgate adds "of God."

(printed under page 586)

(64) ‹anchor: not visible on this crop› · call in col 1155 (inferred)

Ignorantiae. Ita omnes mss. Sed editt. Eras., Gallas. et Feuard. perperam, ignorans.

"Of ignorance." So all the manuscripts. But the editions of Erasmus, Gallasius and Feuardent wrongly have "not knowing."

(printed under page 586)

(65) ‹anchor: caligine a visione› · call in col 1155

Caligine a visione. In Clarom. recentior manus scripsit, caligine visionis.

"The darkness [driven] from the sight." In the Clermont a later hand wrote "by the darkness of the sight."

(printed under page 586)

(66) ‹anchor: aridam curavit manum› · call in col 1155

Qui aridam curavit manum. Intellige, ut recte notat Grab., cujus arida manus curata est.

"He who cured the withered hand." Understand, as Grabe rightly notes, "he whose withered hand was cured."

(printed under page 586)

(67) ‹anchor: hoc autem› · call in col 1155

Hoc quidem... hoc autem. Graeco more pro, modo quidem, modo autem.

"This on the one hand … this on the other." In the Greek manner, for "at one time … at another."

(printed under page 586)

(68) ‹anchor: in semel› · call in col 1155

Et in semel. Pro simul; al., et semel.

"And at once." For "together"; elsewhere, "and once."

(printed under page 586)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A Et induentes; B suam, revelare; C exterminata, servata; D Epistola ad Galatas.
old-edition numerals: (none)
other: Latin only, no Greek printed; homi- split at end of column
other: the word hominem, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1156

PG 7:1156

perfectum eum sibi praeparans ad resurrectionem. Et quam enim causam habebat carnis membra curare, et restituere in pristinum characterem si non habebant salvari, quae ab illo curata fuerant? Si enim temporalis erat ab eo utilitas, nihil grande praestitit his qui ab eo curati sunt. Aut quomodo dicunt non esse capacem carnem vitae, quae est ab eo, quae percepit curationem ab eo? Vita enim per curationem, incorruptela autem per vitam efficitur. Qui igitur curationem confert, hic et vitam; et qui vitam, hic et incorruptela circumdat plasma suum.

preparing him perfect for Himself unto the resurrection. For what reason indeed had He to heal the members of the flesh, and to restore them to their original character, if those things which had been healed by Him were not to be saved? For if the benefit from Him was temporal, He bestowed nothing great upon those who were healed by Him. Or how do they say that the flesh is not capable of the life which is from Him, when it has received healing from Him? For life is wrought through healing, and incorruption through life. He therefore Who bestows healing, the same also bestows life; and He Who bestows life, the same also encompasses His formation with incorruption.

CAPUT XIII.

Chapter XIII.

Maximum specimen resurrectionis habemus in mortuis a Christo suscitatis; cordaque nostra capacia esse vitae aeternae eo ostenduntur, quod nunc Spiritum Dei recipiant.

We have the greatest proof of the resurrection in the dead raised by Christ; and our hearts are shown to be capable of eternal life by the fact that they now receive the Spirit of God.

1. Dicant enim nobis hi qui contraria dicunt, id est, qui contradicunt suae saluti : summi sacerdotis mortua filia, et viduae filius qui circa portam mortuus efferebatur, et Lazarus qui in monumento quartam habebat diem, in quibus resurrexerint corporibus? In iisdem ipsis scilicet, in quibus et mortui fuerant. Si enim non in iisdem ipsis, videlicet nec iidem ipsi qui mortui erant, resurrexerunt. Sed enim « apprehendit, ait, Dominus manum mortui, et dixit ei : Juvenis, tibi dico, surge : et sedit mortuus, et jussit ei dari manducare, et dedit eum matri suae. » Et Lazarum « vocavit voce magna, dicens : Lazare, veni foras : et exivit, inquit, mortuus, colligatus pedes et manus institis. » Hoc symbolum ejus hominis, qui illigatus fuerat in peccatis. Et propter hoc ait Dominus : « Solvite illum, et dimittite abire. » Sicut igitur qui curati sunt, in his quae ante passa fuerant membra, curati sunt; et mortui in iisdem surrexerunt corporibus, membris et corporibus ipsorum percipientibus curationem, et eam vitam quae dabatur a Domino, per temporalia praeformante aeterna, et ostendente quoniam ipse est qui et curationem plasmati suo, et vitam praestare potest, uti ejus de resurrectione quoque credatur sermo : sic et in fine « in novissima tuba » clamante Domino, resurrecturi sunt mortui, quemadmodum ipse ait : « Veniet hora, in qua omnes mortui, qui in monumentis

1. For let those who say the contrary, that is, who contradict their own salvation, tell us: in what bodies did the dead daughter of the high priest, and the son of the widow who was being carried out dead near the gate, and Lazarus who had four days in the tomb, rise again? In those very same ones, plainly, in which they had also died. For if not in those very same ones, plainly neither did the very same ones who were dead rise again. But indeed "the Lord took hold," it says, "of the dead man's hand, and said to him: Young man, I say to you, arise: and the dead man sat up, and He commanded that something be given him to eat, and He gave him to his mother." (Mark 5:41, 43; Luke 7:14–15) And Lazarus "He called with a loud voice, saying: Lazarus, come forth: and the dead man came forth, it says, bound feet and hands with grave-bands." (John 11:43–44) This is a symbol of that man who had been bound in sins. And on account of this the Lord says: "Loose him, and let him go." Just as therefore those who were healed, were healed in those members which had suffered before; and the dead rose in the same bodies, their members and bodies receiving healing, and that life which was given by the Lord, Who through temporal things prefigured eternal things, and showed that He Himself is the One Who is able to bestow both healing and life upon His formation, so that His word concerning the resurrection also may be believed: so also at the end, when the Lord cries aloud "at the last trumpet," (1 Cor. 15:52) the dead shall rise again, even as He Himself says: "The hour shall come, in which all the dead who are in the tombs

Editors' notes and page, col. 1156

Footnotes

(69) ‹anchor: not visible on this crop› · call in col 1156 (inferred)

Incorruptela circumdat plasma suum. Ita Clarom. ubi tamen suo vitiose scriptum. Caeteri, incorruptelam circumdat plasmati suo.

"With incorruption he surrounds his handiwork." So the Clermont, where, however, "suo" is written corruptly. The rest have "he puts incorruption around his handiwork."

(printed under page 586)

(70) ‹anchor: not visible on this crop› · call in col 1156 (inferred)

Summi sacerdotis. Archisynagogum, principem Synagogae, vel simpliciter principem dicunt evangelistae, non summum sacerdotem.

"Of the high priest." The evangelists call him the ruler of the synagogue, the chief of the synagogue, or simply a ruler, not the high priest.

(printed under page 586)

(71) ‹anchor: apprehendit› · call in col 1156

Apprehendit. Quae a Christo gesta dictaque sunt, dum puellam et adolescentem suscitavit a mortuis, simul commiscet Irenaeus.

"He took hold." Irenaeus mingles together what Christ did and said when he raised the girl and the young man from the dead.

(printed under page 586)

(72) ‹anchor: ei dari› · call in col 1156

Dari. Sic Clarom. juxta edita N. Testam. exemplaria. Alii, dare.

"To be given." So the Clermont, in agreement with the printed copies of the New Testament. Others have "to give."

(printed under page 586)

(73) ‹anchor: et dimittite› · call in col 1156

Dimittite. Eum perperam addunt Eras., Gall. et Feuard.

"Let [him] go." Erasmus, Gallasius and Feuardent wrongly add "him."

(printed under page 586)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A nem, perfectum; B 1. Dicant enim; C symbolum ejus; D cte notat Grab.
old-edition numerals: 308 before CAPUT XIII.
other: Latin only, no Greek printed; begins with fragment nem, from 1155; editors' matter: Maximum specimen resurrectionis; monu- split at end of column
other: the word monumentis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1157

PG 7:1157

sunt, audient vocem Filii hominis, et exient, qui bona fecerunt, in resurrectionem vitae : et qui mala operati sunt, in resurrectionem judicii. »

shall hear the voice of the Son of man, and they that have done good shall come forth unto the resurrection of life: and they that have wrought evil, unto the resurrection of judgement." (John 5:28–29)

2. Μάταιοι οὖν ὄντως καὶ ἄθλιοι, οἱ τὰ οὕτως ἔκδηλα καὶ φανερὰ μὴ θέλοντες συνορᾷν, ἀλλὰ φεύγοντες τὸ φῶς τῆς ἀληθείας, οἱ κατὰ τὸν τραγικὸν Οἰδίποδα ἑαυτοὺς τυφλώττοντες. Καὶ ὥσπερ ἀπάλαιστροι προσφιλονεικοῦντες ἑτέρους, ἕν τι μέρος τοῦ σώματος ἀπρὶξ κρατήσαντες, δι' ἐκείνου, οὗ κρατοῦσι, πίπτουσι, καὶ πίπτοντες οἴονται νικᾷν, διὰ τὸ φιλεριστικῶς ἔχεσθαι ἐκείνου, οὗ τὴν ἀρχὴν ἐδράξαντο μέλους, πρὸς δὲ τὸ πεπτωκέναι καταγέλαστοι γίνονται· οὕτω γὰρ καὶ αἱρετικοὶ τό· « Σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται, » δύο λέξεις ἄραντες ἀπὸ Παύλου, οὔτε τοῦ ἀποστόλου κατεῖδον οὔτε τὴν δύναμιν τῶν λεγομένων προερευνήσαντες, ψιλὰς δὲ ἑαυτοῖς μόνον τὰς λέξεις ἀπαρτίζοντες, περὶ αὐτὰς ἀποθνήσκουσι, τὴν ἅπασαν οἰκονομίαν, τὸ ὅσον ἐφ' ἑαυτοῖς, ἀνατρέποντες τοῦ Θεοῦ.

2. Vain therefore in truth and wretched are those who are unwilling to perceive things so evident and manifest, but flee the light of the truth, blinding themselves like the tragic Oedipus. And just as those untrained in wrestling, contending against others, having grasped tightly some one part of the body, fall through that which they grasp, and while falling think that they conquer, because they hold on contentiously to that member which they seized at the beginning, and besides having fallen become ridiculous: for so also the heretics, having taken from Paul the two words, "Flesh and blood cannot inherit the kingdom of God," (1 Cor. 15:50) have neither perceived the mind of the Apostle nor investigated beforehand the force of the things said, but fitting the bare words alone to themselves, die around them, overturning, so far as lies in themselves, the whole dispensation of God.

Editors' notes and page, col. 1157

Footnotes

⁴¹ ‹anchor: not visible on this crop› · call in col 1157 Joan. V, 28, 29.

John 5:28–29.

⁴² ‹anchor: non possunt› · call in col 1157 I Cor. XV, 50.

1 Corinthians 15:50.

⁴³ ‹anchor: not visible on this crop› · call in col 1158 (inferred) Ibid., 53.

The same, verse 53.

⁴⁴ ‹anchor: not visible on this crop› · call in col 1158 (inferred) Philip. iii, 20, 21.

Philippians 3:20–21.

(printed under page 587)

(74) ‹anchor: not visible on this crop› · call in col 1157 (inferred)

Operati sunt. Deest in Eras., Gall. et Merc. 2.

"Have worked." Missing in Erasmus, Gallasius and Mercerus 2.

(printed under page 587)

(75) ‹anchor: not visible on this crop› · call in col 1157 (inferred)

Μάταιοι οὖν. Haec iterum e Damasceni Parallelis excerpta edidit Halloixius in Vita Irenaei, pag. 496.

"Vain, then." Halloix published these words too in his Life of Irenaeus, p. 496, excerpted from Damascene's Parallels.

(printed under page 587)

(76) ‹anchor: not visible on this crop› · call in col 1157 (inferred)

Secundum tragicum Oedipodem, etc. Respicit ad ea quae de Oedipode narrat nuntius apud Sophoclem, in Oedipode tyranno, his verbis: Ἀποσπάσας γὰρ εἱμάτων χρυσηλάτους / Περόνας ἀπ' αὐτῆς, αἷσιν ἐξεστέλλετο, / Ἄρας ἔπαισεν ἄρθρα τῶν αὐτοῦ κύκλων, / Αὐδῶν τοιαῦθ', ὁθ' οὕνεκ' οὐκ ὄψοιτό νιν, / Οὔθ' οἷ' ἔπασχεν, οὔθ' ὁποῖ' ἔδρα κακά· / Ἀλλ' ἐν σκότῳ τὸ λοιπὸν οὓς μὲν οὐκ ἔδει / Ὀψοίαθ', οὓς δ' ἔχρῃζεν οὐ γνωσοίατο. / Nam cum avulsisset a vestibus aureas / Fibulas, quibus illa ornata erat, / Tollens ipse sibi oculos eruere coepit, / Haec dicens, se non amplius intueri illam (matrem) [posse, / Neque mala sua, nec scelera quae perpetrasset: / Sed in tenebris deinceps agentem, neque quos fas [non fuerat / Visurum esse, neque quos necesse foret agniturum.

"Like Oedipus in the tragedy," etc. He alludes to what the messenger in Sophocles' Oedipus the King relates of Oedipus, in these words: "For he tore from her robes the gold-wrought brooches with which she was arrayed, lifted them, and struck the sockets of his own eyes, crying out that they should not see her, nor the evils he was suffering, nor those he was doing: but in darkness from now on they should see those whom they ought not, and not know those whom he longed for." (Latin: "For when he had torn from her garments the golden brooches with which she was adorned, raising them he began to gouge out his own eyes, saying that he could no longer look on her (his mother), nor on his own evils, nor the crimes he had committed: but, living henceforth in darkness, he would see neither those whom it was not lawful for him to see, nor recognise those whom he must.")

(printed under page 587)

(77) ‹anchor: not visible on this crop› · call in col 1157 (inferred)

Cadent. Editt., cadunt.

"Will fall." The editions have "fall."

(printed under page 587)

(78) ‹anchor: et derisui› · call in col 1157

Derisui. In Feuard. marg. et Voss., derisi.

"For a mockery." In Feuardent's margin and the Voss, "mocked."

(printed under page 587)

(79) ‹anchor: caro et sanguis› · call in col 1157

Caro et sanguis. Supple ex Graeco, illud (scilicet dictum), caro et sanguis.

"Flesh and blood." Supply from the Greek "that" (namely, saying): "flesh and blood."

(printed under page 587)

Page

running head: CONTRA HÆRESES
marginal letters: A mentis sunt; B ἐκείνου, οὗ; C προερευνήσαντες, ψιλὰς; D clem, in OEdipode
old-edition numerals: (none)
other: begins with Latin-only fragment mentis sunt, from 1156 (no Greek printed); facing Latin sub-column (2. Vani igitur ... evertentes.) not set

PG 7:1158

3. Sic enim proprie de carne hoc dictum dicent, et non de carnalibus operationibus, quemadmodum demonstravimus, ipsum sibi contraria Apostolum dicentem ostendentes. Ait enim statim in eadem Epistola demonstrative de carne sic dicens : « Oportet enim corruptibile hoc induere incorruptelam, et mortale hoc induere immortalitatem. Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo qui scriptus est : Absorpta est mors in victoria. Ubi est, mors, aculeus tuus? Ubi est, mors, victoria tua? » Haec autem juste dicentur tunc, quando mortalis haec et corruptibilis caro, circa quam et mors est, quae et quodam dominio mortis pressa est, in vitam conscendens, induerit incorruptelam et immortalitatem. Tunc enim vere erit victa mors, quando ea quae continetur ab ea caro, exierit de dominio ejus. Et rursus ad Philippenses ait : « Nostra autem conversatio in coelis est, unde et Salvatorem exspectamus Dominum Jesum, qui transfigurabit corpus humilitatis nostrae conforme corpori gloriae suae, ita ut possit secundum operationem virtutis suae. » Quod igitur est humilitatis corpus, quod transfigurabit Dominus conformatum corpori gloriae suae? Manifestum est quoniam corpus quod est caro, quod et humiliatur cadens in terram.

3. For thus they will say that this was said strictly of the flesh, and not of fleshly works, as we have demonstrated, showing the Apostle to say things contrary to himself: for he says immediately in the same Epistle, speaking demonstratively of the flesh thus: "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this mortal shall have put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. Where, O death, is your sting? Where, O death, is your victory?" (1 Cor. 15:53–55) Now these things will justly be said then, when this mortal and corruptible flesh, around which death also is, and which is pressed down by a certain dominion of death, ascending into life, shall have put on incorruption and immortality. For then truly will death be conquered, when that flesh which is held fast by it shall have gone forth from its dominion. And again to the Philippians he says: "For our citizenship is in heaven, from whence also we look for a Saviour, the Lord Jesus, Who shall fashion anew the body of our humiliation, conformed to the body of His glory, so as to be able according to the working of His power." (Phil. 3:20–21) What therefore is the body of humiliation, which the Lord shall fashion anew, conformed to the body of His glory? It is manifest that it is the body which is flesh, which also is humbled when it falls into the earth.

Μετασχηματισμὸς δὲ αὐτῆς, ὅτι θνητὴ καὶ φθαρτὴ οὖσα, ἀθάνατος καὶ ἄφθαρτος γίνεται, οὐκ ἐξ ἰδίας ὑποστάσεως, ἀλλὰ κατὰ τὴν τοῦ Κυρίου ἐνέργειαν, τὸ δύνασθαι αὐτὸν τῷ θνητῷ τὴν ἀθανασίαν, καὶ τῷ φθαρτῷ περιποιήσασθαι τὴν ἀφθαρσίαν. Καὶ διὰ τοῦτο φησίν· « Ἵνα καταπο-

And its transformation is that, being mortal and corruptible, it becomes immortal and incorruptible, not out of its own substance, but according to the working of the Lord, because He is able to procure immortality for the mortal, and incorruption for the corruptible. And on account of this he says: "That what is mortal may be swallowed

Editors' notes and page, col. 1158

Footnotes

⁴³ ‹anchor: Ubi est, mors, victoria tua› · call in col 1158 Ibid., 53.

The same, verse 53.

(printed under page 587) ⁴⁴ ‹anchor: secundum operationem virtutis suae› · call in col 1158 Philip. III, 20, 21.

Philippians 3:20–21.

(printed under page 587)

(80) ‹anchor: 3. Sic enim› · call in col 1158

Sic enim. Ita Clarom. et Voss. melius quam caeteri, si enim.

"For thus." So the Clermont and the Voss, better than the others' "for if."

(printed under page 587)

(81) ‹anchor: dicentem ostendentes› · call in col 1158

Contraria ... ostendentes. Eras., Gall. et Feuardent., contrarium ... ostendet.

"Contrary things … showing." Erasmus, Gallasius and Feuardent have "the contrary … will show."

(printed under page 587)

(82) ‹anchor: qui transfigurabit› · call in col 1158

Transfigurabit. Sic solus Claromont. Caeteri omnes mss. cum Eras. et Gall. habent, transfiguravit. Jam quidem Feuard. restituerat transfigurabit, sed solius Apostoli auctoritate, ut ipse fatetur.

"Will transfigure." So the Clermont alone. All the other manuscripts, with Erasmus and Gallasius, have "transfigured." Feuardent had indeed already restored "will transfigure," but on the Apostle's authority alone, as he himself admits.

(printed under page 587)

(83) ‹anchor: conforme corpori› · call in col 1158

Conforme corpori. Clarom. et Voss. cum versione Italica, conforme corporis. Sed cum paulo post iterum legatur in omnibus codd. conformatum corpori; sic et hic corpori legendum puto.

"Conformed to the body" (dative). The Clermont and the Voss, with the Itala version, have the genitive. But since a little later "conformed to the body" (dative) is read again in all the manuscripts, I think the dative should be read here too.

(printed under page 587)

(84) ‹anchor: operationem virtutis suae› · call in col 1158

Ita ut possit secundum operationem virtutis suae. Haec neque cum Graeco Apostoli textu, neque cum Italica versione, neque cum Vulgata nostra consentiunt.

"So that he can, according to the working of his power." These words agree neither with the Apostle's Greek text, nor with the Itala version, nor with our Vulgate.

(printed under page 587)

(85) ‹anchor: et humiliatur› · call in col 1158

Quod et humiliatur. Voss. et Grab., quae pro quod.

"Which also is humbled." The Voss and Grabe have "quae" for "quod."

(printed under page 587)

(86) ‹anchor: Μετασχηματισμὸς› · call in col 1158

Μετασχηματισμός. Haec rursus ex Damasceni Parallelis edidit Halloixius in Vita Irenaei, pag. 495.

"Transfiguration." Halloix again published these words from Damascene's Parallels in his Life of Irenaeus, p. 495.

(printed under page 587)

Page

running head: CONTRA HAERESES LIB. V.
marginal letters: A 3. Sic enim; B mors, quando; C καὶ ἄφθαρτος; D ardent., contrarium
old-edition numerals: 309 after quod
other: upper part (3. Sic enim ... in terram.) is Latin only, no Greek printed; facing Latin sub-column (Transfiguratio autem ... Et propter hoc ait) not set; καταπο- split at end of column

PG 7:1159

θῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς, ὁ καὶ δοὺς ἡμῖν ἀῤῥαβῶνα τοῦ πνεύματος· » φανερώτατα περὶ τῆς σαρκὸς ταῦτα λέγων· οὔτε γὰρ ἡ ψυχὴ θνητὸν, οὔτε τὸ πνεῦμα. Καταπίνεται γὰρ τὸ θνητὸν ὑπὸ τῆς ζωῆς, ὅτι μηκέτι σὰρξ νεκρὰ, ἀλλὰ ζῶσα, καὶ ἄφθαρτος μένει, ὑμνοῦσα τὸν εἰς αὐτὸ τοῦτο κατεργασάμενον ἡμᾶς Θεόν.

up by life. Now He that wrought us for this very thing is God, Who also gave unto us the earnest of the Spirit;" (2 Cor. 5:4–5) saying these things most manifestly concerning the flesh: for neither is the soul a mortal thing, nor the spirit. For what is mortal is swallowed up by life, when the flesh remains no longer dead, but living and incorruptible, singing praise to God Who wrought us for this very thing.

Ut ergo in hoc perficiamur, bene Corinthiis ait : « Glorificate Deum in corpore vestro. » Deus incorruptibilitatis est effector.

That therefore we may be perfected unto this, he well says to the Corinthians: "Glorify God in your body." (1 Cor. 6:20) God is the producer of incorruptibility.

4. Quoniam autem non de alio quodam corpore, sed de corpore carnis dicit haec, manifeste et indubitate, et sine ulla ambiguitate Corinthiis ait : « Semper mortificationem Jesu in corpore nostro circumferentes, ut vita Jesu Christi in corpore nostro manifestetur. Semper enim qui vivimus, in mortem tradimur per Jesum, ut et vita Jesu manifestetur in carne mortali nostra. » Et quoniam spiritus complectitur carnem, in eadem Epistola ait : « Quoniam estis epistola Christi, ministrata a nobis, inscripta non atramento, sed Spiritu Dei vivi, non in tabulis lapideis, sed in tabulis cordis carnalibus. » Si ergo nunc corda carnalia capacia Spiritus fiunt; quid mirum si in resurrectione eam, quae a Spiritu datur, capiunt vitam? De qua resurrectione Apostolus in ea, quae est ad Philippenses, ait : « Conformis morti ejus, si quo modo occurram ad resurrectionem, quae est a mortuis. » In qua igitur alia mortali carne intelligi potest vita manifestari, nisi in hac substantia, quae et mortificatur propter eam, quae est ad Deum,

4. Now that he says these things not concerning some other body, but concerning the body of the flesh, manifestly and indubitably, and without any ambiguity he says to the Corinthians: "Always bearing about in our body the dying of Jesus, that the life of Jesus Christ may be manifested in our body. For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh." (2 Cor. 4:10–11) And because the Spirit embraces the flesh, he says in the same Epistle: "Forasmuch as you are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart." (2 Cor. 3:3) If therefore fleshy hearts now become capable of the Spirit, what wonder if in the resurrection they receive that life which is given by the Spirit? Concerning which resurrection the Apostle in that which is to the Philippians says: "Conformed to His death, if by any means I may attain unto the resurrection which is from the dead." (Phil. 3:10–11) In what other mortal flesh therefore can life be understood to be manifested, unless in this substance, which is also mortified on account of that which is towards God,

Editors' notes and page, col. 1159

Footnotes

[45] ‹anchor: not visible› · call in col 1159 II Cor. V, 4, 5.

2 Cor. 5:4–5.

[46] ‹anchor: not visible› · call in col 1159 I Cor. VI, 20.

1 Cor. 6:20.

[47] ‹anchor: carne mortali nostra› · call in col 1159 II Cor. IV, 10, 11.

2 Cor. 4:10–11.

[48] ‹anchor: cordis carnalibus› · call in col 1159 II Cor. III, 3.

2 Cor. 3:3.

[49] ‹anchor: est a mortuis› · call in col 1159 Philip. iii, 10, 11.

Phil. 3:10–11.

[50] ‹anchor: not visible› · call in col 1160 I Cor. XV, 32.

1 Cor. 15:32.

[51] ‹anchor: not visible› · call in col 1160 Ibid., 13 et seqq.

Ibid., 15:13 ff.

[52] ‹anchor: not visible› · call in col 1160 Ibid., 50.

Ibid., 15:50.

[53] ‹anchor: induere immortalitatem› · call in col 1160 Ibid., 53.

Ibid., 15:53.

[54] ‹anchor: carne mortali nostra› · call in col 1160 II Cor. IV, 11.

2 Cor. 4:11.

(86*) ‹anchor: not visible› · call in col 1159 Mortalis. Ita Feuard. in marg., Clarom., Voss. et Grabius. Caeteri perperam, immortalis.

"Mortal." So Feuardent in the margin, the Clermont manuscript, the Vossian, and Grabe. The rest wrongly have "immortal."

(printed under page 588)

(87) ‹anchor: not visible› · call in col 1159

Absorbetur autem mortale a vita. Sic solus Claromont. juxta Graecum. Reliqui corrupte: absorbetur a mortali vita.

"But what is mortal is swallowed up by life." So the Clermont manuscript alone, in agreement with the Greek. The others corruptly: "is swallowed up by mortal life."

(printed under page 588)

(88) ‹anchor: not visible› · call in col 1159

Ὅτι μηκέτι. Legit interp. ὅτε.

"Because no longer." The translator reads ὅτε ("when").

(printed under page 588)

(89) ‹anchor: not visible› · call in col 1159

(89 Jam non mortua. Jam addo ex Claromont. suffragante Graeco textu.

"Now not dead." I add "now" from the Clermont manuscript, with the Greek text supporting it.

(printed under page 588)

(90) ‹anchor: Conformis morti› · call in col 1159

Conformis morti. Hic mss. omnes corrupti sunt. In Clarom. legitur, cui honoratus morti; in Arund. ac Merc. 2, cooperatus mortis; et in Voss. pejus, commemoratur. Suspicio animum subit, interpretem, vel priores librarios ex vitiosa Scripturae versione scripsisse, cooneratus morti: nam ita habet vetus noster San Germanensis, et Regius D. Pauli Epistolarum codex. Huic vero spuriae versioni occasionem dedisse videtur vox συμμορφιζόμενος, quam pro συμμορφούμενος habent quidam codices, ut Alexandrinus. Nam pro συμμορφιζόμενος imprudens quispiam male legens, vel scribens συμφορτιζόμενος, verterit, aut vertendi occasionem praebuerit, cooneratus. Quam vocem haud intelligentes (nec certe culpa eorum erat) Irenaei scribae, tam misere deformarunt. Sic conjicio; sed quidquid sit de conjectura, vera Pauli, imo et Irenaei lectio est, conformis, vel conformatus.

"Conformed to his death." Here all the manuscripts are corrupt. The Clermont reads "to whom honoured to death"; the Arundel and Mercerus 2, "having worked with of death"; and the Vossian, worse, "is commemorated." The suspicion comes to mind that the translator, or the earlier copyists, wrote from a faulty version of Scripture "cooneratus morti" ("co-burdened with death"): for so our old San Germanensis has it, and the Royal codex of St Paul's Epistles. This spurious rendering seems to have been occasioned by the word συμμορφιζόμενος, which some codices, such as the Alexandrinus, have for συμμορφούμενος. For some careless person, misreading συμμορφιζόμενος or writing it as συμφορτιζόμενος, will have translated it, or given occasion to translate it, "cooneratus." Not understanding this word (and it was certainly not their fault), Irenaeus's scribes disfigured it so wretchedly. So I conjecture; but whatever becomes of the conjecture, the true reading of Paul, and indeed of Irenaeus, is "conformis" or "conformatus."

(printed under page 588)

(91) ‹anchor: vita manifestari› · call in col 1159

Potest vita manifestari, etc. Haec sequentia omnia, usque ad tertiam periodum capitis sequentis, sed quoniam ab initio vocalis est, supina scribae negligentia omissa sunt in cod. Clarom.

"Can life be manifested," etc. All that follows, as far as the third sentence of the next chapter, "but since from the beginning he is called," has been left out of the Clermont codex through the scribe's sheer carelessness.

(printed under page 588)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A in secunda; B ὑμνοῦσα τὸν; C nobis, inscripta; D (86*) Mortalis.
old-edition numerals: (none)
other: begins with fragment θῇ from 1158; facing Latin sub-column (in secunda ad Corinthios ... perficit nos.) not set; remainder of column is Latin only, no Greek printed

PG 7:1160

confessionem? Quemadmodum ipse dixit : « Si secundum hominem cum bestiis Ephesi pugnavi, quid mihi prodest, si mortui non resurgunt? Si enim mortui non resurgunt, neque Christus resurrexit; si autem Christus non resurrexit, inanis est praedicatio nostra, inanis est et fides vestra. Invenimur autem et falsi testes Dei, quoniam testificamur, quod suscitavit Christum, quem non suscitavit. Si enim mortui non resurgunt, neque Christus resurrexit. Si autem Christus non resurrexit, inanis est fides vestra : quoniam adhuc estis in peccatis vestris. Ergo et qui dormierunt, in Christo, perierunt. Si in vita hac in Christo sperantes sumus tantum, miserabiliores omnibus sumus hominibus. Nunc autem Christus resurrexit a mortuis, primitiae dormientium : quoniam enim per hominem mors, et per hominem resurrectio mortuorum. »

the confession? Even as he himself said: "If after the manner of men I have fought with beasts at Ephesus, what does it profit me, if the dead rise not? For if the dead rise not, neither is Christ risen; and if Christ be not risen, vain is our preaching, vain also is your faith. Yea, and we are found false witnesses of God, because we testify that He raised up Christ, Whom He raised not up. For if the dead rise not, neither is Christ risen. And if Christ be not risen, your faith is vain: for you are yet in your sins. Then they also who have fallen asleep in Christ have perished. If in this life only we are hoping in Christ, we are more miserable than all men. But now is Christ risen from the dead, the firstfruits of them that sleep: for since by man came death, by man came also the resurrection of the dead." (1 Cor. 15:32, 13–21)

5. In his igitur omnibus, quemadmodum praediximus, aut contraria sentientem sibimetipsi Apostolum dicent, quantum ad illud, « Caro et sanguis regnum Dei possidere non possunt : » aut iterum malignas et extortas cogentur omnium dictorum facere expositiones, ad transvertendam et immutandam sententiam dictorum. Quid enim dicere habebunt sanum, si conabuntur aliter interpretari hoc quod scribit : « Oportet enim corruptibile hoc induere incorruptelam, et mortale hoc induere immortalitatem; » et : « Ut vita Jesu manifestetur in carne mortali nostra; » et reliqua omnia, in quibus Apostolus manifeste et clare resurrectionem et incorruptelam carnis praedicat? Cogentur itaque haec tanta male interpretari, qui unum nolunt bene intelligere.

5. In all these things therefore, even as we have said before, either they will say that the Apostle thinks things contrary to himself, as regards that saying, "Flesh and blood cannot possess the kingdom of God:" (1 Cor. 15:50) or again they will be compelled to make malicious and twisted expositions of all the sayings, in order to overturn and alter the meaning of the sayings. For what sound thing will they have to say, if they shall endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal must put on immortality;" (1 Cor. 15:53) and: "That the life of Jesus may be manifested in our mortal flesh;" (2 Cor. 4:11) and all the remaining passages, in which the Apostle manifestly and clearly preaches the resurrection and incorruption of the flesh? Those therefore who are unwilling to understand one thing rightly will be compelled to interpret badly such great things as these.

CAPUT XIV.

Chapter XIV.

Nisi caro servanda esset. carnem ejusdem substantiae cum nostra Verbum non assumpsisset; quapropter nec per ipsum essemus reconciliati.

Unless the flesh were to be saved, the Word would not have assumed flesh of the same substance with ours; wherefore neither would we have been reconciled through Him.

1. Quoniam autem non adversus ipsam substantiam carnis et sanguinis dixit Apostolus, non possidere regnum Dei, ubique idem Apostolus in

1. Now that the Apostle did not speak against the very substance of flesh and blood, that it does not possess the kingdom of God, everywhere the same Apostle in

Editors' notes and page, col. 1160

Footnotes

(92) ‹anchor: not visible› · call in col 1160

Resurgunt. Resurgent in Arund. et Merc. 1.

"They rise." "They will rise" in the Arundel and Mercerus 1.

(printed under page 588)

(93) ‹anchor: not visible› · call in col 1160

Testificamur. Solus Arundel. quem sequitur Grab. habet, testificati sumus; quam quidem veram esse D. Pauli lectionem puto. Sed cum huic repugnent alia Irenaei exemplaria, testificamur retinendum esse duxi.

"We testify." The Arundel alone, which Grabe follows, has "we have testified"; and this I think is indeed the true reading of St Paul. But since the other copies of Irenaeus are against it, I judged that "we testify" should be kept.

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(94) ‹anchor: non possidere› · call in col 1160

Possidere. Eam addunt Ottob., Arund., Merc. 2 et Grab.

"To possess." The Ottobonian, the Arundel, Mercerus 2 and Grabe add "it."

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A confessionem? Quemadmodum; B mortuis, primitiae; C qua omnia; D dens quispiam
old-edition numerals: 310 before CAPUT XIV.
other: Latin only, no Greek printed; editors' matter: Nisi caro servanda esset.

PG 7:1161

Domino Jesu Christo usus est carnis et sanguinis nomine; aliquid quidem, uti hominem ejus statueret (etenim ipse semetipsum Filium dicebat hominis); aliquid autem, uti salutem carnis nostrae confirmaret. Si enim non haberet caro salvari, nequaquam Verbum Dei caro factum esset. Et si non haberet sanguis justorum inquiri, nequaquam sanguinem habuisset Dominus. Sed quoniam ab initio vocalis est sanguis, Deus ad Cain dixit, cum occidisset fratrem suum : « Vox sanguinis fratris tui clamat ad me. » Et quoniam haberet exquiri sanguis ipsorum, dixit ad eos qui circa Noe erant : « Etenim vestrum sanguinem animarum vestrarum exquiram illum de manu omnium bestiarum. » Et iterum : « Qui effundet sanguinem hominis, pro sanguine ejus effundetur. » Similiter autem et Dominus his, qui habebant ejus sanguinem effundere, dicebat : « Exquiretur omnis sanguis justus, qui effunditur super terram, a sanguine Abel justi, usque ad sanguinem Zachariae filii Barachiae, quem occidistis inter templum et altare; etiam dico vobis, venient omnia ista super generationem istam. » Recapitulationem effusionis sanguinis ab initio omnium justorum et prophetarum, in semetipsum futuram indicans, et exquisitionem sanguinis ipsorum per semetipsum. Non autem exquireretur hoc, nisi et salvari haberet; nec in semetipsum recapitulatus esset haec Dominus, nisi et ipse caro et sanguis secundum principalem plasmationem factus fuisset, salvans in semetipso in fine illud, quod perierat in principio in Adam.

the Lord Jesus Christ has used the name of flesh and blood; partly indeed, that he might establish His manhood (for He Himself called Himself the Son of man); and partly, that he might confirm the salvation of our flesh. For if the flesh were not to be saved, by no means would the Word of God have been made flesh. And if the blood of the righteous were not to be required, by no means would the Lord have had blood. But because from the beginning blood has a voice, God said to Cain, when he had slain his brother: "The voice of your brother's blood cries out to Me." (Gen. 4:10) And because their blood was to be required, He said to those who were with Noah: "For your blood of your souls will I require at the hand of all beasts." And again: "Whoever sheds man's blood, for his blood shall it be shed." (Gen. 9:5–6) And in like manner the Lord also said to those who were about to shed His blood: "All the righteous blood that is shed upon the earth shall be required, from the blood of righteous Abel unto the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar; verily I say unto you, all these things shall come upon this generation." (Luke 11:50; Matt. 23:35) Pointing out that the recapitulation of the shedding of the blood of all the righteous and the prophets from the beginning would take place in Himself, and the requiring of their blood through Himself. Now this would not be required, unless it also had to be saved; nor would the Lord have recapitulated these things in Himself, unless He Himself also had been made flesh and blood according to the original formation, saving in Himself at the end that which had perished in the beginning in Adam.

2. Si autem ob aliam quamdam dispositionem Dominus incarnatus est, et ex altera substantia carnem attulit, non ergo in semetipsum recapitulatus

2. But if the Lord became incarnate on account of some other dispensation, and brought flesh from another substance, then He did not recapitulate in Himself

Editors' notes and page, col. 1161

Footnotes

[55] ‹anchor: not visible› · call in col 1161 Genes. iv, 10.

Gen. 4:10.

[56] ‹anchor: not visible› · call in col 1161 Gen. IX, 5, 6.

Gen. 9:5–6.

[57] ‹anchor: generationem istam› · call in col 1161 Luc. XI, 50; Matth. XXIII, 35.

Luke 11:50; Matt. 23:35.

[58] ‹anchor: not visible› · call in col 1162 Coloss. I, 21, 22.

Col. 1:21–22.

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(95) ‹anchor: not visible› · call in col 1161

In Domino Jesu Christo. Id est, ut recte explicat Grab., ubi de Domino Jesu Christo verba fecit.

"In the Lord Jesus Christ." That is, as Grabe rightly explains, "where he spoke about the Lord Jesus Christ."

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Aliquid quidem .. aliquid autem. Graeco more pro, partim quidem... partim autem.

"Something on the one hand .. something on the other." In the Greek manner, for "partly ... partly."

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Ipse. Haec vox addita fuit ex Arund. et Merc. 2.

"He himself." This word has been added from the Arundel and Mercerus 2.

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Circa Noe. Arund., in arca Noe.

"Around Noah." The Arundel: "in Noah's ark."

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(99) ‹anchor: not visible› · call in col 1161

Vestrum sanguinem. Sic Clarom. et Voss. juxta Graecum τῶν Ο΄. Caeteri omittunt vestrum.

"Your blood." So the Clermont and the Vossian, in agreement with the Greek of the Seventy. The others leave out "your."

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(1) ‹anchor: not visible› · call in col 1161

Pro sanguine. Sanguis pro sanguine est in Eras., Gall. et Feuard.; sed vocem sanguis merito omittunt Clarom., Voss. et Grab., quia nec in nostris τῶν Ο΄ editt. legitur, excepta Complutensi in qua habetur: ἀντὶ τοῦ αἵματος ἀνθρώπου, τὸ αὐτοῦ ἐκχυθήσεται. De variis hujus Scripturae loci lectionibus consulesis doctissimum Cotelerium in notis ad lib. II Constitut. apost., cap. 42.

"For blood." "Blood for blood" stands in Erasmus, Gallasius and Feuardent; but the Clermont, the Vossian and Grabe rightly leave out the word "blood," because it is not read in our editions of the Seventy either, except the Complutensian, which has: "for the blood of a man, his own shall be shed." On the various readings of this passage of Scripture, consult the most learned Cotelier in his notes on Book II of the Apostolic Constitutions, chapter 42.

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(2) ‹anchor: secundum principalem› · call in col 1161

Secundum principalem. Non spernenda doctissimi Grabii conjectura, interpretem hic et paulo post, ἀρχαίαν, primaevam, male vertisse, principalem: quippe mox mentio facta primae plasmationis.

"According to the principal [formation]." Not to be scorned is the most learned Grabe's conjecture that here and a little later the translator wrongly rendered ἀρχαίαν, "primeval," as "principal": since mention is soon made of the first formation.

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Page

running head: CONTRA HÆRESES
marginal letters: A Domino Jesu; B guinem hominis; C semetipso in; D omittunt Clarom.
old-edition numerals: (none)
other: Latin only, no Greek printed; recapitu- split at end of column
other: the word recapitulatus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1162

PG 7:1162

est se hominem; adhuc etiam nec caro quidem dici potest. Caro enim vere primae plasmationis e limo facta est successio. Si autem ex alia substantia habere eum oportuit materiam, ab initio ex altera substantia Pater operatus fuisset fieri conspersionem ejus. Nunc autem quod fuit, qui perierat, homo, hoc salutare factum est Verbum; per semetipsum eam, quae esset ad eum, communionem, et exquisitionem salutis ejus efficiens. Quod autem perierat, sanguinem et carnem habebat. Limum enim de terra accipiens Dominus, plasmavit hominem; et propter hunc omnis dispositio adventus Domini. Habuit ergo et ipse carnem et sanguinem; non alteram quamdam, sed illam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat. Et propter hoc Apostolus in Epistola quae est ad Colossenses ait : « Et vos cum essetis aliquando alienati, et inimici cogitationi ejus in operibus malis, nunc autem reconciliati in corpore carnis ejus, per mortem ejus, exhibere vos sanctos, et castos, et sine crimine in conspectu ejus. In corpore, ait, reconciliati carnis ejus; » hoc quoniam justa caro reconciliavit eam carnem, quae in peccato detinebatur, et in amicitiam adduxit Deo.

man; nay more, it cannot even be called flesh. For flesh truly is the succession of the first formation made from the dust. But if He ought to have had matter from another substance, the Father from the beginning would have wrought that His lump should be made from another substance. But now what the man who had perished was, this the saving Word became; effecting through Himself that communion which was towards him, and the working out of his salvation. Now that which had perished had blood and flesh. For taking dust from the earth, the Lord formed man; and on account of him was the whole dispensation of the coming of the Lord. Therefore He Himself also had flesh and blood; recapitulating in Himself not some other, but that original formation of the Father, seeking out that which had perished. And on account of this the Apostle in the Epistle which is to the Colossians says: "And you, whereas you were some time alienated, and enemies to His mind in evil works, yet now being reconciled in the body of His flesh, through His death, to present you holy, and chaste, and without blame in His sight. In the body, he says, of His flesh being reconciled;" (Col. 1:21–22) this is because the righteous flesh has reconciled that flesh which was held fast in sin, and has brought it into friendship with God.

3. Si quis igitur secundum hoc alteram dicit Domini carnem a nostra carne, quoniam illa quidem non peccavit, neque inventus est dolus in anima ejus, nos autem peccatores, recte dicit. Si autem alteram substantiam carnis Domino affingit, jam non constabit illi reconciliationis sermo. Reconciliatur enim illud, quod fuit aliquando in inimicitia. Si autem ex altera substantia carnem attulit Dominus, jam non illud reconciliatum est Deo,

3. If anyone therefore according to this says that the flesh of the Lord is different from our flesh, because that indeed did not sin, neither was guile found in His soul, whereas we are sinners, he speaks rightly. But if he attributes to the Lord another substance of flesh, the word of reconciliation will no longer hold good for him. For that is reconciled which was formerly in enmity. But if the Lord brought flesh from another substance, then that has no longer been reconciled to God

Editors' notes and page, col. 1162

Footnotes

(3) ‹anchor: not visible› · call in col 1162

Se hominem. Se bene addidit Feuard. ex vet. cod., suffragantibus Clarom. et Voss., perperam vero expunxit Grab., nam de humana natura, quam assumpsit Dominus, sermo est.

"Himself a man." Feuardent rightly added "himself" from an old codex, with the Clermont and the Vossian supporting it; Grabe wrongly struck it out, for the subject is the human nature which the Lord assumed.

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Facta est successio. Ita vetus Feuardent. cod. cui consentiunt, quoad vocem facta, Clarom. et om. Anglic. At in editt. omnib., farsa successio.

"A succession was made." So Feuardent's old codex, with which the Clermont and all the English manuscripts agree as to the word "made." But in all the editions, "farsa successio."

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(5) ‹anchor: not visible› · call in col 1162

Ex altera substantia Pater. Sic Clarom., Voss. et Grab. Reliqui corrupte, ex altera substantiae parte, vel partes.

"The Father from another substance." So the Clermont, the Vossian and Grabe. The others corruptly have "from another part of the substance," or "parts."

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(6) ‹anchor: not visible› · call in col 1162

Conspersionem ejus. Conspersionem, Graece φύραμα, pro massa dixit interpres; quomodo Vulgatus Bibliorum interp. eamdem Graecam vocem reddidit I Cor. VII, ut sitis nova conspersio.

"Its dough." The translator said "conspersio," in Greek φύραμα, for "lump"; just as the Vulgate translator of the Bible rendered the same Greek word at 1 Cor. 7: "that you may be a new dough."

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(7) ‹anchor: not visible› · call in col 1162

Perierat. Feuard. in marg. et Clarom., peribat.

"Had perished." Feuardent in the margin and the Clermont: "was perishing."

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Inimici cogitationi ejus. Alii, inimici cogitationis ejus. Porro vox ejus, quam hic habent omnes Irenaei codd., ex versione Italica addita videtur. Nam eam vocem neque Graecus apost. textus, neque Vulgata nostra agnoscunt; et τῇ διανοίᾳ, sensu, non ad Deum, sed ad ipsos Colossenses referunt, ut sensus sit: inimici sensu vestro, seu cogitatione in operibus malis. Observandum tamen, quod in vetustissimo nostro cod. San-Germanensi non τῇ διανοίᾳ, ut habent omnes alii, sed τῆς διανοίας exaratum legatur.

"Enemies to his thought." Others: "enemies of his thought." Further, the word "his," which all the codices of Irenaeus have here, seems to have been added from the Italic version. For neither the apostle's Greek text nor our Vulgate knows that word; and they refer τῇ διανοίᾳ, "in mind," not to God but to the Colossians themselves, so that the sense is: "enemies in your mind," or "in thought, in evil works." It should be observed, however, that in our very old San Germanensis codex one reads written not τῇ διανοίᾳ, as all the others have, but τῆς διανοίας.

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(9) ‹anchor: not visible› · call in col 1162

Reconciliati. Sic Italica versio. Nostra cum Graeco reconciliavit.

"Reconciled." So the Italic version. Ours, with the Greek, has "he has reconciled."

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Castos et sine crimine. Graec., ἀμώμους καὶ ἀνεγκλήτους; quae Vulgatus interpr. reddidit immaculatos et irreprehensibiles.

"Chaste and without charge." The Greek: ἀμώμους καὶ ἀνεγκλήτους; which the Vulgate translator rendered "unspotted and blameless."

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(11) ‹anchor: hoc quoniam› · call in col 1162

Hoc quoniam. Alii, id est, quia.

"This because." Others: "that is, since."

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(12) ‹anchor: jam non constabit› · call in col 1162

Jam non constabit. Feuard. in marg. et Voss., inanis constabit.

"Will no longer stand." Feuardent in the margin and the Vossian: "will stand empty."

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(13) ‹anchor: in inimicitia› · call in col 1162

In inimicitia. In addimus ex Clarom., Voss. et Merc. 2.

"In enmity." We add "in" from the Clermont, the Vossian and Mercerus 2.

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Page

running head: RA HÆRESES LIB. V.
marginal letters: A latus est; B pitulans, exquirens; C ejus, nos; D nes Irenaei codd.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment latus from 1161

PG 7:1163

quod per transgressionem factum fuerat inimicum. Nunc autem per eam, quae est ad se, communicationem, reconciliavit Dominus hominem Deo Patri; reconcilians nos sibi per corpus carnis suae, et sanguine suo redimens nos, quemadmodum Apostolus Ephesiis ait : « In quo habuimus redemptionem per sanguinem ejus, remissionem peccatorum. » Et rursus eisdem : « Vos, inquit, qui aliquando eratis longe, facti estis juxta, in sanguine Christi. » Et iterum : « Inimicitias in carne sua, legem praeceptorum decretis evacuans. » Et in omni autem Epistola manifeste testificatur Apostolus, quoniam per carnem Domini nostri et sanguinem ejus nos salvati sumus.

which had become hostile through transgression. But now through that communion which is with Himself, the Lord has reconciled man to God the Father; reconciling us to Himself through the body of His flesh, and redeeming us by His blood, even as the Apostle says to the Ephesians: "In Whom we have redemption through His blood, the remission of sins." (Eph. 1:7) And again to the same: "You, he says, who some time were afar off, have been made nigh in the blood of Christ." (Eph. 2:13) And again: "Abolishing in His flesh the enmities, the law of commandments in decrees." (Eph. 2:14–15) And in every Epistle the Apostle manifestly testifies that through the flesh of our Lord and His blood we have been saved.

4. Si igitur caro et sanguis sunt, quae faciunt nobis vitam, non proprie de carne dictum est et sanguine, non posse ea possidere regnum Dei; sed de praedictis carnalibus actibus, qui ad peccatum transvertentes hominem, privant eum vita. Et propter hoc in Epistola quae est ad Romanos ait : « Non ergo regnet peecatum in corpore mortali vestro ad obediendum ei; neque exhibeatis membra vestra arma injustitiae peccato; sed exhibete vosmetipsos Deo, velut a mortuis viventes, et membra vestra arma justitiae Deo. » Quibus igitur membris serviebamus peccato, et fructificabamus morti, iisdem ipsis membris servire nos vult justitiae, ut fructificemus vitae. Memor igitur, dilectissime, quoniam carne Domini nostri redemptus es, et sanguine ejus redhibitus, « et tenens caput, ex quo universum corpus » Ecclesiae « compaginatum augescit, » hoc est, carnalem adventum Filii Dei, et Deum confitens, et hominem ejus firmiter excipiens, utens etiam his ostensionibus, quae sunt ex Scripturis, facile evertis, quemadmodum demonstravimus, omnes eas, quae postea affictae sunt, haereticorum sententias.

4. If therefore flesh and blood are the things which make life for us, it was not strictly said of flesh and blood that they cannot possess the kingdom of God; but of the aforesaid fleshly deeds, which turning man aside to sin, deprive him of life. And on account of this in the Epistle which is to the Romans he says: "Let not sin therefore reign in your mortal body, to obey it; neither yield your members as weapons of unrighteousness unto sin; but yield yourselves unto God, as alive from the dead, and your members as weapons of righteousness unto God." (Rom. 6:12–13) With the very same members therefore with which we served sin, and brought forth fruit unto death, He wills us to serve righteousness, that we may bring forth fruit unto life. Mindful therefore, most beloved, that you have been redeemed by the flesh of our Lord, and restored by His blood, "and holding fast the Head, from which the whole body" of the Church "being compacted together increases," (Col. 2:19) that is, the advent in the flesh of the Son of God, and confessing God, and firmly receiving His manhood, using also these proofs which are from the Scriptures, you easily overturn, even as we have demonstrated, all those opinions of the heretics which have been devised afterwards.

CAPUT XV.

Chapter XV.

Testimoniis Isaiae et Ezechielis probat resurrectionem, eumdemque Deum nos resuscitaturum esse, qui creavit.

By the testimonies of Isaiah and Ezekiel he proves the resurrection, and that the same God Who created us will raise us up again.

1. Quoniam autem is qui ab initio condidit hominem, post resolutionem ejus in terram promisit ei secundam generationem, Isaias quidem sic ait : « Resurgent mortui, et surgent qui in monumentis, et laetabuntur qui sunt in terra. Ros enim

1. Now that He Who from the beginning framed man, after his dissolution into the earth promised him a second birth, Isaiah indeed speaks thus: "The dead shall rise again, and they that are in the tombs shall arise, and they that are in the earth shall rejoice. For the dew

Editors' notes and page, col. 1163

Footnotes

[59] ‹anchor: not visible› · call in col 1163 Ephes. I, 7.

Eph. 1:7.

[60] ‹anchor: not visible› · call in col 1163 Ibid., 11, 13.

Ibid., 1:11, 13.

[61] ‹anchor: not visible› · call in col 1163 Ibid., 14, 15.

Ibid., 1:14–15.

[62] ‹anchor: justitiae Deo› · call in col 1163 Rom. VI, 12, 13.

Rom. 6:12–13.

[63] ‹anchor: fructificemus vitae› · call in col 1163 Ibid., 21, 22; vii, 5, 6.

Ibid., 6:21–22; 7:5–6.

[64] ‹anchor: compaginatum augescit› · call in col 1163 Coloss. II, 19.

Col. 2:19.

[65] ‹anchor: not visible› · call in col 1164 Isa. xxvi, 19.

Isa. 26:19.

[66] ‹anchor: not visible› · call in col 1164 Isa. lxvi, 13, 14.

Isa. 66:13–14.

[67] ‹anchor: collectio multa valde› · call in col 1164 Ezech. XXXVII, 1 et seqq.

Ezek. 37:1 ff.

[68] ‹anchor: dicit Dominus› · call in col 1164 Ibid., 12 et seqq.

Ibid., 37:12 ff.

[69] ‹anchor: ipsorum erunt› · call in col 1164 Isa. lxv, 22.

Isa. 65:22.

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(14) ‹anchor: hominem ejus› · call in col 1163

Hominem ejus. Sic Feuard. in marg., Claromont. et Voss., melius quam alii, hominem eum.

"His man." So Feuardent in the margin, the Clermont and the Vossian, better than the others' "him a man."

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(15) ‹anchor: in monumentis› · call in col 1163

Monumentis. Sunt, quod addunt editt., expunxi auctoritate Claromont. et Voss., quia nec in LXX exprimitur, licet subintelligatur.

"In the tombs." "Are," which the editions add, I have struck out on the authority of the Clermont and the Vossian, because it is not expressed in the Seventy either, though it is understood.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A quod per; B nobis vitam; C universum corpus; D ei secundam
old-edition numerals: 311 after quoniam
other: Latin only, no Greek printed; editors' matter: Testimoniis Isaiae et Ezechielis

PG 7:1164

qui a te est, sanitas est eis. » Et iterum : « Ego vos advocabo, et in Jerusalem advocabimini, et videbitis, et gratulabitur cor vestrum, et ossa vestra quasi herba orientur, et cognoscetur manus Domini his qui colunt eum. » Et Ezechiel autem sic : « Et facta est super me manus Domini, et eduxit me in spiritu Dominus, et posuit me in medio campi, et hic erat plenus ossibus, et circumduxit me super ea in circuitum in gyro, et ecce multa super faciem campi arida valde. Et dixit ad me : Fili hominis, si vivunt ossa haec? Et dixi : Domine, tu scis, qui fecisti haec. Et dixit ad me : Prophetare super ossa haec, et dices eis : Ossa arida, audite sermonem Domini. Haec dicit Dominus ossibus his : Ecce ego superduco super vos spiritum vitae, et dabo super vos nervos, et reduco super vos carnem, et extendam super vos cutem, et dabo spiritum meum in vos, et vivetis, et cognoscetis quia ego sum Dominus. Et prophetavi, sicut praecepit mihi Dominus. Et factum est cum prophetarem, et ecce terrae motus, et adducebantur ossa unumquodque ad compaginem suam; et vidi, et ecce super ea nervi et carnes nascebantur, et ascendebant super ea cutes desuper, et spiritus non erat in eis. Et dixit ad me : Ad spiritum propheta, fili hominis, et dic spiritui : Haec dicit Dominus : A quatuor spiritibus veni, et insuffla in mortuos istos, et vivant. Et prophetavi, quemadmodum praecepit mihi Dominus, et intravit in eos spiritus, et vixerunt, et stetérunt supra pedes suos collectio multa valde. » Et rursus ipse ait : « Haec dicit Dominus : Ecce ego aperiam monumenta vestra, et educam vos de monumentis vestris, et inducam vos in terram Israel, et cognoscetis quia ego sum Dominus, cum aperiam ego sepulcra vestra, ut reducam de sepulcris populum meum, et dabo spiritum meum in vos, et vivetis, et ponam vos in terram vestram, et cognoscetis quia ego Dominus. Locutus sum, et faciam, dicit Dominus. » Demiurgo itaque et hic vivificante corpora nostra mortua, quemadmodum videre adest, et resurrectionem eis repromittente, et de sepulcris et monumentis suscitationem, et incorruptelam donante : « Secundum enim lignum vitae, ait, dies ipsorum erunt; » hic solus Deus ostenditur, qui haec facit, et ipse bonus Pater, benigne vitam donans his, qui ex se non habeant vitam.

which is from Thee is healing unto them." (Isa. 26:19) And again: "I will call you, and you shall be called in Jerusalem, and you shall see, and your heart shall rejoice, and your bones shall spring up like an herb, and the hand of the Lord shall be known to those who worship Him." (Isa. 66:13–14) And Ezekiel also speaks thus: "And the hand of the Lord came upon me, and the Lord brought me forth in the spirit, and set me in the midst of the plain, and this was full of bones, and He led me round about them in a circle, and behold, there were very many upon the face of the plain, very dry. And He said unto me: Son of man, will these bones live? And I said: O Lord, Thou knowest, Who hast made these things. And He said unto me: Prophesy upon these bones, and you shall say unto them: O dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold, I bring upon you the spirit of life, and I will lay sinews upon you, and I will bring up flesh upon you, and I will stretch skin over you, and I will put My spirit in you, and you shall live, and you shall know that I am the Lord. And I prophesied, as the Lord commanded me. And it came to pass as I prophesied, that behold, an earthquake, and the bones were brought together, each one to its joint; and I beheld, and lo, sinews and flesh grew upon them, and skin came up over them above, and there was no spirit in them. And He said unto me: Prophesy unto the spirit, son of man, and say to the spirit: Thus says the Lord: Come from the four winds, and breathe upon these dead, and let them live. And I prophesied, even as the Lord commanded me, and the spirit entered into them, and they lived, and stood upon their feet, an exceeding great assembly." (Ezek. 37:1–10) And again he himself says: "Thus says the Lord: Behold, I will open your tombs, and will bring you forth out of your tombs, and will bring you into the land of Israel, and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring back My people out of the sepulchres, and I will put My spirit in you, and you shall live, and I will place you in your own land, and you shall know that I am the Lord. I have spoken, and I will do it, says the Lord." (Ezek. 37:12–14) Seeing therefore that the Demiurge here also quickens our dead bodies, even as it is at hand to see, and promises them resurrection, and raising up from the sepulchres and tombs, and bestows incorruption: "For according to the days of the tree of life, he says, shall their days be;" (Isa. 65:22) He alone is shown to be God, Who does these things, and Himself the good Father, kindly bestowing life upon those who of themselves have not life.

Editors' notes and page, col. 1164

Footnotes

(16) ‹anchor: not visible› · call in col 1164

Ezechiel autem sic. Editt. addunt ait ante sic.

"And Ezekiel thus." The editions add "says" before "thus."

(printed under page 590)

(17) ‹anchor: not visible› · call in col 1164

Eduxit. Ita cod. Voss. et Grab. juxta LXX, ἐξήγαγε. Caeteri, duxit.

"He led out." So the Vossian codex and Grabe, in agreement with the Seventy, ἐξήγαγε. The others: "he led."

(printed under page 590)

(18) ‹anchor: not visible› · call in col 1164

In circuitum in gyro. Eras., Gallas., Arundel. et Merc., omissis in circuitum, habent in gyrum.

"Round about in a circle." Erasmus, Gallasius, the Arundel and Mercerus leave out "round about" and have "into a circle."

(printed under page 590)

(19) ‹anchor: not visible› · call in col 1164

Qui fecisti. Has voces non agnoscunt nostri τῶν Ο΄ codd.

"Who made." Our codices of the Seventy do not know these words.

(printed under page 590)

(20) ‹anchor: ea› · call in col 1164

Super ea. Clarom., Voss. et Merc. 1, super eam. Sed repugnant LXX.

"Upon them." The Clermont, the Vossian and Mercerus 1: "upon it." But the Seventy are against it.

(printed under page 590)

(21) ‹anchor: ut reducam› · call in col 1164

Ut reducam. Ita Clarom., Arund., Merc. 2 et Grab. juxta LXX, caeteri, et reducam.

"That I may bring back." So the Clermont, the Arundel, Mercerus 2 and Grabe, in agreement with the Seventy; the others: "and I will bring back."

(printed under page 590)

(22) ‹anchor: ego Dominus› · call in col 1164

Quia ego Dominus. Clarom., quoniam ego sum Dominus.

"That I am the Lord." The Clermont: "since I am the Lord."

(printed under page 590)

(23) ‹anchor: faciam, dicit› · call in col 1164

Dicit. Al., dixit.

"Says." Others: "said."

(printed under page 590)

(24) ‹anchor: corpora nostra› · call in col 1164

Corpora nostra. Sic Clarom. et Arund.; alii, vestra.

"Our bodies." So the Clermont and the Arundel; others: "your."

(printed under page 590)

Page

running head: PI LUGDUNENSIS ET MARTYRIS
marginal letters: A qui a te; B vitae, et dabo; C stetérunt supra; D solus Deus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1165

2. Et propter hoc manifestissime Dominus ostendit se, et Patrem quidem suis discipulis; ne scilicet quaererent alterum Deum, praeter eum qui plasmaverit hominem, et afflatum vitae donaverit ei; neque in tantam insaniam procederent, uti super Demiurgum alterum affingerent Patrem. Et ideo reliquos quidem omnes, quibuscunque propter transgressionem eorum eveniebant languores, curabat sermone; quibus et dicebat : « Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat; » manifestans quoniam propter inobedientiae peccatum subsecuti sunt languores hominibus. Ei autem qui caecus fuerat a nativitate, jam non per sermonem, sed per operationem praestitit visum; non vane, neque prout evenit hoc faciens, sed ut ostenderet manum Dei, eam quae ab initio plasmavit hominem. Et propterea interrogantibus eum discipulis, qua ex causa caecus natus esset, utrumne sua, an parentum culpa? ait : « Nec hic peccavit, neque parentes ejus, sed ut manifestentur opera Dei in ipso. » Opera autem Dei plasmatio est hominis. Hanc enim per operationem fecit, quemadmodum Scriptura ait : « Et sumpsit Dominus limum de terra, et plasmavit hominem. » Quapropter et Dominus exspuit in terram, et fecit lutum, et superlinivit illud oculis; ostendens antiquam plasmationem quemadmodum facta est, et manum Dei manifestans his qui intelligere possint, per quam e limo plasmatus est homo. Quod enim in ventre plasmare praetermisit artifex Verbum, hoc in manifesto adimplevit; uti manifestarentur opera Dei in ipso, nec jam alteram requireremus manum, per quam plasmatus est homo, neque alterum Patrem; scientes quoniam quae plasmavit nos initio, et plasmat in ventre manus Dei, haec in novissimis temporibus perditos exquisivit nos, suam lucrifaciens, et super humeros assumens ovem perditam, et cum gratulatione in cohortem restituens vitae.

2. And on account of this the Lord most manifestly showed Himself, and the Father indeed, to His disciples; lest forsooth they should seek another God, beside Him Who formed man, and bestowed on him the breath of life; and lest they should proceed to such madness as to feign another Father above the Demiurge. And therefore all the rest indeed, to whomsoever infirmities befell on account of their transgression, He healed by a word; to whom He also said: "Behold, you are made whole: sin no more, lest some worse thing happen unto you;" (John 5:14) declaring that on account of the sin of disobedience infirmities followed upon men. But to him who had been blind from birth, He bestowed sight no longer by a word, but by an outward work; doing this not in vain, nor as it happened, but that He might show the hand of God, that which from the beginning formed man. And wherefore, when His disciples asked Him for what cause he had been born blind, whether by his own fault or his parents', He said: "Neither has this man sinned, nor his parents, but that the works of God may be made manifest in him." (John 9:3) Now the work of God is the formation of man. For this He made by an outward work, even as the Scripture says: "And the Lord took dust from the earth, and formed man." (Gen. 2:7) Wherefore the Lord also spat on the ground, and made clay, and smeared it upon his eyes; showing how the ancient formation was made, and manifesting to those who are able to understand the hand of God, by which man was formed out of dust. For that which the Artificer, the Word, omitted to form in the womb, this He supplied in public; that the works of God might be made manifest in him, and that we might no longer seek another hand by which man was formed, nor another Father; knowing that the hand of God which formed us in the beginning, and forms us in the womb, the same in the last times sought us out when we were lost, winning His own, and taking up the lost sheep upon His shoulders, and with rejoicing restoring it to the fold of life.

3. Quoniam autem in ventre plasmat nos Verbum Dei, ait Jeremiae : « Priusquam plasmarem te in utero, novi te, et priusquam exires de vulva, sanctificavi te, et prophetam in gentibus posui te. Sed et Paulus similiter ait : « Quando autem complacuit ei, qui me segregavit ex utero

3. And that the Word of God forms us in the womb, He says to Jeremiah: "Before I formed you in the belly, I knew you, and before you came forth out of the womb, I sanctified you, and appointed you a prophet among the nations." (Jer. 1:5) And Paul also similarly says: "But when it pleased Him, Who separated me from the womb

Editors' notes and page, col. 1165

Footnotes

[70] ‹anchor: not visible› · call in col 1165 Joan. V, 14.

John 5:14.

[71] ‹anchor: not visible› · call in col 1165 Joan. IX, 3.

John 9:3.

[72] ‹anchor: plasmavit hominem› · call in col 1165 Gen. II, 7.

Gen. 2:7.

[73] ‹anchor: posui te› · call in col 1165 Jerem. i, 5.

Jer. 1:5.

[74] ‹anchor: not visible› · call in col 1166 Galat. i, 15, 16.

Gal. 1:15–16.

[75] ‹anchor: not visible› · call in col 1166 Joan. IX, 7.

John 9:7.

[76] ‹anchor: similitudinem nostram› · call in col 1166 Genes. i, 26.

Gen. 1:26.

[77] ‹anchor: Ubi es› · call in col 1166 Genes. iii, 9.

Gen. 3:9.

(printed under page 591)

(25) ‹anchor: not visible› · call in col 1165

Manifestentur. Eras. et Gallas., manifestarentur.

"May be manifested." Erasmus and Gallasius: "might be manifested."

(printed under page 591)

(26) ‹anchor: not visible› · call in col 1165

Hanc enim. Scil. plasmationem.

"For this." That is, the formation.

(printed under page 591)

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Per operationem. Sic Clarom., Voss. et Grab., caeteri male omittunt per.

"Through the working." So the Clermont, the Vossian and Grabe; the others wrongly leave out "through."

(printed under page 591)

(28) ‹anchor: intelligere possint› · call in col 1165

Manifestans ... possint. Al., ostendens .... possunt.

"Manifesting ... might be able." Others: "showing ... are able."

(printed under page 591)

(29) ‹anchor: in ventre plasmare› · call in col 1165

Quod enim in ventre plasmare. Ita recte Claromont. et vet. Feuard. cod. cum edit. Oxon. In reliquis exemplaribus perperam: quod enim in veteri plasmate, vel, invenit replasmare. Nam de oculis sermo est, quibus ab utero matris orbatus fuerat caecus natus; quos proinde in ventre plasmare praetermiserat artifex Verbum; quod et sequentia satis declarant.

"For what [he had omitted] to form in the womb." So rightly the Clermont and Feuardent's old codex, with the Oxford edition. In the other copies, wrongly: "for what in the old formation," or "he found to re-form." For the subject is the eyes, of which the man born blind had been deprived from his mother's womb; which the Word, the craftsman, had therefore omitted to form in the womb; as what follows makes clear enough.

(printed under page 591)

(30) ‹anchor: Quoniam autem› · call in col 1165

Quoniam autem. Al., qui autem.

"But since." Others: "but who."

(printed under page 591)

(31) ‹anchor: exires› · call in col 1165

Exires. Editt., progredereris.

"You came out." The editions: "you went forth."

(printed under page 591)

(32) ‹anchor: posui te› · call in col 1165

Posui te. Eras., Gallas. et Feuard., dedi te.

"I set you." Erasmus, Gallasius and Feuardent: "I gave you."

(printed under page 591)

Page

running head: CONTRA HÆRESES
marginal letters: A 2. Et propter; B deret manum; C Quod enim; D autem complacuit
old-edition numerals: 312 after et
other: Latin only, no Greek printed

PG 7:1166

matris meae, uti evangelizarem eum in gentibus. » Cum ergo in ventre a Verbo plasmemur, idipsum Verbum ei, qui a nativitate caecus fuerat, formavit visionem; eum, qui in abscondito plasmator noster est, in manifesto ostendens, quoniam ipsum Verbum manifestum hominibus factum fuerat; et antiquam plasmationem Adae disserens, et quomodo factus est, et per quam plasmatus est manum, ex parte totum ostendens. Qui enim visionem formavit Dominus, hic est qui universum hominem formavit, voluntati Patris deserviens. Et quoniam in illa plasmatione, quae secundum Adam fuit, in transgressione factus homo indigebat lavacro regenerationis; postquam linivit lutum super oculos ejus, dixit ei : « Vade in Siloam, et lavare; » simul et plasmationem, et eam quae est per lavacrum regenerationem restituens ei. Et propter hoc lotus venit videns, ut et suum cognosceret plasmatorem, et disceret homo eum qui donavit ei vitam.

of my mother, that I might preach Him among the Gentiles." (Gal. 1:15–16) Seeing therefore that we are formed in the womb by the Word, the very same Word formed sight for him who had been blind from birth; showing openly Him Who in secret is our Framer, since the Word Himself had been made manifest to men; and setting forth the ancient formation of Adam, both how he was made, and by what hand he was formed, showing the whole from a part. For the Lord Who formed sight, He it is Who formed the whole man, ministering to the will of the Father. And because in that formation which was according to Adam, man having been made in transgression stood in need of the laver of regeneration; after He had smeared the clay upon his eyes, He said to him: "Go to Siloam, and wash;" (John 9:7) restoring to him at the same time both the formation and that regeneration which is by the laver. And on account of this, having washed, he came seeing, that he might both know his Framer, and that man might learn Him Who bestowed life upon him.

4. Excidunt itaque et hi qui a Valentino sunt, dicentes, non ex hac terra plasmatum esse hominem, sed a fluida materia et effusa. Ex qua enim terra Dominus ei formavit oculos, ex hac manifestum est quoniam et ab initio plasmatus est homo. Non enim consequens erat, aliunde quidem oculos, aliunde autem reliquum corpus plasmatum esse : quemadmodum nec consequens est, alterum quidem corpus, alterum vero plasmasse oculos. Sed idem ipse qui ab initio plasmavit Adam, cum quo et loquebatur Pater : « Faciamus hominem secundum imaginem et similitudinem nostram; » in novissimis temporibus semetipsum manifestans hominibus, ei qui ab Adam caecus erat, formavit visionem. Et propter hoc Scriptura significans quod futurum erat, ait, abscondito Adam propter inobedientiam, Dominum venisse vespere ad eum, et evocasse eum, et dixisse ei : « Ubi es? » Hoc est, quoniam in novissimis temporibus idipsum venit Verbum Dei advocare hominem, recommemorans eum opera sua, in quibus degens absconditus fuerat Domino. Quemadmodum enim tunc ad Adam vespere locutus est exquirens illum Deus; sic in novissimis temporibus per eamdem vocem visitavit exquirens genus ejus.

4. Those therefore who are from Valentinus also fall away from the truth, saying that man was not formed from this earth, but from a fluid and diffused matter. For from the earth from which the Lord formed eyes for him, from this it is manifest that man was also formed in the beginning. For it was not consistent that the eyes indeed should be formed from one source, and the rest of the body from another: even as neither is it consistent that one indeed should have formed the body, and another the eyes. But that very same One Who in the beginning formed Adam, with Whom also the Father spoke: "Let Us make man according to Our image and likeness;" (Gen. 1:26) manifesting Himself in the last times to men, formed sight for him who from Adam was blind. And on account of this the Scripture, signifying what was to come to pass, says that when Adam had hidden himself on account of disobedience, the Lord came to him in the evening, and called him forth, and said to him: "Where are you?" (Gen. 3:9) That is, that in the last times the very same Word of God came to call man, reminding him of his works, living in which he had been hidden from the Lord. For even as God then spoke to Adam in the evening, seeking him out; so in the last times, by the same voice, He visited him, seeking out his race.

Editors' notes and page, col. 1166

Footnotes

(33) ‹anchor: not visible› · call in col 1166

Formavit. Editt., plasmavit.

"He formed." The editions: "he fashioned."

(printed under page 591)

(34) ‹anchor: not visible› · call in col 1166

Secundum Adam fuit. Ita Feuard. in marg., Clarom. et Voss.; alii male, secundum hominem fuit.

"Was after Adam." So Feuardent in the margin, the Clermont and the Vossian; others wrongly: "was after man."

(printed under page 591)

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Factus homo. Eras., Gallas. et Feuard. perperam, factus est homo.

"Made man." Erasmus, Gallasius and Feuardent wrongly: "was made man."

(printed under page 591)

(36) ‹anchor: terra Dominus› · call in col 1166

Dominus. Ita Clarom. et Voss. et Grab., melius quam alii, Deus; quia de Jesu Christo hic agitur.

"The Lord." So the Clermont, the Vossian and Grabe, better than the others' "God"; because Jesus Christ is the subject here.

(printed under page 591)

(37) ‹anchor: recommemorans eum› · call in col 1166

Recommemorans eum. (Id est, in mentem ei revocans.) Ita Clarom. melius quam alii, recommemorans in eo.

"Reminding him." (That is, calling to his mind.) So the Clermont, better than the others' "reminding in him."

(printed under page 591)

Page

running head: RA HÆRESES LIB. V.
marginal letters: A matris meae; B et lavare; C idem ipse; D exquirens genus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1167

CAPUT XVI.

Chapter XVI.

Cum in terram corpora nostra revertantur, sequitur ea inde substantiam habere. Item Verbi adventu clarius in nobis imago Dei apparuit.

Since our bodies return into the earth, it follows that they have their substance from thence. Likewise by the coming of the Word the image of God appeared more clearly in us.

1. Et quoniam ex hac quae secundum nos est terra, plasmatio fuit Adae, Scriptura dicit dixisse Deum ei : « In sudore vultus tui manducabis panem tuum, quoadusque convertaris in terram, ex qua sumptus es. » Si igitur in aliquam alteram terram revertuntur post mortem corpora nostra, consequens est ea inde et substantiam habere. Si vero in hanc ipsam, manifestum est, quoniam, et ex hac plasma eis factum est; quomodo et Dominus fecit manifestum, ex hac eadem oculos formans. Et manu itaque vere liquido ostensa Dei, per quam plasmatus est quidem Adam, plasmati autem sumus et nos; et cum sit unus et idem Pater, cujus vox ab initio usque ad finem adest plasmati suo; et substantia plasmatis nostri per Evangelium ostensa manifeste, jam non oportet quaerere alium Patrem praeter hunc; neque aliam substantiam plasmationis nostrae, praeter praedictam et ostensam a Domino; neque alteram manum Dei praeter hanc, quae ab initio usque in finem format nos, et coaptat in vitam, et adest plasmati suo, et perficit illud secundum imaginem et similitudinem Dei.

1. And since the formation of Adam was from this earth which is according to us, the Scripture says that God said to him: "In the sweat of your face you shall eat your bread, until you return into the earth, out of which you were taken." (Gen. 3:19) If therefore after death our bodies return into some other earth, it follows that they have their substance also from thence. But if into this very same, it is manifest that from this also their formation was made; even as the Lord also made manifest, forming eyes out of this same earth. And the hand of God therefore having been truly and clearly shown, by which Adam indeed was formed, and by which we too have been formed; and since there is one and the same Father, Whose voice from the beginning even unto the end is present with His formation; and the substance of our formation having been manifestly shown through the Gospel, we ought no longer to seek another Father beside this One; nor another substance of our formation, beside that which has been aforesaid and shown by the Lord; nor another hand of God beside this, which from the beginning even unto the end forms us, and fits us for life, and is present with His formation, and perfects it according to the image and likeness of God.

2. Tunc autem hoc Verbum ostensum est, quando homo Verbum Dei factum est, semetipsum homini, et hominem sibimetipsi assimilans, ut per eam quae est ad Filium similitudinem, pretiosus homo fiat Patri.

2. Now this Word was manifested then, when the Word of God was made man, assimilating Himself to man, and man to Himself, so that through that likeness which is to the Son, man may become precious to the Father.

Ἐν τοῖς πρόσθεν χρόνοις ἐλέγετο μὲν κατ' εἰκόνα Θεοῦ γεγονέναι τὸν ἄνθρωπον, οὐκ ἐδείκνυτο δέ. Ἔτι γὰρ ἀόρατος ἦν ὁ Λόγος, οὗ κατ' εἰκόνα ὁ ἄνθρωπος ἐγεγόνει. Διὰ τοῦτο δὴ καὶ τὴν ὁμοίωσιν ῥᾳδίως ἀπέβαλεν. Ὁ-

In past times man was indeed said to have been made according to the image of God, but was not shown to be so. For the Word was still invisible, according to Whose image man had been made. On account of this, indeed, he also easily lost the likeness. But

Editors' notes and page, col. 1167

Footnotes

[78] ‹anchor: not visible› · call in col 1167 Genes. iii, 19.

Gen. 3:19.

[79] ‹anchor: not visible› · call in col 1168 Philip. ii.

Phil. 2.

(printed under page 592)

(38) ‹anchor: not visible› · call in col 1167

Plasma eis factum est. Ita Clarom.; caeteri omnes: plasmatio ei facta est; vitiose quidem quoad vocem ei; de corporibus enim, non de Adamo sermo est.

"A formation was made for them." So the Clermont; all the others: "a formation was made for him"; faulty indeed as to the word "him," for the subject is bodies, not Adam.

(printed under page 592)

(39) ‹anchor: not visible› · call in col 1167

Oculos. Ei perperam additum a Feuardent. expunxi auctoritate Eras., Gallas., Clarom., Arund. et Merc. 2.

"Eyes." "For him," wrongly added by Feuardent, I have struck out on the authority of Erasmus, Gallasius, the Clermont, the Arundel and Mercerus 2.

(printed under page 592)

(40) ‹anchor: not visible› · call in col 1167

Vere liquido. Sic Claromont., Voss. et Grab. Caetera exemplaria corrupta sunt: nam pro vere liquido Eras. et Gallas. editt. habent, reliqua; Merc. 2 codd., reliqua vel; ms. Arund., reliqua vere; denique Feuard. edit., reliqua vere aliquando.

"Truly and clearly." So the Clermont, the Vossian and Grabe. The other copies are corrupt: for "truly and clearly" the editions of Erasmus and Gallasius have "the rest"; the Mercerus 2 codices, "the rest or"; the Arundel manuscript, "the rest truly"; and finally Feuardent's edition, "the rest truly at some time."

(printed under page 592)

(41) ‹anchor: not visible› · call in col 1167

Substantia ... ostensa manifeste. Sic iterum Clarom. In Voss. et Grab., substantia ... ostensa est manifeste: ubi male additum verbum est. Caeteri pejus, substantiam ... ostendens manifeste.

"The substance ... shown plainly." So again the Clermont. In the Vossian and Grabe, "the substance ... was shown plainly," where the word "was" is wrongly added. The others, worse: "showing plainly ... the substance."

(printed under page 592)

(42) ‹anchor: similitudinem Dei› · call in col 1167

Similitudinem Dei. Eras., Gallas. et Feuard. vitiose, et repugnantibus omnibus fere mss., similitudinem suam Dei.

"The likeness of God." Erasmus, Gallasius and Feuardent, faultily and against almost all the manuscripts: "his own likeness of God."

(printed under page 592)

(43) ‹anchor: Ἐν τοῖς πρόσθεν χρόνοις› · call in col 1167

Ἐν τοῖς πρόσθεν χρόνοις. Haec ex Damasceni Parallelis vulgavit Halloixius in Vita Irenaei, pag. 480.

"In former times." Halloix published these words from John Damascene's Parallels in his Life of Irenaeus, page 480.

(printed under page 592)

(44) ‹anchor: not visible› · call in col 1167

Factus fuerat. Factus deest in Eras. et Gallas.

"Had been made." "Made" is missing in Erasmus and Gallasius.

(printed under page 592)

Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A Cum in terram; B tem sumus; C et hominem; D (43) Ἐν τοῖς
old-edition numerals: 313 after similitudinem,
other: upper part (CAPUT XVI. ... fiat Patri.) is Latin only, no Greek printed; editors' matter: Cum in terram corpora nostra; facing Latin sub-column (In praeteritis enim ... homo factus fuerat) not set; Ὁ- split at end of column

PG 7:1168

πότε δὲ σὰρξ ἐγένετο ὁ Λόγος τοῦ Θεοῦ, τὰ ἀμφότερα ἐπεκύρωσε· καὶ γὰρ (καὶ) τὴν εἰκόνα ἔδειξεν ἀληθῶς, αὐτὸς τοῦτο γενόμενος, ὅπερ ἦν ἡ εἰκὼν αὐτοῦ· καὶ τὴν ὁμοίωσιν βεβαίως κατέστησε, συνεξομοιώσας τὸν ἄνθρωπον τῷ ἀοράτῳ Πατρί. . . . . . . . . .

when the Word of God became flesh, He confirmed both: for He both showed the image truly, Himself becoming that which His image was; and He established the likeness securely, making man altogether like unto the invisible Father.

3. Et non solum autem per ea quae praedicta sunt, et Patrem, et semetipsum manifestavit Dominus, sed etiam per ipsam passionem. Dissolvens enim eam, quae ab initio in ligno facta fuerat, hominis inobedientiam, « obediens factus est usque ad mortem, mortem autem crucis; » eam quae in ligno facta fuerat inobedientiam, per eam quae in ligno fuerat obedientiam sanans. Non autem per eamdem venisset exsolvere eam, quae fuerat erga plasmatorem nostrum inobedientiam, si alterum annuntiabat Patrem. Quoniam autem per haec, per quae non audivimus Deum, et non credidimus ejus verbo, per haec eadem obedientiam introduxit, et eam quae esset erga verbum ejus assensionem, per quae manifeste ipsum ostendit Deum, quem

3. And not only by those things which have been aforesaid did the Lord manifest both the Father and Himself, but also by His very passion. For dissolving that disobedience of man which from the beginning had taken place on a tree, "He became obedient unto death, even the death of the cross;" (Phil. 2:8) healing that disobedience which had taken place on a tree through that obedience which was on a tree. Now He would not have come to undo by the same means that disobedience which had been committed towards our Framer, if He proclaimed another Father. But inasmuch as it was by these things by which we did not hearken to God, and did not believe His word, that by these same things He introduced obedience, and that assent which was towards His word, by these things He manifestly showed God Himself, Whom

ἐν μὲν γὰρ τῷ πρώτῳ Ἀδὰμ προσεκόψαμεν, μὴ ποιήσαντες αὐτοῦ τὴν ἐντολήν· ἐν δὲ τῷ δευτέρῳ Ἀδὰμ ἀποκατηλλάγημεν, ὑπήκοοι μέχρι θανάτου γενόμενοι. Οὐδὲ γὰρ ἄλλῳ τινὶ ἦμεν ὀφειλέται, ἀλλ' ἢ ἐκείνῳ, οὗ καὶ τὴν ἐντολὴν παρέβημεν ἀπ' ἀρχῆς.

for in the first Adam indeed we offended, not performing His commandment; but in the second Adam we were reconciled, becoming obedient unto death. For neither were we debtors to any other, but to Him Whose commandment also we transgressed from the beginning.

CAPUT XVII.

Chapter XVII.

Deus et Dominus, Pater et creator universorum,

God and Lord, Father and Creator of all things,

Editors' notes and page, col. 1168

Footnotes

(45) ‹anchor: not visible› · call in col 1168

Veram. In Graeco vere.

"True." In the Greek, "truly."

(printed under page 592)

(46) ‹anchor: not visible› · call in col 1168

Firmans. Graec., firmiter.

"Making firm." The Greek: "firmly."

(printed under page 592)

(47) ‹anchor: audivimus Deum› · call in col 1168

Audivimus Deum. Sic vetus Feuard. cod., Voss. et Claromont.; caeteri, obedivimus Deo.

"We [did not] hear God." So Feuardent's old codex, the Vossian and the Clermont; the others: "we [did not] obey God."

(printed under page 592)

(48) ‹anchor: assensionem› · call in col 1168

Assensionem. Eras., Gallas., Feuard., Arundel. et Merc. 2 perperam, ostensionem.

"Assent." Erasmus, Gallasius, Feuardent, the Arundel and Mercerus 2 wrongly have "showing."

(printed under page 592)

(49) ‹anchor: per quae› · call in col 1168

Per quae. Feuard. in marg. et Voss., per quem. Mallem perquam, una voce. At per quae, saltem accipias necesse est pro per haec, ne suspensus maneat sensus.

"Through which things." Feuardent in the margin and the Vossian: "through whom." I would prefer "perquam," as one word. But "per quae" you must at least take as "per haec" ("through these things"), so that the sense is not left hanging.

(printed under page 592)

(50) ‹anchor: ἐν μὲν γὰρ τῷ πρώτῳ› · call in col 1168

Ἐν μὲν γὰρ τῷ πρώτῳ. Ultima hujus et prima sequentis capitis verba iterum e Damasceni Parallelis eruit modo laudatus Halloixius.

"For in the first." The last words of this chapter and the first of the next were again drawn out of Damascene's Parallels by Halloix, just cited.

(printed under page 592)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A πότε δὲ; B eam, quae; C ποιήσαντες αὐτοῦ; D (43) Ἐν τοῖς
old-edition numerals: (none)
other: begins with fragment πότε from 1167; facing Latin ((44). Propter hoc ... per visibile Verbum. and in primo quidem ... fueramus ab initio.) not set; middle section (3. Et non solum ... Deum, quem) and bottom headings are Latin only, no Greek printed; editors' matter: Deus et Dominus

PG 7:1169

unicus et solus est, qui nos in Christo dilexit, praecepta dedit, et remisit nobis peccata : cujus Filium et Verbum sese Christus probavit, cum peccata condonaret.

is one and alone, Who loved us in Christ, gave commandments, and forgave us our sins: Whose Son and Word Christ proved Himself to be, when He pardoned sins.

1. Ἔστι δὲ οὗτος ὁ Δημιουργὸς, ὁ κατὰ μὲν τὴν ἀγάπην Πατὴρ, κατὰ δὲ τὴν δύναμιν Κύριος, κατὰ δὲ τὴν σοφίαν ποιητὴς καὶ πλάστης ἡμῶν.

1. Now this is the Demiurge, Who according to love indeed is Father, and according to power is Lord, and according to wisdom is our Maker and Framer.

cujus et praeceptum transgredientes, inimici facti sumus ejus. Et propter hoc in novissimis temporibus, in amicitiam restituit nos Dominus per suam incarnationem, « mediator Dei et hominum » factus; propitians quidem pro nobis Patrem, in quem peccaveramus, et nostram inobedientiam per suam obedientiam consolatus; nobis autem donans eam, quae est ad factorem nostrum, conversationem et subjectionem. Quapropter et in oratione dicere nos docuit : « Et remitte nobis debita nostra : » utique quoniam hic est Pater noster, cujus eramus debitores, transgressi ejus praeceptum. Quis autem est hic? Utrumne incognitus aliquis, et nulli nunquam praeceptum dans Pater? An vero qui a Scripturis praedicatur Deus, cui et debitores eramus, transgressi ejus praeceptum? Datum est autem praeceptum homini per Verbum : « Audivit enim Adam, ait, vocem Domini Dei. » Bene igitur Verbum ejus ad hominem dicit : « Remittuntur tibi peccata; » idem ille, in quem peccaveramus in initio, remissionem peccatorum in fine donans. Aut si alterius quidem transgressi sumus praeceptum, alius autem erat qui dixit : « Remittuntur tibi peccata tua; » neque bonus, neque verax, neque justus est hujusmodi. Quomodo enim bonus, qui non ex suis donat? Aut quomodo justus, qui aliena rapit? Quomodo autem vere remissa sunt peccata, nisi ille ipse, in quem peccavimus, donavit remissionem, « per viscera misericordiae Dei nostri, in quibus visitavit nos » per Filium suum?

Whose commandment also transgressing, we were made His enemies. And on account of this in the last times the Lord restored us to friendship through His incarnation, having been made "mediator of God and men;" (1 Tim. 2:5) propitiating indeed for us the Father, against Whom we had sinned, and compensating for our disobedience by His obedience; and bestowing upon us that manner of life and subjection which is towards our Maker. Wherefore He also taught us to say in prayer: "And forgive us our debts:" (Matt. 6:12) assuredly because this is our Father, Whose debtors we were, having transgressed His commandment. Now Who is this? Is He some unknown Father, who never gave a commandment to anyone? Or is He the God Who is preached by the Scriptures, to Whom also we were debtors, having transgressed His commandment? Now the commandment was given to man through the Word: "For Adam heard, it says, the voice of the Lord God." (Gen. 3:8, 10) Rightly therefore does His Word say to man: "Your sins are forgiven you;" (Matt. 9:2) the very same One against Whom we had sinned in the beginning, bestowing forgiveness of sins at the end. Or if indeed we transgressed the commandment of one, and it was another who said: "Your sins are forgiven you;" such a one is neither good, nor true, nor just. For how is he good, who does not give out of his own? Or how is he just, who snatches what belongs to another? And how were sins truly forgiven, unless that very One against Whom we sinned bestowed forgiveness, "through the bowels of mercy of our God, in which He has visited us" (Luke 1:78) through His Son?

2. Quapropter et curato paralytico, « Videntes, inquit, populi clarificaverunt Deum, qui dedit potestatem talem hominibus. » Quem igitur Deum clarificaverunt circumstantes populi? Nunquidnam

2. Wherefore also when the paralytic had been healed, "The multitudes seeing it, he says, glorified God, Who gave such power unto men." (Matt. 9:8) What God therefore did the multitudes standing around glorify? Was it

Editors' notes and page, col. 1169

Footnotes

[80] ‹anchor: not visible› · call in col 1169 I Tim. II, 5.

1 Tim. 2:5.

[81] ‹anchor: not visible› · call in col 1169 Matth. VI, 12.

Matt. 6:12.

[82] ‹anchor: vocem Domini Dei› · call in col 1169 Gen. III, 8, 10.

Gen. 3:8, 10.

[83] ‹anchor: tibi peccata› · call in col 1169 Matth. IX, 2.

Matt. 9:2.

[84] ‹anchor: visitavit nos› · call in col 1169 Luc. I, 78.

Luke 1:78.

[85] ‹anchor: talem hominibus› · call in col 1169 Matth. IX, 8.

Matt. 9:8.

[86] ‹anchor: not visible› · call in col 1170 Matth. IX, 6.

Matt. 9:6.

[87] ‹anchor: Dominus peccatum› · call in col 1170 Psal. XXXI, 1, 2.

Ps. 31(32):1–2.

[88] ‹anchor: illud cruci› · call in col 1170 Coloss. II, 14.

Col. 2:14.

(printed under page 593)

(51) ‹anchor: nulli nunquam› · call in col 1169

Nulli nunquam. In Arund., nulli, inquam, quae recentioris cujuspiam emendatio esse videtur, cui displicuit duplex negatio, Graecorum more.

"Never to anyone." In the Arundel, "to no one, I say," which seems to be the correction of some later hand that disliked the double negative, in the Greek manner.

(printed under page 593)

(52) ‹anchor: autem vere› · call in col 1169

Vere. Eras., Gallas. et Feuard., recte, quod minus placet.

"Truly." Erasmus, Gallasius and Feuardent: "rightly," which is less satisfactory.

(printed under page 593)

Page

running head: CONTRA HÆRESES
marginal letters: A unicus et solus; B quidem pro nobis; C idem ille; D clarificaverunt circumstantes
old-edition numerals: (none)
other: editors' matter: unicus et solus est (continued from 1168); facing Latin (1. Est autem hic Demiurgus ... factor et plasmator noster :) not set; remainder of column (from cujus et praeceptum) is Latin only, no Greek printed

PG 7:1170

ab haereticis inventum, incognitum Patrem? Et quomodo eum, qui initio tunc non cognoscebatur ab eis, glorificabant? Manifestum est ergo, quoniam eum, qui a lege et prophetis praedicatus est Deus, glorificabant Israelitae, qui et est Pater Domini nostri : et propter hoc docebat homines in sensu per ea signa, quae faciebat, dare gloriam Deo. Si autem ab altero quidem Patre ipse venisset, alterum autem Patrem glorificabant homines videntes ejus virtutes; ingratos eos in eum Patrem, qui miserat curationem, efficiebat. Sed quoniam ab eo, qui est Deus, unigenitus Filius venerat ad salutem hominum, et incredulos per eas quas faciebat virtutes, provocabat dare gloriam Patri; et non recipientibus adventum Filii ejus, et propter hoc non credentibus, quae ab eo fiebat remissioni, Pharisaeis dicebat : « Ut sciatis quoniam potestatem habet Filius hominis remittere peccata; » et hoc cum dixisset, jussit paralyticum hominem tollere grabatum, super quem jacebat, et ire in domum suam : per hoc quod efficit, confundens incredulos, et significans quoniam ipse est vox Dei, per quam accepit homo praecepta, quae supergressus est, et factus est peccator; ex peccatis enim paralysis subsecuta est.

the unknown Father invented by the heretics? And how did they glorify him who in the beginning was then not known by them? It is manifest, therefore, that the Israelites glorified that God Who was preached by the law and the prophets, Who also is the Father of our Lord: and on account of this He taught men sensibly, through those signs which He wrought, to give glory to God. But if He Himself had come from one Father, while men seeing His mighty works glorified another Father, He rendered them ungrateful towards that Father who had sent the healing. But because from Him Who is God, the only-begotten Son had come for the salvation of men, and by those mighty works which He wrought provoked the unbelieving to give glory to the Father; and to the Pharisees, who did not receive the coming of His Son, and on account of this did not believe in the forgiveness which was wrought by Him, He said: "That you may know that the Son of man has power to forgive sins;" (Matt. 9:6) and when He had said this, He commanded the paralytic man to take up the bed upon which he lay, and to go into his house: by this which He wrought confounding the unbelieving, and signifying that He Himself is the voice of God, by which man received the commandments, which he transgressed, and became a sinner; for paralysis followed upon sins.

3. Peccata igitur remittens, hominem quidem curavit, semetipsum autem manifeste ostendit quis esset. Si enim nemo potest remittere peccata, nisi solus Deus; remittebat autem haec Dominus, et curabat homines : manifestum, quoniam ipse erat Verbum Dei, Filius hominis factus, a Patre potestatem remissionis peccatorum accipiens, quoniam homo, et quoniam Deus : ut quomodo homo compassus est nobis, tanquam Deus misereatur nostri, et remittat nobis debita nostra, quae factori nostro debemus Deo. Et propter hoc David praedixit : « Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Beatus homo, cui non imputavit Dominus peccatum, » eam, quae per adventum ejus est, remissionem praemonstrans, per quam « delevit chirographum » debiti nostri, « et affixit illud cruci : » uti quemadmodum per lignum facti sumus debitores Deo, per lignum accipiamus nostri debiti remissionem.

3. Forgiving sins, therefore, He healed man indeed, and manifestly showed Himself Who He was. For if no one can forgive sins but God alone, and the Lord forgave these and healed men: it is manifest that He Himself was the Word of God, made the Son of man, receiving from the Father the power of the forgiveness of sins, since He was man, and since He was God: so that as man He suffered with us, as God He might have mercy upon us, and forgive us our debts, which we owe to God our Maker. And on account of this David foretold: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin," (Ps. 31:1–2) foreshowing that forgiveness which is through His coming, by which "He blotted out the handwriting" of our debt, "and fastened it to the cross:" (Col. 2:14) so that even as by a tree we were made debtors to God, by a tree we may receive the remission of our debt.

4. Hoc et per alios quidem multos, jam autem et

4. This both through many others indeed, and now also

Editors' notes and page, col. 1170

Footnotes

(53) ‹anchor: not visible› · call in col 1170

Initio tunc. Ita Clarom.; in Voss., initio tum; in vet. Feuard. cod., initio tamen; in reliquis, in totum.

"In the beginning then." So the Clermont; in the Vossian, "in the beginning at that time"; in Feuardent's old codex, "in the beginning however"; in the rest, "altogether."

(printed under page 593)

(54) ‹anchor: not visible› · call in col 1170

A lege et prophetis. Sic omnes fere mss. At Eras., Gallas. et Feuard., in lege a prophetis.

"By the law and the prophets." So almost all the manuscripts. But Erasmus, Gallasius and Feuardent: "in the law by the prophets."

(printed under page 593)

(55) ‹anchor: not visible› · call in col 1170

In sensu. Id est, ut recte explicat Grab., sensibiliter, manifeste, etc.

"In perception." That is, as Grabe rightly explains, "perceptibly, plainly," etc.

(printed under page 593)

(56) ‹anchor: not visible› · call in col 1170

Qui est. Ita vetus Feuard. cod., Clarom. et Voss. Alii perperam, a quo; Feuard. vero pro more, haud certe probando, utramque lectionem jungens, caeteris pejus scripsit: qui est, a quo.

"Who is." So Feuardent's old codex, the Clermont and the Vossian. Others wrongly: "from whom"; but Feuardent, after his custom, which is certainly not to be approved, joined both readings and wrote, worse than the others: "who is, from whom."

(printed under page 593)

(57) ‹anchor: not visible› · call in col 1170

Super quem jacebat. Unicam vocem suum, loco istarum, habent Merc. 2 codd.

"On which he was lying." In place of these words the Mercerus 2 codices have the single word "his."

(printed under page 593)

(58) ‹anchor: not visible› · call in col 1170

Per hoc quod efficit. Sic Clarom. et Voss., quibus quoad vocem quod consentiunt Arundel. et Merc. 1. Alii male, propter hoc quidem efficit.

"By what he effects." So the Clermont and the Vossian, with whom the Arundel and Mercerus 1 agree as to the word "what." Others wrongly: "on account of this indeed he effects."

(printed under page 593)

(59) ‹anchor: quoniam Deus› · call in col 1170

Quoniam homo, et quoniam Deus. Alii, quomodo homo, et quomodo Deus.

"Since man, and since God." Others: "how man, and how God."

(printed under page 593)

(60) ‹anchor: ut quomodo› · call in col 1170

Ut quomodo. Eras., Gallas. et Feuard., et quomodo.

"So that as." Erasmus, Gallasius and Feuardent: "and as."

(printed under page 593)

(61) ‹anchor: debiti nostri› · call in col 1170

Debiti nostri. Sic Clarom., Arundel. et vetus Feuard. cod. Caeteri perperam, debita nostra.

"Of our debt." So the Clermont, the Arundel and Feuardent's old codex. The others wrongly: "our debts."

(printed under page 593)

Page

running head: RA HÆRESES LIB. V.
marginal letters: A ab haereticis; B hoc non credentibus; C curabat homines; D 4. Hoc et
old-edition numerals: 314 after et
other: Latin only, no Greek printed

PG 7:1171

per Eliseum prophetam significanter ostensum est. Cum enim hi, qui cum illo erant, prophetae conciderent ligna ad fabricationem tabernaculi, et ferrum excussum de securi cecidisset in Jordanem, et non inveniretur ab ipsis, veniens autem Eliseus in ipsum locum, cum didicisset quid esset factum, lignum in aquam misit; hoc autem cum fecisset, supernatavit ferrum securis, et de superficie aquae sumpserunt illud, qui ante amiserant :

through Elisha the prophet was significantly shown. For when the prophets who were with him were cutting down wood for the building of the tabernacle, and the iron head, having slipped from the axe, had fallen into the Jordan, and could not be found by them, Elisha coming to the very place, when he had learned what had happened, cast a piece of wood into the water; and when he had done this, the iron head of the axe swam up, and they who before had lost it took it up from the surface of the water: (4 Kgs. 6:4–7)

δι' ἔργου ἔδειξεν ὁ προφήτης, ὅτι τὸν στερεὸν λόγον τοῦ Θεοῦ, ὃν.... ἀμελῶς ἀποβαλόντες οὐχ' ηὑρίσκομεν, ἀποληψόμεθα πάλιν διὰ τῆς τοῦ ξύλου οἰκονομίας. Ὅτι δὲ ἀξίνῃ ἔοικεν ὁ λόγος τοῦ Θεοῦ, Ἰωάννης ὁ Βαπτιστής φησι περὶ αὐτοῦ· « Ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται. » Ἱερεμίας δὲ ὁμοίως φησίν· « Ὁ λόγος Κυρίου ὡς πέλεκυς κόπτων πέτραν. » Τοῦτον οὖν κεκρυμμένον ἀφ' ἡμῶν, ἡ τοῦ ξύλου ἐφανέρωσεν, ὡς προέφαμεν, οἰκονομία. Ἐπεὶ γὰρ διὰ ξύλου ἀπεβάλομεν αὐτὸν, διὰ ξύλου πάλιν φανερὸν τοῖς πᾶσιν ἐγένετο, ἐπιδεικνύων τὸ μῆκος, καὶ ὕψος, καὶ βάθος, καὶ πλάτος ἐν ἑαυτῷ, καὶ ὡς ἔφη τις τῶν προβεβηκότων, διὰ τῆς θείας ἐκτάσεως τῶν χειρῶν, τοὺς δύο λαοὺς εἰς ἕνα Θεὸν συνάγων. Δύο μὲν γὰρ αἱ χεῖρες, ὅτι καὶ δύο λαοὶ διεσπαρμένοι εἰς τὰ πέρατα

by an action the prophet showed that the firm word of God, which having negligently lost we did not find, we shall receive back again through the dispensation of the tree. And that the word of God is like an axe, John the Baptist says concerning it: "And now the axe is laid unto the root of the trees." (Matt. 3:10) And Jeremiah likewise says: "The word of the Lord is like a hammer cleaving a rock." (Jer. 23:29) This word, therefore, which was hidden from us, the dispensation of the tree, as we have said before, made manifest. For since through a tree we lost it, through a tree again it became manifest to all, showing the length, and height, and depth, and breadth in itself, and, as one of the elders said, through the divine extension of the hands, gathering the two peoples unto one God. For the hands are two, because there are also two peoples scattered to the ends

Editors' notes and page, col. 1171

Footnotes

[89] ‹anchor: not visible› · call in col 1171 IV Reg. VI, 4 et seqq.

4 Kgs (2 Kgs) 6:4 ff.

[90] ‹anchor: arborum posita est› · call in col 1171 Matth. III, 10.

Matt. 3:10.

[91] ‹anchor: caedens petram› · call in col 1171 Jerem. xxiii, 29.

Jer. 23:29.

[92] ‹anchor: Pater in me est› · call in col 1172 Joan. XIV, 11.

John 14:11.

(printed under page 594)

(62) ‹anchor: not visible› · call in col 1171

Hi..., prophetae. Duas istas voces a Grab. additas, priorem ex Voss., posteriorem ex Arundel. habet cod. Clarom.

"These ..., prophets." These two words, added by Grabe, the first from the Vossian, the second from the Arundel, are in the Clermont codex.

(printed under page 594)

(63) ‹anchor: not visible› · call in col 1171

Δι' ἔργου. Graeca haec Irenaei verba descripta leguntur in Catena ms. in libros Regum, num. 211 bibliothecae olim Seguerianae, nunc Coislinianae, quam diutius clausam, magno reipublicae litterariae bono, eruditis omnibus reseravit illustrissimus ac litterarum studiosissimus D. D. de Coislin, episcopus Mettensis. Jam ediderat Combefisius ex cod. 2433 bibliothecae Regiae, in quo exstant, sed mutila et imperfecta. Quae hic exhibentur, integra sunt, et accuratius Latinis respondent, ut conferenti patebit.

"By a deed." These Greek words of Irenaeus are found copied in a manuscript Catena on the books of Kings, no. 211 of the library formerly Séguier's, now Coislin's, which, long closed, the most illustrious Lord de Coislin, Bishop of Metz, a man most devoted to letters, has opened to all the learned, to the great benefit of the republic of letters. Combefis had already published them from codex 2433 of the Royal Library, in which they survive, but mutilated and incomplete. What is given here is complete and corresponds more exactly to the Latin, as anyone who compares them will see.

(printed under page 594)

(64) ‹anchor: not visible› · call in col 1171

Securi similis est verbum Dei. Ita Voss., Clarom. et Grab., juxta Graecum. Alii perperam, securis similis est verbo Dei.

"The word of God is like an axe." So the Vossian, the Clermont and Grabe, in agreement with the Greek. Others wrongly: "an axe is like the word of God."

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(65) ‹anchor: nobis manifestavit› · call in col 1171

Manifestavit. In Eras., Gallas. et Feuard. vitiose, per lignum manifestavit.

"Manifested." In Erasmus, Gallasius and Feuardent, faultily: "manifested through the wood."

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(66) ‹anchor: et latitudinem› · call in col 1171

Et latitudinem. Ad. ex Graec., et profunditatem.

"And breadth." Add from the Greek: "and depth."

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A per Eliseum; B λου οἰκονομίας.; C τὸν, διὰ ξύλου; D (62) Hi..., prophetae.
old-edition numerals: (none)
other: upper part (per Eliseum ... amiserant :) is Latin only, no Greek printed; facing Latin sub-column (per operationem ... ad unum) not set

PG 7:1172

τῆς γῆς· μία δὲ μέση κεφαλὴ, ὅτι εἷς ὁ Θεὸς, ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν ἡμῖν.

of the earth; and one head in the midst, because there is one God, Who is over all, and through all, and in us all.

CAPUT XVIII.

Chapter XVIII.

Creaturas universas, quibus Deus Pater et ejus Verbum utuntur, sua propria virtute et sapientia condiderunt; non ex labe, aut ignorantia : alias nunquam carnem assumpsisset Dei Filius, qui omnem a Patre potestatem accepit.

All creatures which God the Father and His Word use, They framed by Their own power and wisdom, not out of defect or ignorance: otherwise the Son of God, Who received all power from the Father, would never have assumed flesh.

1. Et talem vel tantam dispositionem non per alienas, sed per suas efficiebat conditiones : neque per ea quae ex ignorantia et labe facta sunt, sed per ea quae ex sapientia et virtute Patris ejus substantiam habuerunt. Neque enim iniquus, ut aliena concupiscat; neque indigens, ut non per sua propria suis propriis efficiat vitam, sua utens conditione ad hominis salutem. Neque enim portasset illum conditio, si quod ignorantiae et labis erat, emisit. Quoniam enim ipsum Verbum Dei incarnatum suspensum est super lignum, per multa ostendimus : et ipsi autem haeretici crucifixum confitentur. Quomodo igitur ignorantiae et labis emissio eum, qui contineat universorum agnitionem, et sit verus, et perfectus, portare potuit? Aut quomodo ea, quae absconsa est a Patre, et multum separata conditio, portavit ejus Verbum? Si autem et ab angelis haec facta est, sive ignorantibus eum, qui super omnia est Deus, sive scientibus; cum dixerit Dominus : « Quoniam ego in Patre, et Pater in me est; » quomodo Patrem et Filium simul fabricatio angelorum portare sustinuit? Quomodo autem ea, quae extra Pleroma est, conditio cepit eum, qui continet universum Pleroma? Cum igitur haec omnia impossibilia sint, et probationem non habeant; illud solum verum est Ecclesiae praeconium, quoniam propria conditio, quae ex virtute, et arte, et sapientia Dei subsistit, portavit eum (quae quidem secundum invisibilitatem a

1. And such or so great a dispensation He wrought not through another's creations, but through His own: nor through those things which were made out of ignorance and defect, but through those things which had their substance from the wisdom and power of His Father. For He is neither unjust, so as to covet what belongs to another; nor needy, so as not to effect life for His own through His own things, using His own creation for the salvation of man. For neither would creation have borne Him, if it sent forth that which was of ignorance and defect. Now that the Word of God Himself incarnate was suspended upon a tree, we have shown in many ways: and even the heretics themselves confess Him crucified. How therefore could an emission of ignorance and defect bear Him Who contains the knowledge of all things, and is true and perfect? Or how did that creation which is hidden from the Father, and far separated from Him, bear His Word? And if this creation was made by angels, whether ignorant of the God Who is over all, or knowing Him; since the Lord has said: "For I am in the Father, and the Father in Me;" (John 14:11) how did the handiwork of angels endure to bear the Father and the Son together? And how did that creation which is outside the Pleroma contain Him Who contains the whole Pleroma? Since therefore all these things are impossible, and have no proof, that proclamation of the Church alone is true, that His own creation, which subsists by the power, and art, and wisdom of God, bore Him (which indeed according to invisibility

Editors' notes and page, col. 1172

Footnotes

(67) ‹anchor: not visible› · call in col 1172

Conditiones. Id est res creatas.

"Foundings." That is, created things.

(67*) ‹anchor: labis erat, emisit› · call in col 1172 Si quod ignorantiae et labis erat, emisit. Sic melioris notae codd., vetus Feuard., Voss. et Clarom. (nisi quod in hoc, negligentia scribae, desit quod). Caeteri, si ignorantiae et labis esset emissio; quae recentioris cujuspiam emendatio esse videtur, prioris lectionis sensum haud satis intelligentis. Hic tamen obscurus non est. Si, inquit Irenaeus, Verbum Patris nihil proprie condidit, sed quod ignorantiae et labis erat, id est quod ex ignorantia et labe jam ortum erat, simpliciter emisit; non igitur portasset illum propria conditio, seu res a se condita. Jam tamen a nobis demonstratum est, Verbum Dei incarnatum ligno suspensum fuisse. Quomodo igitur id quod ab ignorantia et labe tum primum emissum est, portare potuit eum qui contineat universorum agnitionem? etc.

"If it sent forth what belonged to ignorance and defect." So the codices of better note, Feuardent's old one, the Vossian and the Clermont (except that in the last, through the scribe's carelessness, "what" is missing). The others: "if it were an emission of ignorance and defect"; which seems to be the correction of some later hand that did not well understand the sense of the earlier reading. That sense, however, is not obscure. If, says Irenaeus, the Word of the Father founded nothing properly his own, but simply sent forth what belonged to ignorance and defect, that is, what had already arisen from ignorance and defect, then his own creation, the thing founded by himself, would not have carried him. Yet we have already shown that the Word of God incarnate was hung on the wood. How then could that which was only then first sent forth by ignorance and defect carry him who contains the knowledge of all things? etc.

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(68) ‹anchor: Dei subsistit› · call in col 1172

Subsistit. Al., substitit.

"Subsists." Others: "stood firm."

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(69) ‹anchor: portavit eum› · call in col 1172

Portavit eum. Voss. et Feuard edit. ex vet. cod. male, portavit Ecclesiam.

"Carried him." The Vossian and Feuardent's edition, from an old codex, wrongly: "carried the Church."

(printed under page 594)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A τῆς γῆς·; B neque per ea; C ab angelis; D (67) Conditiones.
old-edition numerals: 315 before CAPUT XVIII.
other: facing Latin at top (Deum congregans. ... in omnibus nobis.) not set; remainder of column (from CAPUT XVIII.) is Latin only, no Greek printed; editors' matter: Creaturas universas

PG 7:1173

Patre portatur, secundum visibilitatem autem e contrario portat ejus Verbum); et hoc est Verbum.

is borne by the Father, but according to visibility on the contrary bears His Word); and this is the Word.

2. Pater enim conditionem simul et Verbum suum portans, et Verbum portatum a Patre, praestat Spiritum omnibus, quemadmodum vult Pater : quibusdam quidem secundum conditionem, quod est factum; quibusdam autem secundum adoptionem, quod est ex Deo, quod est generatio. Et sic unus Deus Pater ostenditur, qui est super omnia, et per omnia, et in omnibus. Super omnia quidem Pater, et ipse est caput Christi : per omnia autem Verbum, et ipse est caput Ecclesiae : in omnibus autem nobis Spiritus, et ipse est aqua viva, quam praestat Dominus in se recte credentibus, et diligentibus se, et scientibus, quia « unus Pater, qui est super omnia, et per omnia, et in omnibus nobis. » Testimonium perhibet his et Joannes Domini discipulus, in Evangelio dicens sic : « 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. » Deinde de ipso Verbo dixit : « In hoc mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In sua propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit illis potestatem filios Dei fieri, his qui credunt in nomine ejus. » Et iterum significans ejus secundum hominem dispensationem, dixit : « Et Verbum caro factum est, et habitavit in nobis. » Et iterum intulit : « Et vidimus gloriam ejus, gloriam quasi unigeniti a

2. For the Father, bearing both the creation and His Word together, and the Word borne by the Father, bestows the Spirit upon all, even as the Father wills: to some indeed according to creation, which is a thing made; and to some according to adoption, which is from God, which is generation. And thus one God the Father is shown, Who is over all, and through all, and in all. Over all indeed is the Father, and He Himself is the head of Christ: and through all is the Word, and He Himself is the head of the Church: and in us all is the Spirit, and He Himself is the living water, (John 7:38–39) which the Lord bestows upon those who rightly believe in Him, and love Him, and know that "there is one Father, Who is over all, and through all, and in us all." (Eph. 4:6) And to these things John, the disciple of the Lord, also bears witness, saying thus in 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 by Him, and without Him was made nothing." (John 1:1–3) Then concerning the Word Himself he said: "He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, to them that believe in His name." (John 1:10–12) And again, signifying His dispensation according to man, he said: "And the Word was made flesh, and dwelt among us." And again he added: "And we saw His glory, the glory as of the Only-begotten from

Editors' notes and page, col. 1173

Footnotes

[93] ‹anchor: not visible› · call in col 1173 Joan. VII, 38, 39.

John 7:38–39.

[94] ‹anchor: not visible› · call in col 1173 Ephes. IV, 6.

Eph. 4:6.

[95] ‹anchor: factum est nihil› · call in col 1173 Joan. I, 1 et seqq.

John 1:1 ff.

[96] ‹anchor: in nomine ejus› · call in col 1173 Ibid., 10 et seqq.

Ibid., 1:10 ff.

[97] ‹anchor: not visible› · call in col 1174 Ibid., 14.

Ibid., 1:14.

[98] ‹anchor: credes vitae tuae› · call in col 1174 Deuter. xxviii, 66.

Deut. 28:66.

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(70) ‹anchor: not visible› · call in col 1173

Visibilitatem. Eras., Gallas., Clarom., Arundel. et Merc. 2, visibile.

"Visibility." Erasmus, Gallasius, the Clermont, the Arundel and Mercerus 2: "the visible."

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(71) ‹anchor: not visible› · call in col 1173

Verbum. Sic Feuard. in marg., Clarom., Voss. et Merc. 2, quod ab editoribus minus intellectum, fuit commutatum (non sine vitiosa ταυτολογίᾳ) in verum. Intelligi tamen facile poterit, si quae quidem ..... portat ejus Verbum, parenthesi inclusis, hoc comma, et hoc est Verbum, referatur ad portavit eum.

"Word." So Feuardent in the margin, the Clermont, the Vossian and Mercerus 2; which, being little understood by the editors, was changed (not without a faulty tautology) into "true." It can easily be understood, however, if the words "which indeed ..... carries his Word" are put in parenthesis and the clause "and this is the Word" is referred to "carried him."

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Quibusdam quidem secundum conditionem. Quod est conditionis, additur in editt., sed expunxi auctoritate veteris Feuard. cod., Voss. ac Clarom. (qui tamen pro secundum conditionem, vitio scribae habet, secundum conditionis). Id enim a quopiam additum videtur, harum vocum, secundum conditionem explicandarum causa. Quod vero Grab. legi debere putat, ex eo quod in sequenti colo habeatur, quod est ex Deo, nihil est. Istud enim, quod est ex Deo, non opponitur τῷ quod est conditionis; sed τῷ quod est factum. Hic igitur subobscuri istius loci sensus: Verbum praestat spiritum omnibus, quemadmodum vult Pater, sed non eumdem. Aliis quidem praestat spiritum secundum conditionem, id est Spiritum qui rebus creatis viventibus conveniat, afflatum scilicet vitae, ut loquitur cap. 12, quod quidem Spiritus genus temporale cum sit, factum est, seu factura est, ut ibidem ait; aliis vero praestat Spiritum adoptionis, seu Spiritum vivificantem, qui congruat adoptioni, et per quem spirituales efficiantur homines; qui Spiritus sempiternus cum sit, et semper perseverans, ex Deo est, seu ex Dei substantia procedit; et hic est generatio, id est novae generationis auctor et causa. Vide citatum cap. 12.

"To some indeed according to creation." "Which is of creation" is added in the editions, but I have struck it out on the authority of Feuardent's old codex, the Vossian and the Clermont (which last, however, through a scribe's fault, has "according to of creation" for "according to creation"). For it seems to have been added by someone to explain the words "according to creation." As for Grabe's view that it ought to be read, because the following clause has "which is from God," that counts for nothing. For "which is from God" is not opposed to "which is of creation," but to "which is made." This, then, is the sense of this somewhat obscure passage: the Word supplies the spirit to all, as the Father wills, but not the same spirit. To some he supplies the spirit according to creation, that is, a spirit suited to living created things, namely the breath of life, as he puts it in chapter 12, which, being a temporal kind of spirit, "is made," or "is a thing made," as he says in the same place; to others he supplies the Spirit of adoption, or the life-giving Spirit, which befits adoption and by which men are made spiritual; and this Spirit, being everlasting and ever abiding, is from God, or proceeds from God's substance; and this is "generation," that is, the author and cause of the new generation. See chapter 12, cited above.

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(73) ‹anchor: In hoc mundo› · call in col 1173

In hoc mundo. Sic omnes mss., at Eras., Gallas. et Feuard. omittunt hoc.

"In this world." So all the manuscripts; but Erasmus, Gallasius and Feuardent leave out "this."

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(74) ‹anchor: hominem dispensationem› · call in col 1173

Dispensationem. In Merc. 2, dispositionem, nec male, sic enim οἰκονομίαν saepe vertit interpr.

"Dispensation." In Mercerus 2, "disposition," and not wrongly, for so the translator often renders οἰκονομία.

(printed under page 595)

Page

running head: CONTRA HÆRESES L
marginal letters: A Patre portatur; B quam praestat; C pensationem, dixit; D aetate veteris
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1174

Patre, plenum gratia et veritate. » Manifeste ostendens audire volentibus, id est aures habentibus, quoniam unus Deus Pater super omnes, et unum Verbum Dei, quod per omnes, per quem omnia facta sunt; et quoniam hic mundus proprius ipsius, et per ipsum factus est voluntate Patris, et non per angelos; neque per apostasiam, et defectionem, et ignorantiam; neque per virtutem aliquam Prunici, quam et Matrem appellant quidam; neque per alium quemdam mundi factorem ignorantem Patrem.

the Father, full of grace and truth." (John 1:14) Manifestly showing to those who are willing to hear, that is, who have ears, that there is one God the Father over all, and one Word of God, Who is through all, by Whom all things were made; and that this world is His own, and was made by Him by the will of the Father, and not by angels; nor through apostasy, and defect, and ignorance; nor through some power of Prunicus, whom certain also call the Mother; nor through some other maker of the world who is ignorant of the Father.

3. Mundi enim factor vere Verbum Dei est : hic autem est Dominus noster, qui in novissimis temporibus homo factus est, in hoc mundo exsistens, et secundum invisibilitatem continet quae facta sunt omnia, et in universa conditione infixus, quoniam Verbum Dei gubernans et disponens omnia; et propter hoc in sua invisibiliter venit, et caro factum est, et pependit super lignum, uti universa in semetipsum recapituletur. « Et sui proprii illum non receperunt » homines, quemadmodum Moyses hoc ipsum manifestavit in populo : « Et erit vita tua pendens ante oculos tuos, et non credes vitae tuae. » Qui igitur non receperunt illum, non acceperunt vitam. « Quotquot autem receperunt illum, dedit illis potestatem filios Dei fieri. » Ipse est enim qui universorum potestatem habet a Patre, quoniam Verbum Dei, et homo verus, invisibilibus quidem participans rationabiliter, et sensuabiliter legem statuens, universa quaeque in suo perseverare ordine; super visibilia autem et humana regnans manifeste, et omnibus dignum superducens justum judicium :

3. For the Maker of the world is truly the Word of God: and this is our Lord, Who in the last times was made man, existing in this world, and according to invisibility contains all things that were made, and is implanted in the whole creation, since as the Word of God He governs and disposes all things; and on account of this He came invisibly unto His own, and was made flesh, and hung upon a tree, that He might recapitulate all things in Himself. "And His own" men "received Him not," even as Moses declared this very thing among the people: "And your life shall be hanging before your eyes, and you shall not believe your life." (Deut. 28:66) Those therefore who did not receive Him, did not receive life. "But as many as received Him, to them gave He power to become the sons of God." (John 1:12) For He Himself it is Who has power over all things from the Father, since He is the Word of God, and true man, partaking rationally indeed of invisible things, and sensibly establishing a law, that all things severally should continue in their own order; and reigning manifestly over visible and human things, and bringing upon all a worthy and just judgement:

Editors' notes and page, col. 1174

Footnotes

(75) ‹anchor: not visible› · call in col 1174

Unum Verbum Dei. In Clarom., unum Verbum Deus.

"One Word of God." In the Clermont, "one Word, God."

(printed under page 595)

(76) ‹anchor: not visible› · call in col 1174

Quod per omnes. Sic Clarom., Voss., Arund. et Grab. Caeteri perverso ordine, per quod omnes: quilibet enim videt Irenaeum respicere ad verba Apostoli Ephes. IV, 6.

"Which is through all." So the Clermont, the Vossian, the Arundel and Grabe. The others, in a perverse order, have "through which all": for anyone can see that Irenaeus has in view the Apostle's words at Eph. 4:6.

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(77) ‹anchor: not visible› · call in col 1174

Invisibiliter venit. In Eras. et Gallas. male, invisibiliter ponit. Sed legendum, visibiliter venit.

"He came invisibly." In Erasmus and Gallasius, wrongly, "he places invisibly." But one should read "he came visibly."

(printed under page 595)

(78) ‹anchor: not visible› · call in col 1174

Factum est. Verbum perperam additur in Eras., Gallas. et Feuard. editt.

"Was made." "The Word" is wrongly added in the editions of Erasmus, Gallasius and Feuardent.

(printed under page 595)

(79) ‹anchor: credes vitae tuae› · call in col 1174

Et non credes vitae tuae. In Voss., et non credes te vitae tuae. Hoc vero comma, quod etiam allegatur a Tertull. lib. advers. Jud. cap. 11; Cypriano lib. II Testim., cap. 20; Lactantio lib. IV, cap. 18; August. lib. XVI contr. Faust., cap. 22, et aliis, in hodiernis LXX editt. desideratur.

"And you will not believe your life." In the Vossian, "and you will not trust yourself to your life." This clause, which is also cited by Tertullian, Against the Jews, chapter 11; by Cyprian, Testimonies, Book II, chapter 20; by Lactantius, Book IV, chapter 18; by Augustine, Against Faustus, Book XVI, chapter 22, and by others, is missing from present-day editions of the Seventy.

(printed under page 595)

(80) ‹anchor: universorum› · call in col 1174

Universorum. Eras., Gallas. et Merc. 2, universam.

"Of all things." Erasmus, Gallasius and Mercerus 2: "all."

(printed under page 595)

(81) ‹anchor: quoniam› · call in col 1174

Quoniam. (In Feuard. marg. et Voss., quomodo.) Pro quatenus, in quantum.

"Since." (In Feuardent's margin and the Vossian, "how.") For "inasmuch as," "in so far as."

(printed under page 595)

(82) ‹anchor: et sensuabiliter› · call in col 1174

Sensuabiliter. Ita Clarom. et Arund.; caeteri, sensibiliter. Porro sensuabiliter hic accipio pro in- (continues)

"Sensuably." So the Clermont and the Arundel; the others, "sensibly." Further, I take "sensuabiliter" here as standing for in- (continues)

(printed under page 595)

Page

running head: A HÆRESES LIB. V.
marginal letters: A Patre, plenum; B omnia, et in; C tionabiliter, et; D et Grab. Caeteri
old-edition numerals: 316 after sua
other: Latin only, no Greek printed

PG 7:1175

quemadmodum et David manifeste significans, ait : « Deus noster manifeste veniet, et non tacebit. » Deinde et quod ab eo superinducitur judicium manifestavit, dicens : « Ignis in conspectu ejus ardebit, et in circuitu ejus tempestas valida. Advocabit coelum desursum, et terram discernere populum suum. »

even as David also, manifestly signifying this, says: "Our God shall come manifestly, and shall not keep silence." (Ps. 49:3) Then he also declared the judgement that is brought in by Him, saying: "A fire shall burn in His sight, and a mighty tempest shall be round about Him. He shall call the heaven from above, and the earth, to judge His people." (Ps. 49:3–4)

CAPUT XIX.

Chapter XIX.

Cum Eva inobediente et praevaricatrice comparatur B. Virgo Maria, illius advocata; referunturque variae et dissidentes haereses.

With the disobedient and transgressing Eve is compared the Blessed Virgin Mary, her advocate; and the various and discordant heresies are recounted.

1. Manifeste itaque in sua propria venientem Dominum, et sua propria eum bajulante conditione, quae bajulatur ab ipso, et recapitulationem ejus, quae in ligno fuit inobedientiae, per eam quae in ligno est obedientiam, facientem, et seductionem illam solutam, qua seducta est male illa, quae jam viro destinata erat virgo Eva, per veritatem evangelizata est bene ab angelo jam sub viro Virgo Maria. Quemadmodum enim illa per angeli sermonem seducta est, ut effugeret Deum, praevaricata verbum ejus; ita et haec per angelicum sermonem evangelizata est, ut portaret Deum, obediens ejus verbo. Et si ea inobedierat Deo; sed haec suasa est obedire Deo, uti virginis Evae Virgo Maria fieret advocata. Et quemadmodum astrictum est morti genus humanum per Virginem, salvatur per Virginem : aequa lance disposita, virginalis inobedientia, per virginalem obedien-

1. Seeing therefore that the Lord manifestly came unto His own, and was borne by His own creation which is borne by Him, and made a recapitulation of that disobedience which was on a tree through that obedience which is on a tree, and that seduction was loosed by which that virgin Eve, who was already espoused to a husband, was evilly seduced, the Virgin Mary, already under a husband, happily received the glad tidings of the truth from an angel. For even as the former was seduced by the discourse of an angel, so that she fled from God, having transgressed His word; so also the latter was evangelized by an angelic discourse, so that she bore God, being obedient to His word. And if the former had disobeyed God, yet the latter was persuaded to obey God, so that of the virgin Eve the Virgin Mary might become the advocate. And even as the human race was bound to death through a virgin, it is saved through a virgin: virginal disobedience having been balanced in an equal scale by virginal obedience.

Editors' notes and page, col. 1175

Footnotes

[99] ‹anchor: not visible› · call in col 1175 Psal. XLIX, 3, 4.

Ps. 49(50):3–4.

[1] ‹anchor: not visible› · call in col 1175 Ibid.

Ibid.

(printed under page 596)

(83) ‹anchor: not visible› · call in col 1175

Ejus. Eras., Gallas., Arund. et Merc. 1, suo.

"His." Erasmus, Gallasius, the Arundel and Mercerus 1: "his own."

(printed under page 596)

(84) ‹anchor: not visible› · call in col 1175

Advocabit. Sic, juxta sacros codices, vetus Feuard. cod. et Grabius. Reliqui, advocavit.

"He will call." So, in agreement with the sacred codices, Feuardent's old codex and Grabe. The rest: "he called."

(printed under page 596)

(85) ‹anchor: not visible› · call in col 1175

Venientem Dominum. Sic mss. At Eras., Gallas. et Feuardent. habent, veniente Domino, et omnes dictiones quae in omnibus pene mss. leguntur in accusativis, illi legunt per ablativos absolutos.

"The Lord coming." So the manuscripts. But Erasmus, Gallasius and Feuardent have "the Lord coming" as an ablative, and all the expressions that are read in the accusative in almost all the manuscripts they read as ablatives absolute.

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(86) ‹anchor: not visible› · call in col 1175

Bajulante. Ita Claromont., Arund., Ottob., Merc. 2, cum Eras., Gallas. et Feuard., melius quam alii cum Grabio, bajulantem. Si enim accusativus hic esset adhibendus, legi deberet bajulatum; alias pervertitur sensus.

"Carrying." So the Clermont, the Arundel, the Ottobonian and Mercerus 2, with Erasmus, Gallasius and Feuardent, better than the others, with Grabe, who have the accusative "bajulantem." For if the accusative were to be used here, "bajulatum" ("carried") would have to be read; otherwise the sense is perverted.

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Et si ea inobedierat Deo: sed haec suasa est. In editt. et recentioribus mss. legitur: et sicut illa seducta est, ut effugeret Deum; sic haec suasa est. At antiquiores mss., scilicet vet. Feuard. cod., Clarom. et Voss. habent: et si eum obaudierat Deo, sed haec suasa est. Ex qua corrupta lectione veram erui, levissima facta mutatione, quam in textu exprimere non dubitavi; persuasissimum habens, particulam in verbo obaudierat praefixam, a negligentibus et imperitis scribis male lectam, et a verbo perperam avulsam, commutatam esse in m, et cum praeced. voce (in qua et ipsa paulo latius diductis litterae a ductibus, lectum u) junctam: inde factum eum. Exempla ejusmodi corruptionis non raro occurrunt in ms. Clarom. et aliis. Nec dubitem quin posteriores scribae, imo et forte primi editores, corruptam trium praedictorum codd. lectionem prae oculis haberent; quam cum emendare non possent, maluerunt (non certe sine ταυτολογίας crimine) partem praecedentis periodi resumere, ut sensum complerent. Porro inobedierat, accipiendum pro non obedierat.

"And if she had disobeyed God, yet this one was persuaded." In the editions and the more recent manuscripts one reads: "and as that one was seduced so as to flee God, so this one was persuaded." But the older manuscripts, namely Feuardent's old codex, the Clermont and the Vossian, have: "et si eum obaudierat Deo, sed haec suasa est." From this corrupt reading I have drawn out the true one by a very slight change, which I have not hesitated to print in the text; being fully persuaded that the particle "in" prefixed to the verb "obaudierat," misread by careless and unskilled scribes and wrongly torn off the verb, was changed into "m" and joined to the preceding word (in which too, the strokes of the letter "a" being drawn a little wide, "u" was read): hence came "eum." Examples of this kind of corruption occur not seldom in the Clermont manuscript and others. Nor would I doubt that later scribes, and perhaps even the first editors, had the corrupt reading of the three codices just named before their eyes; and, being unable to emend it, they preferred (certainly not without the fault of tautology) to take up part of the preceding sentence again, to complete the sense. Further, "inobedierat" is to be taken as "non obedierat," "had not obeyed."

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Astrictum est. Mirum in codd. Clarom., Voss. et Merc. 2 legi astricta est; forte quod scribae litteram u, nullo abbreviationis signo notatam, male confuderint cum a. Neque enim cum Grabio crediderim interpretem attendentem ad genus Graecae vocis ἀνθρωπότης, scripsisse astricta. Adde quod Augustinus, qui totam hanc citat periodum lib. I contra Julian., cap. 3, legat astrictum.

"Was bound." It is strange that the Clermont, Vossian and Mercerus 2 codices read "astricta est" (feminine); perhaps because the scribes wrongly confused the letter u, marked with no sign of abbreviation, with a. For I would not believe with Grabe that the translator, attending to the gender of the Greek word ἀνθρωπότης, wrote "astricta." Add that Augustine, who quotes this whole sentence in Against Julian, Book I, chapter 3, reads "astrictum."

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Salvatur. Ita vet. Feuard. cod., Clarom., Voss. et Grab., una cum August. cit. In Merc. 1, solvitur; in aliis, solvatur.

"Is saved." So Feuardent's old codex, the Clermont, the Vossian and Grabe, together with Augustine as cited. In Mercerus 1, "is loosed"; in others, "may be loosed."

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Virginalis inobedientia. Eras. et Gallas., inobedientiae.

"A virgin's disobedience." Erasmus and Gallasius: "of disobedience."

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A quemadmodum et; B nem ejus; C telligibiliter, intellectualiter; D In editt. et
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Cum Eva inobediente; obedien- split at end of column

PG 7:1176

Adhuc enim protoplasti peccatum per correptionem primogeniti emendationem accipiens, et serpentis prudentia devicta in columbae simplicitate, vinculis autem illis resolutis, per quae alligati eramus morti.

For the sin of the first-formed [man] receiving its amendment through the chastisement of the First-begotten, and the prudence of the serpent being overcome in the simplicity of the dove, and those bonds being loosed by which we had been bound to death.

2. Indocti omnes haeretici, et ignorantes dispositiones Dei, et inscii ejus, quae est secundum hominem, dispositionis, quippe caecutientes circa veritatem, ipsi suae contradicunt saluti: alii quidem alterum introducentes, praeter Demiurgum, Patrem; alii autem ab angelis quibusdam dicentes factum esse mundum et substantiam ejus; alii quidam porro et longe separatam ab eo, qui est secundum ipsos Patre, a semetipsa floruisse, et esse ex se natam; alii autem in his quae continentur a Patre, de labe et ignorantia substantiam habuisse;

2. All the heretics are untaught, and ignorant of the dispensations of God, and unaware of that dispensation which is according to man, inasmuch as, being blind concerning the truth, they themselves speak against their own salvation: some introducing another Father besides the Creator; others saying that the world and its substance were made by certain angels; certain others [saying that it], far off and separated a long way from him who according to them is the Father, blossomed forth of itself and was born of itself; others that it had its substance in the things contained by the Father, out of defect and ignorance;

alii autem manifestum adventum Domini contemnunt, incarnationem ejus non recipientes; alii autem rursus ignorantes Virginis dispensationem, ex Joseph dicunt eum generatum; et quidam quidem neque animam, neque corpus recipere posse dicunt aeternam vitam, sed tantum hominem interiorem. Esse autem hunc eum, qui in eis sit sensus, volunt, quem et solum ascendere ad perfectum decernunt; alii autem anima salvata, non participari corpus ipsorum eam quae est a Deo salutem, quemadmodum in primo diximus libro. In quo et argumenta eorum omnium enarravimus, et invalidum ipsorum et inconstabile in secundo ostendimus.

others despise the manifest coming of the Lord, not receiving His incarnation; others again, ignorant of the dispensation of the Virgin, say that He was begotten of Joseph; and certain [of them] say that neither the soul nor the body can receive eternal life, but only the inner man. And they will have this to be that which is the mind in them, which alone they decree ascends to the perfect; others [say] that, the soul being saved, their body does not partake of the salvation which is from God — as we said in the first book. In which also we recounted the arguments of all of them, and in the second showed their weakness and instability.

Editors' notes and page, col. 1176

Footnotes

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Peccatum ... accipiens. August., peccato ... accipiente.

"Taking ... sin." Augustine has the ablative absolute: "sin ... taking."

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In columbae simplicitate. August., per columbae simplicitatem.

"In the simplicity of the dove." Augustine: "through the simplicity of the dove."

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Vinculis autem illis resolutis. August., vinculis illis resoluti sumus.

"Those bonds being undone." Augustine: "we have been released from those bonds."

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Dispositionis. Editt., dispensationis.

"Of the disposition." The editions: "of the dispensation."

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Alii quidam. Cerinthiani, ut puto ad quos enim alios istud referri possit, non video. Confer lib. I, cap. 26, n. 1.

"Certain others." The Cerinthians, I think; for I do not see to what others this could be referred. Compare Book I, chapter 26, no. 1.

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Porro. Graece, πόῤῥω, procul.

"Far off." In Greek πόρρω, "at a distance."

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Separatam ab eo ... a semetipsa floruisse, et esse ex se natam. Ita omnes pene mss., at Eras., Gallas. et Feuard., separatum ab eo ... a semetipso fuisse, et esse ex se natum. Nempe id alii ad mundum referunt, alii ad substantiam ejus.

"Separated from him ... to have flourished of herself, and to be born of herself." So almost all the manuscripts; but Erasmus, Gallasius and Feuardent: "separated from him ... to have been of itself, and to be born of itself" (masculine). That is, some refer it to the world, others to its substance.

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Animam. Suam quod addunt editt. delevi auctoritate veteris Feuard. cod. et Voss.

"The soul." "Its own," which the editions add, I have deleted on the authority of Feuardent's old codex and the Vossian.

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(99) ‹anchor: a Deo salutem› · call in col 1176

Eam, quae est a Deo, salutem. In Clarom. et Voss., ea quae est ad salutem, quod admitti posse non videtur.

"The salvation which is from God." In the Clermont and the Vossian, "that which is for salvation," which it seems cannot be admitted.

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PG 7:1177

CAPUT XX.

CHAPTER XX.

1. Omnes enim ii valde posteriores sunt quam episcopi, quibus apostoli tradiderunt Ecclesias: et hoc in tertio libro cum omni diligentia manifestavimus. Necessitatem ergo habent praedicti haeretici, quoniam sunt caeci ad veritatem, alteram et alteram ambulare exorbitantes viam; et propter hoc inconsonanter et inconsequenter dispersa sunt vestigia doctrinae ipsorum.

1. For all these are much later than the bishops to whom the apostles handed over the Churches: and this we made manifest with all diligence in the third book. The aforesaid heretics, then, since they are blind to the truth, are under necessity to walk, straying from the way, now by one path and now by another; and for this reason the footprints of their doctrine are scattered without harmony and without consistency.

Eorum autem, qui ab Ecclesia sunt, semita, circumiens mundum universum, quippe firmam habens ab apostolis traditionem, et videre nobis donans omnium unam et eamdem esse fidem, omnibus unum et eumdem Deum Patrem praecipientibus, et eamdem dispositionem incarnationis Filii Dei credentibus, et eamdem donationem Spiritus scientibus, et eadem meditantibus praecepta, et eamdem figuram ejus, quae est erga Ecclesiam, ordinationis custodientibus, et eumdem exspectantibus adventum Domini, et eamdem salutem totius hominis, id est animae et corporis sustinentibus.

But the path of those who are of the Church goes around the whole world, since it has the firm tradition from the apostles, and grants us to see that the faith of all is one and the same, all teaching one and the same God the Father, and believing the same dispensation of the incarnation of the Son of God, and knowing the same gift of the Spirit, and meditating on the same precepts, and guarding the same form of that ordering which is towards the Church, and awaiting the same coming of the Lord, and looking for the same salvation of the whole man, that is, of soul and body.

Et Ecclesiae quidem praedicatio vera et firma, apud quam una et eadem salutis via in universo mundo ostenditur. Huic enim creditum est lumen Dei, et propter hoc « sapientia » Dei, per quam salvat omnes homines, « in exitu canitur, in plateis autem fiducialiter agit, in summis muris praedicatur, in portis autem civitatis constanter loquitur. » Ubique enim Ecclesia praedicat veritatem: et haec est ἑπτάμυξος lucerna, Christi bajulans lumen.

And the preaching of the Church is true and firm, with whom one and the same way of salvation is shown in the whole world. For to her has been entrusted the light of God; and for this reason "the wisdom" of God, through which He saves all men, "is sung in the going-out, and acts boldly in the streets, is proclaimed on the tops of the walls, and speaks steadfastly in the gates of the city" (Prov. 1:20, 21). For everywhere the Church preaches the truth: and this is the seven-branched lamp, bearing the light of Christ.

2. Qui ergo relinquunt praeconium Ecclesiae, imperitiam sanctorum presbyterorum arguunt, non contemplantes, quanto pluris sit idiota religiosus a

2. Those, therefore, who abandon the preaching of the Church accuse the holy presbyters of want of skill, not considering how much more a religious unlettered man is worth than

Editors' notes and page, col. 1177

Footnotes

[2] ‹anchor: constanter loquitur› · call in col 1177 Prov. I, 20, 21.

Prov. 1:20–21.

[3] ‹anchor: not visible› · call in col 1178 Gen. II, 16.

Gen. 2:16.

[4] ‹anchor: sapere ad prudentiam› · call in col 1178 Rom. XII, 3.

Rom. 12:3.

[5] ‹anchor: super terram› · call in col 1178 Ephes. I, 10.

Eph. 1:10.

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Valde posteriores sunt quam episcopi. Doctissimus Cotelerius in notis ad interpolatam Ignatii epistolam ad Trallianos, id explicat de tempore quo Ecclesiae ab apostolis commissae sunt apostolicis viris, non de tempore quo vivere desierunt illi episcopi. Nam, inquit, Polycarpus, ut ex ipso Irenaeo lib. III et ex aliis monumentis ecclesiasticis clarum fit, ab apostolis Smyrnae episcopus constitutus, cum Basilide, Valentino, Marcione, aliisque haeresiarchis vitam egit.

"They are much later than the bishops." The most learned Cotelier, in his notes on the interpolated letter of Ignatius to the Trallians, explains this of the time when the churches were entrusted by the apostles to apostolic men, not of the time when those bishops ceased to live. For, he says, Polycarp, as is clear from Irenaeus himself in Book III and from other church records, was made bishop of Smyrna by the apostles, and lived at the same time as Basilides, Valentinus, Marcion and other heresiarchs.

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Ab apostolis. In Feuard. marg. et Voss. una vox apostoli exstat; in Clarom. deest particula ab, et distincte legitur, apostolis.

"From the apostles." In Feuardent's margin and the Vossian there is the single word "the apostles" (nominative); in the Clermont the particle "from" is missing, and one reads distinctly "to the apostles."

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Praecipientibus. Sic vet. Feuard. cod. et Claromont., pro quo in Voss. incuria librarii scriptum, percipientibus; in caeteris, recipientibus.

"Instructing." So Feuardent's old codex and the Clermont; for which in the Vossian, through the copyist's carelessness, "perceiving" is written; in the others, "receiving."

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Eamdem figuram ejus, etc. Id est eamdem regiminis ecclesiastici formam custodientibus.

"The same figure of it," etc. That is, keeping the same form of church government.

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(5) ‹anchor: est ἑπτάμυξος› · call in col 1177

Ἑπτάμυξος. Sic restituo ex Clarom. (in quo scriptum eptamyxos), pro ἑπτάμυξος, ut alii omnes perperam habent. Porro lucerna ἑπτάμυξος, est lucerna septem ellychnia, seu, ut explicat Erasmus in margine suae edit., septem caliculos habens. Quam in rem illud Martialis, lib. XIV, epigr. 41, a Feuardentio citatur: Illustrem cum tota meis convivia flammis, Totque geram myxos, una lucerna vocor.

"Seven-wicked." So I restore from the Clermont (in which "eptamyxos" is written), for ἑπτάμυξος, as all the others wrongly have it. A ἑπτάμυξος lamp is a lamp of seven wicks, or, as Erasmus explains in the margin of his edition, one having seven little cups. On this point Feuardent cites Martial, Book XIV, epigram 41: "Though I light whole banquets with my flames, and carry so many wicks, I am called one lamp."

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PG 7:1178

blasphemo, et impudente sophista. Tales sunt omnes haeretici, et qui se plus aliquid praeter veritatem invenire putant; sequentes ea quae praedicta sunt, varie, et multiformiter, et imbecille facientes iter, de iisdem non semper easdem sententias habentes, velut caeci a caecis circumducuntur: juste cadent in sublatentem ignorantiae foveam, semper quaerentes, et nunquam verum invenientes.

a blasphemous and impudent sophist. Such are all the heretics, and those who think they find something more besides the truth: following the things aforesaid, making their way variously, and in many forms, and feebly, not always holding the same opinions about the same things, they are led about like the blind by the blind; justly shall they fall into the pit of ignorance that lies hidden beneath, always seeking and never finding the truth.

Fugere igitur oportet sententias ipsorum, et intentius observare, necubi vexemur ab ipsis; confugere autem ad Ecclesiam, et in ejus sinu educari, et Dominicis Scripturis enutriri. Plantata est enim Ecclesia, paradisus in hoc mundo. « Ab omni » ergo « ligno » Paradisi escas « manducabitis, » ait Spiritus Dei; id est ab omni Scriptura Dominica manducate: superelato autem sensu ne manducaveritis, neque tetigeritis universam haereticam dissensionem.

We must therefore flee their opinions, and watch more intently lest we be harassed by them anywhere; and take refuge in the Church, and be brought up in her bosom, and be nourished on the Lord's Scriptures. For the Church has been planted, a paradise in this world. "Of every tree," then, of Paradise "you shall eat" food (Gen. 2:16), says the Spirit of God; that is, eat of every Scripture of the Lord; but with an overweening mind you shall not eat, nor touch, any heretical dissension.

Ipsi enim confitentur semetipsos agnitionem habere boni et mali: et super Deum, qui fecit eos, jaculantur sensus suos impios. Supra igitur sentiunt, quam est mensura sensationis. Quapropter et Apostolus ait: « Non plus sapere, quam oportet sapere, sed sapere ad prudentiam; » ut non illorum manducantes agnitionem, eam quae plus quam oportet, sapit, projiciamur de paradiso vitae:

For they confess of themselves that they have the knowledge of good and evil; and they hurl their impious thoughts above the God Who made them. They think, therefore, beyond the measure of understanding. Wherefore the Apostle also says: "Not to be wise more than it behoves to be wise, but to be wise unto prudence" (Rom. 12:3); lest, eating of their knowledge — that which is wise beyond what behoves — we be cast out of the paradise of life:

in quem Dominus inducit eos, qui obaudiunt praeceptionem ejus, « recapitulans in se omnia quae in coelis, et quae super terram: » sed quae in coelis, spiritualia sunt; quae autem in terris, secundum hominem est dispositio. Haec igitur in semetipsum recapitulatus est, adunans hominem spiritui, et spiritum collocans in homine, ipse caput spiritus factus est; et spiritum dans esse hominis caput: per illum enim vidimus et audivimus et loquimur.

into which the Lord leads those who obey His precept, "recapitulating in Himself all things which are in the heavens and which are upon the earth" (Eph. 1:10): now the things in the heavens are spiritual, while those on earth are the dispensation according to man. These things, then, He recapitulated in Himself, uniting man to the Spirit and placing the Spirit in man; He Himself was made the head of the Spirit, and gives the Spirit to be the head of man: for through Him we have seen and have heard and do speak.

CAPUT XXI.

CHAPTER XXI.

Editors' notes and page, col. 1178

Footnotes

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A blasphemo. Graeco more, pro quam blasphemus.

"Than a blasphemer." In the Greek manner, for "quam blasphemus."

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Impudente. Feuard. in marg. et Voss., imprudente.

"Shameless." Feuardent in the margin and the Vossian: "imprudent."

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Multiformiter. Solus Feuard. ex vet. cod., multiforme.

"In many forms." Feuardent alone, from an old codex: "manifold."

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Necubi vexemur. (Id est, ne alicubi, ne in aliquo loco.) Ita Clarom. et Voss., at Feuard. ex vet. cod. et Grab., uti ne vexemur; Eras. et Gallas., ne conjurgemur; Arundel., uti ne conjugemur; Ottob. pejus, ne comurgemur.

"Lest anywhere we be troubled." (That is, lest somewhere, lest in some place.) So the Clermont and the Vossian; but Feuardent from an old codex, and Grabe: "so that we be not troubled"; Erasmus and Gallasius: "lest we quarrel together"; the Arundel: "so that we be not joined together"; the Ottobonian, worse: "ne comurgemur."

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Ecclesia. Eras., Gallas. et Feuard., Ecclesiae, minus recte.

"The Church." Erasmus, Gallasius and Feuardent: "of the Church," less correctly.

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Escas. In Clarom., certe; in Voss., escae.

"Foods." In the Clermont, "certainly"; in the Vossian, "foods" (nominative).

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Manducabitis. Eras., Gallas. et Feuard., manducabis.

"You (plural) shall eat." Erasmus, Gallasius and Feuardent: "you (singular) shall eat."

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(13) ‹anchor: praeceptionem ejus› · call in col 1178

Obaudiunt praeceptionem ejus. Alii, obediunt praeconio ejus.

"Hearken to his precept." Others: "obey his proclamation."

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Super terram: sed quae... in semetipsum. Ita Clarom. et Voss. Reliqui, in terra sunt: et quae... in semetipso.

"Upon the earth: but the things which ... into himself." So the Clermont and the Vossian. The rest: "are on the earth: and the things which ... in himself."

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Vidimus et audivimus. Sic, pro videmus et audimus, restituo ex Feuard. marg., Voss. et Claromont.

"We have seen and heard." So I restore, for "we see and hear," from Feuardent's margin, the Vossian and the Clermont.

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Page

running head: RA HÆRESES LIB. V.
marginal letters: A blasphemo; B id est ab omni; C coelis, spiritualia; D (8) multiforme
old-edition numerals: 318 before CAPUT XXI.
other: column set by anthology reading R0013 (Latin only, no Greek printed); scripture notes [3]–[5] called here are listed under n1177; the first words of the CAPUT XXI summary (Caput omnium quae praedicta sunt, Christus est;) are printed at the foot of the column and not set (editors' matter; continues in 1179, where R0013 likewise does not set it)

PG 7:1179

1. Omnia ergo recapitulans recapitulatus est, et adversus inimicum nostrum bellum provocans, et elidens eum, qui in initio in Adam captivos duxerat nos, et calcans ejus caput, quemadmodum habes in Genesi dixisse serpenti Deum: « Et inimicitiam ponam inter te, et inter mulierem, et inter semen tuum, et semen ejus; ipse tuum observabit caput, et tu observabis ejus calcaneum. »

1. Recapitulating all things, therefore, He recapitulated them, both calling forth war against our enemy, and crushing him who at the beginning had led us captive in Adam, and treading upon his head, as you have it in Genesis that God said to the serpent: "And I will put enmity between you and the woman, and between your seed and her seed; he shall watch for your head, and you shall watch for his heel" (Gen. 3:15).

Ex eo enim, qui ex muliere Virgine habebat nasci secundum similitudinem Adam, praeconabatur observans caput serpentis. Et hoc est semen, de quo ait Apostolus in Epistola quae est ad Galatas: « Legem factorum positam, donec veniret semen, cui promissum est. » Manifestius autem adhuc in eadem ostendit Epistola, sic dicens: « Cum autem venit plenitudo temporis, misit Deus Filium suum, factum de muliere. »

For from that time He who was to be born of a woman, a Virgin, after the likeness of Adam, was being proclaimed as watching for the head of the serpent. And this is the seed of which the Apostle speaks in the Epistle to the Galatians: "that the law of works was set, until the seed should come to whom the promise was made" (Gal. 3:19). And he shows it still more plainly in the same Epistle, saying thus: "But when the fullness of time came, God sent His Son, made of a woman" (Gal. 4:4).

Neque enim juste victus fuisset inimicus, nisi ex muliere homo esset, qui vicit eum. Per mulierem enim homini dominatus est ab initio, semetipsum contrarium statuens homini. Propter hoc et Dominus semetipsum Filium hominis confitetur, principalem hominem illum, ex quo ea quae secundum mulierem est plasmatio, facta est, in semetipsum recapitulans: uti quemadmodum per hominem victum descendit in mortem genus nostrum, sic iterum per hominem victorem ascendamus in vitam. Et quemadmodum accepit palmam mors per hominem adversus nos, sic iterum nos adversus mortem per hominem accipiamus palmam.

For the enemy would not have been justly conquered unless it had been a man born of a woman who conquered him. For it was through a woman that he gained mastery over man from the beginning, setting himself up as man's adversary. For this reason the Lord too confesses Himself Son of Man, recapitulating in Himself that first man from whom the fashioning according to the woman was made: so that, as through a man conquered our race went down into death, so through a man victorious we might again ascend into life; and as death through a man received the palm against us, so again we through a man might receive the palm against death.

2. Non autem Dominus antiquam illam et primam adversus serpentem inimicitiam in semetipso recapitulatus fuisset, adimplens promissionem Demiurgi, et perficiens praeceptum ejus, si ab alio venisset Patre. Sed quoniam unus et idem est, qui

2. But the Lord would not have recapitulated in Himself that ancient and first enmity against the serpent, fulfilling the promise of the Creator and accomplishing His command, if He had come from another Father. But since He is one and the same Who

Editors' notes and page, col. 1179

Footnotes

[6] ‹anchor: not visible› · call in col 1179 Gen. III, 15.

Gen. 3:15.

[7] ‹anchor: not visible› · call in col 1179 Gal. III, 19.

Gal. 3:19.

[8] ‹anchor: not visible› · call in col 1179 Gal. IV, 4.

Gal. 4:4.

[9] ‹anchor: not visible› · call in col 1180 Matth. IV, 3.

Matt. 4:3.

[10] ‹anchor: not visible› · call in col 1180 Deut. VIII, 3.

Deut. 8:3.

[11] ‹anchor: pedem tuum› · call in col 1180 Matth. IV, 6; Psal. XC, 11.

Matt. 4:6; Ps. 90(91):11.

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(16) ‹anchor: not visible› · call in col 1179

Et hoc est semen. Ita ex Clarom. et Feuard. marg. posui, pro id est, semen; ac proinde textum aliter distinxi, atque in editt.

"And this is the seed." So I have set it, from the Clermont and Feuardent's margin, for "that is, the seed"; and accordingly I have punctuated the text otherwise than in the editions.

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(17) ‹anchor: principalem› · call in col 1179

Principalem. Pro pristinum, primaevum, Graece ἀρχαῖον.

"Principal." For "former," "primeval," in Greek ἀρχαῖον.

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(18) ‹anchor: in semetipsum› · call in col 1179

Semetipsum. Al., semetipso.

"Into himself." Others: "in himself."

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PG 7:1180

ab initio plasmavit nos, et in fine Filium suum misit; praeceptum ejus perfecit Dominus, factus ex muliere, et destruens adversarium nostrum, et perficiens hominem secundum imaginem et similitudinem Dei. Et propter hoc non aliunde eum destruxit, nisi ex dictionibus legis et Patris praecepto adjutore usus ad destructionem et traductionem apostatae angeli.

fashioned us in the beginning and sent His Son at the end, the Lord accomplished His command, being made of a woman, and destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He destroyed him by no other means than by the sayings of the law, using the Father's command as a helper for the destruction and exposure of the apostate angel.

Primo quidem diebus quadraginta jejunans, similiter ut Moyses et Elias, postea esuriit, ut hominem eum verum et firmum intelligamus; proprium enim est hominis, jejunantem esurire; deinde autem, ut haberet adversarius ubi congrederetur. Quoniam enim in principio per escam, non esurientem hominem seduxit transgredi praeceptum Dei; in fine esurientem non potuit dissuadere, eam quae a Deo esset, sustinere escam.

First, fasting forty days, like Moses and Elijah, He was afterwards hungry, that we might understand Him to be a true and substantial man — for it is proper to man to hunger when fasting — and then, that the adversary might have somewhere to join battle. For since in the beginning he had seduced man, who was not hungry, through food to transgress the command of God, at the end he could not dissuade Him, hungry, from waiting for that food which was from God.

Tentante enim eo, et dicente: « Si Filius Dei es, dic ut lapides isti panes fiant; » Dominus autem per praeceptum legis repulit eum, dicens: « Scriptum est: Non in pane tantum vivit homo. » Ad illud quidem quod ait: « Si Filius Dei es; » usus est hac, quae excaecavit eum, hominis confessione, et per paternam dictionem primum ejus impetum evacuavit. Quae ergo fuit in paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quae fuit in hoc mundo, indigentiam.

For when he tempted Him, saying: "If Thou art the Son of God, command that these stones become bread" (Matt. 4:3), the Lord repelled him by the command of the law, saying: "It is written: 'Not by bread alone does man live'" (Deut. 8:3). To his saying, "If Thou art the Son of God," He used that confession of man which blinded him, and by the Father's word made void his first assault. The surfeit of man in paradise, then, through the twofold tasting, was undone by the want which was in this world.

Ille autem legaliter explosus, tentavit et ipse per mendacium rursus legitime facere congressionem. In altissimum enim templi pinnaculum ducens eum, dixit: « Si Filius Dei es, mitte te deorsum. Scriptum est enim: quoniam angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum; » mendacium abscondens per Scripturam, quod faciunt omnes haeretici. Illud enim, quod « angelis suis mandavit de eo, » scriptum erat: « Mitte te » autem « deorsum, » nulla dicebat Scriptura; sed a semetipso hanc suasionem diabolus afferebat. Dominus itaque legitime

But he, driven off by the law, himself tried in turn, through a lie, to join battle again as by law. For leading Him up to the highest pinnacle of the temple, he said: "If Thou art the Son of God, cast Thyself down. For it is written: 'He has given His angels charge concerning Thee, and in their hands they shall bear Thee up, lest perhaps Thou dash Thy foot against a stone'" (Matt. 4:6; Ps. 90:11); hiding a lie by means of Scripture, as all the heretics do. For that "He has given His angels charge concerning Him" was written; but "cast Thyself down" no Scripture said: the devil was bringing this persuasion from himself. The Lord therefore lawfully

Editors' notes and page, col. 1180

Footnotes

(19) ‹anchor: not visible› · call in col 1180

Dei. In Eras., Gallas., Feuard., Merc. 2 et Ottob., suam.

"Of God." In Erasmus, Gallasius, Feuardent, Mercerus 2 and the Ottobonian: "his own."

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(20) ‹anchor: not visible› · call in col 1180

Hominem eum. Clarom., hominem ejus.

"Him, a man." The Clermont: "his man."

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(21) ‹anchor: not visible› · call in col 1180

Jejunantem. Erasm., Gallas. et Feuard., jejunantis.

"Fasting." Erasmus, Gallasius and Feuardent: "of one fasting."

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(22) ‹anchor: not visible› · call in col 1180

Vivit. Ita vet. Feuard. cod., Claromont. ac Voss., et sic quoque prius scriptum fuisse in Arundel. notat Grab., sed postea mutatum in vivet, ut habent editt. Huic quidem lectioni favet sacer textus, tam Graecus quam Hebraeus. Sed quid scripserit Irenaeus, non quid habeant sacri codd. inquirimus.

"Lives." So Feuardent's old codex, the Clermont and the Vossian; and Grabe notes that it was first written so in the Arundel too, but afterwards changed to "will live," as the editions have it. The sacred text, both Greek and Hebrew, does favour this latter reading. But we are asking what Irenaeus wrote, not what the sacred codices have.

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(23) ‹anchor: hominis confessione› · call in col 1180

Usus est hac, quae excaecavit eum, hominis confessione. Hanc genuinam lectionem ex tribus antiquioribus ac melioris notae codd. vet. Feuard., Clarom. et Voss. erui. Nempe in Clarom. legitur, haec, quae excaecavit autem eum hominis confessione; in vet. Feuard. codd. et Voss., usus est hac, quae excaecavit eum, per hominis confessionem. Cum autem neutra lectio accurata sit, alteram ex altera emendare licuit. At in recentioribus codd. et editt. habetur, tacuit: excaecavit autem eum hominis confessione.

"He used this confession of a man, which blinded him." This genuine reading I have drawn out of three older codices of better note: Feuardent's old one, the Clermont and the Vossian. The Clermont reads: "this, which however blinded him, by the confession of a man"; Feuardent's old codices and the Vossian: "he used this, which blinded him, through the confession of a man." Since neither reading is accurate, it was permissible to correct the one from the other. But in the more recent codices and the editions one has: "he was silent: but he blinded him by the confession of a man."

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(24) ‹anchor: paternam dictionem› · call in col 1180

Dictionem. In Eras., Gallas., Feuard., Merc. 2 et Ottob. perperam, ditionem.

"Saying." In Erasmus, Gallasius, Feuardent, Mercerus 2 and the Ottobonian, wrongly: "dominion."

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(25) ‹anchor: duplicem gustationem› · call in col 1180

Per duplicem gustationem. Utriusque videlicet parentis.

"Through the twofold tasting." That is, of each of our first parents.

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(26) ‹anchor: legaliter› · call in col 1180

Legaliter. Id est, ut explicat Grab., allegato legis, vel Scripturae sacrae dicto. Idem est sensus adverbii legitime quod mox sequitur.

"Lawfully." That is, as Grabe explains, by citing a saying of the law, or of sacred Scripture. The adverb "legitimately," which follows shortly, has the same sense.

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(27) ‹anchor: tentavit› · call in col 1180

Tentavit. Editt., tentabat.

"He attempted." The editions: "he was attempting."

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(28) ‹anchor: per mendacium› · call in col 1180

Per mendacium. Merc. 2, cum Grab., per mandatum; sed male: nam praeterquam quod paulo post sequitur, mendacium abscondens per Scripturam; si ea lectio obtineret, jam superfluum esset adverbium legitime, quod statim subjicitur.

"Through a lie." Mercerus 2, with Grabe, "through a command"; but wrongly: for besides the fact that "hiding a lie through Scripture" follows a little later, if that reading held, the adverb "legitimately," which is added immediately, would be superfluous.

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(29) ‹anchor: mandavit› · call in col 1180

Mandavit. Vocem Deus, huic verbo praefixam in editt., omisi cum Clarom., Voss. et Arundel.

"He commanded." The word "God," prefixed to this verb in the editions, I have left out with the Clermont, the Vossian and the Arundel.

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(30) ‹anchor: nulla dicebat› · call in col 1180

Nulla dicebat. Voces de eo his praemissas auctoritate eorumdem codd. delevi.

"No [Scripture] said." The words "of him," put before these, I have deleted on the authority of the same codices.

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PG 7:1181

confutavit eum, dicens: « Item scriptum est: Non tentabis Dominum Deum tuum; » per eam vocem, quae est in lege, ostendens, id quidem quod est secundum hominem, quoniam non debet homo tentare Deum; quantum autem ad illum, quoniam in eo homine qui videbatur, non tentaret Dominum Deum suum. Elatio itaque sensus, quae fuit in serpente, dissoluta est per eam, quae fuit in homine humilitas: et bis jam victus erat de Scriptura diabolus, cum est traductus, contraria praecepto Dei suadens, et secundum sententiam suam Dei hostis ostensus.

refuted him, saying: "Again it is written: 'You shall not tempt the Lord your God'" (Matt. 4:7; Deut. 6:16); showing by that word which is in the law, as regards what is according to man, that man ought not to tempt God; and as regards Himself, that in the man who was seen He would not tempt the Lord His God. The pride of mind, then, which was in the serpent was undone by the humility which was in the man; and now twice was the devil conquered by Scripture, when he was exposed as urging things contrary to God's command and was shown by his own opinion to be the enemy of God.

Qui et magne confutatus, et quasi semetipsum colligens, universam quam habebat virtutem in mendacio ordinans, tertio ostendit ei saeculi regna omnia, dicens, quemadmodum meminit Lucas: « Haec omnia tibi dabo, quoniam mihi tradita sunt, et cui volo, do ea, si procidens adoraveris me. » Dominus itaque traducens eum qui esset: « Vade, inquit, Satana; scriptum est enim: Dominum Deum tuum adorabis, et illi soli servies. » Denudans eum per hoc nomen, et se ostendens qui erat. Satana enim, verbum Hebraicum, apostatam significat.

And he, mightily refuted, and as it were gathering himself together, marshalling all the power he had in falsehood, the third time showed Him all the kingdoms of the world, saying, as Luke records: "All these things I will give Thee, for they have been delivered to me, and to whom I will I give them, if Thou wilt fall down and worship me" (Luke 4:6, 7). The Lord then, exposing him for what he was, says: "Go, Satan; for it is written: 'You shall worship the Lord your God, and Him only shall you serve'" (Matt. 4:10); stripping him bare by this name, and showing Himself for who He was. For Satan, a Hebrew word, signifies apostate.

Et tertio itaque vincens eum, de reliquo repulit a semetipso, quasi legitime victum: et soluta est ea, quae fuerat in Adam praecepti Dei praevaricatio, per praeceptum legis, quod servavit Filius hominis, non transgrediens praeceptum Dei.

And so, conquering him the third time, He drove him from Himself thenceforth, as one lawfully conquered; and that transgression of God's command which had been in Adam was undone through the command of the law, which the Son of Man kept, not transgressing the command of God.

3. Quis ergo Dominus Deus, cui Christus testimonium perhibet; quem nemo tentabit, et quem omnes adorare oportet, et ipsi soli servire? Omnimodo ille est sine dubio, qui et legem dedit Deus. Haec enim in lege praedicta fuerant, et per legis sententiam ostendit Dominus, quoniam lex quidem a Patre Verbum Domini annuntiat; apostata autem Dei angelus per illius destruitur

3. Who, then, is the Lord God to Whom Christ bears witness; Whom no one shall tempt, and Whom all must worship, serving Him alone? Beyond doubt it is in every way that God Who also gave the law. For these things had been foretold in the law, and by the sentence of the law the Lord showed that the law indeed proclaims the Word of the Lord from the Father, while the apostate angel of God is destroyed

Editors' notes and page, col. 1181

Footnotes

[12] ‹anchor: not visible› · call in col 1181 Matth. IV, 7; Deut. VI, 16.

Matt. 4:7; Deut. 6:16.

[13] ‹anchor: not visible› · call in col 1181 Luc. IV, 6, 7.

Luke 4:6–7.

[14] ‹anchor: not visible› · call in col 1181 Matth. IV, 10.

Matt. 4:10.

[15] ‹anchor: not visible› · call in col 1182 Matth. XII, 29.

Matt. 12:29.

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(31) ‹anchor: not visible› · call in col 1181

Ostendens, id quidem quod est secundum hominem. Id est, si bene interpretor, ostendens, eas hominis in genere esse partes, ut non tentet Deum: quantum autem ad se, in ea quam oculis subjiciebat humana natura, et quatenus homo erat, non tentaturum se Dominum Deum suum.

"Showing, indeed, what is according to man." That is, if I interpret rightly, showing that it is man's part in general not to tempt God; but that, as for himself, in the human nature he set before men's eyes, and in so far as he was man, he would not tempt the Lord his God.

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(32) ‹anchor: not visible› · call in col 1181

Tentaret. Arundel., Merc. 2, et Grabius male, tentare.

"He should tempt." The Arundel, Mercerus 2 and Grabe wrongly: "to tempt."

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(33) ‹anchor: not visible› · call in col 1181

In mendacio. Editt., in mendacium.

"In a lie." The editions: "into a lie."

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(34) ‹anchor: not visible› · call in col 1181

Regna omnia. Tres voces, et gloriam ipsorum, e sac. codd. in editt. additas expunxi auctoritate Clarom. et Voss.

"All the kingdoms." Three words, "and their glory," added in the editions from the sacred codices, I have struck out on the authority of the Clermont and the Vossian.

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(35) ‹anchor: verbum› · call in col 1181

Satana enim verbum, etc. Deducere videtur a שׂטה, quod divertere significat, seu deficere. Alii vulgo deducunt a שׂטן, adversari seu impedire, detrahere, calumniari. Unde etiam διάβολον Graeci vocarunt.

"For the word Satan," etc. He seems to derive it from שׂטה, which means "to turn aside," or "to fall away." Others commonly derive it from שׂטן, "to oppose" or "to hinder, to disparage, to slander." Hence the Greeks also called him διάβολος.

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(36) ‹anchor: Hebraicum› · call in col 1181

Hebraicum. Sic Clarom. Caeteri, Hebraice.

"Hebrew." So the Clermont. The others: "in Hebrew."

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(37) ‹anchor: cui Christus› · call in col 1181

Cui Christus. Eras., Gallas., Feuard., Arund. et Merc. 2, omittunt Christus.

"To whom Christ." Erasmus, Gallasius, Feuardent, the Arundel and Mercerus 2 leave out "Christ."

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(38) ‹anchor: Verbum Domini› · call in col 1181

Domini. In Clarom. et Arundel. scriptum dm cum abbreviationis signo, quod Domini, vel Deum legere licet, prout nempe punctum super ultimam lineam aut adest, aut abest.

"Of the Lord." In the Clermont and the Arundel "dm" is written with a sign of abbreviation, which may be read "Domini" or "Deum," according as a dot over the last stroke is present or absent.

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(39) ‹anchor: per illius› · call in col 1181

Per illius. Al., per illam.

"Through its." Others: "through it."

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PG 7:1182

tur vocem traductus quis esset, et victus a Filio hominis servante Dei praeceptum. Quoniam enim in initio homini suasit transgredi praeceptum factoris, ideo eum habuit in sua potestate; potestas autem ejus est transgressio, et apostasia, et his colligavit hominem; per hominem ipsum iterum oportebat victum eum contrario colligari iisdem vinculis, quibus alligavit hominem, ut homo solutus revertatur ad suum Dominum, illi vincula relinquens, per quem ipse fuerat alligatus, id est, transgressionem. Illius enim colligatio, solutio facta est hominis, quoniam « non potest aliquis introire in domum fortis, et vasa ejus diripere, nisi primum ipsum fortem alligaverit. » Contraria ergo in sermone ejus, qui omnia fecit Dei, traducens eum Dominus, et subjiciens per praeceptum (praeceptum autem Dei, lex), fugitivum eum homo ejus, et legis transgressorem, et apostatam Dei ostendens, postea jam Verbum constanter eum colligavit, quasi suum fugitivum, et diripuit ejus vasa, id est eos qui ab eo detinebantur homines, quibus ipse injuste utebatur. Et captivus quidem ductus est juste is, qui hominem injuste captivum duxerat; qui autem ante captivus ductus fuerat homo, extractus est a possessoris potestate, secundum misericordiam Dei Patris : qui miseratus est plasmati suo, et dedit salutem ei, per Verbum, id est per Christum, redintegrans; ut experimento discat homo, quoniam non a semetipso, sed donatione Dei accipit incorruptelam.

voice exposed as to who he was, and conquered by the Son of man keeping the commandment of God. For since in the beginning he persuaded man to transgress the commandment of his Maker, therefore he had him in his power; now his power is transgression and apostasy, and with these he bound man; through man himself again it behoved him, when conquered, to be bound on the contrary with the same chains with which he bound man, that man, being loosed, might return to his Lord, leaving the chains to him through whom he himself had been bound, that is, transgression. For the binding of him became the loosing of man, since "no one can enter into a strong man's house, and spoil his goods, unless he first bind the strong man himself." (Matt. 12:29) The Lord therefore exposing him as contrary in the word of God Who made all things, and subduing him by the commandment (now the commandment of God is the law), His manhood showing him to be a fugitive, and a transgressor of the law, and an apostate from God, afterwards the Word firmly bound him, as His own fugitive, and spoiled his goods, that is, those men who were held fast by him, whom he himself unjustly used. And he indeed who had unjustly led man captive was justly led captive; while man, who before had been led captive, was drawn out from the power of his possessor, according to the mercy of God the Father: Who had compassion on His own formation, and gave salvation to it, restoring it whole through His Word, that is, through Christ; that man may learn by experience that not from himself, but by the gift of God, he receives incorruption.

CAPUT XXII.

Chapter XXII.

Dominus verus, et Deus unus a lege declaratur, et in Evangelio per Christum ejus Filium manifestatur; quem solum adorare, et ab illo omnia bona exspectare oportet, non a Satana.

The true Lord and one God is declared by the law, and manifested in the Gospel through Christ His Son; Whom alone we ought to worship, and from Him to look for all good things, not from Satan.

1. Sic igitur manifeste ostendente Domino, quoniam Dominus verus. et unus Deus, qui a lege declaratus

1. Seeing therefore that the Lord thus manifestly shows that the true Lord and one God, Who had been declared by the law

Editors' notes and page, col. 1182

Footnotes

(40) ‹anchor: not visible› · call in col 1182

Quis esset. Editt., qui sit. Porro traductus quis esset, idem est ac, detectus, ostensus, etc., quis esset.

"Who he was." The editions: "who he is." Further, "exposed as to who he was" is the same as "detected, shown," etc., "as to who he was."

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(41) ‹anchor: not visible› · call in col 1182

Suasit. In Feuard. marg., fecit.

"Persuaded." In Feuardent's margin: "made."

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(42) ‹anchor: not visible› · call in col 1182

Ejus est. Ejus male deest in Gallas. et Feuard.

"Is his." "His" is wrongly missing in Gallasius and Feuardent.

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(43) ‹anchor: not visible› · call in col 1182

Illi ... per quem. Sic vet. Feuard. cod., Voss. et Claromont. (nisi quod in hoc incuria scribae legatur per quam), melius quam caeteri, illa — per quae.

"To him ... through whom." So Feuardent's old codex, the Vossian and the Clermont (except that in the last, through the scribe's carelessness, one reads "through which" feminine), better than the others' "those things — through which."

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(44) ‹anchor: not visible› · call in col 1182

Contraria. Ita Feuard. in marg., Clarom., Voss. et Arundel. non vitiose, ut existimat Grab., sed recte, quamvis Graeco more. Graeci siquidem pro ἐναντίως, vel ἀντικρύ, non raro scribunt ἐναντία, quod et ab Irenaeo scriptum, interpres velut adjectivum accepit, reddiditque, contraria. Recentiores vero mutarunt in contrario.

"Contrary things." So Feuardent in the margin, the Clermont, the Vossian and the Arundel; not faultily, as Grabe thinks, but rightly, though in the Greek manner. For the Greeks not seldom write ἐναντία for ἐναντίως or ἀντικρύ; and this, written by Irenaeus too, the translator took as an adjective and rendered "contraria." The more recent copies changed it to "contrario" ("on the contrary").

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(45) ‹anchor: not visible› · call in col 1182

Homo ejus. Has voces addidi ex Claromont. et Voss. Addendas autem fuisse demonstrat his opposita vox, Verbum, quae mox sequitur.

"His man." I have added these words from the Clermont and the Vossian. That they had to be added is shown by the word opposed to them, "Word," which follows shortly.

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(46) ‹anchor: not visible› · call in col 1182

Verbum. Praepositionem per huic voci praefixam delevi auctoritate vet. Feuard. cod., Clarom. et Voss.

"Word." The preposition "through," prefixed to this word, I have deleted on the authority of Feuardent's old codex, the Clermont and the Vossian.

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Page

running head: RA HÆRESES LIB. V.
marginal letters: A tur vocem; B nia fecit; C homo, quoniam; D (42) Ejus est.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment tur from 1181; editors' matter: Dominus verus, et Deus unus; de- split at end of column
other: the word declaratus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1183

PG 7:1183

fuerat (quem enim lex praeconaverat Deum, hunc Christus ostendit Patrem, cui et servire soli oportet discipulos Christi), et per eas, quae sunt in lege, sententias, adversarium nostrum evacuante (lex autem Demiurgum laudare Deum, et ipsi soli servire jubet nobis) : jam non oportet quaerere alium Patrem, praeter hunc, aut super hunc : quoniam « unus Deus qui justificat circumcisionem ex fide, et praeputium per fidem. » Si enim alius quis erat super hunc perfectus Pater, nequaquam per hujus sermones et praecepta destruxisset Satanam. Nec enim ignorantia per alteram potest dissolvi ignorantiam; quemadmodum neque per labem labes evacuari. Si igitur lex ex ignorantia et labe est, quomodo sententiae quae in ea sunt, diabolica ignorantia solvere poterant, et fortem vincere? Neque enim a minori, neque ab aequali fortis vinci potest; sed ab eo qui plus potest. Plus autem potest super omnia Verbum Dei, qui in lege quidem vociferatur : « Audi, Israel, Dominus Deus tuus Deus unus est, » et : « Diliges Dominum Deum tuum ex tota anima tua; » et : « Hunc adorabis, et huic soli servies. » In Evangelio autem per has easdem sententias destruens apostasiam, et Patris voce devicit fortem, et legis praeceptum suas sententias confitetur, dicens : « Non tentabis Dominum Deum tuum. » Nec enim per alienam, sed per propriam Patris sui sententiam destruxit adversarium, et fortem vicit.

(for that God Whom the law had proclaimed, Him Christ showed to be the Father, Whom alone also the disciples of Christ ought to serve), and by those sentences which are in the law brings to naught our adversary (now the law commands us to praise God the Demiurge, and to serve Him alone): we ought no longer to seek another Father beside Him, or above Him: since "there is one God Who justifies the circumcision by faith, and the uncircumcision through faith." (Rom. 3:30) For if there were some other perfect Father above Him, He would by no means have overthrown Satan by the words and commandments of this One. For neither can ignorance be dissolved by another ignorance; even as neither can defect be brought to naught by defect. If therefore the law is from ignorance and defect, how could the sentences which are in it free from diabolical ignorance, and conquer the strong man? For a strong man can be conquered neither by an inferior, nor by an equal, but by him who is stronger. Now stronger than all is the Word of God, Who in the law indeed cries aloud: "Hear, O Israel, the Lord your God is one God," and: "You shall love the Lord your God with your whole soul;" and: "Him you shall worship, and Him only you shall serve." (Deut. 6:4–5, 13) And in the Gospel, overthrowing the apostasy by these same sentences, He both vanquished the strong man by the voice of His Father, and confesses the commandment of the law to be His own sentences, saying: "You shall not tempt the Lord your God." (Matt. 4:7; Deut. 6:16) For not by another's, but by His own Father's sentence He overthrew the adversary, and conquered the strong man.

2. Nos autem solutos per ipsum praeceptum docuit, esurientes quidem sustinere eam, quae a Deo datur, escam; in sublimitate autem positos universi charismatis, vel in operibus justitiae confidentes, vel ministrationis supereminentia adornatos, nequaquam extolli, neque tentare Deum, sed humilia sentire in omnibus, et prae manu habere : « Non tentabis Dominum Deum tuum; » quemadmodum et Apostolus docuit : « Non alta, dicens, sentientes, sed humilibus consentientes : » nec divitiis, nec gloria mundana, neque praesenti phantasia capi : scire autem, quoniam Dominum Deum tuum adorare oportet, et ipsi soli servire, et non credere ei, qui falso promisit ea, quae non sunt sua, dicens : « Haec omnia tibi dabo, si procidens adoraveris me. » Ipse enim confitetur, quoniam adorare eum, et voluntatem ejus facere,

2. And having been loosed by that commandment, He has taught us, when hungry indeed, to wait for that food which is given by God; and when placed in the loftiness of every spiritual gift, or trusting in works of righteousness, or adorned with the supereminence of ministry, by no means to be lifted up, nor to tempt God, but to mind humble things in all matters, and to have ready at hand: "You shall not tempt the Lord your God;" even as the Apostle also taught, saying: "Not minding high things, but condescending to the humble:" (Rom. 12:16) and to be captivated neither by riches, nor by worldly glory, nor by present ostentation: but to know that you must worship the Lord your God, and serve Him alone, and not believe him who falsely promised the things which are not his own, saying: "All these things will I give Thee, if falling down Thou wilt worship me." (Matt. 4:9) For he himself confesses that to worship him, and to do his will,

Editors' notes and page, col. 1183

Footnotes

[16] ‹anchor: not visible› · call in col 1183 Rom. III, 30.

Rom. 3:30.

[17] ‹anchor: soli servies› · call in col 1183 Deut. VI, 4, 5, 13.

Deut. 6:4–5, 13.

[18] ‹anchor: Deum tuum› · call in col 1183 Matth. IV, 7; Deut. VI, 16.

Matt. 4:7; Deut. 6:16.

[19] ‹anchor: humilibus consentientes› · call in col 1183 Rom. XII, 16.

Rom. 12:16.

[20] ‹anchor: not visible› · call in col 1184 Matth. X, 29.

Matt. 10:29.

[21] ‹anchor: not visible› · call in col 1184 Joan. VIII, 44.

John 8:44.

[22] ‹anchor: morte moriemini› · call in col 1184 Gen. II, 16, 17.

Gen. 2:16–17.

[23] ‹anchor: ligno paradisi› · call in col 1184 Gen. III, 1.

Gen. 3:1.

[24] ‹anchor: ne moriamini› · call in col 1184 Ibid., 2, 3.

Ibid., 3:2–3.

(printed under page 600)

(47) ‹anchor: not visible› · call in col 1183

Hunc Christus. Sic recte Clarom. In Eras., Gallas., Feuardent., Ottob. et Merc., Spiritus; in caeteris neutrum.

"Him Christ." So rightly the Clermont. In Erasmus, Gallasius, Feuardent, the Ottobonian and Mercerus: "the Spirit"; in the others, neither.

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(48) ‹anchor: not visible› · call in col 1183

Diabolica ignorantia. Sic vetus Feuard. cod., Clarom. et Voss. melius, quidquid dicat Grab., quam alii, diabolicam ignorantiam. Hic enim, diabolica ignorantia solvere dicitur, pro a diabolica ignorantia liberare.

"By the devilish ignorance." So Feuardent's old codex, the Clermont and the Vossian, better, whatever Grabe may say, than the others' "the devilish ignorance" (accusative). For here "to loose by the devilish ignorance" is said for "to free from the devilish ignorance."

(printed under page 600)

(49) ‹anchor: legis praeceptum› · call in col 1183

Praeceptum. Feuard. in marg., Voss. et Grab., praecepta.

"Precept." Feuardent in the margin, the Vossian and Grabe: "precepts."

(printed under page 600)

(50) ‹anchor: in omnibus› · call in col 1183

In omnibus. Clarom., Arundel. et Merc. 2, in omni. In Eras. et Gallas. neutrum legitur.

"In all things." The Clermont, the Arundel and Mercerus 2: "in everything." In Erasmus and Gallasius neither is read.

(printed under page 600)

(51) ‹anchor: gloria mundana› · call in col 1183

Mundana. Editt., mundi.

"Worldly." The editions: "of the world."

(printed under page 600)

Page

running head: S. IRENÆI EPISCOPI LUGDUNE
marginal letters: A claratus fuerat; B in ea sunt; C docuit, esurientes; D quoniam adorare
old-edition numerals: 320 after praeceptum
other: Latin only, no Greek printed; begins with fragment claratus from 1182

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cadere est a gloria Dei. Et quid aut suave, aut bonum participare potest qui cecidit? Aut quid aliud sperare, vel exspectare potest, qui talis est, nisi mortem? Ei enim qui cecidit, proxima mors est. Deinde nec illa itaque quae promisit praestabit. Quomodo enim praestabit ei, qui cecidit? Deinde, quoniam dominatur hominibus, et ei ipsi Deus; et nolente Patre nostro qui est in coelis, neque passer cadet in terram. Illud igitur quod ait : « Haec omnia mihi tradita sunt, et cui volo, do ea; » ut in superbiam elatus ait. Neque enim conditio sub ejus potestate est; quandoquidem et ipse unus de creaturis est. Neque ipse hominum regnum attribuet hominibus; sed secundum ordinationem Dei Patris, et caetera quaeque, et quae sunt erga homines, disponuntur. Dominus autem ait : Quoniam « diabolus mendax est ab initio, et in veritate non stetit. » Si itaque mendax est, et non stans in veritate, videlicet non verum dicebat : « Quoniam haec omnia mihi tradita sunt et cui volo, do ea; » sed mendacium loquens.

is to fall from the glory of God. And what sweet or good thing can he partake of who has fallen? Or what else can he who is such hope for, or look for, except death? For to him who has fallen, death is next at hand. Moreover, neither will he bestow those things which he promised. For how will he bestow them upon him who has fallen? Moreover, since God rules over men, and over him himself, and without the will of our Father Who is in heaven, not even a sparrow shall fall to the ground; (Matt. 10:29) that therefore which he says: "All these things have been delivered unto me, and to whom I will, I give them;" (Luke 4:6) he says as lifted up into pride. For the creation is not under his power, seeing that he himself also is one of the creatures. Neither will he himself assign the kingdom of men to men; but according to the ordinance of God the Father, both all other things and the things which concern men are disposed. And the Lord says: Because "the devil is a liar from the beginning, and stood not in the truth." (John 8:44) If therefore he is a liar, and not standing in the truth, plainly he did not speak the truth when he said: "For all these things have been delivered unto me, and to whom I will, I give them;" but spoke a lie.

CAPUT XXIII.

Chapter XXIII.

Diabolus assuetus est mendaciis, quibus seductus Adam sexto creationis die peccavit, quo tandem per Christum reparatus fuit.

The devil is accustomed to lies, seduced by which Adam sinned on the sixth day of creation, on which at length he was restored through Christ.

1. Assuetus enim erat jam ad seductionem hominum mentiri adversus Deum. Ab initio enim homini escam multam cum Deus dedisset, ex una autem tantum arbore praecepisset ne manducaret, quemadmodum Scriptura dicit dixisse Deum ad Adam : « Ab omni ligno quod est in paradiso escam manducabis; a ligno autem cognoscendi bonum et malum, ab eo non manducabitis; qua autem die manducaveritis ab eo, morte moriemini; » ille mentiens adversus Dominum, tentavit hominem, quemadmodum Scriptura dicit dixisse serpentem mulieri : « Quid utique dixit Deus : Ne manducaveritis ab omni ligno paradisi? » Et cum illa traduxisset mendacium, et simpliciter retulisset praeceptum, in eo quod diceret : « Ab omni ligno paradisi manducabimus : a fructu autem ligni, quod est in medio paradiso, dixit Deus : Ex eo non manducabitis, neque tetigeritis, ne moriamini; » cum didicisset a muliere praeceptum Dei, astutia usus decepit eam denuo per falsiloquium, dicens : « Non morte moriemini.

1. For he was already accustomed to lie against God for the seduction of men. For in the beginning, when God had given much food to man, and had commanded that of one tree alone he should not eat, even as the Scripture says that God said to Adam: "Of every tree that is in paradise you shall eat for food; but of the tree of the knowledge of good and evil, of it you shall not eat; for in what day soever you shall eat of it, you shall die the death;" (Gen. 2:16–17) he, lying against the Lord, tempted man, even as the Scripture says that the serpent said to the woman: "Why has God said: You shall not eat of every tree of paradise?" (Gen. 3:1) And when she had exposed the lie, and had simply recounted the commandment, in that she said: "Of every tree of paradise we shall eat: but of the fruit of the tree which is in the midst of paradise, God has said: Of it you shall not eat, neither shall you touch it, lest you die;" (Gen. 3:2–3) having learned from the woman the commandment of God, using craftiness he deceived her anew by a falsehood, saying: "You shall not die

Editors' notes and page, col. 1184

Footnotes

(52) ‹anchor: not visible› · call in col 1184

Itaque. Hanc vocem, quam habent omnes mss., omittunt Eras., Gallas. et Feuard., forte quia superflua est.

"Therefore." This word, which all the manuscripts have, Erasmus, Gallasius and Feuardent leave out, perhaps because it is superfluous.

(printed under page 600)

(53) ‹anchor: escam manducabis› · call in col 1184

Manducabis. Ita Clarom., Ottobon. et Voss. juxta LXX; alii, manducabitis.

"You (singular) shall eat." So the Clermont, the Ottobonian and the Vossian, in agreement with the Seventy; others: "you (plural) shall eat."

(printed under page 600)

(54) ‹anchor: ab eo› · call in col 1184

Ab eo ... ab eo. Sic vet. Feuard. cod., Clarom., Voss. et Arund., cum LXX; alii omittunt utrumque ab eo.

"Of it ... of it." So Feuardent's old codex, the Clermont, the Vossian and the Arundel, with the Seventy; others leave out both "of it."

(printed under page 600)

(55) ‹anchor: adversus Dominum› · call in col 1184

Adversus Dominum. Editt., adversus Deum. At Claromont., ut adversus Dominum tentaret hominem; quae lectio sensum nimis suspendit.

"Against the Lord." The editions: "against God." But the Clermont: "so as to tempt man against the Lord"; a reading that leaves the sense too much in suspense.

(printed under page 600)

(56) ‹anchor: quid utique› · call in col 1184

Quid utique. Alii, quid itaque.

"Why indeed." Others: "why therefore."

(printed under page 600)

(57) ‹anchor: manducabimus› · call in col 1184

Manducabimus. Ita omnes mss. juxta LXX. Sed Eras., Gallas. et Feuard. male, manducabitis.

"We shall eat." So all the manuscripts, in agreement with the Seventy. But Erasmus, Gallasius and Feuardent wrongly: "you shall eat."

(printed under page 600)

Page

running head: COPI LUGDUNENSIS ET MARTYRIS
marginal letters: A cadere est; B sunt erga; C Adam : « Ab; D denuo per
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Diabolus assuetus est mendaciis; mo- split at end of column
other: the word moriemini. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1185

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Sciebat enim Deus, quoniam qua die manducaveritis ex eo, aperientur oculi vestri, et eritis sicut dii, scientes bonum et malum. » Primo quidem in Dei paradiso disputabat de Deo, quasi absente eo : magnitudinem enim ignorabat Dei. Post deinde, ab ipsa discens dixisse Dominum, morituros eos si gustassent de praedicto ligno, tertium mendacium loquens dixit : « Non morte moriemini. » Sed quoniam Deus verax, mendax autem serpens, de effectu ostensum est, morte subsecuta eos qui manducaverant. Simul enim cum esca et mortem asciverunt, quoniam inobedientes manducabant; inobedientia autem Dei mortem infert. Propter hoc ex eo traditi sunt ei, debitores mortis effecti.

the death. For God knew that in what day soever you shall eat of it, your eyes shall be opened, and you shall be as gods, knowing good and evil." (Gen. 3:4–5) First indeed in the paradise of God he disputed concerning God, as though He were absent: for he was ignorant of the greatness of God. Next after that, learning from her that the Lord had said that they would die if they tasted of the aforesaid tree, speaking a third lie he said: "You shall not die the death." But that God is true, and the serpent a liar, was shown by the result, death having followed upon those who had eaten. For together with the food they also drew death upon themselves, because they ate in disobedience; for disobedience to God brings on death. On account of this, from that time they were delivered over to it, having been made debtors of death.

2. In ipsa itaque die mortui sunt, in qua et manducaverunt, et debitores facti sunt mortis, quoniam conditionis dies unus. « Factum est enim, inquit, vespere, et factum est mane dies unus. » In ipsa autem hac die manducaverunt; in ipsa autem et mortui sunt. Secundum autem circulum et cursum dierum, secundum quem alia quidem prima, alia autem secunda, alia tertia vocatur, si quis velit diligenter discere, qua die ex septem diebus mortuus est Adam, iuveniet ex Domini dispositione. Recapitulans enim universum hominem in se ab initio usque ad finem, recapitulatus est et mortem ejus. Manifestum est itaque, quoniam in illa die mortem sustinuit Dominus, obediens Patri, in qua mortuus est Adam inobediens Deo. In qua autem mortuus est, in ipsa et manducavit. Dixit enim Deus : « In qua die manducabitis ex eo, morte moriemini. » Hunc itaque diem recapitulans in semetipsum Dominus, venit ad passionem pridie ante sabbatum, quae est sexta conditionis dies, in qua homo plasmatus est; secundam plasmationem ei, eam quae est a morte, per suam passionem donans. Quidam autem rursus in millesimum annum revocant

2. In that very day, therefore, they died, in which they also ate, and became debtors of death, since it is one day of creation. "For there was evening, it says, and there was morning, one day." (Gen. 1:5) In this very same day, therefore, they ate; and in the very same they also died. And according to the cycle and course of days, according to which one indeed is called the first, another the second, and another the third, if anyone wishes to learn diligently on what day out of the seven days Adam died, he will find it from the dispensation of the Lord. For recapitulating the whole man in Himself from the beginning even unto the end, He also recapitulated his death. It is manifest, therefore, that the Lord suffered death, in obedience to the Father, on that day on which Adam died while disobedient to God. Now on that day on which he died, on the same he also ate. For God said: "In what day soever you shall eat of it, you shall die the death." Recapitulating this day, therefore, in Himself, the Lord came to His passion on the day before the sabbath, which is the sixth day of creation, on which man was formed; bestowing upon him a second formation, that which is from death, through His passion. And some again refer the death of Adam to the thousandth year:

Editors' notes and page, col. 1185

Footnotes

[25] ‹anchor: not visible› · call in col 1185 Gen. III, 4.

Gen. 3:4.

[26] ‹anchor: not visible› · call in col 1185 Gen. I, 5.

Gen. 1:5.

[27] ‹anchor: not visible› · call in col 1185 II Petr. III, 8.

2 Pet. 3:8.

[28] ‹anchor: not visible› · call in col 1186 Joan. VIII, 44.

John 8:44.

[29] ‹anchor: do ea› · call in col 1186 Luc. IV, 6.

Luke 4:6.

[30] ‹anchor: manu Dei› · call in col 1186 Prov. XXI, 1.

Prov. 21:1.

[31] ‹anchor: regnant terram› · call in col 1186 Prov. VIII, 15.

Prov. 8:15.

[32] ‹anchor: dispositae sunt› · call in col 1186 Rom. XIII, 1.

Rom. 13:1.

[33] ‹anchor: male operatur› · call in col 1186 Ibid., 4.

Ibid., 13:4.

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(58) ‹anchor: not visible› · call in col 1185

Disputabat. In Eras., Gallas. Clarom., Arundel. et Merc. 2, disputat.

"He was disputing." In Erasmus, Gallasius, the Clermont, the Arundel and Mercerus 2: "he disputes."

(printed under page 601)

(59) ‹anchor: not visible› · call in col 1185

Tertium. Ita ex Claromont. posui pro tertio.

"Third." So I have set it from the Clermont, for "thirdly."

(printed under page 601)

(60) ‹anchor: not visible› · call in col 1185

Manducaverant. Al., manducaverunt.

"They had eaten." Others: "they ate."

(printed under page 601)

(61) ‹anchor: not visible› · call in col 1185

Quoniam conditionis dies unus. Nimirum quia totum illud spatium, quo mundus perseverat, apud Deum unius diei instar est. Quam in sententiam trahit auctor noster illud Geneseos: Factum est enim vespere, et factum est mane dies unus. Quasi diceret: totum siquidem spatium, quo res conditae perseverant, vespere et mane circumscribitur; at vespere et mane dies unus est. Haec prima explicandi ratio ab Irenaeo allata, quinam illud verum sit, eadem die mortuum esse Adamum, qua peccavit. Alias subinde refert, nempe mortuum esse Adamum eodem quo peccavit die, quia debitor factus est mortis, seu morti obnoxius; tertio, quia sexta feria cum peccaverit, qua et ipsa conditus est, eadem ipsa feria, licet post plures annos, recurrente, mortuus est. Ut si quis natali suo die moriatur, eodem quo ortus est mori dicitur. Quartam addit: quia intra millesimum annum decessit; sunt autem anni mille, juxta Psalmistam, dies unus. His omnibus praemisit, quod inobedientia Dei mortem infert. Quo die itaque Adamus Dei imperium detrectavit, eo ipso mortuus est. Haec breviter explicare necesse fuit, quia apud Irenaeum paulo obscuriora sunt.

"Since the day of creation is one." That is, because the whole span for which the world endures is, with God, as one day. To this sense our author draws the words of Genesis: "For there was evening, and there was morning, one day." As if he said: the whole span for which created things endure is bounded by evening and morning; but evening and morning are one day. This is the first way Irenaeus offers of explaining how it is true that Adam died on the same day on which he sinned. He then gives others: namely, that Adam died on the same day on which he sinned because he became a debtor of death, or liable to death; thirdly, because, having sinned on the sixth day of the week, the day on which he himself was made, he died on that same weekday when it came round, though many years later. Just as, if someone dies on his birthday, he is said to die on the same day on which he was born. He adds a fourth: because he died within the thousandth year; and a thousand years, according to the Psalmist, are one day. Before all these he put first that disobedience to God brings death. So on the day on which Adam refused God's command, on that very day he died. It was necessary to explain this briefly, because in Irenaeus it is rather obscure.

(printed under page 601)

(62) ‹anchor: not visible› · call in col 1185

Factum ... factum est. Bis factum habent cum LXX Clarom. et Voss. Feuard. vero semel tantum. Erasmus autem et Gallas., factus.

"There was ... there was." The Clermont and the Vossian, with the Seventy, have "factum" twice; Feuardent only once. Erasmus and Gallasius: "factus."

(printed under page 601)

(63) ‹anchor: plasmationem ei› · call in col 1185

Ei. Hanc vocem ex Arund., Merc. 2 (consent. Ottob.) adjecit Grab., pro qua minus bene scriptum et in vet. Feuard. cod., Voss. et Claromont.

"To him." Grabe added this word from the Arundel and Mercerus 2 (the Ottobonian agreeing), for which "and" is less well written in Feuardent's old codex, the Vossian and the Clermont.

(printed under page 601)

Page

running head: CONTRA HÆRESES LI
marginal letters: A riemini. Sciebat; B tem infert.; C mortem sustinuit; D (58) Disputabat.
old-edition numerals: 321 after qua
other: Latin only, no Greek printed; begins with fragment riemini. from 1184; revo- split at end of column
other: the word revocant was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1186

PG 7:1186

mortem Adae : quoniam enim « dies Domini, sicut mille anni, » non superposuit autem mille annos, sed intra eos mortuus est, transgressionis adimplens sententiam. Sive ergo secundum inobedientiam, quae est mors : sive quod exinde traditi sint, et facti sint debitores mortis : sive secundum unum et eumdem diem, in quo manducaverunt, et mortui sunt, quoniam una conditionis dies : sive secundum hunc circulum dierum, quia in ipsa mortui sunt, in qua et manducaverunt, hoc est, Parasceve, quae dicitur coena pura, id est sexta feria, quam et Dominus ostendit passus in ea : sive secundum quod non sit supergressus mille annos, sed in ipsis mortuus sit : secundum omnia ergo quae significantur, Deus quidem verax; mortui enim sunt, qui gustaverunt de ligno : serpens autem mendax ostensus est, homicida, sicut Dominus ait de eo : « Quoniam ab initio homicida est, et in veritate non stetit. »

for since "a day of the Lord is as a thousand years," (2 Pet. 3:8) he did not exceed a thousand years, but died within them, fulfilling the sentence of transgression. Whether therefore according to disobedience, which is death: or because from that time they were delivered over, and became debtors of death: or according to one and the same day, on which they ate and died, since there is one day of creation: or according to this cycle of days, because they died on the very day on which they also ate, that is, the Preparation, which is called the pure supper, that is, the sixth day of the week, which the Lord also manifested by suffering on it: or according to the fact that he did not exceed a thousand years, but died within them: according to all the things therefore which are signified, God indeed is true; for they died who tasted of the tree: while the serpent was shown to be a liar and a murderer, even as the Lord says concerning him: "For he was a murderer from the beginning, and stood not in the truth." (John 8:44)

CAPUT XXIV.

Chapter XXIV.

De diaboli perpetuo mendacio, potestatibus quibus nos parere oportet, atque imperiis terrenis, quatenus a Deo, non autem a diabolo constituantur.

Of the perpetual lying of the devil, the powers which we ought to obey, and earthly governments, inasmuch as they are appointed by God, and not by the devil.

1. Sicut ergo in principio mentitus est, ita et in fine mentiebatur, dicens : « Haec omnia mihi tradita sunt, et cui volo, do ea. » Non enim ipse determinavit hujus saeculi regna, sed Deus : « Regis enim cor in manu Dei. » Et per Salomonem autem ait Verbum : « Per me reges regnant, et potentes tenent justitiam. Per me principes exaltabuntur, et tyranni per me regnant terram. » Et Paulus autem apostolus in hoc ipsum ait : « Omnibus potestatibus sublimioribus subjecti estote : non est enim potestas nisi a Deo. Quae autem sunt a Deo dispositae sunt. » Et iterum de ipsis ait : « Non enim sine causa gladium portat; Dei enim minister est, vindex in iram ei qui male operatur. » Quoniam haec autem non de angelicis

1. Even as therefore in the beginning he lied, so also at the end he lied, saying: "All these things have been delivered unto me, and to whom I will, I give them." (Luke 4:6) For he himself did not determine the kingdoms of this world, but God: "For the king's heart is in the hand of God." (Prov. 21:1) And by Solomon also the Word says: "By Me kings reign, and the mighty hold justice. By Me princes shall be exalted, and tyrants by Me reign over the earth." (Prov. 8:15–16) And Paul the Apostle also upon this very matter says: "Be subject to all the higher powers: for there is no power but from God. Now those that are, have been ordained by God." (Rom. 13:1) And again concerning them he says: "For he does not bear the sword in vain; for he is the minister of God, an avenger for wrath to him that does evil." (Rom. 13:4) Now that he said these things not concerning angelic

Editors' notes and page, col. 1186

Footnotes

(64) ‹anchor: not visible› · call in col 1186

Superposuit. Id est excessit, vel ut habet paulo post, supergressus est.

"He went beyond." That is, he exceeded, or, as he has it a little later, "he overstepped."

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(65) ‹anchor: not visible› · call in col 1186

Coena pura. Vide supra.

"The pure supper." See above.

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(66) ‹anchor: potentes› · call in col 1186

Potentes. Eras., Gallas. et Feuard., potestates.

"The mighty." Erasmus, Gallasius and Feuardent: "the powers."

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(67) ‹anchor: tenent› · call in col 1186

Tenent. In nostris τῶν Ο΄ codd. legimus γράφουσι, non κρατοῦσι.

"Hold." In our codices of the Seventy we read γράφουσι ("write"), not κρατοῦσι ("hold").

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(68) ‹anchor: exaltabuntur› · call in col 1186

Exaltabuntur. Ita Clarom. In vet. Feuard. cod., et Voss., excitabuntur; in aliis, exaltantur: cui quidem lectioni licet faveant hodierni τῶν Ο΄ codd., exemplar Clarom. sequi malui, quia antiquiores codd. futurum tempus habent.

"Will be exalted." So the Clermont. In Feuardent's old codex and the Vossian, "will be roused"; in others, "are exalted": and although present-day codices of the Seventy favour this reading, I have preferred to follow the Clermont copy, because the older codices have the future tense.

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(69) ‹anchor: regnant terram› · call in col 1186

Per me regnant terram. Sic vetus Feuard. cod. (continues)

"Through me they rule the earth." So Feuardent's old codex (continues)

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Page

running head: A HÆRESES LIB. V.
marginal letters: A cant mortem; B sus mille; C enim cor; D mistam, dies
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment cant from 1185; editors' matter: De diaboli perpetuo mendacio; angeli- split at end of column
other: the word angelicis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1187

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potestatibus, nec de invisibilibus principibus dixit, quomodo quidam audent exponere, sed de his quae sunt secundum hominem potestates, ait : « Propter hoc enim et tributa praestatis, ministri enim Dei sunt, in hoc ipsum deservientes. » Hoc autem et Dominus confirmavit, non faciens quidem quod a diabolo suadebatur; tributorum autem exactoribus jubens pro se, et pro Petro dari tributum : quoniam « ministri Dei sunt, in hoc ipsum deservientes. »

powers, nor concerning invisible rulers, as some dare to expound, but concerning those powers which are according to man, he says: "For on this account you pay tribute also, for they are the ministers of God, serving unto this very thing." (Rom. 13:6) And this the Lord also confirmed, not doing indeed what was persuaded by the devil, but commanding that tribute be given to the collectors of tribute for Himself and for Peter; (Matt. 17:26) because "they are the ministers of God, serving unto this very thing."

2. Quoniam enim absistens a Deo homo in tantum efferavit, ut etiam consanguineum hostem sibi putaret, et in omni inquietudine, et homicidio, et avaritia sine timore versaretur; imposuit illi Deus humanum timorem (non enim cognoscebant timorem Dei), ut potestati hominum subjecti, et lege eorum astricti, ad aliquid assequantur justitiae, et moderentur ad invicem, in manifesto propositum gladium timentes, sicut Apostolus ait : « Non enim sine causa gladium portat : Dei enim minister est, vindex in iram ei qui male operatur. » Et propter hoc et ipsi magistratus indumentum justitiae leges habentes, quaecunque juste et legitime fecerint, de his non interrogabuntur, neque poenas dabunt. Quaecunque autem ad eversionem justi, inique, et impie, et contra legem, et more tyrannico exercuerint, in his et peribunt; justo judicio Dei ad omnes aequaliter perveniente, et in nullo deficiente. Ad utilitatem ergo gentilium terrenum regnum positum est a Deo (sed non a diabolo, qui nunquam omnino quietus est; imo qui nec ipsas quidem gentes vult in tranquillo agere); ut timentes regnum hominum, non se alterutrum homines vice piscium consumant, sed per legum positiones repercutiant multiplicem gentilium injustitiam. Et secundum hoc « ministri Dei » sunt, qui tributa exigunt a nobis, « in hoc ipsum servientes. »

2. For since man, departing from God, grew so savage that he even reckoned his kinsman his enemy, and lived without fear in all restlessness, and murder, and covetousness; God imposed upon him the fear of man (for they did not know the fear of God), so that, being subject to the authority of men, and bound by their law, they might attain to some measure of justice, and exercise moderation towards one another, fearing the sword openly set forth, even as the Apostle says: "For he does not bear the sword in vain: for he is the minister of God, an avenger for wrath to him that does evil." And on account of this the magistrates themselves also, having the laws as a garment of justice, whatsoever things they shall do justly and lawfully, concerning these they shall not be questioned, nor shall they suffer punishment. But whatsoever things they shall practise to the subversion of what is just, iniquitously, and impiously, and contrary to the law, and in a tyrannical manner, in these they shall also perish; the just judgement of God coming equally upon all, and failing in nothing. For the benefit of the nations, therefore, an earthly kingdom has been set up by God (and not by the devil, who is never at rest at all; nay, who does not will that even the nations themselves should live in quiet); so that, fearing the rule of men, men may not devour one another like fishes, but by the enactment of laws may beat back the manifold injustice of the nations. And according to this, they who exact tribute from us are "the ministers of God, serving unto this very thing."

3. « Quae sunt potestates, a Deo ordinatae sunt; » manifestum est quoniam mentitur diabolus, dicens : « Mihi tradita sunt, et cui volo, do ea. » Cujus enim jussu homines nascuntur, hujus jussu et reges constituuntur, apti his qui illo tempore ab

3. "The powers that are, have been ordained by God;" it is manifest that the devil lies when he says: "They have been delivered unto me, and to whom I will, I give them." For by Whose command men are born, by His command kings also are appointed, suited to those who at that time

Editors' notes and page, col. 1187

Footnotes

[34] ‹anchor: not visible› · call in col 1187 Rom. XIII, 6.

Rom. 13:6.

[35] ‹anchor: ipsum deservientes› · call in col 1187 Matth. XVII, 26.

Matt. 17:26.

[36] ‹anchor: not visible› · call in col 1188 Ephes. II, 2.

Eph. 2:2.

[37] ‹anchor: virtutem inimici› · call in col 1188 Luc. X, 19.

Luke 10:19.

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(69) ‹continued from page 601› · call in col 1186

Clarom., Voss. et Grab., partim etiam Merc. 2, cum LXX. At in caeteris, loco istarum vocum, exstat una duntaxat, terrae.

the Clermont, the Vossian and Grabe, and in part also Mercerus 2, with the Seventy. But in the others, in place of these words, there stands one only, "of the earth."

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Deservientes. Ita, pro servientes, repono ex Clarom. et Voss., quia paulo post iterum legitur deservientes in omnibus cod.

"Devotedly serving." So, for "serving," I restore from the Clermont and the Vossian, because a little later "deservientes" is read again in all the codices.

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Ad aliquid. Ad adjeci ex Clarom., Voss. et Merc. 2. Sic autem construenda verba: assequantur justitiae ad aliquid: ubi interpres respiciens ad regimen verbi ἐπιτυγχάνω, quo usum hic fuisse Irenaeum puto, perperam vertit, assequantur justitiae; haud attendens verbum Latinum, assequor, hic pro pertingant, perveniant: quomodo sensus esset, ad aliquid justitiae pertingant.

"To some measure." I have added "ad" from the Clermont, the Vossian and Mercerus 2. The words are to be construed thus: "assequantur justitiae ad aliquid": where the translator, looking to the construction of the verb ἐπιτυγχάνω, which I think Irenaeus used here, wrongly rendered "assequantur justitiae" (with the genitive); not noticing that the Latin verb "assequor" stands here for "reach, attain": in which case the sense would be "that they may attain to some measure of justice."

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In manifesto propositum. Ita vetus Feuard. cod., Clarom., Merc. 2 et Grab. Caeteri aut manifesto, aut positum habent.

"Set forth openly." So Feuardent's old codex, the Clermont, Mercerus 2 and Grabe. The others have either "manifesto" or "positum."

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(73) ‹anchor: regnum hominum› · call in col 1187

Hominum. Editt. humanum.

"Of men." The editions: "human."

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(74) ‹anchor: manifestum est› · call in col 1187

Manifestum est. Supple igitur, connexionis causa.

"It is plain." Supply "therefore," for the sake of the connection.

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A cis potestatibus; B eorum astricti; C nunquam omnino; D Clarom., Voss.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment cis from 1186

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ipsis regnantur. Quidam enim illorum ad correptionem et utilitatem subjectorum dantur, et conservationem justitiae; quidam autem ad timorem, et poenam, et increpationem; quidam autem ad illusionem, et contumeliam, et superbiam, quemadmodum et digni sunt; Dei justo judicio, sieut praediximus, in omnibus aequaliter supergrediente. Diabolus autem, quippe apostata exsistens angelus, hoc tantum potest, quod detegit in principio, seducere et abstrahere mentem hominis ad transgredienda praecepta Dei, et paulatim obcaecare corda eorum qui conarentur servire ei, ad obliviscendum quidem verum Deum; ipsum autem quasi Deum adorare.

are governed by them. For some of them are given for the correction and benefit of their subjects, and the preservation of justice; and some for fear, and punishment, and rebuke; and some for mockery, and insult, and pride, even as they deserve; the just judgement of God, as we have said before, coming equally upon all. Whereas the devil, being an apostate angel, can only do this which he disclosed in the beginning, namely, seduce and draw away the mind of man to transgress the commandments of God, and little by little blind the hearts of those who would endeavour to serve him, to forget indeed the true God, and to worship himself as God.

4. Quemadmodum autem si quis apostata regionem aliquam hostiliter capiens, perturbet eos qui in ea sunt, ut regis gloriam sibi vindicet apud ignorantes quod apostata et latro sit : sic etiam diabolus, cum sit unus ex angelis his, qui super spiritum aeris praepositi sunt, quemadmodum Paulus apostolus in ea quae est ad Ephesios manifestavit, invidens homini, apostata a divina factus est lege : invidia enim aliena est a Deo. Et quoniam per hominem traducta est apostasia ejus, et examinatio sententiae ejus homo factus est; ad hoc magis magisque semetipsum contrarium constituit homini, invidens vitae ejus, et in sua potestate apostatica volens concludere eum. Omnium artifex Verbum Dei, per hominem vincens eum, et apostatam ostendens, e contrario subjecit eum homini : « Ecce » dicens, « do vobis potestatem calcandi super serpentes, et scorpiones, et super omnem virtutem inimici; » ut quemadmodum dominatus est homini per apostasiam, sic iterum per hominem recurrentem ad Deum, evacuetur apostasia ejus.

4. And just as if some rebel, seizing a country in hostile fashion, should throw into confusion those who are in it, so as to claim the glory of a king for himself among those who are ignorant that he is a rebel and a robber: so also the devil, being one of those angels who are set over the spirit of the air, even as Paul the Apostle declared in that which is to the Ephesians, (Eph. 2:2) envying man, became an apostate from the divine law: for envy is foreign to God. And because his apostasy was exposed through man, and man became the testing of his mind, unto this he set himself more and more in opposition to man, envying his life, and wishing to shut him up in his own apostate power. The Artificer of all things, the Word of God, conquering him through man, and showing him to be an apostate, on the contrary subjected him to man: "Behold," He says, "I give unto you power to tread upon serpents, and scorpions, and upon all the power of the enemy;" (Luke 10:19) so that, even as he ruled over man through apostasy, so again through man returning to God, his apostasy might be brought to naught.

CAPUT XXV.

Chapter XXV.

Antichristi fraus, superbia, et tyrannicum regnum, prout a Daniele et Paulo descripta sunt.

The deceit, pride, and tyrannical reign of Antichrist, even as they are described by Daniel and Paul.

1. Et non tantum autem per ea quae dicta sunt, sed et per ea quae erunt sub Antichristo, ostenditur, quoniam exsistens apostata et latro, quasi Deus vult

1. And not only by the things which have been said, but also by those things which shall be under Antichrist, is it shown that, being an apostate and a robber, he wishes as God

Editors' notes and page, col. 1188

Footnotes

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Regnantur. Sic Eras., Gallas., Clarom. et omn. Anglic. Nec dubito quin verbum βασιλεύονται (quod peritior alter vertisset reguntur) interpres reddiderit regnantur. Hoc vero, cum aut non intellexisset, aut non probasset Feuard., commutavit in regantur.

"Are reigned over." So Erasmus, Gallasius, the Clermont and all the English manuscripts. Nor do I doubt that the translator rendered the verb βασιλεύονται (which a more skilful one would have rendered "are ruled") by "regnantur." But Feuardent, having either not understood or not approved this, changed it to "regantur."

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Correptionem. Editt. cum Merc. 2 et Ottob., correctionem.

"Rebuke." The editions, with Mercerus 2 and the Ottobonian: "correction."

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(77) ‹anchor: not visible› · call in col 1188

Supergrediente. In Voss., perveniente; in editt., superveniente.

"Going beyond." In the Vossian, "arriving"; in the editions, "coming upon."

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(78) ‹anchor: not visible› · call in col 1188

Quod detegit. Sic in Feuard. marg., Clarom. et Voss. Alii, quod egit, vel quod et egit.

"Which uncovers." So in Feuardent's margin, the Clermont and the Vossian. Others: "which he did," or "which he also did."

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(79) ‹anchor: not visible› · call in col 1188

Adorare. Scribendum erat, adorandum.

"To worship." It should have been written "to be worshipped."

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(80) ‹anchor: ad hoc› · call in col 1188

Ad hoc. Alii, adhuc. Graece scriptum fuisse puto εἰς τοῦτο, quod hic vertendum fuisset, propter hoc, propterea.

"For this." Others: "still." I think the Greek had εἰς τοῦτο, which should have been rendered here "on this account," "therefore."

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(81) ‹anchor: Omnium› · call in col 1188

Omnium. Autem addiderunt editores, connexionis gratia. Sed hanc particulam non agnoscunt mss.

"Of all things." The editors added "but," for the sake of the connection. The manuscripts, however, do not know this particle.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A ipsis regnantur; B nem aliquam; C dicens, « do; D (75) Regnantur.
old-edition numerals: 322 after et
other: Latin only, no Greek printed; editors' matter: Antichristi fraus, superbia

PG 7:1189

adorari; et cum sit servus, regem se vult praeconari. Ille enim omnem suscipiens diaboli virtutem, veniet non quasi rex justus, nec quasi in subjectione Dei legitimus; sed impius, et injustus, et sine lege, quasi apostata, et iniquus, et homicida, quasi latro, diabolicam apostasiam in se recapitulans : et idola quidem seponens, ad suadendum quod ipse sit Deus; se autem extollens unum idolum, habens in semetipso reliquorum idolorum varium errorem : ut hi qui per multas abominationes adorant diabolum, hi per hoc unum idolum serviant ipsi, de quo Apostolus in Epistola quae est ad Thessalonicenses secunda, sic ait : « Quoniam nisi venerit abscessio primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollit se super omne quod dicitur Deus, aut colitur : ita ut in templo Dei sedeat, ostendens semetipsum tanquam sit Deus. » Manifeste igitur Apostolus ostendit apostasiam ejus, et quoniam extollitur super omne quod dicitur Deus, vel quod colitur, hoc est, super omne idolum (hi enim sunt qui dicuntur quidem ab hominibus, non sunt autem dii), et quoniam ipse se tyrannico more conabitur ostendere Deum.

to be worshipped; and though he is a servant, he wishes to be proclaimed a king. For he, receiving all the power of the devil, shall come, not as a righteous king, nor as a legitimate one in subjection to God; but impious, and unjust, and lawless, as an apostate, and iniquitous, and a murderer, as a robber, recapitulating the diabolical apostasy in himself: and setting aside idols indeed, to persuade men that he himself is God; but exalting himself as the one idol, having in himself the varied error of the remaining idols: so that those who through many abominations worship the devil, may through this one idol serve him, concerning whom the Apostle in the second Epistle which is to the Thessalonians speaks thus: "For unless there come a falling away first, and the man of sin be revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped: so that he sits in the temple of God, showing himself as though he were God." (2 Thess. 2:3–4) Manifestly therefore the Apostle shows his apostasy, and that he is exalted above all that is called God, or that is worshipped, that is, above every idol (for these are they that are called gods indeed by men, but are not gods), and that he will endeavour in a tyrannical manner to show himself God.

2. Super haec autem manifestavit et illud, quod a nobis per multa ostensum est, quoniam in Hierosolymis templum dispositione veri Dei factum est. Ipse enim Apostolus ex sua persona diffinitive templum illud dixit Dei. Ostendimus autem in tertio libro, nullum ab apostolis ex sua persona Deum appellari, nisi eum qui vere sit Deus, Patrem Domini nostri : cujus jussu hoc, quod est in Hierosolymis, factum est templum, ob eas causas quae a nobis dictae sunt : in quo adversarius sedebit, tentans semetipsum Christum ostendere, sicut et Dominus ait : « Cum autem videritis abominationem desolationis, quod dictum est per Danielem prophetam, stantem in loco sancto (qui legit, intelligat),

2. And besides these things he has also made manifest that which has been shown by us in many ways, namely, that the temple in Jerusalem was made by the appointment of the true God. For the Apostle himself, speaking definitively in his own person, called that temple the temple of God. Now we have shown in the third book that no one is called God by the apostles in their own person, except Him Who truly is God, the Father of our Lord: by Whose command this temple which is in Jerusalem was made, for those causes which have been stated by us: in which the adversary shall sit, endeavouring to show himself Christ, even as the Lord also says: "But when you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (he that reads, let him understand),

Editors' notes and page, col. 1189

Footnotes

[38] ‹anchor: not visible› · call in col 1189 II Thess. II, 3, 4.

2 Thess. 2:3–4.

[39] ‹anchor: tertio libro› · call in col 1189 Cap. 9 et seqq.

Chapter 9 ff.

[40] ‹anchor: not visible› · call in col 1190 Matth. XXIV, 15 et seqq.

Matt. 24:15 ff.

[41] ‹anchor: not visible› · call in col 1190 Dan. VII, 8, 20 et seqq.

Dan. 7:8, 20 ff.

[42] ‹anchor: dimidium tempus› · call in col 1190 Ibid., 23 et seqq.

Ibid., 7:23 ff.

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(82) ‹anchor: not visible› · call in col 1189

Apostasiam. Ita Feuard. in marg., Clarom., Voss. et Grab.; caeteri, adventum.

"Apostasy." So Feuardent in the margin, the Clermont, the Vossian and Grabe; the others: "coming."

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(83) ‹anchor: tyrannico more› · call in col 1189

More. In Arund., timore.

"Manner." In the Arundel: "fear."

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(84) ‹anchor: quod dictum est› · call in col 1189

Quod dictum est. Sic Clarom., Voss., Arundel. et Merc. 1. Reliqui, quae dicta est. At non dubitem quin τὸ ῥηθέν verterit interpres, quod dictum est, haud attendens illud referri ad βδέλυγμα: quamvis inferius accuratius verterit, quae dicta est.

"Which was spoken." So the Clermont, the Vossian, the Arundel and Mercerus 1. The rest: "which was spoken" (feminine, agreeing with "abomination"). But I would not doubt that the translator rendered τὸ ῥηθέν by "quod dictum est," not noticing that it refers to βδέλυγμα; although further down he rendered it more exactly, "quae dicta est."

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Page

running head: CONTRA HÆRESES L
marginal letters: A adorari; et; B se super; C appellari, nisi; D bitem quin
old-edition numerals: (none)
other: Latin only, no Greek printed; intel- split at end of column
other: the word intelligat), was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1190

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tunc qui in Judaea sunt, fugiant in montes : et qui in tecto est, non descendat tollere quidquam de domo. Erit enim tunc pressura magna, qualis non est facta ab initio saeculi usque nunc, sed neque fiet. »

then let them that are in Judaea flee to the mountains: and he that is on the housetop, let him not come down to take anything out of his house. For then shall be great tribulation, such as has not been from the beginning of the world until now, neither shall be." (Matt. 24:15–21)

3. Daniel autem novissimi regni finem respiciens, id est novissimos decem reges, in quos dividitur regnum illorum, super quos filius perditionis veniet, cornua dicit decem nasci bestiae; et alterum cornu pusillum nasci in medio ipsorum, et tria cornua de prioribus eradicari a facie ejus. « Et ecce, inquit, oculi quasi oculi hominis in cornu hoc, et os loquens magna, et aspectus ejus major reliquis. Videbam, et cornu illud faciebat bellum adversus sanctos, et valebat adversus eos : quoadusque venit Vetustus dierum, et judicium dedit sanctis altissimi Dei, et tempus pervenit, et regnum obtinuerunt sancti. » Postea, in exsolutione visionum, dictum est ei : « Bastia quarta, regnum quartum erit in terra, quod eminebit super reliqua regna, et manducabit omnem terram, et conculcabit eam, et concidet. Et decem cornua ejus, decem reges exsurgent; et post eos surget alius, qui superabit malis omnes, qui ante eum fuerunt, et reges tres deminorabit et verba adversus altissimum Deum loquetur, et sanctos altissimi Dei conteret, et cogitabit demutare tempora, et legem : et dabitur in manu ejus, usque ad tempus temporum, et dimidium tempus, » hoc est, per triennium et sex menses, in quibus veniens regnabit super terram. De quo iterum et apostolus Paulus in secunda ad Thessalonicenses, simul et causam adventus ejus annuntians, sic ait : « Et tunc revelabitur iniquus, quem Dominus Jesus interficiet spiritu oris sui et destruet praesentia adventus sui, cujus est adventus secundum operationem Satanae, in omni virtute, et signis, et portentis mendaciorum,

3. Moreover Daniel, looking to the end of the last kingdom, that is, the last ten kings, among whom their kingdom is divided, upon whom the son of perdition shall come, says that ten horns spring up on the beast, and that another little horn springs up in the midst of them, and that three horns of the former ones are uprooted from before his face. "And behold, he says, eyes like the eyes of a man in this horn, and a mouth speaking great things, and his look was greater than the rest. I beheld, and that horn made war against the saints, and prevailed against them: until the Ancient of days came, and gave judgement to the saints of the Most High God, and the time arrived, and the saints obtained the kingdom." (Dan. 7:8, 20–22) Afterwards, in the interpretation of the visions, it was said to him: "The fourth beast shall be the fourth kingdom upon earth, which shall excel above the remaining kingdoms, and shall devour the whole earth, and shall tread it down, and cut it in pieces. And the ten horns thereof are ten kings that shall arise; and after them shall arise another, who shall surpass in evil all that were before him, and shall humble three kings, and shall speak words against the Most High God, and shall wear out the saints of the Most High God, and shall think to change times and law: and it shall be given into his hand until a time of times, and half a time," (Dan. 7:23–25) that is, for three years and six months, in which coming he shall reign over the earth. Concerning whom again Paul the Apostle also in the second to the Thessalonians, declaring at the same time the cause of his coming, speaks thus: "And then shall that wicked one be revealed, whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the presence of His coming; whose coming is according to the working of Satan, in all power, and signs, and lying wonders,

Editors' notes and page, col. 1190

Footnotes

(85) ‹anchor: not visible› · call in col 1190

Dividitur. Alii, divideretur.

"Is divided." Others: "would be divided."

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(86) ‹anchor: not visible› · call in col 1190

Videbam. Sic Clarom., Voss., Merc. 1 et Grab. juxta Graecum Danielis, ἐθεώρουν. Reliqui, videbatur.

"I was watching." So the Clermont, the Vossian, Mercerus 1 and Grabe, in agreement with the Greek of Daniel, ἐθεώρουν. The rest: "it was seen."

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(87) ‹anchor: not visible› · call in col 1190

Pervenit. Eras., Gallas., Arund. et Merc. 2, praevenit. Hieronymus vero Graecum ἔφθασε reddidit, advenit.

"Arrived." Erasmus, Gallasius, the Arundel and Mercerus 2: "came before." Jerome, however, rendered the Greek ἔφθασε as "advenit," "came."

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(88) ‹anchor: cornua ejus› · call in col 1190

Et decem cornua ejus. Ita juxta Graec. Danielis textum habent vet. Feuardent. cod., Voss., Arundel. et Merc. 2. Et ita etiam habebat Clarom., sed recentior quispiam audaculus scripsit: et de decem cornibus ejus; prout in Eras., Gallas. et Feuard. legitur.

"And its ten horns." So, in agreement with the Greek text of Daniel, Feuardent's old codex, the Vossian, the Arundel and Mercerus 2. And so the Clermont had it too, but some later and rather bold hand wrote: "and concerning its ten horns," as is read in Erasmus, Gallasius and Feuardent.

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(89) ‹anchor: superabit malis› · call in col 1190

Superabit malis. Sic Clarom., Arundel. et Merc. 2, juxta LXX exemplaris Romani. Sed in veteri Feuard. cod. et Voss., subruet malos; in Erasm., Gallas. et Feuard. editt., superabit alios.

"Will surpass in evils." So the Clermont, the Arundel and Mercerus 2, in agreement with the Seventy of the Roman copy. But in Feuardent's old codex and the Vossian, "will overthrow the wicked"; in the editions of Erasmus, Gallasius and Feuardent, "will surpass the others."

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(90) ‹anchor: deminorabit› · call in col 1190

Deminorabit. Vetus Feuard. cod. et Voss. dehonorabit.

"Will bring low." Feuardent's old codex and the Vossian: "will dishonour."

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(91) ‹anchor: demutare› · call in col 1190

Demutare. In veteri Feuard. cod. et Voss. vitio scribarum, se mutare; in Clarom., emundare, forte pro emendare. Sed vera lectio est demutare, juxta Graec. ἀλλοιῶσαι.

"To change." In Feuardent's old codex and the Vossian, by a fault of the scribes, "to change himself"; in the Clermont, "to cleanse," perhaps for "to amend." But the true reading is "demutare," in agreement with the Greek ἀλλοιῶσαι.

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(92) ‹anchor: tempus temporum› · call in col 1190

Usque ad tempus temporum. In nostris Danielis exemplaribus legitur: ἕως καιροῦ καὶ καιρῶν, usque ad tempus et tempora.

"Until a time of times." In our copies of Daniel one reads: ἕως καιροῦ καὶ καιρῶν, "until a time and times."

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(93) ‹anchor: sex menses› · call in col 1190

Hoc est, per triennium et sex menses. Obscuriora haec feliciter, meo quidem judicio, explicat cl. Grab., cujus integram notam hic juvat exscribere. Hujus interpretationis, inquit, ipse S. Joannes auctor est Apocal. cap. XII, ubi cum mulier dicitur volare in desertum, in locum suum, ubi alitur per tempus, et tempora, et dimidium temporis, vers. 6, id clarius explicatur: mulier fugit in solitudinem, ubi habebat locum paratum a Deo, ut ibi pascant eam diebus mille ducentis sexaginta; qui ipsius S. Joannis et totius S. Scripturae stylo, quo triginta solum dies singulis mensibus tribuuntur, exacte tres annos, et sex menses complent. Unde cap. XI ejusdem divinae Apocal. menses quadraginta duo quorum vers. 2 fit mentio, continuo vers. 3 resolvuntur in dies mille ducentos sexaginta.

"That is, for three years and six months." These rather obscure words are happily explained, in my judgement at least, by the distinguished Grabe, whose whole note it is a pleasure to copy out here. Of this interpretation, he says, St John himself is the author, in Revelation chapter 12; where, after the woman is said to fly into the desert, to her place, where she is nourished for a time, and times, and half a time, in verse 6 this is explained more clearly: "the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her for a thousand two hundred and sixty days"; which, in the usage of St John himself and of the whole of Holy Scripture, by which only thirty days are assigned to each month, make exactly three years and six months. Hence in chapter 11 of the same divine Revelation the forty-two months mentioned in verse 2 are at once resolved in verse 3 into a thousand two hundred and sixty days.

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Page

running head: A HÆRESES LIB. V.
marginal letters: A ligat), tunc; B eos : quoadusque; C sex menses; D (92) Usque ad
old-edition numerals: 323 after fuerunt,
other: Latin only, no Greek printed; begins with fragment ligat), from 1189; men- split at end of column
misprint (set as printed): Bastia quarta, for Bestia (Dan. 7:23); to be listed in misprints.tsv

PG 7:1191

et omni seductione malitiae, pereuntibus, pro eo quod dilectionem veritatis non receperunt, ut salvi fierent. Et ideo mittet eis Deus operationem erroris, ut credant mendacio, ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati. »

and in all seduction of iniquity, to them that perish, because they received not the love of the truth, that they might be saved. And therefore God shall send them the working of error, that they may believe a lie, that all may be judged who have not believed the truth, but have consented to iniquity." (2 Thess. 2:8–12)

4. Et Dominus autem hoc item non credentibus sibi dicebat : « Ego veni in nomine Patris mei, et non recepistis me; cum alius venerit in nomine suo, illum recipietis; » alium dicens Antichristum, qui alienus est a Domino, et ipse est « iniquus judex, » qui a Domino dictus est, quoniam « Deum non timebat, neque hominem reverebatur, » ad quem fugit vidua oblita Dei, id est terrena Jerusalem, ad ulciscendum de inimico. Quod et faciet in tempore regni sui : transferet regnum in eam, et in templo Dei sedet, seducens eos qui adorant eum, quasi ipse sit Christus. Quapropter ait Daniel iterum : « Et sanctum desolabitur : et datum est in sacrificium peccatum, et projecta est in terra justitia, et fecit, et prospere cessit. » Et Gabriel angelus exsolvens ejus visionem, de hoc ipso dicebat : « Et in novissimo regni ipsorum exsurget rex improbus facie valde, et intelligens quaestiones, et valida virtus ejus, et admirabilis, et corrumpet, et diriget, et faciet, et exterminabit fortes, et populum sanctum, et jugum torquis ejus dirigetur : dolus in manu ejus, et in corde suo exaltabitur, et dolo disperdet multos, et ad perditionem multorum stabit, et quomodo ova manu conteret. » Deinde et tempus tyrannidis ejus significat, in quo tempore fugabuntur sancti, qui purum sacrificium offerunt Domino : « Et in dimidio hebdomadis, ait, tolletur sacrificium et libatio, et in templum abominatio desolationis, et usque ad consummationem temporis consummatio dabitur super desolationem; » dimidium autem hebdomadis tres sunt anni et menses sex.

4. And the Lord also said this likewise to those who did not believe in Him: "I am come in My Father's name, and you have not received Me; when another shall come in his own name, him you will receive;" (John 5:43) calling Antichrist "another," who is alien from the Lord, and he himself is "the unjust judge," who was spoken of by the Lord, because "he feared not God, nor regarded man," (Luke 18:2) to whom the widow who had forgotten God, that is, the earthly Jerusalem, fled to be avenged of her enemy. Which also he will do in the time of his kingdom: he will transfer his kingdom into that city, and sit in the temple of God, seducing those who worship him, as though he himself were Christ. Wherefore Daniel says again: "And the sanctuary shall be made desolate: and sin was given against the sacrifice, and righteousness was cast down to the earth, and he practised, and prospered." (Dan. 8:12) And the angel Gabriel, interpreting his vision, said concerning this very person: "And in the end of their kingdom there shall arise a king of a most shameless countenance, and understanding dark questions, and his power shall be mighty and wonderful, and he shall corrupt, and shall direct, and shall practise, and shall destroy mighty men and the holy people, and the yoke of his collar shall be directed: deceit shall be in his hand, and he shall be lifted up in his heart, and by deceit he shall destroy many, and he shall stand up for the perdition of many, and shall crush them as eggs in his hand." (Dan. 8:23–25) Then he also signifies the time of his tyranny, in which time the saints who offer a pure sacrifice to the Lord shall be put to flight: "And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and into the temple shall come the abomination of desolation, and even unto the consummation of the time a consummation shall be given upon the desolation;" (Dan. 9:27) now the half of a week is three years and six months.

5. Ex quibus omnibus non tantum quae sunt

5. From all which things not only the things which belong

Editors' notes and page, col. 1191

Footnotes

[43] ‹anchor: not visible› · call in col 1191 II Thess. II, 8 et seqq.

2 Thess. 2:8 ff.

[44] ‹anchor: not visible› · call in col 1191 Joan. V, 43.

John 5:43.

[45] ‹anchor: not visible› · call in col 1191 Luc. XVIII, 2 et seqq.

Luke 18:2 ff.

[46] ‹anchor: not visible› · call in col 1191 Dan. VIII, 12.

Dan. 8:12.

[47] ‹anchor: manu conteret› · call in col 1191 Ibid., 23 et seqq.

Ibid., 8:23 ff.

[48] ‹anchor: super desolationem› · call in col 1191 Dan. IX, 27.

Dan. 9:27.

[49] ‹anchor: not visible› · call in col 1192 Matth. XXIV, 15.

Matt. 24:15.

[50] ‹anchor: not visible› · call in col 1192 Luc. I, 26 et seqq.

Luke 1:26 ff.

[51] ‹anchor: Rex regum› · call in col 1192 Apoc. XVII, 12 et seqq.

Rev. 17:12 ff.

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(94) ‹anchor: not visible› · call in col 1191

Mittet. Sic recte Clarom. in quo prius quidem scriptum fuerat, mittit, ut habent alii omnes; sed postea, si non eadem, saltem antiqua manu emendatum.

"Will send." So rightly the Clermont, in which "sends" had at first been written, as all the others have it; but it was afterwards corrected, if not by the same hand, at least by an old one.

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(95) ‹anchor: not visible› · call in col 1191

Qui. Editt., quoniam.

"Who." The editions: "since."

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(96) ‹anchor: not visible› · call in col 1191

Sedet. Sic Clarom., Voss. et Merc. 2; alii recentiores, sedebit. At sedet hic pro futuro tertiae conjugationis accipe.

"Sits." So the Clermont, the Vossian and Mercerus 2; other more recent copies, "will sit." But take "sedet" here as a future of the third conjugation.

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(97) ‹anchor: not visible› · call in col 1191

Peccatum. In vet. Feuard. cod. et Voss., peccantium. In LXX, ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία, datum est adversus hostiam peccatum.

"Sin." In Feuardent's old codex and the Vossian, "of sinners." In the Seventy, ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία, "sin was set against the sacrifice."

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(98) ‹anchor: et corrumpet› · call in col 1191

Et admirabilis, et corrumpet. In nostris τῶν Ο΄ codd. legitur, καὶ θαυμαστὰ διαφθερεῖ, et admirabiliter corrumpet.

"And wonderful, and he will destroy." In our codices of the Seventy one reads καὶ θαυμαστὰ διαφθερεῖ, "and he will destroy wonderfully."

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(99) ‹anchor: multorum› · call in col 1191

Multorum. In Feuard. marg. et Voss., ipsorum.

"Of many." In Feuardent's margin and the Vossian: "of them."

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(1) ‹anchor: ova manu› · call in col 1191

Ova manu. Sic mss., nisi quod in vet. Feuard. cod. et Voss. pro manu, incuria scribarum legatur, manum, vel manuum. At in Eras., Gallas. et Feuard. perperam, una manus: nam LXX habent, ὡς ὠὰ ἐν χειρὶ συντρίψει.

"Eggs in the hand." So the manuscripts, except that in Feuardent's old codex and the Vossian, through the scribes' carelessness, one reads "manum" or "manuum" for "manu." But in Erasmus, Gallasius and Feuardent, wrongly, "una manus" ("one hand"): for the Seventy have ὡς ὠὰ ἐν χειρὶ συντρίψει, "he will crush them like eggs in the hand."

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(2) ‹anchor: in templum› · call in col 1191

In templum. Ita Clarom., Arundel. et Merc. 2, juxta Graecum τῶν Ο΄: ἐπὶ τὸ ἱερόν. Caeteri, in templo.

"Into the temple." So the Clermont, the Arundel and Mercerus 2, in agreement with the Greek of the Seventy: ἐπὶ τὸ ἱερόν. The others: "in the temple."

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Page

running head: S. IRENÆI EPISCOPI LUGDUNEN
marginal letters: A daciorum, et; B Quod et faciet; C et ad perditionem; D (94) Mittet.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment daciorum, from 1190

PG 7:1192

apostasiae manifestantur, et quae sunt ejus, qui in se recapitulatur omnem diabolicum errorem; sed et quoniam unus et idem Deus Pater, qui a prophetis annuntiatus, a Christo autem manifestatus. Si enim quae a Daniele prophetata sunt de fine, Dominus comprobavit : « Cum videritis, dicens, abominationem desolationis, quae dicta est per Danielem prophetam » (Danieli autem angelus Gabriel exsolutionem visionum fecit : hic autem est archangelus Demiurgi, et hic idem Mariae evangelizavit manifestum adventum et incarnationem Christi), unus et idem Deus manifestissime ostenditur, qui prophetas misit, et Filium praemisit, et nos vocavit in agnitionem suam.

to the apostasy are made manifest, and the things of him who recapitulates in himself every diabolical error; but also that there is one and the same God the Father, Who was announced by the prophets, and manifested by Christ. For if the Lord approved the things which were prophesied by Daniel concerning the end, saying: "When you shall see the abomination of desolation, which was spoken of by Daniel the prophet" (Matt. 24:15) (and to Daniel the angel Gabriel gave the interpretation of the visions: now he is the archangel of the Demiurge, and this same one announced to Mary the manifest coming and incarnation of Christ), (Luke 1:26–38) one and the same God is most manifestly shown, Who sent the prophets, and sent forth His Son beforehand, and called us unto the knowledge of Himself.

CAPUT XXVI.

Chapter XXVI.

Quia Joannes et Daniel praedixerunt imperii Romani dissolutionem et desolationem, quae finem mundi et regnum Christi aeternum praecedet; refelluntur alium a Demiurgo Patrem confingentes Gnostici, Satanae organa, quorum opera nunc Deum aperte blasphemat.

Because John and Daniel foretold the dissolution and desolation of the Roman empire, which will precede the end of the world and the eternal kingdom of Christ, the Gnostics, who feign another Father distinct from the Demiurge, are refuted as instruments of Satan, through whose agency he now openly blasphemes God.

1. Manifestius adhuc etiam de novissimo tempore, et de his qui sunt in eo decem regibus, in quos dividetur quod nunc regnat imperium, significavit Joannes Domini discipulus in Apocalypsi, edisserens quae fuerint decem cornua, quae a Daniele visa sunt, dicens sic dictum esse sibi : « Et decem cornua quae vidisti, decem reges sunt, qui regnum nondum acceperunt, sed potestatem quasi reges una hora accipient cum bestia. Hi unam sententiam habent, et virtutem et potestatem suam bestiae dant. Hi cum agno pugnabunt, et agnus vincet eos, quoniam Dominus dominorum est, et Rex regum. » Manifestum est itaque, quoniam ex his tres interficit ille qui venturus est, et reliqui subjicientur ei, et ipse octavus in eis; et vastabunt Babylonem, et comburent eam igni, et dabunt regnum suum bestiae, et effugabunt Ecclesiam : post deinde ab adventu Domini nostri destruentur. Quoniam enim oportet dividi regnum,

1. Still more manifestly also concerning the last time, and concerning those ten kings who are in it, among whom the empire which now reigns shall be divided, did John, the disciple of the Lord, signify in the Apocalypse, explaining what the ten horns were which were seen by Daniel, saying that it was spoken to him thus: "And the ten horns which you saw are ten kings, who have not yet received a kingdom, but shall receive power as kings one hour with the beast. These have one mind, and give their power and authority to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is Lord of lords, and King of kings." (Rev. 17:12–14) It is manifest, therefore, that of these he who is to come slays three, and the remainder shall be subjected to him, and he himself shall be the eighth among them; and they shall lay waste Babylon, and burn her with fire, and shall give their kingdom to the beast, and shall put the Church to flight: and after that they shall be destroyed by the coming of our Lord. For since the kingdom must be divided,

Editors' notes and page, col. 1192

Footnotes

(3) ‹anchor: a Daniele› · call in col 1192

A Daniele. In Feuard. marg. et Voss., in Daniele.

"By Daniel." In Feuardent's margin and the Vossian: "in Daniel."

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(4) ‹anchor: prophetata sunt› · call in col 1192

Prophetata sunt. Sic Claromont. et Arundel. pro, Propheta sunt dicta, ut habent alii; nec multum abludit Voss. omittens dicta.

"Were prophesied." So the Clermont and the Arundel, for "were spoken by the prophet," as the others have; nor does the Vossian differ much, leaving out "spoken."

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(5) ‹anchor: praemisit› · call in col 1192

Praemisit. Verbum προέπεμψε hic simpliciter verti debuisset, misit. Sed forte ejusdem verbi repetitionem vitare voluit interpres.

"Sent before." The verb προέπεμψε should here have been rendered simply "sent." But perhaps the translator wished to avoid repeating the same verb.

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(6) ‹anchor: dividetur› · call in col 1192

Dividetur. Clarom. et Voss., dividitur.

"Will be divided." The Clermont and the Vossian: "is divided."

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(7) ‹anchor: quae vidisti› · call in col 1192

Et decem cornua quae vidisti. Et addunt cum sacro textu Clarom., Voss. et Grabius; caeteri omittunt. Sed ad haec verba desinit cod. Claromont. Residua pars hujus capitis, ac novem reliqua, avulsis (studio, an casu, non dixerim) pluribus foliis, misere interierunt.

"And the ten horns which you saw." The Clermont, the Vossian and Grabe add "and," with the sacred text; the others leave it out. But at these words the Clermont codex breaks off. The rest of this chapter, and the remaining nine, have miserably perished, several leaves having been torn out (whether on purpose or by accident I would not say).

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(8) ‹anchor: venturus est› · call in col 1192

Qui venturus est. Antichristus videlicet.

"Who is to come." That is, the Antichrist.

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(9) ‹anchor: subjicientur› · call in col 1192

Subjicientur. In Eras. et ms. Voss., subjiciuntur.

"Will be subjected." In Erasmus and the Vossian manuscript: "are subjected."

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS
marginal letters: A apostasiae manifestantur; B CAPUT XXVI.; C reges una; D (2) In templum.
old-edition numerals: 324 after ab
other: Latin only, no Greek printed; editors' matter: Quia Joannes et Daniel

PG 7:1193

et sic deperire, Dominus ait: « Omne regnum divisum in se, desolabitur; et omnis civitas vel domus divisa in se, non stabit. » Dividi igitur et regnum, et civitatem, et domum oportet in decem: et propterea jam partitionem et divisionem praefiguravit. Et diligenter Daniel finem quarti regni digitos ait pedum esse ejus imaginis, quae a Nabuchodonosor visa est, in quos venit lapis sine manibus praecisus, et quemadmodum ipse ait: « Pedes, pars quidem aliqua ferrea, et pars aliqua fictilis, quoadusque abscissus est lapis sine manibus, et percussit imaginem in pedes ferreos et fictiles, et comminuit eos usque ad finem. » Post deinde in exsolutione ait: « Et quoniam vidisti pedes et digitos, partem quidem fictilem, partem autem ferream, regnum divisum erit, et a radice ferrea erit in eo, quemadmodum vidisti ferrum commistum testae. Et digiti pedum, pars quidem aliqua ferrea, pars autem aliqua fictilis. » Ergo decem digiti pedum, hi sunt decem reges, in quibus dividetur regnum: ex quibus quidam quidem fortes et agiles, sive efficaces: alii autem pigri et inutiles erunt, et non consentient; quemadmodum et Daniel ait: « Pars aliqua regni erit fortis, et ab ipsa pars erit minuta. Quoniam vidisti ferrum commistum testae, commistiones erunt in semine hominum, et non erunt adjuncti invicem, quemadmodum ferrum non commiscetur cum testa. » Et quoniam finis fiet, inquit: « Et in diebus regum illorum excitabit Deus coeli regnum, quod in aeternum non corrumpetur, et regnum ejus alteri populo non relinquetur. Comminuet et ventilabit omnia regna, et ipsum exaltabitur in aeternum. Quemadmodum vidisti, quoniam de monte praecisus est lapis sine manibus, et comminuit testam, ferrum, et aeramentum, et argentum,

and thus perish, the Lord says: "Every kingdom divided against itself shall be laid waste; and every city or house divided against itself shall not stand." (Matt. 12:25) Therefore both the kingdom, and the city, and the house must be divided into ten: and for this reason He has already prefigured the partition and division. And carefully Daniel says that the end of the fourth kingdom is the toes of the feet of that image which was seen by Nebuchadnezzar, upon which came the stone cut without hands, and as he himself says: "The feet, some part indeed of iron, and some part of clay, until the stone was cut without hands, and struck the image upon the feet of iron and clay, and crushed them even to the end." (Dan. 2:33–34) Afterwards in the interpretation he says: "And whereas you saw the feet and toes, part indeed of clay, and part of iron, the kingdom shall be divided, and there shall be in it from the iron root, according as you saw the iron mingled with the earthenware. And the toes of the feet, some part indeed of iron, and some part of clay." (Dan. 2:41–42) Therefore the ten toes of the feet, these are the ten kings, among whom the kingdom shall be divided: of whom some indeed shall be strong and active, or effective; others, however, shall be sluggish and useless, and shall not agree; even as Daniel also says: "Some part of the kingdom shall be strong, and from it a part shall be broken. Whereas you saw the iron mingled with the earthenware, there shall be minglings in the seed of men, and they shall not cleave one to another, even as iron is not mingled with earthenware." (Dan. 2:42–43) And since an end shall be made, he says: "And in the days of those kings the God of heaven shall raise up a kingdom, which to eternity shall not be corrupted, and His kingdom shall not be left to another people. It shall crush and scatter all kingdoms, and itself shall be exalted to eternity. According as you saw, that from the mountain a stone was cut without hands, and crushed the earthenware, the iron, and the brass, and the silver,

Editors' notes and page, col. 1193

Footnotes

[52] ‹anchor: not visible› · call in col 1193 Matth. XII, 25.

Matt. 12:25.

[53] ‹anchor: not visible› · call in col 1193 Dan. II, 33, 34.

Dan. 2:33–34.

[54] ‹anchor: not visible› · call in col 1193 Ibid., 41, 42.

Ibid., 2:41–42.

[55] ‹anchor: cum testa› · call in col 1193 Ibid., 42, 43.

Ibid., 2:42–43.

[56] ‹anchor: not visible› · call in col 1194 Ibid., 44, 45.

Ibid., 2:44–45.

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(10) ‹anchor: not visible› · call in col 1193

Dominus ait. Al., sicut Dominus ait.

"The Lord says." Others: "as the Lord says."

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(11) ‹anchor: not visible› · call in col 1193

Pedes. Al., pedis.

"Feet." Others: "of the foot."

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(12) ‹anchor: not visible› · call in col 1193

A radice ferrea. Haec juxta LXX, ἀπὸ τῆς ῥίζης τῆς σιδηρᾶς, in locum Vulgatae lectionis, post Grabium substitui ex Ottob., Voss. et Merc. 2, quanquam in his praepositio a desideretur.

"From the iron root." Following Grabe, I have put these words, in agreement with the Seventy, ἀπὸ τῆς ῥίζης τῆς σιδηρᾶς, in place of the common reading, from the Ottobonian, the Vossian and Mercerus 2, although in these the preposition "from" is missing.

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(13) ‹anchor: not visible› · call in col 1193

Dividetur. Eras. et Gallas., dividitur.

"Will be divided." Erasmus and Gallasius: "is divided."

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(14) ‹anchor: aliqua regni› · call in col 1193

Aliqua regni. Pronomen aliqua, juxta τί Graecum Danielis addidit Grab. ex Voss., quamvis in hoc vox regni sit omissa.

"Some [part] of the kingdom." Grabe added the pronoun "some," in agreement with the Greek τί of Daniel, from the Vossian, although in that manuscript the word "of the kingdom" is left out.

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(15) ‹anchor: ipsa pars› · call in col 1193

Pars. In aliis, parte.

"Part." In others: "in part."

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Page

running head: 1193 CONTRA HAERESES
marginal letters: A Omne regnum; B ferream, regnum; C regnum, quod; D Graecum Danielis
old-edition numerals: (none)
other: Latin only, no Greek printed; argen- split at column break

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et aurum. Deus magnus significavit regi, quae futura sunt post haec; et verum est somnium, et fidelis interpretatio ejus. »

and the gold. The great God has made known to the king what things are to come hereafter; and the dream is true, and the interpretation of it faithful." (Dan. 2:44–45)

2. Si ergo Deus magnus significavit per Danielem futura, et per Filium confirmavit: et Christus est lapis, qui praecisus est sine manibus, qui destruet temporalia regna, et aeternum inducet, quae est justorum resurrectio (« Resuscitabit, ait, Deus coeli regnum, quod in aeternum nunquam corrumpetur »); confutati resipiscant qui Demiurgum respuunt, et non consentiunt ab eo Patre praemissos prophetas, a quo et Dominus venit; sed asseverant ex differentibus Virtutibus factas esse prophetias. Quae enim a Demiurgo praedicta sunt similiter per omnes prophetas, haec Christus in fine perfecit, ministrans Patris sui voluntati, et adimplens secundum humanum genus dispositiones. Qui ergo blasphemant Demiurgum, vel ipsis verbis et manifeste, quemadmodum qui a Marcione sunt; vel secundum eversionem sententiae, quemadmodum qui a Valentino sunt, et omnes qui falso dicuntur esse Gnostici, organa Satanae ab omnibus Deum colentibus cognoscantur esse, per quos Satanas nunc, et non ante, visus est, maledicere Deo, qui ignem aeternum praeparavit omni apostasiae. Nam ipse per semetipsum nude non audet blasphemare suum Dominum; quemadmodum et initio per serpentem seduxit hominem, quasi latens Deum.

2. If therefore the great God made known through Daniel the things to come, and confirmed them through the Son; and Christ is the stone which was cut without hands, Who shall destroy temporal kingdoms, and bring in an eternal one, which is the resurrection of the just ("The God of heaven," says he, "shall raise up a kingdom which to eternity shall never be corrupted"); let those be confuted and come to their senses who reject the Demiurge, and do not agree that the prophets were sent beforehand by that same Father from Whom the Lord also came, but assert that the prophecies were made by different Powers. For those things which were predicted by the Demiurge alike through all the prophets, these Christ has fulfilled in the end, ministering to the will of His Father, and completing His dispensations with regard to the human race. Let those therefore who blaspheme the Demiurge, either in express words and openly, as do those who are of Marcion, or by a perversion of the sense, as do those who are of Valentinus and all who are falsely called Gnostics, be recognized by all who worship God as being instruments of Satan, through whom Satan now, and not before, has been seen to speak evil of God, Who has prepared eternal fire for every apostasy. For he does not dare by himself nakedly to blaspheme his Lord; even as in the beginning also he seduced man through the serpent, as though hiding himself from God.

Καλῶς ὁ Ἰουστῖνος ἔφη, ὅτι πρὸ μὲν τῆς τοῦ Κυρίου παρουσίας οὐδέποτε ἐτόλμησεν ὁ Σατανᾶς βλασφημῆσαι τὸν Θεὸν, ἅτε μηδέπω εἰδὼς αὐτοῦ τὴν κατάκρισιν·

Well did Justin say that before the coming of the Lord Satan never dared to blaspheme God, inasmuch as he did not yet know his own condemnation:

Editors' notes and page, col. 1194

Footnotes

(16) ‹anchor: not visible› · call in col 1194

Si ergo. In Feuardent. ex vet. cod. et in ms. Voss., sic ergo. Sed connexio sequentium verborum, confutati resipiscant, exigere videtur si.

"If therefore." In Feuardent, from an old codex, and in the Vossian manuscript: "so therefore." But the connection of the words that follow, "let them, refuted, come to their senses," seems to require "if."

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(17) ‹anchor: not visible› · call in col 1194

Sententiae. Voss., scientiae.

"Of the opinion." The Vossian: "of the knowledge."

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(18) ‹anchor: visus est› · call in col 1194

Visus est. In editt. legitur ausus est, quia verbum istud bis postea repetitur. At Feuard. in marg., Arund. et Voss. habent visus, pro quo in Merc. 2 imperitia scribarum exstat, missus. Quare cum nullus ms. codex jam habeat ausus (uno forte excepto Ottob., quem tamen ipse non vidi), tutius duxi reponere visus: cum maxime hujus lectionis optimus sit sensus. Nam visus est, hic accipitur pro conspectus est, Graece ὤφθη, idque vult Irenaeus, Satanam per organa sua nunc primum, et non ante, conspectum esse maledicere Deo.

"Was seen." In the editions one reads "dared," because that verb is repeated twice afterwards. But Feuardent in the margin, the Arundel and the Vossian have "seen," for which in Mercerus 2, through the scribes' ignorance, "sent" stands. So, since no manuscript codex now has "dared" (except perhaps the Ottobonian, which, however, I have not seen myself), I judged it safer to restore "seen": especially since this reading gives by far the best sense. For "visus est" is taken here for "was observed," in Greek ὤφθη; and Irenaeus means that Satan, through his instruments, has been seen to curse God now for the first time, and not before.

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(19) ‹anchor: non audet› · call in col 1194

Non audet. Sic Feuard. in marg. et Voss. melius quam alii, non audebat. Rationem enim affert cur Satanas per organa sua nunc primum visus sit maledicere Deo: quia, inquit, ipse per semetipsum non audet blasphemare suum Dominum.

"Does not dare." So Feuardent in the margin and the Vossian, better than the others' "did not dare." For he gives the reason why Satan has now for the first time been seen to curse God through his instruments: because, he says, he does not dare by himself to blaspheme his Lord.

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(20) ‹anchor: Ἰουστῖνος ἔφη› · call in col 1194

Καλῶς ὁ Ἰουστῖνος ἔφη. Hunc locum ex utroque citat Euseb. lib. IV Hist., cap. 18. Ex quo vero Justini libro haec exscripserit Irenaeus, incertum. Ex libro contra Marcionem petita esse asserere videtur Hieronymus in Catalogo. Forte etiam ex libro quem adversus omnes haereses edidisse se profitetur Justinus in priori Apologia, eruta sunt.

"Justin spoke well." Eusebius quotes this passage from both of them in his History, Book IV, chapter 18. From which book of Justin Irenaeus copied it is uncertain. Jerome, in his Catalogue, seems to assert that it was taken from the book against Marcion. Perhaps too it was drawn from the book against all heresies which Justin, in his first Apology, declares he had published.

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(21) ‹anchor: Satanas› · call in col 1194

Ante Domini adventum nunquam ausus est Satanas, etc. Satanam ante Christi adventum de sempiterna damnatione sua non adeo certum fuisse, quin adhuc spes aliqua obtinendae per illum salutis affulgeret, atque idcirco nondum immanitati suae, et in Deum protervia frena laxasse, non Justinus modo atque Irenaeus opinati sunt, sed etiam Epiphanius haeres. 39 quae est Sethianorum, § 8, auctor carminis cont. Marcion. inter opera Tertull. lib. I, cap. 3, Isidorus Pelusiota lib. II, epist. 90, et Oecumenius in cap. ultimum epist. I D. Petri. Huic vero opinioni fundamentum praebere potuit trita illa veterum non paucis sententia, diabolum nondum damnationis suae accepisse sententiam; neque sempiternis cruciatibus addictum; sed in extremo judicio id eum esse passurum. Sed de his (continues)

"Before the Lord's coming Satan never dared," etc. That Satan, before Christ's coming, was not so certain of his everlasting damnation but that some hope of obtaining salvation through him still shone upon him, and that he therefore had not yet loosed the reins of his savagery and insolence against God, was the opinion not only of Justin and Irenaeus, but also of Epiphanius in Heresy 39, that of the Sethians, § 8; of the author of the poem against Marcion among the works of Tertullian, Book I, chapter 3; of Isidore of Pelusium, Book II, letter 90; and of Oecumenius on the last chapter of the first letter of St Peter. This opinion may have found its foundation in the view, common among not a few of the ancients, that the devil had not yet received the sentence of his damnation, nor been consigned to everlasting torments, but would suffer this at the last judgement. But on these matters (continues)

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Page

running head: CONTRA HAERESES LIB. V. 1194
marginal letters: A tum, et aurum.; B perfecit, ministrans; C Καλῶς ὁ Ἰουστῖνος; D rere videtur
old-edition numerals: (none)
other: begins with -tum from 1193; Latin only down to C; facing Latin beside Greek at C (Bene Justinus dixit...) not set

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quoniam et in parabolis, et allegoriis, a prophetis de eo sic dictum est. Post autem adventum Domini ex sermonibus Christi et apostolorum ejus discens manifeste, quoniam ignis aeternus ei praeparatus est ex sua voluntate abscedenti a Deo, et omnibus qui sine poenitentia perseverant in apostasia: per hujusmodi homines blasphemat eum Deum, qui judicium importat, quasi jam condemnatus, et peccatum suae apostasiae conditori suo imputat, et non suae voluntati et sententiae: quemadmodum et qui supergrediuntur leges, et poenas dant, queruntur de legislatoribus, sed non de semetipsis. Sic autem et hi diabolico spiritu pleni, innumeras accusationes inferunt factori nostro, qui et Spiritum vitae nobis donaverit, et legem omnibus aptam posuerit; et nolunt justum esse judicium Dei. Quapropter et alterum quemdam excogitant Patrem, neque curantem, neque providentem eorum, quae sunt erga nos, aut etiam consentientem omnibus peccatis.

since both in parables and allegories it was thus spoken concerning him by the prophets. But after the coming of the Lord, learning plainly from the words of Christ and His apostles that eternal fire has been prepared for him as departing of his own will from God, and for all who without repentance persevere in apostasy, through such men he blasphemes that God Who brings in judgement, as being already condemned, and imputes the sin of his apostasy to his Maker, and not to his own will and mind: just as those also who transgress the laws and suffer punishment complain of the lawmakers, and not of themselves. And thus these men also, filled with a diabolical spirit, bring numberless accusations against our Maker, Who has both bestowed on us the Spirit of life and established a law suited for all; and they will not have it that the judgement of God is just. Wherefore they also devise another Father, who neither cares for nor provides for the things that concern us, or even consents to all sins.

CAPUT XXVII.

Chapter XXVII.

De futuro judicio per Christum, communione et separatione divina, atque infidelium poenis aeternis.

On the future judgement through Christ, divine communion and separation, and the eternal punishments of unbelievers.

1. Si enim non judicat Pater, aut non pertinet ad eum, aut consentit his quae fiunt omnibus; et si non judicat, omnes in aequo erunt, et in eodem dinumerabuntur statu. Supervacuus ergo erit adventus Christi, et contrarius, in eo quod non judicet. « Venit enim dividere hominem adversus patrem suum, et filiam adversus matrem, et nurum adversus socrum: » et cum duo sint in eodem lecto, unum assumere et alterum relinquere: et duabus molentibus in mola, alteram assumere, et alteram relinquere: ad finem jubere messoribus colligere primum zizania, et fasciculos alligare, et comburere igni inexstinguibili; triticum autem colligere in horreum; et agnos quidem vocare in praeparatum regnum; haedos autem in aeternum ignem mittere, qui praeparatus est a Patre ejus diabolo et angelis ejus. Et quid enim? Verbum venit in ruinam et in resurrectionem multorum? In ruinam quidem non credentium ei, quibus et majorem damnationem, quam

1. For if the Father does not judge, either it does not belong to Him, or He consents to all these things that take place; and if He does not judge, all will be on an equality, and will be reckoned in the same condition. Superfluous therefore will be the coming of Christ, and contradictory, in that He does not judge. "For He came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law" (Matt. 10:35): and when two are in the same bed, to take the one and to leave the other; and of two women grinding at the mill, to take the one and to leave the other (Luke 17:34–35): at the end to command the reapers to gather first the tares, and bind them in bundles, and burn them with unquenchable fire, but to gather the wheat into the barn (Matt. 13:30, 3:12); and to call the lambs indeed into the prepared kingdom, but to send the kids into eternal fire, which has been prepared by His Father for the devil and his angels (Matt. 25:33). And why indeed has the Word come for the ruin and for the resurrection of many (Luke 2:34)? For the ruin indeed of those who do not believe Him, to whom also a greater damnation than

Editors' notes and page, col. 1195

Footnotes

[57] ‹anchor: non judicet› · call in col 1195 Cap. XXVII.

Chapter 27.

[58] ‹anchor: nurum adversus socrum› · call in col 1195 Matth. X, 35.

Matt. 10:35.

[59] ‹anchor: alteram relinquere› · call in col 1195 Luc. XVII, 34, 35.

Luke 17:34–35.

[60] ‹anchor: in horreum› · call in col 1195 Matth. XIII, 30; iii, 12.

Matt. 13:30; 3:12.

[61] ‹anchor: angelis ejus› · call in col 1195 Matth. XXV, 33 et seqq.

Matt. 25:33 ff.

[62] ‹anchor: resurrectionem multorum› · call in col 1195 Luc. II, 34.

Luke 2:34.

[63] ‹anchor: not visible› · call in col 1196 Luc. X, 12.

Luke 10:12.

[64] ‹anchor: not visible› · call in col 1196 Matth. V, 45.

Matt. 5:45.

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(22) ‹anchor: not visible› · call in col 1195

A prophetis. Sic Voss., Arundel. et Grab., melius quam alii, et prophetis.

"By the prophets." So the Vossian, the Arundel and Grabe, better than the others' "and the prophets."

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(23) ‹anchor: not visible› · call in col 1195

Abscedenti. Voss., Merc. 2 et Grab. haud recte, abscidenti.

"To one departing." The Vossian, Mercerus 2 and Grabe, not rightly: "to one cutting off."

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(24) ‹anchor: dinumerabuntur statu› · call in col 1195

Et in ... statu. Et in locum si auctoritate cunctorum mss. Ang. recte Grab. substituit, ac voce statu periodum clausit.

"And in ... state." On the authority of all the English manuscripts Grabe rightly put "and" in place of "if," and closed the sentence at the word "state."

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(25) ‹anchor: alteram relinquere› · call in col 1195

Et cum duo sint ... relinquere: et duabus ... relinquere. Posterius comma: et duabus, etc., in Eras., Gallas., Arundel. et Merc. 2 omissum, ex vet. cod. restituit Feuard., sed inverso ordine praemisit alteri: et cum duo, etc. Proprio loco restituit Grab. ex cod. Voss.

"And when two are ... to leave: and of two women ... to leave." The second clause, "and of two women," etc., left out in Erasmus, Gallasius, the Arundel and Mercerus 2, was restored by Feuardent from an old codex, but in reversed order, placing it before the other: "and when two," etc. Grabe restored it to its proper place from the Vossian codex.

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Page

running head: 1195 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A quoniam et; B bus aptam; C socrum; D jam alibi
old-edition numerals: 325 before CAPUT XXVII.
other: Latin only, no Greek printed; editors' matter: CAPUT XXVII., De futuro judicio...

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Sodomorum et Gomorrhae in judicio comminatus est; in resurrectionem autem credentium, et facientium voluntatem Patris ejus, qui est in coelis. Si ergo adventus Filii super omnes quidem similiter advenit, judicialis est autem et discretor credentium et non credentium, quoniam ex sua sententia credentes faciunt ejus voluntatem, et ex sua sententia indicto audientes non accedunt ad ejus doctrinam; manifestum, quoniam et Pater ejus omnes quidem similiter fecit, propriam sententiam unumquemque habentem, et sensum liberum; respicit autem omnia, et providet omnibus, « solem suum oriri faciens super malos et bonos, et pluens super justos et injustos. »

that of Sodom and Gomorrah in the judgement He has threatened (Luke 10:12); but for the resurrection of those who believe, and who do the will of His Father Who is in heaven. If therefore the coming of the Son comes indeed upon all alike, but is judicial, and a separator of those who believe and those who do not believe, since of their own mind those who believe do His will, and of their own mind the disobedient do not draw near to His teaching; it is manifest that His Father also has made all alike, each one having his own mind and a free understanding; and that He looks upon all things, and provides for all, "making His sun to rise upon the evil and the good, and sending rain upon the just and the unjust." (Matt. 5:45)

2. ... Ὅσα τὴν πρὸς Θεὸν τηρεῖ φιλίαν, τούτοις τὴν ἰδίαν παρέχει κοινωνίαν. Κοινωνία δὲ Θεοῦ, ζωὴ καὶ φῶς, καὶ ἀπόλαυσις τῶν παρ' αὐτοῦ ἀγαθῶν. Ὅσοι... ἀφίστανται κατὰ τὴν γνώμην αὐτῶν τοῦ Θεοῦ, τούτοις τὸν ἀπ' αὐτοῦ χωρισμὸν ἐπάγει. Χωρισμὸς δὲ τοῦ Θεοῦ, θάνατος· καὶ χωρισμὸς φωτὸς, σκότος· καὶ χωρισμὸς Θεοῦ ἀποβολὴ πάντων τῶν παρ' αὐτοῦ ἀγαθῶν. Οἱ οὖν διὰ τῆς ἀποστασίας ἀποβαλόντες τὰ προειρημένα, ἅτε ἐστερημένοι πάντων τῶν ἀγαθῶν, ἐν πάσῃ κολάσει καταγίνονται· τοῦ Θεοῦ μὲν προηγητικῶς μὴ κολάζοντος, ἐπακολουθούσης δὲ ἐκείνης τῆς κολάσεως, διὰ τὸ ἐστερῆσθαι πάντων τῶν ἀγαθῶν. Αἰώνια δὲ καὶ ἀτελεύτητα παρὰ Θεοῦ τὰ ἀγαθά· καὶ διὰ τοῦτο

2. Whatsoever things preserve friendship towards God, to these He grants His own communion. Now communion with God is life and light, and the enjoyment of the good things that are from Him. As many as depart according to their own mind from God, upon these He brings separation from Himself. Now separation from God is death; and separation from light is darkness; and separation from God is the loss of all the good things that are from Him. Those therefore who through apostasy have lost the aforesaid things, inasmuch as they are deprived of all good things, are in every punishment; God indeed not punishing primarily, but that punishment following after because of their being deprived of all good things. Moreover, the good things from God are eternal and endless; and for this reason

Editors' notes and page, col. 1196

Footnotes

(26) ‹anchor: not visible› · call in col 1196

Ex sua sententia. Graece γνώμῃ, voluntate, consilio, libero arbitrio, etc.

"By their own judgement." In Greek γνώμῃ: "by will, by counsel, by free choice," etc.

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(27) ‹anchor: not visible› · call in col 1196

Indicto audientes. Feuard. reposuit inobedientes, sed qua auctoritate, non dicit. Tutius cum Eras., Gallas., Ottob., Arundel. et Merc. 2 legere, indicto audientes, ut non raro scribit interpres.

"Not heeding." Feuardent put back "disobedient," but on what authority he does not say. It is safer to read, with Erasmus, Gallasius, the Ottobonian, the Arundel and Mercerus 2, "indicto audientes," as the translator not seldom writes.

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(28) ‹anchor: not visible› · call in col 1196

Ὅσα τὴν πρός, etc. Graeca haec, a Damasceno in Parallelis sub diversis titulis allegata, et ab Halloixio in Vita Irenaei edita, solerter compegit cl. Grab. At, pro ὅσα lege cum interp. ὅσοι.

"As many things as [keep] the [love] towards," etc. These Greek words, cited by Damascene in the Parallels under various headings and published by Halloix in his Life of Irenaeus, were skilfully put together by the distinguished Grabe. But for ὅσα read, with the translator, ὅσοι ("as many as").

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(29) ‹anchor: not visible› · call in col 1196

Apud eum. Graece, ab eo.

"With him." In Greek: "from him."

(printed under page 606)

(30) ‹anchor: ab ipsis› · call in col 1196

His eam, quae electa est ab ipsis. In vet. Feuard. cod. et Voss., his autem, quae lecta est. At Graeca sonant: his eam, quae est ab ipso, separationem, etc.

"On them, the one chosen by themselves." In Feuardent's old codex and the Vossian, "but on them, which was read." But the Greek says: "on them the separation which is from him," etc.

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(31) ‹anchor: apud eum› · call in col 1196

Apud eum. Al., apud Deum. At juxta Graecum, ab eo.

"With him." Others: "with God." But according to the Greek: "from him."

(printed under page 606)

(32) ‹anchor: desolati› · call in col 1196

Desolati. Pro privati.

"Desolate." For "deprived."

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(33) ‹anchor: a semetipso› · call in col 1196

A semetipso. Nihil his respondet in Graeco. Suspicor glossema esse.

"Of himself." Nothing corresponds to these words in the Greek. I suspect it is a gloss.

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(34) ‹anchor: autem eos› · call in col 1196

Eos. Hinc in Graeco, pro ἐκείνης lege ἐκείνους.

"Them." Hence in the Greek, for ἐκείνης read ἐκείνους.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1196
marginal letters: A Sodomorum et; B (28) Θεὸν; C ἀγαθῶν. Οἱ; D tes, sed
old-edition numerals: (none)
other: Latin only in top section (Sodomorum...); Greek from 2. ... Ὅσα; facing Latin beside section 2 (2. Et quicunque...) not set

PG 7:1197

καὶ ἡ στέρησις αὐτῶν αἰώνιος καὶ ἀτελεύτητος· ὡς διηνεκοῦς τοῦ φωτὸς ὄντος, οἱ τυφλώσαντες ἑαυτοὺς, ἢ καὶ ὑπὸ ἄλλων τυφλωθέντες, διηνεκῶς ἀποστεροῦνται τῆς τοῦ φωτὸς ἀπολαύσεως, οὐ τοῦ φωτὸς ἐπιφέροντος αὐτοῖς τὴν ἐν τυφλώσει τιμωρίαν·

the deprivation of them also is eternal and endless; just as when light is continuous, those who have blinded themselves, or have been blinded by others, are continuously deprived of the enjoyment of the light, not that the light inflicts upon them the penalty of blindness,

sed quod ipsa caecitas superindicat eis calamitatem. Et propter hoc Dominus dicebat: « Qui credit in me, non judicatur, » id est, non separatur a Deo; adunitus est enim per fidem Deo. « Qui autem non credit, ait, jam judicatus est, quoniam non credidit in nomine unigeniti Filii Dei, » id est, separavit semetipsum a Deo voluntaria sententia. « Hoc est enim judicium, quoniam lumen venit in hunc mundum, et dilexerunt homines magis tenebras, quam lucem. Omnis enim qui male agit, odit lumen, et non venit ad lumen, ne traducantur opera ejus. Qui autem facit veritatem, venit ad lumen, ut manifestentur opera ejus, quoniam in Deo est operatus. »

but that the blindness itself brings calamity upon them. And for this reason the Lord said: "He who believes in Me is not judged," that is, is not separated from God; for he is united by faith to God. "But he who does not believe," says He, "is judged already, because he has not believed in the name of the only-begotten Son of God," that is, he has separated himself from God by his own voluntary mind. "For this is the judgement, that the light has come into this world, and men have loved darkness rather than light. For everyone who does evil hates the light, and does not come to the light, lest his works should be reproved. But he who does the truth comes to the light, that his works may be made manifest, that he has wrought in God." (John 3:18–21)

CAPUT XXVIII.

Chapter XXVIII.

De piorum et impiorum discrimine, apostasia futura sub Antichristo, atque mundi consummatione.

On the distinction between the pious and the ungodly, the future apostasy under Antichrist, and the consummation of the world.

1. Ἐπεὶ οὖν ἐν τῷ αἰῶνι τούτῳ, οἱ μὲν προστρέχουσι τῷ φωτὶ, καὶ διὰ τῆς πίστεως ἑνοῦσιν ἑαυτοὺς τῷ Θεῷ· οἱ δὲ ἀφίστανται τοῦ φωτὸς, καὶ ἀφορίζουσιν ἑαυτοὺς τοῦ Θεοῦ· ἐκδέχεται ὁ Λόγος τοῦ Θεοῦ, τοῖς πᾶσιν ἁρμόζουσαν οἴκησιν ἐπάγων·

1. Since therefore in this age some flee to the light, and through faith unite themselves to God, while others depart from the light, and separate themselves from God, the Word of God awaits, bringing in a habitation suited to all:

Editors' notes and page, col. 1197

Footnotes

[65] ‹anchor: est operatus› · call in col 1197 Joan. III, 18 seqq.

John 3:18 ff.

[66] ‹anchor: not visible› · call in col 1198 Matth. XXV, 34, 41.

Matt. 25:34, 41.

[67] ‹anchor: not visible› · call in col 1198 II Thess. II, 10 seqq.

2 Thess. 2:10 ff.

[68] ‹anchor: stagnum ... ignis› · call in col 1198 Apoc. XIX, 20.

Rev. 19:20.

[69] ‹anchor: consenserunt iniquitati› · call in col 1198 Apoc. XIII, 2 seqq.

Rev. 13:2 ff.

(printed under page 607)

(35) ‹anchor: not visible› · call in col 1197

Sint desolati ab omnibus bonis. Alii, sunt desolati ab omni bono.

"Since they are bereft of all good things." Others: "they are bereft of every good."

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(36) ‹anchor: not visible› · call in col 1197

Immenso. Graec., continuo, perpetuo.

"Immeasurable." The Greek: "continual, perpetual."

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(37) ‹anchor: not visible› · call in col 1197

Caecitatis. Graec., in caecitate.

"Of blindness." The Greek: "in blindness."

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(38) ‹anchor: non venit› · call in col 1197

Odit lumen, et non venit. Eras., Gallas. et Feuard., odit lucem, et non veniet.

"Hates the light, and does not come." Erasmus, Gallasius and Feuardent: "hates the light, and will not come."

(printed under page 607)

(39) ‹anchor: Ἐπεὶ οὖν› · call in col 1197

Ἐπεὶ οὖν. Graeca haec iterum ex Damasceni Parallelis edidit Halloixius in Vita Irenaei, pag. 487.

"Since then." Halloix again published these Greek words from Damascene's Parallels in his Life of Irenaeus, page 487.

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(40) ‹anchor: not visible› · call in col 1197

Ἐκδέχεται ... τοὺς μέν. Lege cum interp. ἔρχεται ... τοῖς μέν.

"Receives ... the ones" (accusative). Read, with the translator, ἔρχεται ("comes") ... τοῖς μέν ("to the ones").

(printed under page 607)

Page

running head: 1197 CONTRA HAERESES
marginal letters: A καὶ ἡ στέρησις; B Et propter; C sub Antichristo; D (36) Immenso.
old-edition numerals: 326 before CAPUT XXVIII.
other: facing Latin at top (solati ab omnibus...) and bottom (1. Quoniam igitur...) not set; Latin only in middle (sed quod ipsa...); editors' matter: CAPUT XXVIII., De piorum et impiorum...

PG 7:1198

τοὺς μὲν ἐν τῷ φωτὶ, πρὸς τὸ ἀπολαύειν αὐτοὺς τῶν ἐν αὐτῷ ἀγαθῶν· τοῖς δὲ ἐν τῷ σκότει, πρὸς τὸ μετέχειν αὐτοὺς τῆς ἐν αὐτῷ μοχθηρίας. Διὰ τοῦτο φησὶ, τοὺς μὲν ἐκ δεξιῶν ἀνακαλέσασθαι εἰς τὴν τῶν οὐρανῶν βασιλείαν· τοὺς δὲ ἐξ ἀριστερῶν, εἰς τὸ αἰώνιον πῦρ πέμψειν· ἑαυτοὺς γὰρ πάντων ἐστέρησαν τῶν ἀγαθῶν.

those indeed who are in the light, that they may enjoy the good things that are in it; but for those in darkness, that they may partake of the misery that is in it. Wherefore He says that those on the right hand He will call into the kingdom of heaven, and those on the left hand He will send into eternal fire (Matt. 25:34, 41); for they have deprived themselves of all good things.

2. Et propter hoc Apostolus ait: « Pro eo quod dilectionem Dei non receperunt, ut salvi fierent, et ideo mittet eos Deus in operationem erroris, ut credant mendacio, ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati. » Illo enim veniente, et sua sententia apostasiam recapitulante in semetipsum, et sua voluntate et arbitrio operante quaecunque operabitur, et in templo Dei sedente, ut sicut Christum adorent illum qui seducentur ab illo; quapropter et juste « in stagnum projicietur ignis: » Deo (autem) secundum suam providentiam praesciente omnia, et apto tempore eum, qui talis futurus erat, immittente, « ut credant falso, et judicentur omnes, qui non crediderunt veritati, sed consenserunt iniquitati. » Cujus adventum Joannes in Apocalypsi significavit ita: « Et bestia quam videram, similis erat pardo, et pedes ejus quasi ursi, et os ejus quasi os leonis, et dedit ei draco virtutem suam, et thronum suum, et potestatem magnam, et unum ex capitibus ejus quasi occisum in mortem, et plaga mortis ejus curata est, et admirata est universa terra post bestiam: et adoraverunt draconem, quoniam dedit potestatem bestiae; et adoraverunt bestiam dicentes: Quis similis bestiae illi, et quis potest pugnare cum ipsa?

2. And on account of this the Apostle says: "Because they did not receive the love of God, that they might be saved, therefore God shall send them into the working of error, that they may believe a lie, that all may be judged who did not believe the truth, but consented to iniquity." (2 Thess. 2:10–12) For when he comes, and of his own mind sums up the apostasy in himself, and by his own will and choice works whatsoever he shall work, and sits in the temple of God, so that those who shall be seduced by him adore him as the Christ; wherefore also he shall justly "be cast into the lake of fire" (Rev. 19:20): while God according to His providence foreknows all things, and at the fitting time sends him who was to be such, "that they may believe falsehood, and that all may be judged who did not believe the truth, but consented to iniquity." Whose coming John in the Apocalypse has signified thus: "And the beast which I had seen was like a leopard, and his feet as of a bear, and his mouth as the mouth of a lion, and the dragon gave him his power, and his throne, and great authority; and one of his heads was as it were slain unto death, and the wound of his death was healed, and all the earth wondered after the beast: and they worshipped the dragon, because he gave authority to the beast; and they worshipped the beast, saying: Who is like unto that beast, and who is able to fight with it?

Editors' notes and page, col. 1198

Footnotes

(41) ‹anchor: not visible› · call in col 1198

Eo, et. Duas istas voculas non agnoscit textus Graecus, cujus proinde paulo diversus sensus.

"Thereby, and." The Greek text does not know these two little words, and its sense is therefore a little different.

(printed under page 607)

(42) ‹anchor: not visible› · call in col 1198

Ut participentur eas calamitates, quae in eis sunt. Sic vet. Feuard. cod., Voss. et Grab.; caeteri, ut participetur eis calamitas, quae in eis est: quae emendatio esse videtur cujuspiam recentioris, haud attendentis verbum participari, ut deponens partim usurpari ab interprete.

"That they may share the calamities that are in them." So Feuardent's old codex, the Vossian and Grabe; the others: "that the calamity which is in them may be shared with them": which seems to be the correction of some later hand, not noticing that the translator sometimes uses the verb "participari" as a deponent.

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(43) ‹anchor: not visible› · call in col 1198

Ad sinistram. Al., a sinistra.

"To the left." Others: "on the left."

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(44) ‹anchor: not visible› · call in col 1198

Dilectionem Dei. Supra cap. 25 habet cum nostris N. Test. codd. dilectionem veritatis.

"The love of God." Above, in chapter 25, he has, with our New Testament codices, "the love of the truth."

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(45) ‹anchor: not visible› · call in col 1198

Mittet eos Deus in operationem. Sic vet. Feuardent. cod. et Voss. Alii cum nostris Pauli exemplaribus: mittet eis Deus operationem. Et hoc etiam posteriori modo cit. cap. hunc locum allegat. Sed cum saepe ex memoria citet Irenaeus, nihil mirum si non eodem ubique modo citet.

"God will send them into a working." So Feuardent's old codex and the Vossian. Others, with our copies of Paul: "God will send them a working." And it is in this latter way that he cites this passage in the chapter cited. But since Irenaeus often quotes from memory, it is no wonder if he does not quote the same way everywhere.

(printed under page 607)

(46) ‹anchor: not visible› · call in col 1198

Illo. Antichristo scilicet, ad quem redit oratio.

"By him." That is, the Antichrist, to whom the discourse returns.

(printed under page 607)

(47) ‹anchor: seducentur› · call in col 1198

Seducentur. Al., seducuntur.

"Will be led astray." Others: "are led astray."

(printed under page 607)

(48) ‹anchor: quapropter› · call in col 1198

Quapropter. Pro eapropter, propterea, etc. Sic enim explicari hanc vocem exigit verborum connexio, quae alioqui nulla foret.

"Wherefore." For "on that account, therefore," etc. For the connection of the words requires this word to be explained so; otherwise there would be none.

(printed under page 607)

(49) ‹anchor: projicietur› · call in col 1198

Projicietur. Sic Feuard. in marg. et Grab., quibus fere consentit Voss. in quo exstat, projicitur. Caeteri, projicientur; sed minus recte, nam de Antichristo sermo est.

"He will be cast." So Feuardent in the margin and Grabe, with whom the Vossian nearly agrees, in which "he is cast" stands. The others: "they will be cast"; but less correctly, for the subject is the Antichrist.

(printed under page 607)

(50) ‹anchor: Deo (autem)› · call in col 1198

Deo autem. Abundat particula autem.

"But God." The particle "but" is redundant.

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(51) ‹anchor: et judicentur› · call in col 1198

Et judicentur. Arundel. et Grab., ut judicentur. Sed repugnant alii omnes codd.

"And that they may be judged." The Arundel and Grabe: "so that they may be judged." But all the other codices are against it.

(printed under page 607)

(52) ‹anchor: occisum in mortem› · call in col 1198

Occisum in mortem. In cod. Voss., decisum in morte.

"Slain to death." In the Vossian codex: "cut off in death."

(printed under page 607)

Page

running head: RA HAERESES LIB. V. 1198
marginal letters: A τοὺς μὲν (40); B 2. Et propter; C veritati, sed; D exemplaribus: mittet
old-edition numerals: (none)
other: facing Latin at top (in lumine sunt...) not set; Latin only in section 2

PG 7:1199

Et datum est ei os loquens magna et blasphemiam, et data est ei potestas mensibus quadraginta et duobus. Et aperuit os suum blasphemum adversus Deum, blasphemare nomen ejus, et tabernaculum ejus, et eos qui in coelo habitant. Et data est ei potestas super omnem tribum, et populum, et linguam, et gentem. Et adoraverunt eam omnes qui habitant super terram, cujus non est scriptum nomen in libro vitae Agni occisi a constitutione mundi. Si quis habet aures, audiat. Si quis in captivitatem duxerit, in captivitatem ibit. Si quis gladio occiderit, oportet eum in gladio occidi. Hic est sustinentia et fides sanctorum. » Post deinde et de armigero ejus, quem et pseudoprophetam vocat: « Loquebatur, inquit, quasi draco, et potestatem primae bestiae omnem faciebat in conspectu ejus: et facit terram, et qui habitant in ea, ut adorarent bestiam primam, cujus curata est plaga mortis ejus. Et faciet signa magna, ut et ignem faciat de coelo descendere in terram in conspectu hominum, et seducet inhabitantes super terram. » Haec ne quis eum divina virtute putet signa facere, sed magica operatione. Et non est mirandum, si daemoniis et apostaticis spiritibus ministrantibus ei, per eos faciat signa, in quibus seducat habitantes super terram. « Et imaginem, ait, jubebit fieri bestiae, et spiritum dabit imagini, uti et loquatur imago, et eos qui non adoraverint eam, faciet occidi. Et characterem autem, ait, in fronte, et in manu dextra faciet dari, ut non possit aliquis emere vel vendere, nisi qui habet characterem nominis bestiae, vel numerum nominis ejus: et esse numerum sexcentos sexaginta sex, quod est, sexies centeni, et deni sexies, et singulares sex; » in recapitulationem universae apostasiae ejus, quae facta est in sex millibus annorum.

And there was given to him a mouth speaking great things and blasphemy, and authority was given to him for forty and two months. And he opened his blasphemous mouth against God, to blaspheme His name, and His tabernacle, and those who dwell in heaven. And authority was given to him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped it, whose name is not written in the book of life of the Lamb slain from the foundation of the world. If anyone has ears, let him hear. If anyone shall lead into captivity, he shall go into captivity. If anyone shall kill with the sword, he must be killed with the sword. Here is the patience and the faith of the saints." (Rev. 13:2–10) Afterwards also concerning his armour-bearer, whom he also calls the false prophet: "He spoke," says he, "as a dragon, and exercised all the authority of the first beast in his sight; and he causes the earth, and those who dwell in it, to adore the first beast, whose deadly wound was healed. And he shall do great signs, so as even to make fire come down from heaven unto the earth in the sight of men, and he shall seduce those who dwell upon the earth." (Rev. 13:11–14) These things [are said] lest anyone should suppose that he does signs by divine power, rather than by magical working. And it is no wonder if, since demons and apostate spirits minister to him, through them he does signs by which he seduces those who dwell upon the earth. "And he shall command an image of the beast to be made," says he, "and he shall give breath to the image, so that the image may even speak, and shall cause those who will not worship it to be killed. And he shall also cause a mark," says he, "to be given on the forehead and on the right hand, that no one may be able to buy or sell, save he who has the mark of the name of the beast, or the number of his name; and that the number is six hundred and sixty-six" (Rev. 13:14–18), that is, six times a hundred, and six tens, and six units, for the summing up of his whole apostasy, which has taken place in six thousand years.

Editors' notes and page, col. 1199

Footnotes

(ref. 70) ‹anchor: not visible› · call in col 1199 Apoc. XIII, 11 seqq.

Rev. 13:11 ff.

(ref. 71) ‹anchor: not visible› · call in col 1199 Ibid., 14 seqq.

Ibid., 14 ff.

(ref. 72) ‹anchor: not visible› · call in col 1200 Gen. II, 1, 2.

Gen. 2:1–2.

(ref. 73) ‹anchor: not visible› · call in col 1200 II Pet. III, 8.

2 Pet. 3:8.

(printed under page 608)

(53) ‹anchor: not visible› · call in col 1199

Blasphemum. Ad blasphemium in solo Arundel. quem tamen sequi Grabio placuit, quia, inquit, S. Joannes ait: εἰς βλασφημίαν. At non quid scripserit Joannes, sed qui Joannem allegaverit Irenaeus, inquiritur. Illum enim hic, ut et paulo post, ex memoria citare videtur, additis quibusdam, pluribus aliis omissis, ut conferenti patebit.

Blasphemum ("blasphemous"). "Ad blasphemium" in the Arundel manuscript alone; Grabe nevertheless chose to follow it because, he says, St John says εἰς βλασφημίαν ("for blasphemy"). But the question is not what John wrote, but how Irenaeus quoted John. For he seems to cite him here from memory, as also a little later, adding some things and leaving out several others, as anyone who compares them will see.

(printed under page 608)

(54) ‹anchor: not visible› · call in col 1199

Adoraverunt eam. In Arundel., Merc. 2 et Grab., adoraverunt eum: sed male, nam pronomen referri debet ad bestiam.

Adoraverunt eam ("they worshipped her"). In the Arundel manuscript, the second Mercer manuscript and Grabe: "adoraverunt eum" ("him"); but wrongly, for the pronoun must refer to the beast.

(printed under page 608)

(55) ‹anchor: not visible› · call in col 1199

Cujus non est scriptum nomen. Melius scripsit Vulgatus interpres: quorum non sunt scripta nomina.

Cujus non est scriptum nomen ("whose name is not written"). The Vulgate translator wrote better: "quorum non sunt scripta nomina" ("whose names are not written").

(printed under page 608)

(56) ‹anchor: not visible› · call in col 1199

De armigero ejus, etc. Hujus Irenaei loci sensum potius, quam ipsa verba allegavit Andreas Caesariensis serm. 13 in Apocalyp., pag. 57, lin. 40, seqq. his verbis: Φησὶν ὁ Εἰρηναῖος ἐπὶ λέξεως οὕτω· Περὶ τοῦ ὑπασπιστοῦ, ὃν καὶ ψευδοπροφήτην καλεῖ· Ἐλάλει, φησὶν, ὡς δράκων. Τούτῳ δὲ ἔλεγεν ἐξουσίαν δεδόσθαι σημείων καὶ τεράτων, ἵνα ποιῇ ἔμπροσθεν τοῦ Ἀντιχρίστου, προοδοποιῶν αὐτῷ τὴν τῆς ἀπωλείας ὁδόν.

De armigero ejus ("of his armour-bearer"), etc. Andrew of Caesarea, Sermon 13 on the Apocalypse, p. 57, line 40 ff., cites the sense of this passage of Irenaeus rather than its very words, in these terms: "Irenaeus says, word for word, thus: Concerning the armour-bearer, whom he also calls the false prophet: 'He spoke,' he says, 'as a dragon.' And he said that to him was given power of signs and wonders, so that he might work them before the Antichrist, preparing for him the way of perdition."

(printed under page 608)

(57) ‹anchor: not visible› · call in col 1199

Adorarent. Sic Feuard. in marg. et Voss. Reliqui, adorent.

Adorarent ("they should worship", imperfect). So Feuardent in the margin and the Voss manuscript. The rest: "adorent" (present).

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(58) ‹anchor: not visible› · call in col 1199

Et faciet. In Eras., et faciat; in Gallas. et Feuard., ut faciat; in Graeco S. Joan., καὶ ποιεῖ, et facit; in Vulgata nostra, et fecit.

Et faciet ("and he will make"). In Erasmus, "et faciat"; in Gallasius and Feuardent, "ut faciat" ("so that he may make"); in the Greek of St John, καὶ ποιεῖ, "and he makes"; in our Vulgate, "et fecit" ("and he made").

(printed under page 608)

(59) ‹anchor: not visible› · call in col 1199

Seducet. Al., seducit.

Seducet ("he will lead astray"). Others: "seducit" ("he leads astray").

(printed under page 608)

(60) ‹anchor: in recapitulationem universae› · call in col 1199

Recapitulationem universae. In Voss., recapitulatione universa.

Recapitulationem universae ("a recapitulation of all"). In the Voss manuscript, "recapitulatione universa" (ablative).

(printed under page 608)

Page

running head: 1199 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A Et datum; B testatem primae; C emere vel; D Grab., adoraverunt
old-edition numerals: 327 after apostasiae
other: Latin only, no Greek printed

PG 7:1200

3. Ὅσαις... ἡμέραις ἐγένετο ὁ κόσμος, τοσαύταις χιλιοντάσι συντελεῖται. Καὶ διὰ τοῦτο φησὶν ἡ Γραφή· « Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ, καὶ πᾶς ὁ κόσμος αὐτῶν. Καὶ συνετέλεσεν ὁ Θεὸς τῇ ἡμέρᾳ τῇ ϛʹ τὰ ἔργα αὐτοῦ ἃ ἐποίησε, καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ζʹ ἀπὸ πάντων τῶν ἔργων αὐτοῦ. » Τοῦτο δ' ἔστι τῶν προγεγονότων διήγησις, καὶ τῶν ἐσομένων προφητεία. Ἡ γὰρ ἡμέρα Κυρίου ὡς ,α ἔτη· ἐν ἓξ οὖν ἡμέραις συντετελέσται τὰ γεγονότα· φανερὸν οὖν, ὅτι ἡ συντέλεια αὐτῶν τὸ ϛʹ ἔτος ἐστίν.

3. For in as many days as the world was made, in so many thousands of years is it brought to completion. And on this account the Scripture says: "And the heaven and the earth were finished, and all their adornment. And God finished on the sixth day His works which He made, and God rested on the seventh day from all His works." (Gen. 2:1–2) Now this is both a narrative of the things that have been before, and a prophecy of the things that are to be. For the day of the Lord is as a thousand years (2 Pet. 3:8); in six days therefore the things that have been made were finished: it is manifest, therefore, that the completion of them is the six-thousandth year.

4. Et propter hoc in omni tempore, plasmatus initio homo per manus Dei, id est Filii et Spiritus, fit secundum imaginem et similitudinem Dei, paleis quidem abjectis, quae sunt apostasia; frumento autem in horreum assumpto, quod est hi qui ad Deum fide fructificant. Et propterea tribulatio necessaria est his qui salvantur, ut quodammodo contriti, et attenuati, et consparsi per patientiam Verbo Dei, et igniti, apti sint ad convivium regis.

4. And on this account throughout all time, man, fashioned in the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God, the chaff indeed, which is the apostasy, being cast away, while the wheat, that is, those who bring forth fruit to God by faith, is gathered into the barn. And therefore tribulation is necessary for those who are saved, that having been in a manner ground, and made fine, and kneaded together through patience by the Word of God, and baked with fire, they may be fit for the banquet of the King.

Ὡς εἶπέ τις τῶν ἡμετέρων, διὰ τὴν πρὸς

As one of our people said, on account of his testimony towards

Editors' notes and page, col. 1200

Footnotes

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Ὅσαις... ἡμέραις. Graecum hoc Irenaei fragmentum e cod. 3443 Biblioth. Reg. descriptum edidit Cotelerius in notis ad epist. S. Barnabae, § 15. Quae vero in eodem ms. post τὸ ϛʹ ἔτος ἐστὶν sequuntur: Καὶ τῇ ζʹ κρίνει τὴν οἰκουμένην· καὶ τῇ ηʹ, ἥτις ἐστὶν ὁ μέλλων αἰὼν, τοὺς μὲν παραδίδωσιν εἰς κόλασιν αἰώνιον, τοὺς δὲ εἰς ζωήν. Διὰ τοῦτο εἴρηνται οἱ ψαλμοὶ ὑπὲρ τὴν ηʹ· si sint Irenaei, ex aliquo ejusdem opere, quod interierit, excerpta sint necesse est.

Ὅσαις... ἡμέραις ("in as many days..."). Cotelier published this Greek fragment of Irenaeus, copied from codex 3443 of the Royal Library, in his notes on the epistle of St Barnabas, § 15. As for what follows in the same manuscript after "the sixth year is": "And on the seventh he judges the world; and on the eighth, which is the age to come, he hands some over to eternal punishment, others to life. For this reason the psalms 'for the eighth' were spoken" — if these words are Irenaeus's, they must have been excerpted from some other work of his that has perished.

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Operibus suis, quae fecit. In Voss. omittitur suis; in Graeco vero, quae fecit.

Operibus suis, quae fecit ("from his works which he made"). In the Voss manuscript "suis" ("his") is omitted; but in the Greek, "which he made".

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Si etenim. Particulam si a Feuard. auctoritate vet. codicis additam abjecit Grab., quod, inquit, nec Graecus textus, neque ullus ms. cod. Anglic. eam habeat. Sed sufficiat in optimae notae vet. Feuard. cod. haberi, et ad connexionem verborum Latinorum omnino necessariam esse. Eam vero non exigit diversa Graecorum constructio.

Si etenim ("for if"). Grabe threw out the particle "si", which Feuardent had added on the authority of an old codex, because, he says, neither the Greek text nor any English manuscript has it. But let it suffice that it stands in Feuardent's old codex of the best mark, and that it is altogether necessary for the connection of the Latin words. The different construction of the Greek does not require it.

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(64) ‹anchor: et consparsi› · call in col 1200

Consparsi. Voss., conspersi. Graece, φυραθέντες.

Consparsi ("kneaded together"). Voss manuscript: "conspersi". In Greek, φυραθέντες ("kneaded").

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(65) ‹anchor: et igniti› · call in col 1200

Et igniti. Al., ut igniti.

Et igniti ("and fired"). Others: "ut igniti" ("as fired").

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(66) ‹anchor: Ὡς εἶπε› · call in col 1200

Ὡς εἶπε. Eusebius lib. III Hist., cap. 30, hanc sententiam beati Ignatii Antiocheni episcopi (continues)

Ὡς εἶπε ("as one said"). Eusebius, History, Book III, chapter 30, [quotes] this saying of the blessed Ignatius, bishop of Antioch (continues)

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1200
marginal letters: A 3. Ὅσαις...; B προγεγονότων διήγησις; C qui ad; D ηʹ, ἥτις
old-edition numerals: (none)
other: facing Latin in section 3 (3. Quotquot enim..., ending stum est quoniam consummatio ipsorum sextus millesimus annus est.) and at bottom (Quemadmodum quidam...) not set; Latin only in section 4 up to convivium regis.

PG 7:1201

Θεὸν μαρτυρίαν κατακριθεὶς πρὸς θηρία· « Ὅτι σῖτός εἰμι Θεοῦ, καὶ δι' ὀδόντων θηρίων ἀλήθομαι, ἵνα καθαρὸς ἄρτος εὑρεθῶ. »

God having been condemned to the wild beasts: "I am the wheat of God, and I am ground by the teeth of wild beasts, that I may be found pure bread."

CAPUT XXIX.

Chapter XXIX.

Universa ad utilitatem hominum facta esse; et de Antichristi dolis, nequitia, vi apostatica, a diluvio et deinceps in Ananiae, Azariae, et Misaelis persecutione praefigurata.

That all things were made for the benefit of men; and of the deceits, wickedness, and apostate power of Antichrist, prefigured from the flood and onwards in the persecution of Ananias, Azarias, and Misael.

1. Causas autem reddidimus in his qui sunt ante hunc libris, propter quas passus est Deus haec ita fieri: ostendimusque quoniam omnia quae sunt talia, pro eo qui salvatur homine facta sunt: illud quod est sui arbitrii et suae potestatis maturans ad immortalitatem, et aptabiliorem eum ad aeternam subjectionem Deo praeparans. Et propter hoc conditio insumitur homini: non enim homo propter illam, sed conditio facta est propter hominem. Gentes autem quae et ipsae non allevaverunt oculos suos ad coelum, neque gratias egerunt factori suo, neque lumen veritatis videre voluerunt, sed sicut mures caeci absconditi in profundo insipientiae, juste sermo « ut stillicidium de cado, et sicut momentum staterae, et sicut nihil » deputavit; in tantum utiles et aptabiles justis, quantum utilitatis praestat stipula ad tritici augmentum, et palea ejus in ustionem, ad operationem auri. Et propterea cum in fine repente hinc Ecclesia assumetur: « Erit, inquit, tribulatio qualis non est facta ab initio, neque fiet. » Novissimus enim agon hic justorum, in quo vincentes coronantur incorruptela.

1. Now we have given in the books that precede this one the reasons for which God has permitted these things to be so done, and we have shown that all such things have been made for the sake of man who is being saved, ripening for immortality that which is endowed with free will and its own power in him, and preparing him to be more fit for eternal subjection to God. And on this account creation is turned to the use of man: for man was not made for its sake, but creation for the sake of man. As for the nations, however, which did not even lift up their eyes to heaven, nor give thanks to their Maker, nor wish to behold the light of truth, but were like blind mice hidden in the depth of folly, the Word has justly reckoned them "as a drop from a bucket, and as the turn of a balance, and as nothing" (Isa. 40:15, 17); useful and serviceable to the just only in so far as the stalk furnishes service to the growth of the wheat, and its chaff, for burning, to the working of gold. And therefore, when in the end the Church shall be suddenly caught up from hence, "there shall be," says He, "tribulation such as has not been from the beginning, neither shall be." (Matt. 24:21) For this is the last contest of the righteous, in which, when they overcome, they are crowned with incorruption.

. . . . . . . ἀνακεφαλαίωσις γίνεται πάσης ἀδικίας, καὶ παντὸς δόλου, ἵνα ἐν αὐτῷ συῤῥεύσασα καὶ συγκλεισθεῖσα πᾶσα δύναμις ἀποστατικὴ κατὰ τὸν κάμι-

there takes place a summing up of all iniquity and of all deceit, in order that all apostate power, flowing together and shut up in him, may into the fur-

Editors' notes and page, col. 1201

Footnotes

(ref. 74) ‹anchor: not visible› · call in col 1201 Ignat. Mart., Epist. ad Roman.

Ignatius Martyr, Letter to the Romans.

(ref. 75) ‹anchor: sicut nihil› · call in col 1201 Isa. XL, 15, 17.

Isa. 40:15, 17.

(ref. 76) ‹anchor: neque fiet› · call in col 1201 Matth. XXIV, 21.

Matt. 24:21.

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Ἄρτος εὑρεθῶ. Ἄρτος Θεοῦ εὑρεθῶ, legit vetus Irenaei interpres. At in Graeco exemplari, quod in Actis martyrum edidit doctissimus noster Ruinartus, pro Θεοῦ legitur τοῦ Χριστοῦ.

Ἄρτος εὑρεθῶ ("that I may be found bread"). The old translator of Irenaeus reads Ἄρτος Θεοῦ εὑρεθῶ ("that I may be found bread of God"). But in the Greek copy which our most learned Ruinart published in the Acts of the Martyrs, τοῦ Χριστοῦ ("of Christ") is read for Θεοῦ.

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Panis Dei. Vox Dei omissa in Merc. 2, perinde atque in Graeco.

Panis Dei ("bread of God"). The word "Dei" is omitted in the second Mercer manuscript, just as in the Greek.

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Conditio insumitur homini. Id est, Feuard. interprete, universa ad usum hominis condita fuerunt.

Conditio insumitur homini ("the creation is spent on man"). That is, as Feuardent explains, all things were created for man's use.

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(70) ‹anchor: Ecclesia assumetur› · call in col 1201

Assumetur. Al., assumitur.

Assumetur ("will be taken up"). Others: "assumitur" ("is taken up").

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(71) ‹anchor: ἀνακεφαλαίωσις› · call in col 1201

Ἀνακεφαλαίωσις. Graeca haec iterum ex Damasceni Parallelis edidit Halloixius in Vita Irenaei, pag. 499. Non omnia tamen cum Latinis omnino conveniunt, quia interdum Irenaei verba compendio refert Damascenus.

Ἀνακεφαλαίωσις ("recapitulation"). Halloix again published this Greek from the Parallels of Damascene, in his Life of Irenaeus, p. 499. Not everything agrees entirely with the Latin, however, because Damascene sometimes gives Irenaeus's words in abridgement.

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(72) ‹anchor: ut in ea› · call in col 1201

In ea. Bestia videlicet.

In ea ("in her"). That is, the beast.

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Page

running head: 1201 CONTRA HAERESES
marginal letters: A Θεὸν μαρτυρίαν; B talia, pro; C cum in; D et martyris
old-edition numerals: (none)
other: facing Latin at top (martyrium in Deum...) and bottom (2. Et propter hoc...) not set; Latin only in Cap. XXIX.1; editors' matter: CAPUT XXIX., Universa ad utilitatem...; κάμι- split at column break

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νον ὀλισθῇ τοῦ πυρός. Καταλλήλως οὖν καὶ τὸ ὄνομα αὐτοῦ ἕξει τὸν ἀριθμὸν χξϛʹ· ἀνακεφαλαιούμενος ἐν αὐτῷ τὴν πρὸ τοῦ κατακλυσμοῦ πᾶσαν κακίαν· . . . . . . .

nace of fire be cast. Fittingly, therefore, his name also will have the number six hundred and sixty-six, summing up in himself all the wickedness that was before the flood,

nem, quae facta est ex angelica apostasia.

which came to pass from the angelic apostasy.

. . . Νῶε γὰρ ἐτῶν ἑξακοσίων, καὶ κατακλυσμὸς ἐπῆλθε τῇ γῇ εἰς ἐξάλειψιν τῆς ἁμαρτίας. . . . .

For Noah was six hundred years old, and the flood came upon the earth for the blotting out of sin,

. . . ἀνακεφαλαιούμενος δὲ καὶ τὴν ἀπὸ τοῦ κατακλυσμοῦ πᾶσαν εἰδωλολατρείαν, . . . . . . .

summing up also all the idolatry that has been since the flood,

propter nequissimam generationem, quae fuit temporibus Noe. Recapitulans autem et omnem qui fuit a diluvio errorem commentatorem idolorum, et prophetarum interfectionem, et succensionem justorum.

because of the most wicked generation that was in the times of Noah; and summing up also all the error that has been since the flood, the deviser of idols, and the slaying of the prophets, and the burning of the just.

. . . μέχρις οὗ ἡ τοῦ Ναβουχοδονόσωρ ἀνασταθεῖσα εἰκὼν, ἥτις ὕψος μὲν εἶχε πηχῶν ἑξήκοντα, εὖρος δὲ πηχῶν ϛʹ. . . .

until the image set up by Nebuchadnezzar, which had indeed a height of sixty cubits and a breadth of six cubits:

propter quam et Ananias, et Azarias, et Misael, non adorantes eam, in caminum missi sunt ignis, per id quod eis evenit, prophetantes eam, quae in finem futura est justorum succensio.

on account of which Ananias, Azarias, and Misael, not worshipping it, were cast into the furnace of fire, prophesying by that which befell them the burning of the just which is to come at the end.

. . . . ὅλη γὰρ ἡ εἰκὼν ἐκείνη προτύπωσις ἦν τῆς τοῦ ἀντιχρίστου παρουσίας. . . . . . . . .

For that whole image was a prefiguring of the coming of Antichrist,

omnino hominibus ipsum solum decernens adorari.

decreeing that by all men whatsoever he alone should be worshipped.

. . . Τὰ οὖν χʹ ἔτη τοῦ Νῶε, ἐφ' οὗ ὁ κατακλυσμὸς ἐγένετο διὰ τὴν ἀποστασίαν, καὶ ὁ πηχισμὸς τῆς εἰκόνος, . . . . . . .

The six hundred years, therefore, of Noah, under whom the flood took place on account of the apostasy, and the number of cubits of the image,

propter quam justi in caminum ignis missi sunt,

on account of which the just were cast into the furnace of fire,

. . . τὸν ἀριθμὸν, ὡς εἴρηται, σημαίνουσι τοῦ

signify, as has been said, the number of

Editors' notes and page, col. 1202

Footnotes

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Quae facta est ex angelica apostasia. Nefarios apostatarum angelorum concubitus cum mulieribus ante diluvium intelligit. De qua Irenaei sententia vide quae notavimus ad lib. IV cap. 16, n. 2, nota 41. Vide et ejusdem lib. cap. 36, n. 4, ubi ea de re mentem diserte exprimit.

Quae facta est ex angelica apostasia ("which came about from the angelic apostasy"). He means the wicked unions of the apostate angels with women before the flood. On this opinion of Irenaeus, see what we noted on Book IV, chapter 16, no. 2, note 41. See also chapter 36, no. 4 of the same book, where he states his mind on the matter plainly.

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Inresurrectionem. Sic una voce legendum, non divisa, in resurrectionem, ut in omnibus editt. perperam et sine sensu habetur. Graece vero scripsisse Irenaeum ἐπανάστασιν, non dubitem; siquidem in Gloss. vet. ἐπανάστασις vertitur insurrectio. Barbare vero reddidit interpres, inresurrectionem pro insurrectionem; melius vertisset rebellionem.

Inresurrectionem ("uprising"). So it must be read as one word, not divided, "in resurrectionem" ("into resurrection"), as it stands wrongly and senselessly in all the editions. I would not doubt that Irenaeus wrote ἐπανάστασιν in Greek, since in the old Glossary ἐπανάστασις is rendered "insurrectio". The translator rendered it barbarously, "inresurrectionem" for "insurrectionem"; he would have done better to translate "rebellionem" ("rebellion").

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Instituta. Arundel., constituta.

Instituta ("established"). Arundel manuscript: "constituta".

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Propter quam. Sic Feuard. in marg. et Voss. Alii minus recte, propter quae.

Propter quam ("on account of which", feminine). So Feuardent in the margin and the Voss manuscript. Others, less correctly, "propter quae" (neuter plural).

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(77) ‹anchor: numerum› · call in col 1202

Numerum. In Feuard. marg. et Voss., numeros.

Numerum ("the number"). In Feuardent's margin and the Voss manuscript, "numeros" ("the numbers").

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Page

running head: TRA HAERESES LIB. V. 1202
marginal letters: A νον ὀλισθῇ; B rationem, quae; C . . . . ὅλη; D (72) In ea.
old-edition numerals: 328 after terrae,
other: begins with -νον from 1201; facing Latin beside Greek fragments not set, Latin set only where Greek is missing (nem, quae facta...; propter nequissimam... [includes Recapitulans... which parallels the Greek fragment above it]; propter quam et Ananias...; omnino hominibus...; propter quam justi...)

PG 7:1203

ὀνόματος, εἰς ὃν συγκεφαλαιοῦνται τῶν ϛʹ ἐτῶν πᾶσα ἀποστασία, καὶ ἀδικία, καὶ πονηρία, . . . .

the name, into whom are summed up all the apostasy of the six thousand years, and unrighteousness, and wickedness,

et pseudoprophetia, et dolus, propter quae et diluvium superveniet ignis.

and false prophecy, and deceit, on account of which a flood of fire also shall come upon [the earth].

CAPUT XXX.

Chapter XXX.

Certus quidem est numerus nominis Antichristi; sed de hoc nihil temere affirmandum, cum multis nominibus is aptari queat; et cur aperte a Spiritu S. explicatum non fuerit; ac de regno morteque illius.

The number of the name of Antichrist is indeed certain; yet nothing is to be rashly affirmed concerning it, since it can be fitted to many names; why it was not openly explained by the Holy Spirit; and of his reign and death.

1. Τούτων δὲ οὕτως ἐχόντων, καὶ ἐν πᾶσι τοῖς σπουδαίοις καὶ ἀρχαίοις ἀντιγράφοις τοῦ ἀριθμοῦ τούτου κειμένου, καὶ μαρτυρούντων αὐτῶν ἐκείνων τῶν κατ' ὄψιν τὸν Ἰωάννην ἑωρακότων, καὶ τοῦ λόγου διδάσκοντος ἡμᾶς, ὅτι ὁ ἀριθμὸς τοῦ ὀνόματος τοῦ θηρίου κατὰ τὴν τῶν Ἑλλήνων ψῆφον διὰ τῶν ἐν αὐτῷ γραμμάτων . .

1. Now since these things are so, and since this number stands in all the approved and ancient copies, and those very men who saw John face to face bear witness to it, and reason teaches us that the number of the name of the beast, according to the computation of the Greeks, by the letters that are in it,

sexcentos habebit, et sexaginta, et sex; hoc est, decadas aequales hecatontasin, et hecatontadas aequales monasin (numerus enim qui digitus sex, similiter custoditus, recapitulationes ostendit universae apostasiae ejus quae initio, et quae in mediis temporibus, et quae in fine erit),

will have six hundred, and sixty, and six; that is, tens equal to the hundreds, and hundreds equal to the units (for the digit number six, being preserved alike throughout, sets forth the recapitulations of that whole apostasy which was in the beginning, and which shall be in the middle times, and which shall be in the end),

οὐκ οἶδα πῶς ἐσφάλησάν τινες ἐπακολουθήσαντες ἰδιωτισμῷ, καὶ τὸν μέσον ἠθέτησαν ἀριθμὸν τοῦ ὀνόματος, νʹ ψήφισμα ὑφελόντες, καὶ ἀντὶ τῶν ἓξ δεκάδων μίαν δεκάδα βουλόμενοι εἶναι. . . . . . .

I know not how some have erred, following a private usage, and have set aside the middle number of the name, deducting the value of fifty, and wishing there to be one ten instead of the six tens.

Hoc autem arbitror scriptorum peccatum fuisse, ut

Now I judge this to have been the fault of copyists, as

Editors' notes and page, col. 1203

Footnotes

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In quem. Feuard. perperam, in quam.

In quem ("into whom", masculine). Feuardent wrongly: "in quam" (feminine).

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Recapitulatur. Ita auctoritate Graeci textus et omnium mss. Anglic. reposuit Grab. pro futuro, recapitulabitur.

Recapitulatur ("is recapitulated"). So Grabe restored it, on the authority of the Greek text and all the English manuscripts, in place of the future "recapitulabitur" ("will be recapitulated").

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Τούτων δὲ οὕτως ἐχόντων... γραμμάτων. Graeca haec Irenaei refert Euseb. lib. V Hist., cap. 8, et ex eo Nicephorus lib. IV, cap. 14, atque Damascenus una cum pluribus sequentibus verbis: quanquam hic interdum a Latina versione aliquantulum discedat.

Τούτων δὲ οὕτως ἐχόντων... γραμμάτων ("These things being so... of the letters"). Eusebius gives this Greek of Irenaeus in History, Book V, chapter 8, and from him Nicephorus, Book IV, chapter 14; and Damascene too, together with a good many of the words that follow, though he sometimes departs a little from the Latin version.

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Ἀντιγράφοις. Deest in Damasc.

Ἀντιγράφοις ("copies"). Missing in Damascene.

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(82) ‹anchor: γραμμάτων› · call in col 1203

Γραμμάτων. Addidit Eusebius verbum ἐμφαίνεται, ut periodum terminaret. Alia enim subjungit Irenaei verba, praetermissis intermediis, quae longius ab his dissita sunt.

Γραμμάτων ("of the letters"). Eusebius added the verb ἐμφαίνεται ("is shown") to close the sentence. For he appends other words of Irenaeus, standing some way off from these, leaving out what lies between.

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Antiquis et. Superfluae istae voces in Graeco desunt.

Antiquis et ("ancient and"). These superfluous words are missing in the Greek.

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Facie ad faciem Joannem. In Feuardent. edit. faciem Joannis. Utrumvis legas, parum refert.

Facie ad faciem Joannem ("John face to face"). In Feuardent's edition, "faciem Joannis" ("John's face"). Whichever you read makes little difference.

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(85) ‹anchor: aequales monasin› · call in col 1203

Hecatontasin, et hecatontadas aequales monasin. Sic recte Eras. et Grab., caeteri perperam mutata littera Graeca κ in Latinam x, hexatontasin. Porro hecatontasin et monasin dativos esse Graecorum, nemo non videt; alterum ab ἑκατοντὰς, άδος, centenarius numerus, alterum a μονὰς, άδος, unitas: pro eo quod Latine diceretur, centenariis et unitatibus, vel hecontadibus et monadibus. Sensus igitur Irenaei est, in numero 666, tot decadas occurrere, quot centenarios, nempe 6, et tot centenarios, quot unitates: adeo ut senarii numeri nota ubique repe- riatur.

Hecatontasin, et hecatontadas aequales monasin ("[tens equal] to the hundreds, and hundreds equal to the units"). So Erasmus and Grabe rightly; the others wrongly, changing the Greek letter κ into the Latin x, "hexatontasin". Further, everyone sees that hecatontasin and monasin are Greek datives, the one from ἑκατοντάς, -άδος, "the number one hundred", the other from μονάς, -άδος, "unit"; in place of what would be said in Latin, "centenariis et unitatibus", or "hecontadibus et monadibus". The sense of Irenaeus, then, is that in the number 666 there are as many tens as hundreds, namely 6, and as many hundreds as units, so that the mark of the number six is found throughout.

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(86) ‹anchor: qui digitus› · call in col 1203

Digitus. Sic pro digitos reposuit Feuard. auctoritate vet. cod. At utramque lectionem vitiosam esse contendit Grab., et pro digitus legendum vult dicitur. Sed hallucinatur vir doctus, pace ipsius dixerim. Sane haud meminit digitum numerum arithmeticis dici eum, qui denario minor est; quod senario convenit.

Digitus ("digit"). So Feuardent restored it, for "digitos", on the authority of an old codex. But Grabe contends that both readings are faulty and would read "dicitur" ("is said") for "digitus". But the learned man is mistaken, by his leave be it said. He surely did not remember that arithmeticians call a "digit" any number less than ten, which fits six.

(printed under page 610)

(87) ‹anchor: quinquaginta numeros› · call in col 1203

Quinquaginta numeros. Graece, quinquaginta numerum, quod melius.

Quinquaginta numeros ("fifty numbers"). The Greek: "the number fifty", which is better.

(printed under page 610)

Page

running head: 1203 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A ὀνόματος, εἰς; B μένου, καὶ; C οὐκ οἶδα; D Græca hæc
old-edition numerals: (none)
other: facing Latin beside Greek fragments not set; Latin set only where Greek is missing (et pseudoprophetia...; sexcentos habebit...; Hoc autem arbitror...); editors' matter: CAPUT XXX., Certus quidem est...

PG 7:1204

solet fieri, quoniam et per litteras numeri ponuntur, facile litteram Graecam, quae sexaginta enuntiat numerum, in iota Graecorum litteram expansam; post deinde

is wont to happen, since numbers also are set down by means of letters, so that the Greek letter which expresses the number sixty was easily expanded into the letter iota of the Greeks; afterwards

ἄλλοι δὲ ἀνεξετάστως τοῦτον λαβόντες, οἱ μὲν ἁπλῶς καὶ ἀκαίρως ἐπετήδευσαν· οἱ δὲ κατὰ ἀπειροκαλίαν ἐτόλμησαν καὶ ὄνομα ἀναζητεῖν ἔχον τὸν ἐσφαλμένον καὶ διημαρτημένον ἀριθμόν. Ἀλλὰ τοῖς μὲν ἁπλῶς καὶ ἀκάκως τοῦτο ποιήσασιν, εἰκὸς καὶ συγγνώμην ἔσεσθαι παρὰ Θεοῦ. Ὅσοι δὲ κατὰ κενοδοξίαν ὁρίζουσιν ὀνόματα διημαρτημένου ἀριθμοῦ νενομοθετῆσθαι, καὶ τὸ ὑπ' αὐτῶν ἐπινοηθὲν ὄνομα ὁρίζονται·.... οὐκ ἀναίτιοι οὗτοι ἐξελεύσονται, ἔτι καὶ αὐτοὺς, καὶ τοὺς ἐμπιστεύσαντας αὐτοῖς ἐξαπατήσαντες. Καὶ πρῶτον μὲν ζημία ἐν τῷ ἀποτυχεῖν τῆς ἀληθείας, καὶ τὸ μὴ ὂν ὡς ὂν ὑπολαβεῖν· ἔπειτα δὲ, τοῦ προσθέντος ἢ ἀφελόντος τι τῆς Γραφῆς, ἐπιτιμίαν οὐ τὴν τυχοῦσαν ἔχοντος, εἰς αὐτὴν ἐμπεσεῖν ἀνάγκη τὸν τοιοῦτον. Ἐπακολουθήσει δὲ καὶ ἕτερος οὐχ ὁ τυχὼν κίνδυνος τοῖς ψευδῶς προειληφόσιν εἰδέναι τὸ τοῦ Ἀντιχρίστου ὄνομα. Εἰ γὰρ ἄλλο μὲν οὗ-

others, receiving this without examination, some indeed used it simply and unseasonably, while others, through want of good sense, dared even to seek out a name having the erroneous and faulty number. Now for those who have done this simply and without malice, it is likely that there will also be pardon from God. But as many as for the sake of vain glory determine that names of the faulty number have been ordained, and define the name devised by themselves [to be his], these shall not come forth without blame, having deceived both themselves and those who trusted in them. And first indeed there is loss in missing the truth, and in supposing that which is not as though it were; and next, since he who adds to or takes away anything from the Scripture has no light penalty (Rev. 22:18–19), into this [penalty] must such a one necessarily fall. Moreover, another no small danger will follow for those who falsely presume that they know the name of Antichrist. For if these men sup-

Editors' notes and page, col. 1204

Footnotes

(88) ‹anchor: not visible› · call in col 1204

Litteram Graecam. Scilicet ξ.

Litteram Graecam ("the Greek letter"). That is, ξ.

(printed under page 610)

(89) ‹anchor: not visible› · call in col 1204

Sexaginta. In vet. Feuard. cod. sexagesimum.

Sexaginta ("sixty"). In Feuardent's old codex, "sexagesimum" ("sixtieth").

(printed under page 610)

(90) ‹anchor: not visible› · call in col 1204

Expansam. Ita Arundel., Merc. 2 et Grab., caeteri perperam, expensam. Porro post expansam, supple fuisse.

Expansam ("spread out"). So the Arundel manuscript, the second Mercer manuscript and Grabe; the others wrongly, "expensam" ("spent"). Further, after "expansam", supply "fuisse" ("to have been").

(printed under page 610)

(91) ‹anchor: not visible› · call in col 1204

Nomina... habentia. Graec., nomen.... habens.

Nomina... habentia ("names... having"). The Greek: "a name... having".

(printed under page 610)

(92) ‹anchor: quippe qui› · call in col 1204

Quippe qui. Interpres proinde legit ἅτε, vel ὅτι, non ἔτι, ut habetur in Graeco Damasc.

Quippe qui ("inasmuch as they"). The translator therefore read ἅτε or ὅτι, not ἔτι ("still"), as stands in the Greek of Damascene.

(printed under page 610)

(93) ‹anchor: quasi [sit]› · call in col 1204

Quasi sit. Sit addidi ex Graeco, quia id omnino sensus exigit. Hamulis tamen inclusi, quia in nullo ms. codice Latino legitur. Jam addiderat Feuard. vocem quasi, consentiente Voss.

Quasi sit ("as though it were"). I have added "sit" from the Greek, because the sense altogether demands it. I have, however, enclosed it in brackets, because it is read in no Latin manuscript. Feuardent had already added the word "quasi", with the Voss manuscript agreeing.

(printed under page 610)

Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1204
marginal letters: A solet fieri; B σθαι παρὰ; C τι τῆς; D riatur.
old-edition numerals: 329 after iota
other: Latin only at top (solet fieri... post deinde); facing Latin from ἄλλοι δὲ (quidam sine exquisitione...) not set; οὗ- split at column break

PG 7:1205

τοι δοκοῦσιν, ἄλλο δὲ ἐκεῖνος ἔχων ἐλεύσεται, ῥᾳδίως ἐξαπατηθήσονται παρ' αὐτοῦ· ὡς μηδέπου παρόντος ἐκείνου ὃν φυλάσσεσθαι προσήκει.

pose one [name], and he shall come having another, they will easily be deceived by him, as though he whom one ought to guard against were not yet present.

2. Oportet itaque tales discere, et ad verum recurrere nominis numerum; ut non in pseudoprophetarum loco deputentur. Sed scientes firmum numerum qui a Scriptura annuntiatus est, id est, sexcentorum sexaginta sex, sustineant primum quidem divisionem regni in decem: post deinde, illis regnantibus, et incipientibus corrigere sua negotia, et augere suum regnum; qui de improviso advenerit regnum sibi vindicans et terrebit praedictos, habens nomen continens praedictum numerum, hunc vere cognoscere esse abominationem desolationis. Hoc et Apostolus ait: « Cum dixerint, pax et munitio, tunc subitaneus illis superveniet interitus. » Jeremias autem non solum subitaneum ejus adventum, sed et tribulum, ex qua veniet, manifestavit dicens: « Ex Dan audiemus vocem velocitatis equorum ejus; a voce hinnitus decursionis equorum ejus commovebitur tota terra; et veniet, et manducabit terram, et plenitudinem ejus, et civitatem, et qui habitant in ea. » Et propter hoc non annumeratur tribus haec in Apocalypsi cum his quae salvantur.

2. Such men ought therefore to learn, and to revert to the true number of the name, that they be not reckoned in the place of false prophets. But knowing the sure number which has been declared by the Scripture, that is, six hundred and sixty-six, let them await, first indeed, the division of the kingdom into ten; and afterwards, while those are reigning and beginning to set their affairs in order and to enlarge their kingdom, he who shall come suddenly claiming the kingdom for himself, and shall terrify those aforesaid, having a name containing the aforesaid number—him let them truly recognize as being the abomination of desolation. This the Apostle also says: "When they shall say, Peace and security, then sudden destruction shall come upon them." (1 Thess. 5:3) And Jeremiah has manifested not only his sudden coming, but also the tribe out of which he shall come, saying: "From Dan we shall hear the voice of the swiftness of his horses; at the voice of the neighing of the rushing of his horses the whole earth shall be moved; and he shall come, and shall devour the earth, and the fulness of it, and the city, and those who dwell in it." (Jer. 8:16) And on this account this tribe is not numbered in the Apocalypse with those that are saved (Rev. 7:5–8).

3. Ἀσφαλέστερον, οὖν καὶ ἀκινδυνότερον, τὸ περιμένειν τὴν ἔκβασιν τῆς προφητείας, ἢ τὸ καταστοχάζεσθαι, καὶ καταμαντεύεσθαι ὀνόματος·

3. It is safer, therefore, and less hazardous, to await the fulfilment of the prophecy, than to conjecture and divine at random concerning a name;

Editors' notes and page, col. 1205

Footnotes

(ref. 77) ‹anchor: not visible› · call in col 1205 I Thess. V, 3.

1 Thess. 5:3.

(ref. 78) ‹anchor: equorum ejus› · call in col 1205 Jerem. VIII, 16.

Jer. 8:16.

(ref. 79) ‹anchor: habitant in ea› · call in col 1205 Apoc. VII, 5 seqq.

Rev. 7:5 ff.

(printed under page 611)

(94) ‹anchor: not visible› · call in col 1205

Non quodlibet. Pro non modicum.

Non quodlibet ("no ordinary"). For "non modicum" ("no small").

(printed under page 611)

(95) ‹anchor: not visible› · call in col 1205

Corrigere. Graece, ni fallor, διορθοῦν, recte gerere.

Corrigere ("to correct"). In Greek, unless I am mistaken, διορθοῦν, "to manage rightly".

(printed under page 611)

(96) ‹anchor: not visible› · call in col 1205

Munitio. Sic versio Italica. Vulgata nostra melius, securitas, ex Graeco ἀσφάλεια.

Munitio ("safeguard"). So the Italic version. Our Vulgate better: "securitas" ("security"), from the Greek ἀσφάλεια.

(printed under page 611)

(97) ‹anchor: decursionis equorum› · call in col 1205

Equorum. Deest in Arund. et Voss.

Equorum ("of horses"). Missing in the Arundel and Voss manuscripts.

(printed under page 611)

(98) ‹anchor: not visible› · call in col 1205

Τοῦ ἀριθμοῦ. Post hanc vocem addit Damasc.: Ὡς τὸ Εὐανθὰς, καὶ Λατεῖνος, καὶ Παπίσκος, περὶ ὧν ἀνάγκη σφάλλεσθαι τῆς ἀληθείας τὸν περὶ ἓν αὐτῶν ἐρχόμενον. Quibus compendio refert, quae postea fusius explicat Irenaeus.

Τοῦ ἀριθμοῦ ("of the number"). After this word Damascene adds: "such as Euanthas, and Lateinos, and Papiskos, concerning which he who settles on any one of them must miss the truth." In these words he gives in brief what Irenaeus afterwards sets out more fully.

(printed under page 611)

(99) ‹anchor: not visible› · call in col 1205

Et zelum veritatis. Supple, patet, vel quidpiam simile.

Et zelum veritatis ("and zeal for the truth"). Supply "patet" ("is plain"), or something similar.

(printed under page 611)

(1) ‹anchor: not visible› · call in col 1205

ΕΥΑΝΘΑΣ. Ita recte reposuit Feuard. pro Evan, consentientibus Voss. et Ottob. Illius vero et sequentium nominum litteras si pro totidem notis arithmeticis accipias, numerosque iis apud Graecos respondentes simul addideris, occurret summa quaesita. Consulesis Feuardentii notam in hunc locum, ad calcem operis: piget enim in his immorari.

ΕΥΑΝΘΑΣ (Euanthas). So Feuardent rightly restored it in place of "Evan", with the Voss and Ottoboni manuscripts agreeing. If you take the letters of this name and of those that follow as so many numerals, and add together the numbers that correspond to them among the Greeks, the sum sought will result. Consult, if you please, Feuardent's note on this place at the end of the work: for it is tedious to dwell on these things.

(printed under page 611)

(2) ‹anchor: not visible› · call in col 1205

ΛΑΤΕΙΝΟΣ. In edit. omnibus perperam scribitur LATEINOS cum L Latina; adhuc pejus in Eras., Gallas., Arundel. et Merc. 2, Latinos: neque enim numerus 666 inde potest exsurgere.

ΛΑΤΕΙΝΟΣ (Lateinos). In all the editions it is wrongly written LATEINOS with a Latin L; worse still in Erasmus, Gallasius, the Arundel manuscript and the second Mercer manuscript, "Latinos": for the number 666 cannot arise from that.

(printed under page 611)

(3) ‹anchor: not visible› · call in col 1205

Novissimum regnum. Scilicet Romanum.

Novissimum regnum ("the last kingdom"). That is, the Roman.

(printed under page 611)

Page

running head: 1205 CONTRA HAERESES
marginal letters: A τοι δοκοῦσιν; B bit prædictos; C 3. Ἀσφαλέστερον; D postea fusius
old-edition numerals: (none)
other: begins with -τοι from 1204; facing Latin at top ((94) periculum eos... quem cavere convenit.) and bottom (3. Certius ergo...) not set; Latin only in section 2

PG 7:1206

τυχὸν δὲ ἐπὶ πολλῶν ὀνομάτων εὑρεθῆναι δυναμένου τοῦ αὐτοῦ ἀριθμοῦ, . . . . . . . . . Εἰ γὰρ πολλά ἐστι τὰ εὑρισκόμενα ὀνόματα, ἔχοντα τὸν αὐτὸν ἀριθμὸν, ποῖον ἐξ αὐτῶν φορέσει ὁ ἐρχόμενος, ζητηθήσεται.

since peradventure the same number may be found in many names. For if there are many names found having the same number, it will be asked which of them he who is to come will bear.

Quoniam autem non propter inopiam nominum habentium numerum nominis ejus dicimus haec, sed propter timorem erga Deum et zelum veritatis: ΕΥΑΝΘΑΣ enim nomen habet numerum de quo quaeritur: sed nihil de eo affirmamus. Sed et ΛΑΤΕΙΝΟΣ nomen habet sexcentorum sexaginta sex numerum; et valde verisimile est, quoniam novissimum regnum hoc habet vocabulum. Latini enim sunt qui nunc regnant: sed non in hoc nos gloriabimur. Sed et ΤΕΙΤΑΝ, prima syllaba per duas Graecas vocales ε et ι scripta, omnium nominum quae apud nos inveniuntur, magis fide dignum est. Etenim praedictum numerum habet in se, et litterarum est sex, singulis syllabis ex ternis litteris constantibus, et vetus, et semotum; neque enim eorum regum, qui secundum nos sunt, aliquis vocatus est Titan; neque eorum quae publice adorantur, idolorum apud Graecos et barbaros habet vocabulum hoc: et divinum putatur apud multos esse hoc nomen, ut etiam sol Titan vocetur ab his qui nunc tenent: et ostentationem quamdam continet ultionis, et vindictam inferentis, quod ille simulat se male tractatos vindicare. Et alias autem et antiquum, et fide dignum, et regale, magis autem et tyrannicum nomen. Cum igitur tantum suasionum habeat hoc nomen

Now we do not say these things for lack of names having the number of his name, but out of fear towards God and zeal for the truth: for the name EVANTHAS has the number in question, yet we affirm nothing concerning it. Moreover, the name LATEINOS also has the number six hundred and sixty-six; and it is very probable, since the last kingdom has this appellation. For the Latins are they who now reign; yet we will not boast in this. Moreover, TEITAN also, the first syllable being written with the two Greek vowels ε and ι, of all the names which are found among us is more worthy of credit. For it contains the aforesaid number in itself, and is of six letters, each syllable consisting of three letters, and is ancient and removed from ordinary use; for none of those kings who are among us has been called Titan, nor do any of the idols which are publicly worshipped among Greeks and barbarians have this appellation; and among many this name is accounted divine, so that even the sun is called Titan by those who now hold rule; and it contains a certain ostentation of vengeance, and of one inflicting punishment, because he pretends that he avenges those who are ill-treated. And besides, it is an ancient, and credible, and royal, or rather tyrannical name. Since therefore this name Titan has so much to recommend it,

Editors' notes and page, col. 1206

Footnotes

(4) ‹anchor: et semotum› · call in col 1206

Semotum. Id est, inusitatum.

Semotum ("set apart"). That is, unusual.

(printed under page 611)

(5) ‹anchor: neque eorum› · call in col 1206

Neque eorum. Ita vetus Feuardent. cod., Voss., Arundel. et Grab.; caeteri perperam, namque eorum. Id enim vult Irenaeus, ut nullum regem, sic etiam nullum idolum aevo suo Titanis nomine appellatum fuisse. Porro post neque, supple aliquod.

Neque eorum ("nor of those"). So Feuardent's old codex, the Voss and Arundel manuscripts and Grabe; the others wrongly, "namque eorum" ("for of those"). For Irenaeus means that, as no king, so also no idol had been called by the name Titan in his day. Further, after "neque", supply "aliquod" ("any").

(printed under page 611)

(6) ‹anchor: qui nunc tenent› · call in col 1206

Ut etiam sol Titan vocetur ab his qui nunc tenent. Verbum Graecum κρατοῦσι hic vertendum erat, imperant, vel ut paulo ante vertit, regnant, non tenent. De Romanis enim hic sermo est, a quibus jam ante Irenaei aevum, solem dictum fuisse Titanem constat. Hinc Cicero in Arato: Quem cum perpetuo vestivit lumine Titan. Et Ovid. Metamorphos. 1: Nullus adhuc mundo praebebat lumina Titan.

Ut etiam sol Titan vocetur ab his qui nunc tenent ("so that even the sun is called Titan by those who now hold [power]"). The Greek verb κρατοῦσι should have been rendered here "imperant" ("rule"), or, as he rendered it a little before, "regnant" ("reign"), not "tenent" ("hold"). For the talk here is of the Romans, by whom, it is well known, the sun was called Titan well before Irenaeus's time. Hence Cicero in the Aratea: "Whom, when Titan has clothed him with perpetual light." And Ovid, Metamorphoses 1: "No Titan yet gave light to the world."

(printed under page 611)

(7) ‹anchor: continet ultionis› · call in col 1206

Et ostentationem quamdam continet ultionis. Alludit ad fabulam Titanum, qui bellum diis intulisse finguntur, ut injuriam sibi Saturni perfidia illatam ulciscerentur.

Et ostentationem quamdam continet ultionis ("and it carries a certain display of vengeance"). He alludes to the fable of the Titans, who are feigned to have made war on the gods to avenge the wrong done them by Saturn's treachery.

(printed under page 611)

(8) ‹anchor: quod ille› · call in col 1206

Quod ille. Scil. Antichristus.

Quod ille ("that he"). That is, the Antichrist.

(printed under page 611)

(9) ‹anchor: male tractatos› · call in col 1206

Tractatos. Feuard. in marg. et Voss., tractandos.

Tractatos ("treated"). Feuardent in the margin and the Voss manuscript: "tractandos" ("to be treated").

(printed under page 611)

(10) ‹anchor: et alias› · call in col 1206

Et alias. Sic cod. Voss., pro quo in Arund., talias: sed tatias in Merc. 1, denique titas in altero Merc. cod., in editt. vero omnibus legitur tale. At praeterquam quod in nullo jam ms. codice exstat, minus placet quam et alias; quae vera lectio esse videtur.

Et alias ("and moreover"). So the Voss codex; in its place, in the Arundel manuscript, "talias"; but "tatias" in the first Mercer manuscript, and lastly "titas" in the other Mercer codex; while in all the editions "tale" is read. But besides being now in no manuscript, it pleases less than "et alias", which seems to be the true reading.

(printed under page 611)

(11) ‹anchor: tantum suasionum› · call in col 1206

Tantum suasionum. In Arundel. et Merc. 1, tantam suasionem. Sed in vet. Feuard. cod., tacitam pro tantam.

Tantum suasionum ("so much persuasiveness"). In the Arundel manuscript and the first Mercer manuscript, "tantam suasionem". But in Feuardent's old codex, "tacitam" ("silent") for "tantam".

(printed under page 611)

Page

running head: RA HAERESES LIB. V. 1206
marginal letters: A τυχὸν δὲ; B ginta sex; C dam continet; D Quem cum
old-edition numerals: 330 after nomen,
other: facing Latin at top (inveniri possunt... quaeritur.) not set; Latin only from Quoniam autem

PG 7:1207

Titan, tamen habet verisimilitudinem, ut ex multis colligamus ne forte Titan vocetur, qui veniet.

it has indeed probability, that from many [considerations] we may infer that he who is to come may perchance be called Titan.

Ἡμεῖς οὖν οὐκ ἀποκινδυνεύομεν περὶ τοῦ ὀνόματος τοῦ Ἀντιχρίστου, ἀποφαινόμενοι βεβαιωτικῶς. Εἰ γὰρ ἔδει ἀναφανδὸν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐτοῦ, δι' ἐκείνου ἂν ἐῤῥέθη τοῦ καὶ τὴν Ἀποκάλυψιν ἑωρακότος. Οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἑωράθη, ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεᾶς, πρὸς τῷ τέλει τῆς Δομετιανοῦ ἀρχῆς.

We therefore will not run the risk of pronouncing positively concerning the name of Antichrist. For if it were necessary that his name should be openly proclaimed at the present time, it would have been spoken by him who also beheld the Apocalypse. For it was seen not a long time ago, but almost in our own generation, towards the end of the reign of Domitian.

4. Hunc autem numerum nominis ostendit, ut caveamus illum venientem, scientes quis est: nomen autem ejus tacuit, quoniam dignum non est praeconari a Spiritu sancto. Si enim praeconatum ab eo fuisset, fortassis et in multum permaneret. Nunc autem quoniam « fuit, et non est, et ascendet ab abysso, et in perditionem vadit, » quasi qui non sit; sic nec nomen ejus praeconatum est: ejus enim quod non est, nomen non praeconatur. Cum autem vastaverit Antichristus hic omnia in hoc mundo, regnans annis tribus et mensibus sex, et sederit in templo Hierosolymis; tunc veniet Dominus de coelis in nubibus, in gloria Patris, illum quidem et obedientes ei in stagnum ignis mittens; adducens autem justis regni tempora,

4. He has therefore set forth this number of the name, that we may beware of him when he comes, knowing who he is; yet He has kept silent as to his name, because it is not worthy to be proclaimed by the Holy Spirit. For if it had been proclaimed by Him, perchance he might even endure for a long period. But now, since "he was, and is not, and shall ascend out of the abyss, and goes into perdition" (Rev. 17:8), as one who is not, so neither has his name been proclaimed; for the name of that which is not is not proclaimed. But when this Antichrist shall have devastated all things in this world, reigning for three years and six months, and shall have sat in the temple at Jerusalem, then the Lord shall come from heaven in the clouds, in the glory of the Father, sending him indeed and those who obey him into the lake of fire, but bringing in for the just the times of the kingdom,

Editors' notes and page, col. 1207

Footnotes

(ref. 80) ‹anchor: in perditionem vadit› · call in col 1207 Apoc. XVII, 8.

Rev. 17:8.

(ref. 81) ‹anchor: not visible› · call in col 1207 Matth. VIII, 11.

Matt. 8:11.

(printed under page 612)

(12) ‹anchor: not visible› · call in col 1207

Tamen. Sic omnes codd. uno excepto Feuard., quem secutus est Grabius, qui reposuit tantum; sed unde, et qua auctoritate? non monet. Hic vero tamen accipitur, pro utique, profecto, proinde.

Tamen ("yet"). So all the codices, except one of Feuardent's, which Grabe followed in restoring "tantum" ("only"); but from where, and on what authority? He does not say. Here "tamen" is taken for "utique, profecto, proinde" ("surely, indeed, accordingly").

(printed under page 612)

(13) ‹anchor: not visible› · call in col 1207

Ἡμεῖς οὖν. Eusebius lib. V Hist., cap. [illegible: blot on the scan], haec transcripsit, in prima tamen periodo tantillum ab Irenaei verbis deflectens. Postremam vero periodum οὐδὲ γάρ... ἀρχῆς, allegavit quoque Maximus in Dionysii Areopag. epist. 10, pag. 181.

Ἡμεῖς οὖν ("we therefore"). Eusebius, History, Book V, chapter [illegible], transcribed this, though in the first sentence he departs a very little from Irenaeus's words. The last sentence, οὐδὲ γάρ... ἀρχῆς ("for not... of the beginning"), Maximus also cites, on Letter 10 of Dionysius the Areopagite, p. 181.

(printed under page 612)

(14) ‹anchor: not visible› · call in col 1207

Hunc autem. Arund., Merc. 2 et Grab. nunc autem.

Hunc autem ("but him"). The Arundel manuscript, the second Mercer manuscript and Grabe: "nunc autem" ("but now").

(printed under page 612)

(15) ‹anchor: ascendet ab abysso› · call in col 1207

Et ascendet ab abysso. Sic Feuard. restituit ex vet. cod. suffragante sacro textu: nam in aliis legitur, ascendit abysso.

Et ascendet ab abysso ("and will ascend from the abyss"). So Feuardent restored it from the old codex, with the sacred text in support; for in others it reads "ascendit abysso" ("ascends [from the] abyss").

(printed under page 612)

(16) ‹anchor: in perditionem vadit› · call in col 1207

Vadit. In editt. N. Test. exemplaribus futurum legitur, μέλλει ὑπάγειν; quod vulgatus interpres vertit, ibit. At cum Irenaeo praesens ὑπάγει habet cod. Alexandr.

Vadit ("goes"). In the printed copies of the New Testament the future is read, μέλλει ὑπάγειν ("is about to go"), which the Vulgate translator rendered "ibit" ("will go"). But the Alexandrian codex, with Irenaeus, has the present ὑπάγει ("goes").

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(17) ‹anchor: et sederit› · call in col 1207

Regnans... sederit. In Feuardent. marg., regnabit... sedebit; in Arundel. vero et Merc. 2, regnavit. Sed vulgata lectio melius congruit cum sequentibus, et cum iis quae supra cap. 25 scripsit Irenaeus.

Regnans... sederit ("reigning... shall have sat"). In Feuardent's margin, "regnabit... sedebit" ("will reign... will sit"); but in the Arundel manuscript and the second Mercer manuscript, "regnavit" ("reigned"). But the common reading fits better with what follows, and with what Irenaeus wrote above in chapter 25.

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Page

running head: 1207 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A Titan, tamen; B τέλει τῆς; C tunc veniet; D legitur, ascendit
old-edition numerals: (none)
other: Latin only at top (Titan, tamen...) and in section 4; facing Latin beside Ἡμεῖς οὖν (Nos tamen non...) not set

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hoc est, requietionem, septimam diem sanctificatam; et restituens Abrahae promissionem haereditatis: in quo regno ait Dominus, multos ab Oriente et Occidente venientes, recumbere cum Abraham, Isaac et Jacob.

that is, the rest, the hallowed seventh day; and restoring to Abraham the promise of the inheritance: in which kingdom the Lord says that many coming from the East and the West shall sit down with Abraham, Isaac, and Jacob (Matt. 8:11).

CAPUT XXXI.

Chapter XXXI.

Confirmatur reservatio corporum nostrorum morte, resurrectione et ascensione Christi; animae sanctorum interea tempus illud exspectant, ut perfectam consummatamque gloriam percipiant.

The preservation of our bodies is confirmed by the death, resurrection, and ascension of Christ; the souls of the saints meanwhile await that time in order to receive perfect and consummated glory.

1. Quoniam autem quidam ex his qui putantur recte credidisse, supergrediuntur ordinem promotionis justorum, et motus meditationis ad incorruptelam ignorant, haereticos sensus in se habentes: haeretici enim despicientes plasmationem Dei, et non suscipientes salutem carnis suae, contemnentes autem et repromissionem Dei, et totum supergredientes Deum sensu, simul atque mortui fuerint, dicunt se supergredi coelos et Demiurgum, et ire ad Matrem, vel ad eum, qui ab ipsis affingitur, Patrem. Qui ergo universam reprobant resurrectionem, et quantum in ipsis est, auferunt eam de medio, quid mirum est, si nec ordinem resurrectionis sciunt; nolentes intelligere, quoniam si haec ita essent, quemadmodum dicunt, ipse utique Dominus, in quem se dicunt credere, non in tertia die fecisset resurrectionem; sed super crucem exspirans, confestim utique abiisset sursum, relinquens corpus terrae? Nunc autem tribus diebus conversatus est ubi erant mortui, quemadmodum propheta ait de eo: « Commemoratus est Dominus sanctorum mortuorum suorum, eorum qui ante dormierunt in terra sepelitionis, et descendit ad eos, extrahere eos,

1. Since, however, some of those who are thought to have believed rightly overstep the order of the promotion of the just, and are ignorant of the movements of training for incorruption, having heretical notions in themselves—for the heretics, despising the handiwork of God, and not receiving the salvation of their flesh, while also contemning the promise of God, and in their mind overstepping God altogether, say that as soon as they die they pass beyond the heavens and the Demiurge, and go to the Mother, or to that Father who is feigned by them. Those, therefore, who reject the whole resurrection, and as far as in them lies take it away altogether, what wonder is it if they do not know the order of the resurrection either, being unwilling to understand that if these things were so as they say, the Lord Himself, in Whom they profess to believe, would certainly not have made His resurrection on the third day, but expiring upon the cross would doubtless have departed on high immediately, leaving His body to the earth? As it is, however, He abode for three days where the dead were, even as the prophet says concerning Him: "The Lord remembered His dead saints who slept heretofore in the land of burial, and descended to them, to draw them out,

Editors' notes and page, col. 1208

Footnotes

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Quoniam autem quidam, etc. Mirum quod Irenaeus haereseos hic arguere videatur eos e catholicis qui aevo suo credebant, justorum animas corpore solutas statim in coelum evolare, clara Dei visione recreandas. Sed id SS. antistiti condonandum, qui re nondum sollicite discussa et Ecclesiae judicio definita, catholicae fidei, quo fervebat, zelo, paulo longius abreptus, id omne procul eliminandum existimabat, quod ad exitiosa Valentinianorum, quos insectabatur, dogmata tantillum accedere videbatur. Talem autem esse sibi fingebat eam, quam hic exagitat, catholicorum sententiam, cui procul dubio calculum incunctanter adjecisset, si accuratius illam excutere licuisset. Sed de his in dissert. 3, art. 11, fusius.

Quoniam autem quidam ("but since some"), etc. It is strange that Irenaeus seems here to charge with heresy those Catholics of his time who believed that the souls of the just, once loosed from the body, fly at once to heaven, to be refreshed by the clear vision of God. But this must be forgiven the holy bishop, who, the matter not yet having been carefully examined and defined by the judgement of the Church, was carried a little too far by the zeal for the Catholic faith with which he burned, and thought that everything should be driven far off which seemed to come even slightly near the ruinous doctrines of the Valentinians whom he was pursuing. And such he imagined this opinion of Catholics to be which he here attacks, an opinion to which he would without doubt have given his vote unhesitatingly, had he been able to examine it more exactly. But on this more fully in Dissertation 3, article 11.

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Motus meditationis. Sic Feuardent. in marg. et cod. Voss., quod malim, quam modos meditationis, ut habent caeteri: quia vox motus, magis quadrat ad praecedentem promotionis, et ad Irenaei scopum. Meditationis vero scripsit pro exercitationis. Quos autem motus meditationis ad incorruptelam dicit Irenaeus, ii sunt diversi gradus exercitationis, quibus paulatim ad incorruptelam, seu claram Dei visionem promoventur, et veluti conscendunt justi. Neque enim ii, ex auctoris nostri sententia, e vestigio Deum capiunt; sed diversis veluti motionibus atque gradibus exercitati paulatim assuescunt capere Deum, ut loquitur cap. seq., ubi gradus illos explicat.

Motus meditationis ("movements of practice"). So Feuardent in the margin and the Voss codex, which I should prefer to "modos meditationis" ("modes of practice"), as the others have: because the word "motus" fits better with the preceding "promotionis" ("advancement"), and with Irenaeus's purpose. "Meditationis" he wrote for "exercitationis" ("exercise"). What Irenaeus calls "movements of practice towards incorruption" are the various degrees of exercise by which the just are advanced little by little to incorruption, that is, the clear vision of God, and as it were climb up to it. For in our author's view they do not grasp God straightaway; but, trained as by various movements and degrees, they grow accustomed little by little to grasp God, as he says in the next chapter, where he explains those degrees.

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Plasmationem Dei. Dei deest in Voss.

Plasmationem Dei ("God's handiwork"). "Dei" is missing in the Voss manuscript.

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(21) ‹anchor: propheta› · call in col 1208

Propheta. Al., prophetia.

Propheta ("the prophet"). Others: "prophetia" ("the prophecy").

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Sanctorum. Supra lib. III, cap. 20, n. 4 et lib. IV, cap. 22, n. 1, et 33, n. 12 habet, sanctus Israel, vel simpliciter sanctus; et sic forte hic etiam legendum.

Sanctorum ("of the saints"). Above, Book III, chapter 20, no. 4, and Book IV, chapter 22, no. 1, and chapter 33, no. 12, he has "sanctus Israel" ("the Holy One of Israel"), or simply "sanctus"; and perhaps it should be read so here too.

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In terra. Sic mss. omnes Anglic., quomodo etiam locis superius citatis constanter legitur. Editt., in terram.

In terra ("in the earth"). So all the English manuscripts, as it is also read consistently in the places cited above. The editions: "in terram" ("into the earth").

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Sepelitionis. Ita Feuard. in marg. melius quam in textu cum Eras. et Gallas., stipulationis. Confer loca mox citata.

Sepelitionis ("of burial"). So Feuardent in the margin, better than in his text, with Erasmus and Gallasius, "stipulationis" ("of covenant"). Compare the places just cited.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1208
marginal letters: A hoc est; B suæ, contemnentes; C tus est; D quibus paulatim
old-edition numerals: 331 after sepelitionis (24),
other: Latin only, no Greek printed; editors' matter: CAPUT XXXI., Confirmatur reservatio...

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et salvare eos. » Et ipse autem Dominus: « Quemadmodum, ait, Jonas in ventre ceti tres dies, et tres noctes mansit, sic erit et Filius hominis in corde terrae. » Sed et Apostolus ait: « Ascendit autem, quid est, nisi quia et descendit in inferiora terrae? » Hoc et David in eum prophetans dixit: « Et eripuisti animam meam ex inferno inferiori. » Resurgens autem tertia die, et Mariae, quae se prima vidit, et adoravit, dicebat: « Noli me tangere, nondum enim ascendi ad Patrem; sed vade ad discipulos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum. »

and to save them." (cf. Jer. 42:11) And the Lord Himself also says: "Even as Jonah remained in the belly of the whale three days and three nights, so shall the Son of man also be in the heart of the earth." (Matt. 12:40) Moreover, the Apostle also says: "Now that He ascended, what is it, save that He also descended into the lower parts of the earth?" (Eph. 4:9) This David also prophesying unto Him said: "And Thou hast delivered my soul out of the lowest hell." (Ps. 85:13) And rising again on the third day, He said to Mary, who saw Him first and worshipped Him: "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say to them: I ascend to My Father, and your Father." (John 20:17)

2. Si ergo Dominus legem mortuorum servavit, ut fieret primogenitus a mortuis, et commoratus usque in tertiam diem in inferioribus terrae; post deinde surgens in carne, ut etiam fixuras clavorum ostenderet discipulis, sic ascendit ad Patrem: quomodo non confundantur, qui dicunt inferos quidem esse hunc mundum, qui sit secundum nos; interiorem autem hominem ipsorum derelinquentem hic corpus, in supercoelestem ascendere locum? Cum enim Dominus « in medio umbrae mortis abierit, » ubi animae mortuorum erant, post deinde corporaliter resurrexit, et post resurrectionem assumptus est: manifestum est quia et discipulorum ejus, propter quos et haec operatus est Dominus,

2. If therefore the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day in the lower parts of the earth, and afterwards rising in the flesh, so as even to show the prints of the nails to the disciples, thus ascended to the Father—how shall they not be put to shame who say that the lower world is indeed this world which is around us, and that their inner man, leaving the body here, ascends into a supercelestial place? For since the Lord "walked in the midst of the shadow of death" (Ps. 22:4), where the souls of the dead were, and afterwards rose again bodily, and after the resurrection was taken up, it is manifest that of His disciples also, for whose sake the Lord also wrought these things,

Αἱ ψυχαὶ ἀπέρχονται εἰς..... τὸν τόπον τὸν ὡρισμένον αὐταῖς ἀπὸ τοῦ Θεοῦ, κἀκεῖ μέχρι τῆς ἀναστάσεως φοιτῶσι, περιμένουσαι τὴν ἀνάστασιν· ἔπειτα ἀπολαβοῦσαι τὰ σώματα, καὶ ὁλοκλήρως ἀναστᾶσαι, τουτέστι σωματικῶς, καθὼς καὶ ὁ Κύριος ἀνέστη, οὕτως ἐλεύσονται εἰς τὴν ὄψιν τοῦ Θεοῦ.

the souls depart into the place appointed for them by God, and there until the resurrection they abide, awaiting the resurrection; then, receiving their bodies again, and rising in their entirety, that is, bodily, even as the Lord also rose, so shall they come to the sight of God.

« Nemo enim est discipulus super magistrum; perfectus autem omnis erit, sicut magister ejus. »

"For no disciple is above his master; but everyone shall be perfected, as his master." (Luke 6:40)

Editors' notes and page, col. 1209

Footnotes

(ref. 82) ‹anchor: not visible› · call in col 1209 Jerem. XLII, 11.

Jer. 42:11 [as printed].

(ref. 83) ‹anchor: not visible› · call in col 1209 Matth. XII, 40.

Matt. 12:40.

(ref. 84) ‹anchor: not visible› · call in col 1209 Ephes. IV, 9.

Eph. 4:9.

(ref. 85) ‹anchor: not visible› · call in col 1209 Psal. LXXXV, 13.

Ps. 85 (86):13.

(ref. 86) ‹anchor: not visible› · call in col 1209 Joan. XX, 17.

John 20:17.

(ref. 87) ‹anchor: mortis abierit› · call in col 1209 Psal. XXII, 4.

Ps. 22 (23):4.

(ref. 88) ‹anchor: magister ejus› · call in col 1209 Luc. VI, 40.

Luke 6:40.

(ref. 89) ‹anchor: filiorum Dei› · call in col 1210 Rom. VIII, 19 seqq.

Rom. 8:19 ff.

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Se. Arund., eum.

Se ("himself"). Arundel manuscript: "eum" ("him").

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Patrem. Meum omisi cum vet. Feuard. cod., Voss. et Arundel.

Patrem ("the Father"). I have left out "meum" ("my"), with Feuardent's old codex and the Voss and Arundel manuscripts.

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Dic. Eras., Gallas. et Feuard. perperam, dices.

Dic ("say"). Erasmus, Gallasius and Feuardent wrongly: "dices" ("you will say").

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Fixuras. Ita vet. Feuard. cod., Arund. et Merc. 2, melius quam alii, figuras.

Fixuras ("the prints [of the nails]"). So Feuardent's old codex, the Arundel manuscript and the second Mercer manuscript, better than the others, "figuras" ("figures").

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Confundantur. Al., confundentur.

Confundantur ("let them be confounded"). Others: "confundentur" ("they will be confounded").

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Αἱ ψυχαί. Graeca haec ex Damasceni Parallelis edidit Halloixius in Vita Irenaei, pag. 504.

Αἱ ψυχαί ("the souls"). Halloix published this Greek from the Parallels of Damascene in his Life of Irenaeus, p. 504.

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Sicut magister. Arund., si sit sicut magister. Sed si sit additum ex Vulgata.

Sicut magister ("as the master"). Arundel manuscript: "si sit sicut magister" ("if he be as the master"). But "si sit" has been added from the Vulgate.

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Ad hoc. Ita Voss., Feuard. et Grab. In reliquis deest ad.

Ad hoc ("to this"). So the Voss manuscript, Feuardent and Grabe. In the rest "ad" is missing.

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Quoniam igitur, etc. Posteriora haec quinque capita e veteri suo codice eruta primus omnium in lucem edidit Feuard. praemissa brevi praefatione, qua ea Irenaeo vindicat. In iis enim, quae hactenus prodierant, Irenaei editionibus deerant, quia in iis codicibus mss. ad quorum fidem adornatae fuerant, desiderabantur. Nec dubium quin ob propugnatum in iis millenariorum errorem, studio omissa fuerint a pluribus scribis. Et eapropter hodie in tam paucis mss. cod. occurrunt, ut praeter veterem illum Feuardentii, qui forte periit, solus Vossii cod., Grabio teste, ea exhibeat. Deficiunt enim in aliis Anglic. uti et in Ottoboniano; imo nec in hoc praecedens caput exstare videtur, uti ex variis ejusdem cod. lectionibus ad me Roma transmissis deprehendere licet.

Quoniam igitur ("since therefore"), etc. Feuardent was the first of all to bring these last five chapters to light, drawn from his old codex, with a short preface in which he claims them for Irenaeus. For they were lacking in the editions of Irenaeus that had appeared up to then, because they were missing in the manuscripts on whose authority those editions had been prepared. Nor is there any doubt that, because of the millenarian error defended in them, they were deliberately left out by many scribes. And for that reason they occur today in so few manuscripts that, besides that old codex of Feuardent's, which has perhaps perished, only Voss's codex, on Grabe's testimony, presents them. For they are wanting in the other English manuscripts, as also in the Ottoboni; indeed not even the preceding chapter seems to stand in this last, as can be gathered from the various readings of that codex sent to me from Rome.

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Page

running head: 1209 CONTRA HAERESES
marginal letters: A et salvare; B deinde surgens; C τοῦ Θεοῦ, κἀκεῖ; D (25) Se. Arund.
old-edition numerals: (none)
other: Latin only down to est Dominus, and at bottom (« Nemo enim...); facing Latin beside Αἱ ψυχαὶ (animae abibunt...) not set

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Quomodo ergo magister noster non statim evolans abiit, sed sustinens definitum a Patre resurrectionis suae tempus (quod et per Jonam manifestatum est), post triduum resurgens assumptus est; sic et nos sustinere debemus definitum a Deo resurrectionis nostrae tempus, praenuntiatum a prophetis, et sic resurgentes assumi, quotquot Dominus ad hoc dignos habuerit.

As therefore our Master did not straightway fly away and depart, but awaiting the time of His resurrection appointed by the Father (which was also set forth through Jonah), rising again after three days was taken up; so we also ought to await the time of our resurrection appointed by God, foretold by the prophets, and thus rising again be taken up, as many as the Lord shall account worthy of this.

CAPUT XXXII.

Chapter XXXII.

In ea carne, qua sancti multas hic aerumnas pertulerunt, laborum suorum fructus percipient; maxime cum id omnis creatura exspectet, ac Deus Abrahae et semini ejus promittat.

In that flesh in which the saints have endured many hardships here, they shall receive the fruits of their labours; especially since the whole creation awaits this, and God promises it to Abraham and his seed.

1. Quoniam igitur transferuntur quorumdam sententiae ab haereticis sermonibus, et sunt ignorantes dispositiones Dei, et mysterium justorum resurrectionis, et regni, quod est principium incorruptelae, per quod regnum qui digni fuerint, paulatim assuescunt capere Deum: necessarium est autem dicere de illis, quoniam oportet justos primos in conditione hac, quae renovatur, ad apparitionem Dei resurgentes recipere promissionem haereditatis, quam Deus promisit patribus, et regnare in ea: post deinde fieri judicium. In qua enim conditione laboraverunt, sive afflicti sunt, omnibus modis probati per sufferentiam, justum est in ipsa recipere eos fructus sufferentiae; et qua conditione interfecti sunt propter Dei dilectionem, in ipsa vivificari; et in qua conditione servitutem sustinuerunt, in ipsa regnare eos. Dives enim in omnibus Deus, et omnia sunt ejus. Oportet ergo et ipsam conditionem reintegratam ad pristinum, sine prohibitione servire justis: et hoc Apostolus fecit manifestum in ea quae est ad Romanos, sic dicens: « Nam exspectatio creaturae revelationem filiorum Dei exspectat. Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit in spe: quoniam et ipsa creatura liberabitur a servitute corruptelae, in libertatem gloriae filiorum Dei. »

1. Since, therefore, the opinions of some are led astray by heretical discourses, and they are ignorant of the dispensations of God, and of the mystery of the resurrection of the just, and of the kingdom, which is the beginning of incorruption, by means of which kingdom those who shall be worthy gradually grow accustomed to receive God, it is necessary to speak concerning those things, that the just must first, in this creation which is being renewed, rising again at the appearing of God, receive the promise of the inheritance which God promised to the fathers, and reign in it; and that afterwards comes the judgement. For in the same creation in which they laboured or were afflicted, being tested in all ways through endurance, it is just that in the very same they should receive the fruits of their endurance; and in the creation in which they were slain because of their love for God, in that they should be made alive; and in the creation in which they endured bondage, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its pristine condition, should without hindrance be subject to the just; and this the Apostle has made manifest in the Epistle to the Romans, speaking thus: "For the expectation of the creation awaits the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but because of Him Who subjected it in hope; because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the sons of God." (Rom. 8:19–21)

2. Sic ergo et promissio Dei, quam promisit Abrahae, firma perseverat. Dixit enim: « Respice sursum oculis, et vide a loco hoc, ubi nunc tu es, ad Aquilonem, et Africum, et Orientem, et mare, quoniam omnem terram, quam tu vides, tibi

2. Thus therefore the promise of God also, which He promised to Abraham, remains steadfast. For He said: "Lift up your eyes, and look from this place where you now are, towards the north, and the south, and the east, and the sea; for all the land which you see, to you

Editors' notes and page, col. 1210

Footnotes

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Regni. Terreni scilicet et temporalis, quo justos a morte cum Christo potituros esse vult usque ad definitum a Deo tempus.

Regni ("of the kingdom"). That is, the earthly and temporal kingdom, which he holds the just will possess with Christ after death until the time fixed by God.

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Primos. Legendum videtur primum aut prius.

Primos ("the first", plural). It seems one should read "primum" or "prius" ("first", "before").

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Africum. Ita auctoritate cod. Voss. et ipsius (continues)

Africum ("the south-west"). So, on the authority of the Voss codex and of the (continues)

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Page

running head: TRA HAERESES LIB. V. 1210
marginal letters: A Quomodo ergo; B resurrectionis, et; C ipsam conditionem; D prodierant, Irenæi
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XXXII., In ea carne...

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dabo et semini tuo usque in sempiternum. » Et iterum ait: « Surgens ingredere terram in longitudinem ejus, et in latitudinem, quoniam tibi dabo eam: » et non accepit in illa haereditatem, nec vestigium pedis, sed semper peregrinus et advena in ea fuit. Et quando mortua est Sara uxor ejus, volentibus Ethaeis gratuito locum dare ei, ut sepeliret eam, noluit accipere, sed emit monumentum, quadringentas dans didrachmas argenti, ab Ephron filio Seor Ethaeo; sustinens promissionem Dei, et nolens videri accipere ab hominibus, quod ei promiserat dare Deus, dicens ei iterum sic: « Semini tuo dabo terram hanc, a flumine Aegypti, usque ad flumen magnum Euphratem. » Si ergo huic promisit Deus haereditatem terrae, non accepit autem in omni suo incolatu: oportet eum accipere cum semine suo, hoc est, qui timent Deum, et credunt in eum, in resurrectione justorum. Semen autem ejus Ecclesia, per Dominum adoptionem, quae est ad Deum, accipiens, sicut dicebat Joannes Baptista: « Quoniam potens est Deus de lapidibus suscitare filios Abrahae. » Sed et Apostolus ait in ea Epistola quae est ad Galatas: « Vos autem, fratres, secundum Isaac repromissionis filii estis. » Et iterum manifeste in eadem ait, eos qui in Christo crediderunt percipere Christum, Abrahae promissionem, sic dicens: « Abrahae dictae sunt promissiones, et semini ejus. Et non dicit: et seminibus; quasi de multis, sed quasi de uno: et semini tuo; quod est Christus. » Et iterum confirmans quae dicta sunt, ait: « Quemadmodum Abraham credidit Deo, et deputatum est ei ad justitiam. Cognoscitis ergo, quoniam quidem qui ex fide sunt, ii sunt filii Abrahae. Providens autem Scriptura, quia ex fide justificat gentes Deus, praenuntiavit Abrahae, quia benedicentur in te omnes gentes. Itaque qui ex fide sunt, benedicentur cum fideli Abraham. » Sic ergo qui sunt ex fide, benedicentur cum fideli Abraham, et hi sunt filii Abraham. Repromisit autem Deus haereditatem terrae Abrahae et semini ejus; et neque Abraham, neque semen ejus, hoc est, qui ex fide justificantur, nunc sumunt in ea haereditatem: accipient autem eam in resurrectione justorum. Verus enim et firmus Deus: et propter hoc « beatos » dicebat « mites, quoniam ipsi haereditabunt terram. »

will I give it, and to your seed for ever." (Gen. 13:14–15) And again He says: "Arise and walk through the land in the length of it, and in the breadth, for to you will I give it" (Gen. 13:17); and yet he did not receive an inheritance in it, not even a footstep, but was always a stranger and a sojourner in it. And when Sarah his wife died, and the Hittites were willing to give him a place freely that he might bury her, he would not take it, but bought a sepulchre, giving four hundred didrachms of silver, from Ephron the son of Zohar the Hittite (Gen. 23:11–16); awaiting the promise of God, and not wishing to seem to receive from men what God had promised to give him, saying to him again thus: "To your seed will I give this land, from the river of Egypt unto the great river Euphrates." (Gen. 15:18) If therefore God promised the inheritance of the land to him, and yet he did not receive it during all his sojourning, he must receive it together with his seed, that is, those who fear God and believe in Him, in the resurrection of the just. Now his seed is the Church, receiving through the Lord the adoption which is towards God, even as John the Baptist said: "That God is able of these stones to raise up children to Abraham." (Luke 3:8) Moreover, the Apostle also says in the Epistle to the Galatians: "But you, brethren, after the manner of Isaac, are children of the promise." (Gal. 4:28) And again he plainly says in the same [Epistle] that those who have believed in Christ receive Christ, the promise of Abraham, speaking thus: "To Abraham were the promises spoken, and to his seed. He does not say: And to seeds, as of many, but as of one: And to your seed, which is Christ." (Gal. 3:16) And again confirming the things that have been said, he says: "Even as Abraham believed God, and it was reckoned to him for righteousness. Know therefore that they who are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God justifies the Gentiles by faith, foretold to Abraham: In you shall all nations be blessed. Therefore they who are of faith shall be blessed with faithful Abraham." (Gal. 3:6–9) Thus, therefore, those who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God promised the inheritance of the land to Abraham and to his seed; and neither Abraham nor his seed, that is, those who are justified by faith, now receive an inheritance in it; but they shall receive it in the resurrection of the just. For God is true and steadfast; and on this account He pronounced "blessed the meek, for they shall inherit the earth." (Matt. 5:4)

Editors' notes and page, col. 1211

Footnotes

(ref. 90) ‹anchor: not visible› · call in col 1211 Gen. XIII, 14, 15.

Gen. 13:14–15.

(ref. 91) ‹anchor: not visible› · call in col 1211 Ibid., 17.

Ibid., 17.

(ref. 92) ‹anchor: not visible› · call in col 1211 Gen. XXIII, 11 seqq.

Gen. 23:11 ff.

(ref. 93) ‹anchor: not visible› · call in col 1211 Gen. XV, 18.

Gen. 15:18.

(ref. 94) ‹anchor: not visible› · call in col 1211 Luc. III, 8.

Luke 3:8.

(ref. 95) ‹anchor: filii estis› · call in col 1211 Gal. IV, 28.

Gal. 4:28.

(ref. 96) ‹anchor: quod est Christus› · call in col 1211 Gal. III, 16.

Gal. 3:16.

(ref. 97) ‹anchor: cum fideli Abraham› · call in col 1211 Ibid., 6 seqq.

Ibid., 6 ff.

(ref. 98) ‹anchor: haereditabunt terram› · call in col 1211 Matth. V, 4.

Matt. 5:4.

(ref. 99) ‹anchor: not visible› · call in col 1212 Matth. XXVI, 27 seqq.

Matt. 26:27 ff.

(ref. 1) ‹anchor: not visible› · call in col 1212 Psal. CIII, 30.

Ps. 103 (104):30.

(ref. 2) ‹anchor: resurrectione justorum› · call in col 1212 Luc. XIV, 12, 13.

Luke 14:12–13.

(ref. 3) ‹anchor: vitam aeternam haereditabit› · call in col 1212 Matth. XIX, 29.

Matt. 19:29.

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(37) ‹anchor: not visible› · call in col 1211

Quadringentas. In vet. Feuardent. cod. et Voss., quadraginta. Hanc vero vitiosam lectionem correxit Feuard. ex sacris codd. LXX seniorum, quos sequitur auctor, in quibus legitur: τετρακόσια δίδραχμα ἀργυρίου, tum etiam Vulgatae, quae habet: quadringentos siclos argenti.

Quadringentas ("four hundred"). In Feuardent's old codex and the Voss manuscript, "quadraginta" ("forty"). Feuardent corrected this faulty reading from the sacred codices of the Seventy elders, whom the author follows, in which is read τετρακόσια δίδραχμα ἀργυρίου ("four hundred didrachms of silver"), and also from the Vulgate, which has "quadringentos siclos argenti" ("four hundred shekels of silver").

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(38) ‹anchor: not visible› · call in col 1211

Ab Ephron filio Seor Ethaeo. Sic iterum ex sacris cod. restituit Feuard., nam in veteri cod. cum quo convenit et Voss., vitiose legitur filio Uphraei.

Ab Ephron filio Seor Ethaeo ("from Ephron son of Seor the Hittite"). So again Feuardent restored it from the sacred codices; for in the old codex, with which the Voss manuscript also agrees, it reads faultily "filio Uphraei" ("son of Uphraeus").

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(39) ‹anchor: not visible› · call in col 1211

Videri. In editt. legitur videre. Sed tam manifestum scribarum erratum, sensu ita exigente, emendare non dubitavi: cum maxime nihil frequentius occurrat in codd. vetustissimis mss. quam e pro i, uti norunt omnes.

Videri ("to be seen"). In the editions "videre" ("to see") is read. But I did not hesitate to correct so obvious a scribal error, as the sense demands: especially since nothing occurs more often in the oldest manuscripts than e for i, as everyone knows.

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(40) ‹anchor: not visible› · call in col 1211

Si. Editt., sic; sed apertum esse scribarum sphalma quilibet videt, quo etiam in mss. nihil frequentius.

Si ("if"). The editions: "sic" ("thus"); but anyone sees that it is an obvious scribal slip, than which nothing is more frequent even in manuscripts.

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(41) ‹anchor: not visible› · call in col 1211

Per Dominum. Sic iterum, pro per Domini, ut vitiose habent editt. emendo, ita manifeste postulante contextu sermonis ac sensu.

Per Dominum ("through the Lord"). So again I correct it, for "per Domini", as the editions faultily have, since the context of the passage and the sense plainly demand it.

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(42) ‹anchor: filii estis› · call in col 1211

Vos... estis. Sic versio Italica, cum mss. quibusdam Graecis. Vulgata vero nostra cum omnibus aliis exemplaribus Graecis habet, nos... sumus.

Vos... estis ("you are"). So the Italic version, with some Greek manuscripts. But our Vulgate, with all the other Greek copies, has "nos... sumus" ("we are").

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Page

running head: 1211 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A dabo et; B tem. » Si; C rum confirmans; D Deus : et
old-edition numerals: 332 before Ephron
other: Latin only, no Greek printed

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CAPUT XXXIII.

Chapter XXXIII.

Propositum confirmat promissionibus iis, quibus Christus se de generatione vitis in regno Patris bibiturum esse recepit, simul et mercedem centuplam, et prandia promisit; quod et longe antea benedictio Jacob praesignarat; uti Papias et seniores sunt interpretati.

He confirms his proposition by those promises in which Christ engaged that He would drink of the fruit of the vine in the kingdom of the Father, and at the same time promised a hundredfold reward and banquets; which long before the blessing of Jacob had also prefigured, as Papias and the elders interpreted it.

1. Propter hoc autem ad passionem veniens, ut evangelizaret Abrahae, et iis qui cum eo, apertionem haereditatis, cum gratias egisset, tenens calicem, et bibisset ab eo, et dedisset discipulis, dicebat eis: « Bibite ex eo omnes. Hic est sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum. Dico autem vobis, amodo non bibam de generatione vitis hujus, usque in diem illum, quando illum bibam vobiscum novum in regno Patris mei. » Utique haereditatem terrae ipse novabit, et reintegrabit mysterium gloriae filiorum; quemadmodum David ait: « Qui renovavit faciem terrae. » Promisit bibere de generatione vitis cum suis discipulis; utrumque ostendens, et haereditatem terrae, in qua bibitur nova generatio vitis, et carnalem resurrectionem ejus. Quae enim nova resurgit caro, ipsa est quae et novum percepit poculum. Neque autem sursum in supercoelesti loco constitutus cum suis, potest intelligi bibens vitis generationem; neque rursus sine carne sunt, qui bibunt illud: carnis enim proprium est, et non spiritus, qui ex vite accipitur potus.

1. On this account also, when coming to His passion, that He might proclaim to Abraham and to those with him the good tidings of the opening of the inheritance, after He had given thanks, holding the cup, and had drunk of it, and given it to the disciples, He said to them: "Drink of it, all of you. This is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say to you, I will not drink henceforth of the fruit of this vine, until that day when I shall drink it new with you in the kingdom of My Father." (Matt. 26:27–29) Assuredly He Himself will renew the inheritance of the earth, and will restore the mystery of the glory of the sons; even as David says: "Who has renewed the face of the earth." (Ps. 103:30) He promised to drink of the fruit of the vine with His disciples, showing both the inheritance of the earth in which the new fruit of the vine is drunk, and the bodily resurrection of it. For the flesh which rises again new is the very same which also received the new cup. And neither can He be understood as drinking the fruit of the vine when set on high in a supercelestial place with His own, nor again are those who drink it without flesh; for the drink which is taken from the vine belongs to flesh, and not to spirit.

2. Et propter hoc dicebat Dominus: « Cum facis prandium, vel coenam, noli vocare divites, neque amicos, et vicinos, et cognatos, ne ipsi invicem vocent te, et fiat retributio ab eis: sed voca claudos, caecos, mendicos, et beatus eris, quoniam non habent retribuere tibi: retribuetur enim tibi in resurrectione justorum. » Et iterum ait: « Quicunque dimiserit agros, aut domos, aut parentes, aut fratres, aut filios propter me, centuplum accipiet in hoc saeculo, et in futuro vitam aeternam haereditabit. » Quae enim sunt in hoc saeculo centupla, et prandia exhibita pauperibus, et coenae quae redduntur? Haec sunt in regni temporibus, hoc est, in septima die, quae est sanctificata, in qua requievit Deus ab omnibus operibus quae fecit, quae est verum justorum Sabbatum, in qua non facient omne terrenum opus; sed adjacentem habebunt paratam mensam a Deo, pascentem eos epulis omnibus.

2. And on this account the Lord said: "When you make a dinner or a supper, do not call the rich, nor your friends, and neighbours, and kinsmen, lest they in turn call you, and a recompense be made by them; but call the lame, the blind, the beggars, and you shall be blessed, because they have not wherewith to recompense you; for it shall be recompensed to you in the resurrection of the just." (Luke 14:12–14) And again He says: "Whosoever shall have left fields, or houses, or parents, or brethren, or children for My sake, shall receive a hundredfold in this age, and in that to come shall inherit eternal life." (Matt. 19:29) For what are the hundredfold [rewards] in this age, and the dinners offered to the poor, and the suppers that are repaid? These are in the times of the kingdom, that is, on the seventh day, which has been sanctified, in which God rested from all His works which He made, which is the true Sabbath of the just, in which they shall not do any earthly work, but shall have at hand a table prepared by God, feeding them with all dainties.

Editors' notes and page, col. 1212

Footnotes

(43) ‹anchor: not visible› · call in col 1212

Effundetur. Sic iterum versio Italica cum Vulgata nostra; et sic etiam legit Cyprianus ep. 63, ad Caecilium. Sed Graecus textus sonat, effunditur.

Effundetur ("will be poured out"). So again the Italic version, with our Vulgate; and so too Cyprian reads it, Letter 63, to Caecilius. But the Greek text says "effunditur" ("is poured out").

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Page

running head: PI LUGDUNENSIS ET MARTYRIS 1212
marginal letters: A CAPUT XXXIII.; B in regno; C prandium, vel; D adjacentem habebunt
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XXXIII., Propositum confirmat...

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3. Quemadmodum et Isaac continet benedictio, qua benedixit filium minorem Jacob: « Ecce, dicens, odor filii mei, quasi odor agri pleni, quem benedixit Deus. Ager autem mundus est; » et propterea addidit: « Det tibi Deus de rore coeli, et a fertilitate terrae, multitudinem triciti et vini. Et serviant tibi gentes, et adorent te principes, et esto dominus fratris tui, et adorabunt te filii patris tui. Qui maledicet te, maledictus erit; et qui benedicet te, benedictus erit. » Haec ergo si non quis accipiat ad praefinita regni, in grandem contradictionem et contrarietatem incidet, quemadmodum Judaei incidentes in omni aporia constituuntur. Non solum enim in hac vita huic Jacob non servierunt gentes; sed et post benedictionem ipse profectus, servivit avunculo suo Laban Syro annos viginti: et non tantum non est factus Dominus fratris sui, sed et ipse Esau adoravit fratrem suum, quando reversus est a Mesopotamia ad patrem, et munera multa obtulit ei. Multitudinem autem tritici et vini quomodo haereditavit hic, qui propter famem factam in terra, in qua habitabat, in Aegyptum transmigravit, subjectus Pharaoni, qui tunc regnabat in Aegypto? Praedicta itaque benedictio ad tempora regni sine contradictione pertinet, quando regnabunt justi surgentes a mortuis; quando et creatura renovata, et liberata, multitudinem fructificabit universae escae, ex rore coeli, et ex fertilitate terrae; quemadmodum presbyteri meminerunt, qui Joannem discipulum Domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat Dominus, et dicebat: « Venient dies, in quibus vineae nascentur, singulae decem millia palmitum habentes, et in una palmite dena millia brachiorum, et in uno vero palmite dena millia flagellorum, et in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia acinorum, et unumquodque acinum expressum dabit viginti quinque metretas vini. Et cum eorum apprehenderit aliquis sanctorum botrum, alius clamabit: Botrus ego melior sum, me sume, per me Dominum benedic. » Similiter et granum tritici decem

3. Even as the blessing of Isaac also contains, wherewith he blessed his younger son Jacob, saying: "Behold, the smell of my son is as the smell of a full field which God has blessed." (Gen. 27:27) "Now the field is the world" (Matt. 13:38); and therefore he added: "May God give you of the dew of heaven, and of the fertility of the earth, abundance of wheat and wine. And let the nations serve you, and let princes bow down to you, and be lord of your brother, and your father's sons shall bow down to you. He who curses you shall be cursed; and he who blesses you shall be blessed." (Gen. 27:28–29) If, therefore, anyone does not take these things as referring to the appointed times of the kingdom, he will fall into great contradiction and inconsistency, even as the Jews, falling into it, are set in all perplexity. For not only did the nations not serve this Jacob in this life, but even after the blessing he himself went forth and served his uncle Laban the Syrian for twenty years (Gen. 31:41); and not only was he not made lord of his brother, but he himself bowed down to Esau his brother, when he returned from Mesopotamia to his father, and offered many gifts to him (Gen. 33:3). And how did he inherit abundance of wheat and wine, he who because of the famine that came upon the land in which he dwelt migrated into Egypt, becoming subject to Pharaoh, who then reigned in Egypt (Gen. 46:1–7)? The aforesaid blessing, therefore, belongs unquestionably to the times of the kingdom, when the just, rising from the dead, shall reign; when the creation also, being renewed and set free, shall bring forth an abundance of all kinds of food from the dew of heaven and from the fertility of the earth: even as the elders who saw John, the disciple of the Lord, remembered that they had heard from him how the Lord used to teach concerning those times, and say: "The days will come, in which vines shall grow, each having ten thousand branches, and in one branch ten thousand twigs, and in one twig ten thousand shoots, and in every shoot ten thousand clusters, and in every cluster ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another will cry out: I am a better cluster, take me; bless the Lord through me." In like manner also [He said] that a grain of wheat would produce ten

Editors' notes and page, col. 1213

Footnotes

(ref. 4) ‹anchor: not visible› · call in col 1213 Gen. XXVII, 27.

Gen. 27:27.

(ref. 5) ‹anchor: not visible› · call in col 1213 Matth. XIII, 38.

Matt. 13:38.

(ref. 6) ‹anchor: not visible› · call in col 1213 Gen. XXVII, 28, 29.

Gen. 27:28–29.

(ref. 7) ‹anchor: not visible› · call in col 1213 Gen. XXXI, 41.

Gen. 31:41.

(ref. 8) ‹anchor: not visible› · call in col 1213 Gen. XXXIII, 3.

Gen. 33:3.

(ref. 9) ‹anchor: regnabat in Aegypto› · call in col 1213 Gen. XLVI, 1 seqq.

Gen. 46:1 ff.

(ref. 10) ‹anchor: monte sancto meo› · call in col 1214 Isa XI, 6 seqq.

Isa. 11:6 ff.

(ref. 11) ‹anchor: dicit Dominus› · call in col 1214 Isa. LXV, 25.

Isa. 65:25.

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(44) ‹anchor: not visible› · call in col 1213

Adorent. Voss., adorabunt.

Adorent ("let them worship"). Voss manuscript: "adorabunt" ("they will worship").

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(45) ‹anchor: not visible› · call in col 1213

Incidentes. Hanc vocem ex cod. Voss. addidit Grab.

Incidentes ("falling"). Grabe added this word from the Voss codex.

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(46) ‹anchor: ex rore› · call in col 1213

Ex rore. Sic Voss. et Grab. In Feuard. male, et rore.

Ex rore ("from the dew"). So the Voss manuscript and Grabe. In Feuardent, wrongly, "et rore" ("and the dew").

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(47) ‹anchor: venient dies› · call in col 1213

Venient dies, etc. Haec Papias, Irenaeo teste, refert in quarto libro Λογίων Κυριακῶν ἐξηγήσεως, De interpretatione Dominicorum oraculorum. Accepit vero vel ex quibusdam apocryphorum somniis, spuriisque Evangeliis, vel ex spuriis traditionibus. Nam, ut ait Euseb. lib. III Hist., cap. ult., Papias plura nudae vocis traditione ad se pervenisse testatur, novas quasdam scilicet Servatoris parabolas ac praedicationes, aliaque fabulis propiora..... Fuit enim mediocri admodum ingenio praeditus, ut ex scriptis illius conjicere licet: plerisque tamen post ipsum ecclesiasticis scriptoribus ejusdem erroris (terrenum et temporale post resurrectionem fore Christi regnum), occasionem praebuit, hominis vetustate sententiam suam tuentibus: puta Irenaeo, et si quis alius ejusdem opinionis fautor exstitit.

Venient dies ("days will come"), etc. Papias, on Irenaeus's testimony, relates this in the fourth book of his Λογίων Κυριακῶν ἐξηγήσεως, the "Exposition of the Lord's Oracles". He took it either from certain dreams of the apocryphal writings and spurious Gospels, or from spurious traditions. For, as Eusebius says in History, Book III, last chapter, Papias attests that a good many things reached him by tradition of the bare voice, namely certain new parables and preachings of the Saviour, and other things closer to fables..... "For he was a man of quite moderate intelligence, as one may gather from his writings; yet to most of the church writers after him he gave occasion for the same error" (that the kingdom of Christ after the resurrection will be earthly and temporal), "since they defended their opinion by the antiquity of the man: Irenaeus, for example, and anyone else who appeared as a supporter of the same opinion."

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(48) ‹anchor: palmitum› · call in col 1213

Decem millia palmitum. Voss., dena millia palmitum.

Decem millia palmitum ("ten thousand branches"). Voss manuscript: "dena millia palmitum" ("ten thousand branches each").

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Page

running head: 1213 CONTRA HAERESES
marginal letters: A 3. Quemadmodum; B servivit avunculo; C audisse se; D Grab.
old-edition numerals: 333 before tritici
other: Latin only, no Greek printed; de- split at column break
other: the word decem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1214

PG 7:1214

millia spicarum generaturum, et unamquamque spicam habituram decem millia granorum, et unumquodque granum quinque bilibres similae clarae mundae; et reliqua autem poma, et semina, et herbam secundum congruentiam iis consequentem: et omnia animalia iis cibis utentia, quae a terra accipiuntur, pacifica et consentanea invicem fieri, subjecta hominibus cum omni subjectione.

thousand ears, and that every ear would have ten thousand grains, and every grain ten pounds of clear, pure fine flour; and the other fruits, and seeds, and grass in due proportion corresponding to these; and that all the animals, using those foods which are received from the earth, shall become peaceful and harmonious with one another, being in all subjection subject to men.

4. Ταῦτα δὲ καὶ Παπίας Ἰωάννου μὲν ἀκουστής, Πολυκάρπου δὲ ἑταῖρος γεγονὼς, ἀρχαῖος ἀνὴρ, ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν αὐτοῦ βιβλίων· ἔστι γὰρ αὐτῷ πέντε βιβλία συντεταγμένα.

4. And these things Papias also, who was a hearer of John and a companion of Polycarp, an ancient man, testifies in writing in the fourth of his books; for there are five books compiled by him.

Et adjecit, dicens: « Haec autem credibilia sunt credentibus. » Et « Juda, inquit, proditore non credente, et interrogante: Quomodo ergo tales geniturae a Domino perficientur? » dixisse Dominum: « Videbunt qui venient in illa. » Haec ergo tempora prophetans Isaias ait: « Et compascetur lupus cum agno, et pardus conquiescet cum haedo, et vitulus, et taurus, et leo simul pascentur, et puer pusillus ducet eos. Et bos, et ursus simul pascentur, et simul infantes eorum erunt; et leo, et bos manducabunt paleas. Et puer infans in cavernam aspidum, et in cubile filiorum aspidum manum mittet, et non male facient, nec poterunt perdere aliquem in monte sancto meo. » Et iterum recapitulans ait: « Tunc lupi et agni pascentur simul, et leo quasi bos vescetur paleis, serpens autem terram quasi panem; et non nocebunt, neque vexabunt in monte sancto meo, dicit Dominus. » Non ignoro autem, quoniam quidam haec in feros, et ex diversis gentibus et variis operibus credentes, et cum crediderint consentientes justis, tentent transferre. Sed etsi nunc hoc sit in quibusdam hominibus, ex variis gentibus in unam sententiam fidei venientibus: nihilominus in resurrectione justorum super iis animalibus, quemadmodum dictum est:

And he added, saying: "Now these things are credible to those who believe." And "when Judas the traitor," says he, "did not believe, and asked: How then shall such productions be accomplished by the Lord?" the Lord said: "They shall see who shall come to those [times]." Prophesying of these times, therefore, Isaiah says: "And the wolf shall feed with the lamb, and the leopard shall lie down with the kid, and the calf, and the bull, and the lion shall feed together, and a little child shall lead them. And the ox and the bear shall feed together, and their young ones shall be together; and the lion and the ox shall eat straw. And an infant child shall thrust his hand into the den of asps, and into the nest of the young of asps, and they shall do no harm, nor shall they be able to destroy anyone upon My holy mountain." (Isa. 11:6–9) And again, summing up, he says: "Then wolves and lambs shall feed together, and the lion shall eat straw like the ox, and the serpent earth as bread; and they shall not hurt nor vex upon My holy mountain, says the Lord." (Isa. 65:25) Now I am not ignorant that some attempt to refer these things to fierce men, both from diverse nations and of various works, who believe, and when they have believed agree with the just. Yet although this be so now in the case of certain men, who come from various nations into the one mind of the faith, nevertheless in the resurrection of the just [it shall also be so] in the case of those animals, as has been said:

Editors' notes and page, col. 1214

Footnotes

(49) ‹anchor: not visible› · call in col 1214

Ταῦτα δὲ καὶ Παπίας. Haec allegavit Euseb. lib. III Hist., cap. ult., et Nicephorus lib. III, cap. 20.

Ταῦτα δὲ καὶ Παπίας ("and these things Papias also"). Eusebius cites this in History, Book III, last chapter, and Nicephorus, Book III, chapter 20.

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(50) ‹anchor: not visible› · call in col 1214

Haec.... testimonium perhibet. Perperam vertit interpres: scribendum erat vel, haec testatur; vel, hoc testimonium perhibet.

Haec.... testimonium perhibet ("these things... bears witness"). The translator rendered it wrongly: it should have been written either "haec testatur" ("attests these things") or "hoc testimonium perhibet" ("bears this witness").

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(51) ‹anchor: in feros› · call in col 1214

In feros. Vet. cod. Feuardent. et Voss. habent inferos, pro quo Feuard. ex conjectura edidit, inter nos. Sed nulla littera mutata, unica autem voce in duas divisa, genuinam sine dubio lectionem restituit Grab. Lupi enim et leones ex mystica interpretatione, quam Irenaeus memorat, feros denotabant homines: eorum cum agnis, vitulis, etc., accubitus, consensionem cum justis, etc.

In feros ("to the wild"). Feuardent's old codex and the Voss manuscript have "inferos" ("the dead below"), for which Feuardent printed "inter nos" ("among us") by conjecture. But Grabe, changing no letter but dividing a single word into two, restored what is without doubt the genuine reading. For in the mystical interpretation which Irenaeus mentions, wolves and lions stood for wild men; their lying down with lambs, calves, and so on, for their agreement with the just, and so on.

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(52) ‹anchor: iis animalibus› · call in col 1214

Super iis animalibus. Supp. fiet; nam ut paulo ante habet: omnia animalia iis cibis utentia, (continues)

Super iis animalibus ("concerning these animals"). Supply "fiet" ("it will come about"); for, as he has a little before: "all the animals using these foods," (continues)

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Page

running head: RA HAERESES LIB. V. 1214
marginal letters: A cem millia; B αὐτῷ πέντε; C monte sancto; D tentiam suam
old-edition numerals: (none)
other: begins with -cem from 1213; Latin only at top (cem millia... subjectione.) and from Et adjecit; facing Latin beside 4. Ταῦτα δὲ (4. Haec autem et Papias...) not set

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Dives enim in omnibus Deus. Et oportet conditione revocata, obedire et subjecta esse omnia animalia homini, et ad primam a Deo datam reverti escam [quemadmodum autem in obedientia subjecta erant Adae], fructum terrae. Alias autem et non est nunc ostendere leonem paleis vesci. Hoc autem significabat magnitudinem, et pinguedinem fructuum. Si enim leo animal paleis vescitur, quale ipsum triticum erit, cujus palea ad escam congrua erit leonum?

For God is rich in all things. And when the creation is restored, all the animals must obey and be subject to man, and return to the first food given by God (even as before the disobedience they were subject to Adam), the fruit of the earth. And besides, it is not possible now to show a lion feeding on straw. Now this signified the largeness and richness of the fruits. For if an animal like the lion feeds on straw, of what sort must the wheat itself be, whose straw shall be suitable food for lions?

CAPUT XXXIV.

Chapter XXXIV.

Sententiam suam de temporali et terreno sanctorum regno a resurrectione claudit variis Isaiae, Ezechielis, Jeremiae, et Danielis testimoniis, atque parabolaantium servorum, quibus se ministraturum Dominus pollicetur.

He concludes his opinion concerning the temporal and earthly kingdom of the saints after the resurrection with various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel, and with the parable of the watchful servants, whom the Lord promises that He will serve.

1. Ipse autem Isaias manifeste annuntiavit tale gaudium in resurrectione justorum futurum, sic dicens: « Resurgent mortui, et surgent qui in monumentis sunt, et laetabuntur qui sunt in terra. Ros enim qui a te, sanitas est eis. » Hoc idem et Ezechiel ait: « Ecce ego aperiam monumenta vestra, et educam vos de monumentis vestris, in quo educam de sepulcris populum meum, et dabo spiritum in vobis, et vivetis, et ponam vos super terram vestram, et cognoscetis quoniam ego sum Dominus. » Et iterum idem sic ait: « Haec dicit Dominus: Colligam Israel ab omnibus gentibus, ubi dispersi sunt illic, et sanctificabor in eis in conspectu filiorum gentium; et habitabunt super terram suam, quam dedi servo meo Jacob, et inhabitabunt super eam in spe, et aedificabunt domos, et plantabunt vineas, et inhabitabunt in spe, quando faciam judicium in omnibus qui inhonoraverunt eos, in iis qui in circuitu sunt eorum, et cognoscent quoniam ego sum Dominus Deus ipsorum, et Deus patrum ipsorum. » Ostendimus autem paulo ante, quoniam Ecclesia est semen Abrahae: et propter hoc, ut sciamus quoniam in Novo Testamento a Veteri qui ex omnibus gentibus colliget eos

1. Moreover, Isaiah himself plainly declared that there shall be such joy in the resurrection of the just, speaking thus: "The dead shall rise, and they that are in the tombs shall arise, and they that are in the earth shall rejoice. For the dew which is from Thee is health to them." (Isa. 26:19) This same thing Ezekiel also says: "Behold, I will open your tombs, and will bring you out of your tombs, when I shall bring My people out of the sepulchres, and I will put My Spirit in you, and you shall live, and I will place you upon your own land, and you shall know that I am the Lord." (Ezek. 37:12–14) And again the same [prophet] speaks thus: "Thus says the Lord: I will gather Israel from all nations whither they have been scattered, and I will be sanctified in them in the sight of the sons of the nations; and they shall dwell upon their own land, which I gave to My servant Jacob, and they shall dwell upon it in hope, and shall build houses, and plant vineyards, and dwell in hope, when I shall execute judgement upon all who have dishonoured them, among those who are round about them; and they shall know that I am the Lord their God, and the God of their fathers." (Ezek. 28:25–26) Now we showed a little before that the Church is the seed of Abraham; and on this account, that we may know that in the New Testament, after the Old, He Who shall gather from all nations those

Editors' notes and page, col. 1215

Footnotes

(ref. 12) ‹anchor: not visible› · call in col 1215 Isa. XXVI, 19.

Isa. 26:19.

(ref. 13) ‹anchor: ego sum Dominus› · call in col 1215 Ezech. XXXVII, 12 seqq.

Ezek. 37:12 ff.

(ref. 14) ‹anchor: Deus patrum ipsorum› · call in col 1215 Ezech. XXVIII, 25, 26.

Ezek. 28:25–26.

(ref. 15) ‹anchor: not visible› · call in col 1216 Jerem. XXIII, 7, 8.

Jer. 23:7–8.

(ref. 16) ‹anchor: not visible› · call in col 1216 Isa. XXX, 25, 26.

Isa. 30:25–26.

(ref. 17) ‹anchor: not visible› · call in col 1216 Isa. LVIII, 14.

Isa. 58:14.

(ref. 18) ‹anchor: beati sunt› · call in col 1216 Luc. XII, 37, 38.

Luke 12:37–38.

(ref. 19) ‹anchor: resurrectione prima› · call in col 1216 Apoc. XX, 6.

Rev. 20:6.

(ref. 20) ‹anchor: super terram› · call in col 1216 Isa. VI, 11.

Isa. 6:11.

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(53) ‹anchor: not visible› · call in col 1215

Quemadmodum autem in obedientia.... Adae. Haec parenthesi includere necesse fuit, ne fructum terrae, per appositionem ad escam referendum, duriori tamen hyperbato, longius a proprio loco remotum, lectoris turbet animum. Insuper quod unica voce perperam in editt. legitur, inobedientia, in duas, sensu ita manifeste postulante, divisi. Et sic nihil corrigendum, aut translocandum erit, ut Grab. existimavit. Quanquam mallem, pro autem, legeretur antea, vel ante inobedientiam, primorum scilicet parentum.

Quemadmodum autem in obedientia.... Adae ("but as in the obedience... of Adam"). It was necessary to enclose these words in parentheses, so that "fructum terrae" ("the fruit of the earth"), which is to be referred by apposition to "escam" ("food"), but has been moved rather far from its proper place by a harsh hyperbaton, should not trouble the reader's mind. Moreover, what is wrongly read as a single word in the editions, "inobedientia" ("disobedience"), I have divided into two, as the sense plainly demands. And so nothing will need to be corrected or transposed, as Grabe thought. Though I should prefer that "antea" ("before") be read in place of "autem", or "ante inobedientiam" ("before the disobedience"), that is, of our first parents.

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In quo educam de sepulcris. Sic scripserat Feuard. in edit. Paris. an. 1576, ut opinor, juxta veterem cod. cui consentit et Voss. Sed nescio cur in Coloniensi, an. 1596 reposuerit: et educam vos de sepulcris; nisi forte typothetarum incuria id acciderit.

In quo educam de sepulcris ("in which I shall bring out of the tombs"). So Feuardent had written in the Paris edition of 1576, following, I think, the old codex, with which the Voss manuscript also agrees. But I do not know why in the Cologne edition of 1596 he put "et educam vos de sepulcris" ("and I shall bring you out of the tombs"), unless perhaps it happened through the carelessness of the typesetters.

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(55) ‹anchor: Deus ipsorum› · call in col 1215

Deus ipsorum. Duas istas voces ex ms. Voss. addidit Grab. quia in LXX legitur: Κύριος ὁ Θεὸς αὐτῶν.

Deus ipsorum ("their God"). Grabe added these two words from the Voss manuscript, because the Septuagint reads Κύριος ὁ Θεὸς αὐτῶν ("the Lord their God").

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(56) ‹anchor: Veteri qui› · call in col 1215

A veteri qui. Cod. Voss. habet ac veteri quae. Sed lectionem a, si pro post accipiatur, cum Grabio praefero. Mallem etiam cum eodem, tam qui quam quae abjici. At donec totus hic locus, non admodum sanus, ex melioribus codd. emendari possit, qui, utcunque retineri potest, modo post suscitans subintelligatur erit. Interim confer lib. V, cap. 7, not.

A veteri qui ("from the Old, who"). The Voss codex has "ac veteri quae" ("and in the Old, which"). But with Grabe I prefer the reading "a", if it is taken for "post" ("after"). With him too I should rather that both "qui" and "quae" be thrown out. But until this whole passage, which is not very sound, can be corrected from better codices, "qui" can somehow be kept, provided "erit" ("will be") is understood after "suscitans" ("raising up"). Meanwhile compare Book V, chapter 7, note.

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Page

running head: 1215 S. IRENAEI EPISCOPI LUGDUNEN
marginal letters: A Dives enim; B gaudium in; C super eam; D Hæc parenthesi
old-edition numerals: 334 before CAPUT XXXIV.
other: Latin only, no Greek printed; editors' matter: CAPUT XXXIV., Sententiam suam...

PG 7:1216

qui salvabuntur, ex lapidibus suscitans filios Abrahae, Jeremias ait: « Ecce dies veniunt, dicit Dominus, et non dicent adhuc: Vivit Dominus, qui eduxit filios Israel ab Aquilone, et ab omni regione quo expulsi fuerant; restituet illos in terram ipsorum, quam dedit patribus ipsorum. »

who shall be saved, raising up from stones children unto Abraham, Jeremiah says: "Behold, the days come, says the Lord, that they shall no more say: The Lord lives, Who brought up the children of Israel from the north, and from every region whither they had been driven; He will restore them into their own land, which He gave to their fathers." (Jer. 23:7–8)

2. Quoniam creatura omnis secundum voluntatem ad incrementum et augmentum erit, ut tales afferat et nutriat fructus, Isaias ait: « Et erit super omnem montem altum, et super omnem collem editum aqua pertransiens in die illa, quando perient multi, quando concident muri. Et erit lumen lunae quasi lumen solis, septuplum diei, quando sanabit contritionem populi sui, et dolorem plagae suae sanabit. » Dolor autem plagae est, per quam percussus est homo initio in Adam inobediens, hoc est mors, quam sanabit Deus resuscitans nos a mortuis, et restituens in patrum haereditatem, quemadmodum iterum Isaias ait: « Et eris fidens in Domino, et faciet te ingredi supra omnem terram, et cibabit te haereditate Jacob patris tui. » Hoc est quod a Domino dictum est: « Beati servi illi, quos veniens Dominus inveniet vigilantes. Amen dico vobis, quoniam praecingetur, et recumbere eos faciet, et transiens ministrabit eis. Et si venerit vespertina vigilia, et invenerit sic, beati sunt, quoniam recumbere eos faciet, et ministrabit eis: licet secunda et licet tertia, beati sunt. » Hoc autem idem et Joannes in Apocalypsi ait: « Beatus et sanctus, qui habet partem in resurrectione prima. » Et tempus autem annuntiavit Isaias in quo haec erunt: « Et dixi, inquit: Usquequo, Domine? Quoadusque desolentur civitates ad non inhabitandum, et domus ut non sint homines, et terra derelinquetur deserta. Et post haec longe nos faciet Deus homines, et qui remanserint multiplicabuntur super terram. » Sed et Daniel hoc ipsum ait: « Et regnum, et potestas, et magnitudo eorum quae sub coelo sunt, datum est sanctis altissimi Dei, et regnum ejus

2. That the whole creation shall, according to [His] will, be brought to growth and increase, so as to bring forth and nourish such fruits, Isaiah says: "And there shall be upon every high mountain, and upon every lofty hill, water running in that day, when many shall perish, when the walls shall fall. And the light of the moon shall be as the light of the sun, sevenfold the light of the day, when He shall heal the breach of His people, and shall heal the pain of their stroke." (Isa. 30:25–26) Now the pain of the stroke is that whereby man was struck in the beginning, being disobedient in Adam, that is, death, which God will heal by raising us from the dead and restoring us to the inheritance of the fathers, even as Isaiah says again: "And you shall trust in the Lord, and He will cause you to go up upon the whole earth, and will feed you with the inheritance of Jacob your father." (Isa. 58:14) This is what was spoken by the Lord: "Blessed are those servants whom the Lord when He comes shall find watching. Amen I say to you, that He will gird Himself, and make them sit down to meat, and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He will make them sit down, and will serve them; even if in the second, and even if in the third, blessed are they." (Luke 12:37–38) And this same thing John also says in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." (Rev. 20:6) Isaiah also has declared the time in which these things shall be: "And I said," says he, "How long, O Lord? Until the cities be laid waste so as not to be inhabited, and the houses so that there be no men, and the land shall be left desolate. And after these things God shall remove us men far away, and those who have remained shall be multiplied upon the earth." (Isa. 6:11–12) Moreover, Daniel also says this very thing: "And the kingdom, and the power, and the greatness of the things that are under heaven, was given to the saints of the Most High God; and His kingdom

Editors' notes and page, col. 1216

Footnotes

(57) ‹anchor: not visible› · call in col 1216

Filios Israel. Post haec, ut scite notat Grabius, negligentia scribarum, ob repetitionem earumdem vocum excidisse videntur: de terra Aegypti; sed, vivit Dominus, qui eduxit semen Israel.

Filios Israel ("the sons of Israel"). After these words, as Grabe shrewdly notes, through the carelessness of scribes, because the same words recur, the following seem to have dropped out: "from the land of Egypt; but, The Lord lives, who brought out the seed of Israel."

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(58) ‹anchor: not visible› · call in col 1216

Quasi lumen solis. Post haec pariter excidere: et erit lumen solis.

Quasi lumen solis ("as the light of the sun"). After these words there have likewise dropped out: "and the light of the sun will be".

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(59) ‹anchor: not visible› · call in col 1216

Per quam. Sic Voss. melius quam Feuard. per quem.

Per quam ("through which", feminine). So the Voss manuscript, better than Feuardent's "per quem" (masculine).

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(60) ‹anchor: nos faciet› · call in col 1216

Faciet. Sic Voss. juxta sac. textum. At Feuard., facies.

Faciet ("will make"). So the Voss manuscript, in agreement with the sacred text. But Feuardent: "facies" ("you will make").

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(61) ‹anchor: sub coelo sunt› · call in col 1216

Quae sub coelo sunt. In cod. Voss. qui pro quae; nec male, si qui referatur ad τῶν βασιλέων, quod in LXX legitur.

Quae sub coelo sunt ("which are under heaven"). In the Voss codex "qui" for "quae"; and not wrongly, if "qui" is referred to τῶν βασιλέων ("of the kings"), which is read in the Septuagint.

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Page

running head: OPI LUGDUNENSIS ET MARTYRIS 1216
marginal letters: A qui salvabuntur; B percussus est; C habet partem; D præfero. Mallem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1217

sempiternum, et omnes principatus servient ei et obedient. » Et ne ad hoc tempus putetur dicta repromissio, dictum est prophetae: « Et tu veni, et sta in sorte tua in consummatione dierum. »

is an everlasting kingdom, and all dominions shall serve and obey Him." (Dan. 7:27) And lest the promise should be thought to be spoken with reference to the present time, it was said to the prophet: "And come you, and stand in your lot at the consummation of the days." (Dan. 12:13)

3. Quoniam autem repromissiones non solum prophetis et patribus, sed Ecclesiis ex gentibus coadunatis annuntiabantur, quas et insulas nuncupat Spiritus, eo quod in medio turbulae sint constitutae, et tempestatem blasphemiarum sufferant, et salutaris portus periclitantibus exsistant, et refugium sunt eorum, qui altitudinem ament, et Bythum, id est profundum erroris conantur effugere, Jeremias ita ait: « Audite verbum Domini, gentes, et annuntiate insulis quae longe sunt: dicite, quia ventilabit Deus Israel, congregabit eum, et custodiet eum, sicut pascens gregem ovium suarum: quoniam redemit Dominus Jacob, et eripuit eum de manu fortioris ejus. Et venient, et laetabuntur in monte Sion, et venient ad bona, et in terram tritici, et vini, et fructuum, et animalium, et ovium, et erit anima eorum sicut lignum fructiferum, et non esurient adhuc. Et tunc gaudebunt virgines in congregatione juvenum, et seniores gaudebunt, et convertam luctum eorum in gaudium, et faciam eos in exsultatione, et magnificabo, et inebriabo animam sacerdotum filiorum Levi, et populus meus bonis meis adimplebitur. » Ostendimus autem in superiori libro, quoniam levitae et sacerdotes sunt discipuli omnes Domini: qui et Sabbatum in templo profanabant, et sine culpa sunt. Tales itaque promissiones manifestissime in regno justorum istius creaturae epulationem significant, quam Deus repromittit ministraturum se.

3. Moreover, that the promises were declared not only to the prophets and the fathers, but to the Churches gathered together out of the nations—which the Spirit also terms islands, because they are set in the midst of turmoil, and endure the storm of blasphemies, and are a saving harbour for those in peril, and are the refuge of those who love the height and strive to escape Bythus, that is, the depth of error—Jeremiah speaks thus: "Hear the word of the Lord, O nations, and declare it to the islands that are afar off; say that God will scatter Israel, He will gather him, and will keep him, as one feeding his flock of sheep: for the Lord has redeemed Jacob, and delivered him out of the hand of him that was stronger than he. And they shall come, and shall rejoice in Mount Sion, and shall come to good things, and into a land of wheat, and wine, and fruits, and cattle, and sheep; and their soul shall be as a fruitful tree, and they shall hunger no more. And then shall the virgins rejoice in the assembly of young men, and the elders shall rejoice, and I will turn their mourning into joy, and I will make them to exult, and will magnify, and will satiate the soul of the priests the sons of Levi, and My people shall be filled with My good things." (Jer. 31:10–14) Now we showed in the preceding book (4.8.3) that all the disciples of the Lord are Levites and priests, who also profaned the Sabbath in the temple, and are without blame (Matt. 12:5). Such promises, therefore, most clearly signify the feasting upon this creation in the kingdom of the just, which God promises that He will serve.

4. Adhuc de Jerusalem, et de regnante in ea, Isaias ait: « Haec dicit Dominus: Beatus qui habet in Sion semen, et domesticos in Jerusalem. Ecce, rex justus regnabit, et principes cum judicio principabunt. » Et de praeparatione, in qua reaedificabitur, ait: « Ecce ego praeparabo tibi carbunculum lapidem, et fundamenta tua sapphirum, et ponam propugnacula tua jasphin, et portas tuas lapidem crystallum, et circumvallum tuum lapides electos, et omnes filios tuos docibiles Dei, et in

4. Furthermore, concerning Jerusalem, and Him Who reigns in her, Isaiah says: "Thus says the Lord: Blessed is he who has seed in Sion, and household friends in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgement." (Isa. 31:9, 32:1) And concerning the preparation wherewith it shall be rebuilt, he says: "Behold, I will prepare for you the carbuncle stone, and your foundations of sapphire, and I will make your bulwarks of jasper, and your gates of crystal stone, and your surrounding wall of chosen stones, and all your sons taught of God, and in

Editors' notes and page, col. 1217

Footnotes

(ref. 21) ‹anchor: not visible› · call in col 1217 Dan. VII, 27.

Dan. 7:27.

(ref. 22) ‹anchor: not visible› · call in col 1217 Dan. XII, 13.

Dan. 12:13.

(ref. 23) ‹anchor: bonis meis adimplebitur› · call in col 1217 Jerem. XXXI, 10 seqq.

Jer. 31:10 ff.

(ref. 24) ‹anchor: in superiori libro› · call in col 1217 Cap. 8, n. 3.

Chapter 8, no. 3.

(ref. 25) ‹anchor: cum judicio principabunt› · call in col 1217 Isa. XXXI, 9; XXXII, 1.

Isa. 31:9; 32:1.

(ref. 26) ‹anchor: not visible› · call in col 1218 Isa. LIV, 11 seqq.

Isa. 54:11 ff.

(ref. 27) ‹anchor: not visible› · call in col 1218 Isa. LXV, 18 seqq.

Isa. 65:18 ff.

(ref. 28) ‹anchor: terra deserta› · call in col 1218 Isa. VI, 11.

Isa. 6:11.

(ref. 29) ‹anchor: perdere ex ea› · call in col 1218 Isa. XIII, 9.

Isa. 13:9.

(ref. 30) ‹anchor: gloriam Domini› · call in col 1218 Isa. XXVI, 10.

Isa. 26:10.

(ref. 31) ‹anchor: multiplicabuntur in terra› · call in col 1218 Isa. VI, 12.

Isa. 6:12.

(ref. 32) ‹anchor: ipsi manducabunt› · call in col 1218 Isa. LXV, 21.

Isa. 65:21.

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(62) ‹anchor: not visible› · call in col 1217

Quia ventilabit. Graeca τῶν Οʹ sonant, qui ventilavit.

Quia ventilabit ("because he will winnow"). The Greek of the Seventy says "qui ventilavit" ("who winnowed").

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(63) ‹anchor: epulationem significant› · call in col 1217

Epulationem significant. In vet. Feuard. cod. manifesto scribarum errato, sicut et in Voss. legitur, epulatione significant: quod merito correxit Feuard.

Epulationem significant ("signify a feasting"). In Feuardent's old codex, by an obvious scribal error, as also in the Voss manuscript, is read "epulatione significant" (ablative): which Feuardent rightly corrected.

(printed under page 617)

(64) ‹anchor: not visible› · call in col 1217

Plebem meam. Nostri τῶν Οʹ codd. habent: et plebem meam laetitiam. Et exsultabo super Jerusalem, et laetabor super plebem meam; quae forte occasione repetitarum vocum, plebem meam, a scribis omissa sunt. Quanquam tamen de his et similibus nihil certi affirmari posse putem: quia plerumque ex memoria citat Irenaeus, vel eas sequitur Scripturae versiones, aut exemplaria quae jam non exstant.

Plebem meam ("my people"). Our codices of the Seventy have: "and my people a gladness. And I will exult over Jerusalem, and rejoice over my people"; which were perhaps left out by the scribes because of the repeated words "my people". Yet I should think nothing certain can be affirmed about these and similar things, since Irenaeus mostly cites from memory, or follows versions or copies of Scripture that no longer survive.

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Page

running head: 1217 CONTRA HAERESES
marginal letters: A sempiternum, et; B custodiet eum; C sunt. Tales; D (62) Quia
old-edition numerals: 335 before 4. Adhuc
other: Latin only, no Greek printed; et quod in medio printed (for eo quod)

PG 7:1218

multa pace filios tuos, et in justitia aedificaberis. » Et iterum idem ipse ait: « Ecce ego facio Jerusalem exsultationem et plebem meam: etiam non audietur in ea vox fletus, neque vox clamoris, etiam non fiet ibi immaturus et senior, qui non impleat tempus suum. Erit enim juvenis annorum centum: moriens autem peccator centum annorum, et maledictus erit. Et aedificabunt domos, et ipsi inhabitabunt: et plantabunt vineas, et ipsi manducabunt fructus earum, et vinum bibent. Et non ipsi aedificabunt, et alii inhabitabunt: neque ipsi pastinabunt, et alii comedent. Secundum enim dies ligni vitae erunt dies plebis in te; opera enim laborum eorum veterascent. »

great peace your children; and in righteousness shall you be built." (Isa. 54:11–14) And again the very same [prophet] says: "Behold, I make Jerusalem an exultation, and My people [a joy]; and the voice of weeping shall no more be heard in her, nor the voice of crying; neither shall there be there an untimely [child] and an old man who does not fulfil his time. For the youth shall be of a hundred years, and the sinner dying shall be of a hundred years, and shall be accursed. And they shall build houses, and themselves shall inhabit them; and they shall plant vineyards, and themselves shall eat the fruits of them, and drink the wine. And they shall not build, and others inhabit; neither shall they plant, and others eat. For according to the days of the tree of life shall be the days of the people in you; for the works of their labours shall grow old." (Isa. 65:18–22)

CAPUT XXXV.

Chapter XXXV.

Contendit superiora testimonia non posse per allegoriam de bonis tantum coelestibus intelligi, sed implenda esse post adventum Antichristi, et resurrectionem in terrena Jerusalem; prioribusque prophetiis, ex Isaia, Jeremia et Joannis Apocalypi alias subjungit.

He maintains that the foregoing testimonies cannot be understood allegorically of heavenly blessings alone, but are to be fulfilled after the coming of Antichrist and the resurrection, in the earthly Jerusalem; and to the former prophecies he subjoins others from Isaiah, Jeremiah, and the Apocalypse of John.

1. Si autem quidam tentaverint allegorizare haec, quae ejusmodi sunt; neque de omnibus poterunt consonantes sibimetipsis inveniri, et convincentur ab ipsis dictionibus differentibus, quoniam « cum desolatae fuerint civitates » gentium, « et quod non inhabitentur, et domus, eo quod non sint homines, et derelinquetur terra deserta; ecce enim, » Isaias ait, « dies Domini insanabilis venit, furore et ira plenus, ponere urbem terrae desertam, et peccatores perdere ex ea. » Et iterum ait: « Tollatur, ut non videat gloriam Domini; » et cum haec facta fuerint, « elongabit, inquit, Deus homines, et derelicti multiplicabuntur in terra. Et aedificabunt domus, et ipsi inhabitabunt, et pastinabunt vineas, et ipsi manducabunt. » Haec enim alia universa in resurrectionem justorum sine controversia dicta sunt, quae fit post adventum Antichristi, et perditionem omnium gentium sub eo exsistentium, in qua regnabunt justi in terra, crescentes ex visione Domini, et per ipsum assuescent capere gloriam Dei Patris, et cum sanctis angelis conversationem et communionem, et unitatem spiritalium in regno capient; et illos quos Dominus in

1. Now if any shall attempt to allegorize things of this sort, they will not be able to be found consistent with themselves in all points, and will be convicted by the expressions themselves as they differ, since "when the cities" of the nations "shall be laid waste, so that they are not inhabited, and the houses, because there are no men, and the land shall be left desolate" (Isa. 6:11)—"for behold," says Isaiah, "the day of the Lord comes incurable, full of fury and wrath, to lay waste the city of the earth, and to destroy the sinners out of it." (Isa. 13:9) And again he says: "Let [the ungodly] be taken away, that he see not the glory of the Lord." (Isa. 26:10) And when these things have taken place, "God," says he, "will remove men far away, and those that are left shall be multiplied in the land (Isa. 6:12). And they shall build houses, and themselves shall inhabit them, and shall plant vineyards, and themselves shall eat of them." (Isa. 65:21) For all these and other things have been spoken unquestionably with reference to the resurrection of the just, which takes place after the coming of Antichrist and the destruction of all the nations existing under him; in which [resurrection] the just shall reign in the earth, growing through the sight of the Lord, and through Him they shall become accustomed to receive the glory of God the Father, and shall in the kingdom receive intercourse and communion with the holy angels, and union with spiritual things; and those whom the Lord shall find in

Editors' notes and page, col. 1218

Footnotes

(65) ‹anchor: not visible› · call in col 1218

In te. Forte scripsit interpres meae, ex Graeco μου; quam vocem male legens scriba, facile mutare potuit in, in te.

In te ("in you"). Perhaps the translator wrote "meae" ("my"), from the Greek μου; misreading that word, a scribe could easily have changed it into "in te".

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(66) ‹anchor: not visible› · call in col 1218

Eorum. Sic Voss. et Grab. juxta LXX. At Feuard., tuorum.

Eorum ("their"). So the Voss manuscript and Grabe, following the Septuagint. But Feuardent: "tuorum" ("your").

(printed under page 617)

(67) ‹anchor: et quod› · call in col 1218

Et quod. Forte legendum eo quod; sic enim habet sacer textus.

Et quod ("and that"). Perhaps one should read "eo quod" ("so that"); for so the sacred text has it.

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(68) ‹anchor: urbem terrae desertam› · call in col 1218

Urbem terrae desertam. Legendum videtur: orbem terrae desertum; juxta Graeca Isaiae, οἰκουμένην ἔρημον.

Urbem terrae desertam ("the city of the earth a desert"). It seems one should read "orbem terrae desertum" ("the world a desert"), following the Greek of Isaiah, οἰκουμένην ἔρημον ("the inhabited world desert").

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(69) ‹anchor: alia› · call in col 1218

Alia. Lege et alia.

Alia ("other things"). Read "et alia" ("and other things").

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(70) ‹anchor: in resurrectionem› · call in col 1218

In resurrectionem. Sic, pro in resurrectione, emendavi, toto contextu id necessario postulante. Sequitur enim, et perditionem..... et illos exspectantes, etc., quae omnia ab una et eadem (continues)

In resurrectionem ("for the resurrection"). So I have corrected it, for "in resurrectione" ("in the resurrection"), the whole context necessarily demanding it. For there follow "et perditionem..... et illos exspectantes" ("and the perdition... and those awaiting"), etc., all of which [depend] on one and the same (continues)

(printed under page 617)

Page

running head: RA HAERESES LIB V. 1218
marginal letters: A multa pace; B CAPUT XXXV.; C furore et; D (65) In te.
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: CAPUT XXXV., Contendit superiora...

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carne inveniet, exspectantes eum de coelis, et perpessos tribulationem, qui et effugerint iniqui manus. Ipsi autem sunt de quibus ait propheta: « et derelicti multiplicabuntur in terra. » Et quotquot ex credentibus ad hoc praeparavit Deus, ad derelictos multiplicandos in terra, et sub regno sanctorum fieri, et ministrare huic Jerusalem, et regnum in ea, significavit Jeremias propheta, « Circumspice, dicens, ad orientem, Jerusalem, et vide laetitiam quae adventat tibi ab ipso Deo. Ecce, venient filii tui quos emisisti, venient collecti ab oriente usque ad occidentem verbo illius sancti, gaudentes ea quae a Deo tuo est claritate. Exuere, Jerusalem, habitum luctus et afflictionis tuae, et induere decorem ejus quae a Deo tuo est claritatis in aeternum: circumdare amictum duplicem ejus quae a Deo tuo est justitiae, impone mitram super caput tuum gloriae aeternae. Deus enim demonstrabit ei quae sub coelo est universae tuum fulgorem. Vocabitur namque nomen tuum ab ipso Deo in aeternum, pax justitiae et gloriae colenti Deo. Surge, Jerusalem, et sta in excelso, et circumspice ad orientem, et vide collectos filios tuos a solis ortu usque ad occidentem verbo illius sancti, gaudentes ipsam Dei recordationem. Profecti sunt enim a te pedites, dum adducerentur ab inimicis. Introducet illos Deus ad te portatus cum gloria tanquam thronus regni. Decrevit enim Deus ut humilietur omnis mons excelsus, et congeries aeternae, et ut valles impleantur, ad redigendam planitiem terrae, ut ambulet Israel tute Dei gloria. Umbracula autem intexuerunt silvae, et omne lignum boni odoris ipsi Israel praecepto Dei. Praeibit enim Deus cum laetitia lumine claritatis suae, cum misericordia et justitia, quae ab ipso est. »

the flesh, awaiting Him from heaven, and having endured tribulation, who shall also have escaped the hands of the Wicked One. Now these themselves are they of whom the prophet says: "And those that are left shall be multiplied in the land." And as many of the believers as God has prepared for this, to multiply those that are left in the land, and to be under the rule of the saints, and to minister to this Jerusalem and the kingdom in her, Jeremiah the prophet has signified, saying: "Look about towards the east, O Jerusalem, and behold the joy that comes to you from God Himself. Behold, your sons whom you sent forth shall come; they shall come gathered together from the east even unto the west by the word of that Holy One, rejoicing in the brightness which is from your God. Put off, O Jerusalem, the garment of your mourning and affliction, and put on the beauty of the brightness which is from your God for ever: cast around you the double robe of the righteousness which is from your God, set upon your head the mitre of everlasting glory. For God will show your brightness to the whole [earth] that is under heaven. For your name shall be called by God Himself for ever, the peace of righteousness and the glory of godliness. Arise, O Jerusalem, and stand on high, and look about towards the east, and behold your sons gathered together from the rising of the sun even unto the west by the word of that Holy One, rejoicing in the very remembrance of God. For they went forth from you on foot, while they were led away by enemies. God will bring them in to you, borne with glory, as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the everlasting hills, and that the valleys shall be filled, to make even the surface of the earth, that Israel may walk safely in the glory of God. Moreover, the woods have woven shady bowers, and every sweet-smelling tree for Israel himself at the command of God. For God shall go before with joy in the light of His brightness, with the mercy and righteousness which is from Him." (Bar. 4:36–5:9)

2. Haec autem talia universa non in supercoelestibus possunt intelligi: « Deus enim, ait, demonstrabit ei quae sub coelo est, universae tuum fulgorem; » sed in regni temporibus, revocata terra a Christo, et reaedificata Jerusalem, secundum characterem quae sursum est Jerusalem, de qua ait propheta Isaias: « Ecce in manibus meis depinxi muros tuos, et in conspectu meo es semper. » Et Apostolus autem scribens ad Galatas similiter ait: « Illa autem quae sursum est Jerusalem libera est, quae est mater omnium nostrum; » non ex cogitatione erratici Aeonis dicens hoc, neque de

2. Now all such things cannot be understood of supercelestial regions—"For God," says he, "will show your brightness to the whole [earth] that is under heaven"—but in the times of the kingdom, when the earth has been restored by Christ, and Jerusalem rebuilt after the pattern of the Jerusalem which is above, concerning which the prophet Isaiah says: "Behold, I have painted your walls upon My hands, and you are continually before Me." (Isa. 49:16) And the Apostle also, writing to the Galatians, says in like manner: "But that Jerusalem which is above is free, which is the mother of us all" (Gal. 4:26); not saying this from the thought of an erring Aeon, nor concerning

Editors' notes and page, col. 1219

Footnotes

(ref. 33) ‹anchor: quae ab ipso est› · call in col 1219 Baruch IV, 36, et V tot.

Bar. 4:36, and all of ch. 5.

(ref. 34) ‹anchor: es semper› · call in col 1219 Isa. XLIX, 16.

Isa. 49:16.

(ref. 35) ‹anchor: mater omnium nostrum› · call in col 1219 Gal. IV, 26.

Gal. 4:26.

(ref. 36) ‹anchor: not visible› · call in col 1220 Apoc. XXI, 2.

Rev. 21:2.

(ref. 37) ‹anchor: not visible› · call in col 1220 Apoc. XX, 11.

Rev. 20:11.

(ref. 38) ‹anchor: not visible› · call in col 1220 Ibid., 12, 13, 14.

Ibid., 12–14.

(ref. 39) ‹anchor: not visible› · call in col 1220 Matth. XXV, 41.

Matt. 25:41.

(ref. 40) ‹anchor: not visible› · call in col 1220 Apoc. XX, 15.

Rev. 20:15.

(ref. 41) ‹anchor: prima abierunt› · call in col 1220 Apoc. XXI, 1 seqq.

Rev. 21:1 ff.

(ref. 42) ‹anchor: invenient in ea› · call in col 1220 Isa. LXV, 17, 18.

Isa. 65:17–18.

(ref. 43) ‹anchor: habitus hujus mundi› · call in col 1220 I Cor. VII, 31.

1 Cor. 7:31.

(ref. 44) ‹anchor: coelum transiet› · call in col 1220 Matth. XXVI, 35.

Matt. 26:35 [as printed].

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(71) ‹anchor: not visible› · call in col 1219

Iniqui. Scil., Antichristi.

Iniqui ("of the wicked one"). That is, of the Antichrist.

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(72) ‹anchor: not visible› · call in col 1219

Collecti. Sic Grab. ex Voss. et sacro textu. In Feuard., electi.

Collecti ("gathered"). So Grabe, from the Voss manuscript and the sacred text. In Feuardent, "electi" ("chosen").

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(73) ‹anchor: Dei recordationem› · call in col 1219

Recordationem. In Feuard. corrupte, recredationem.

Recordationem ("remembrance"). In Feuardent, corruptly, "recredationem".

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(74) ‹anchor: dum adducerentur› · call in col 1219

Adducerentur. Forte legendum abducerentur.

Adducerentur ("they were brought"). Perhaps one should read "abducerentur" ("they were led away").

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(75) ‹anchor: tanquam thronus› · call in col 1219

Portatus... thronus. Graeca Baruchi sonant: portatos... thronum.

Portatus... thronus ("carried... a throne", nominative). The Greek of Baruch says "portatos... thronum" ("them carried... as a throne", accusative).

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(76) ‹anchor: revocata› · call in col 1219

Revocata. Conjicit Grab. legendum, renovata. Sed non meminit jam Irenaeum sup. cap. 33, n. 4, eadem voce, et eodem sensu pro redintegrata, seu ad pristinum statum revocata usum fuisse.

Revocata ("called back"). Grabe conjectures that one should read "renovata" ("renewed"). But he did not remember that Irenaeus, above in chapter 33, no. 4, had already used the same word in the same sense, for "redintegrata" ("restored"), that is, called back to its former state.

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(77) ‹anchor: secundum characterem› · call in col 1219

Secundum characterem. Id est, secundum formam, typum, etc.

Secundum characterem ("after the character"). That is, after the form, the type, etc.

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(78) ‹anchor: ex cogitatione› · call in col 1219

Non ex cogitatione. Pro non de cogitatione.

Non ex cogitatione ("not from the thought"). For "non de cogitatione" ("not of the thought").

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Page

running head: 1219 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A carne inveniet; B circumdare amictum; C tute Dei; D quæ est
old-edition numerals: 336 before neque de
other: Latin only, no Greek printed

PG 7:1220

virtute aliqua, quae abscessit Pleromate, et Prunico; sed de Jerusalem quae in manibus descripta est. Et ipsam descendentem in Apocalypsi vidit Joannes super terram novam. Post enim regni tempora, « vidi, inquit, thronum album magnum, et sedentem in eo, cujus a facie fugit terra et coelum, et locus non est eis. » Et illa jam, quae sunt generalis resurrectionis et judicii, exponit, vidisse dicens « mortuos magnos et minores. Dedit, inquit, mare mortuos, quos in se habuit, et mors et inferi dederunt mortuos, quos apud se habuerunt, et libri adaperti sunt. Sed et vitae, ait, apertus est liber, et judicati sunt mortui ex iis quae scripta erant in libris, secundum opera sua, et mors, et inferi missi sunt in stagnum ignis, secundam mortem. » Hoc autem est quod vocatur gehenna, quod Dominus dixit ignem aeternum. « Et si quis, inquit, non est inventus in libro vitae scriptus, missus est in stagnum ignis. » Et post haec ait: « Vidi coelum novum, et terram novam. Primum enim coelum et terra abierunt; etiam mare non est. Et civitatem sanctam Jerusalem novam vidi descendentem de coelo, praeparatam ut sponsam ornatam viro suo. Et audivi, inquit, vocem magnam de throno dicentem: Ecce tabernaculum Dei cum hominibus, et habitabit cum eis, et ipsi populi ejus erunt, et ipse Deus cum eis erit eorum Deus. Et delebit omnem lacrymam ab oculis eorum, et mors non erit amplius, non luctus, non clamor, neque dolor ulterius erit, quia prima abierunt. » Et Isaias autem hoc ipsum ait: « Erit enim coelum novum, et terra nova, et non erunt memores priorum, neque obveniet eis in cor; sed laetitiam et exsultationem invenient in ea. » Hoc autem est quod ab Apostolo dictum est: « Praeterit enim habitus hujus mundi. » Similiter autem et Dominus ait: « Terra et coelum transiet. » His itaque praetereuntibus super terram, novam superiorem Jerusalem ait Domini discipulus Joannes descendere, quemadmodum sponsam ornatam viro suo; et hoc esse tabernaculum Dei, in quo inhabitabit Deus cum hominibus. Hujus Jerusalem imago illa, quae in priori terra Jerusalem, in qua justi praemedantur incorruptelam, et parantur in salutem. Et hujus tabernaculi typum accepit Moyses in monte: et nihil allegorizari potest, sed omnia firma, et vera, et substantiam habentia, ad fruitionem

any Power that departed from the Pleroma, and Prunicus, but concerning the Jerusalem which has been delineated upon [God's] hands. And this very [city] John in the Apocalypse saw descending upon the new earth (Rev. 21:2). For after the times of the kingdom, "I saw," says he, "a great white throne, and Him that sat upon it, from Whose face the earth and the heaven fled away, and there was no place for them." (Rev. 20:11) And he sets forth next the things that pertain to the general resurrection and the judgement, saying that he saw "the dead, great and small. The sea," says he, "gave up the dead which it had in it, and death and hell gave up the dead which they had in them, and the books were opened. Moreover," says he, "the book of life also was opened, and the dead were judged out of the things that were written in the books, according to their works; and death and hell were cast into the lake of fire, the second death." (Rev. 20:12–14) Now this is what is called Gehenna, which the Lord called eternal fire (Matt. 25:41). "And if anyone," says he, "was not found written in the book of life, he was cast into the lake of fire." (Rev. 20:15) And after these things he says: "I saw a new heaven and a new earth. For the first heaven and earth had passed away; and the sea is no more. And I saw the holy city, the new Jerusalem, descending from heaven, prepared as a bride adorned for her husband. And I heard," says he, "a great voice from the throne saying: Behold the tabernacle of God with men, and He will dwell with them, and they shall be His peoples, and God Himself with them shall be their God. And He shall wipe away every tear from their eyes, and death shall be no more, nor mourning, nor crying, neither shall there be any pain further, because the former things have passed away." (Rev. 21:1–4) And Isaiah also says this very thing: "For there shall be a new heaven and a new earth, and they shall not remember the former things, neither shall they come into their heart; but they shall find gladness and exultation in it." (Isa. 65:17–18) Now this is what was spoken by the Apostle: "For the fashion of this world passes away." (1 Cor. 7:31) And in like manner the Lord also says: "Heaven and earth shall pass away." (Matt. 24:35) When these things, therefore, pass away above the earth, John, the disciple of the Lord, says that the new Jerusalem from above descends, as a bride adorned for her husband, and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the image is that Jerusalem in the former earth, in which the just are disciplined beforehand for incorruption, and are prepared for salvation. And of this tabernacle Moses received the pattern on the mount (Exod. 25:40); and nothing can be allegorized, but all things are steadfast, and true, and substantial, having been made by God for the enjoyment

Editors' notes and page, col. 1220

Footnotes

(79) ‹anchor: not visible› · call in col 1220

Illa jam. Jam addidit Grab. ex cod Voss.

Illa jam ("that now"). Grabe added "jam" from the Voss codex.

(printed under page 618)

(80) ‹anchor: ipsi populi› · call in col 1220

Populi. Ita etiam Voss. et Grab. juxta Graecum Joannis. In Feuard., populus.

Populi ("peoples"). So also the Voss manuscript and Grabe, following John's Greek. In Feuardent, "populus" ("people").

(printed under page 618)

(81) ‹anchor: incorruptelam› · call in col 1220

Praemeditantur incorruptelam. Pro praeexercitantur ad incorruptelam.

Praemeditantur incorruptelam ("they rehearse incorruption"). For "praeexercitantur ad incorruptelam" ("they are trained beforehand for incorruption").

(printed under page 618)

Page

running head: PI LUGDUNENSIS ET MARTYRIS 1220
marginal letters: A virtute aliqua; B tem. » Hoc; C dolor ulterius; D Et hujus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 7:1221

hominum justorum a Deo facta. Quomodo enim vere Deus est, qui resuscitat hominem; sic et vere resurgit homo a mortuis, et non allegorice, quemadmodum per tanta ostendimus. Et sicut vere resurgit, sic et vere praemeditabitur incorruptelam, et augebitur, et vigebit in regni temporibus, ut fiat capax gloriae Patris. Deinde omnibus renovatis, vere in civitate habitabit Dei. « Dixit enim, inquit, sedens super thronum: Ecce nova facio omnia. Et dicit Dominus: Omnia scribe, quomodo ii sermones fideles, et veri sunt. Et dixit mihi: Facta sunt. » Et secundum rationem.

of just men. For even as it is truly God Who raises up man, so also does man truly rise from the dead, and not allegorically, as we have shown by so many proofs. And just as he truly rises again, so also shall he truly be disciplined beforehand for incorruption, and shall grow and flourish in the times of the kingdom, in order that he may become capable of receiving the glory of the Father. Then, when all things have been renewed, he shall truly dwell in the city of God. "For He Who sat upon the throne said," says he: "Behold, I make all things new. And the Lord says: Write all things, for these words are faithful and true. And He said to me: They are done." (Rev. 21:5–6) And with good reason.

CAPUT XXXVI.

Chapter XXXVI.

Homines vere suscitabuntur, mundusque non penitus exterminabitur: erunt autem variae sanctorum mansiones pro cujusque dignitate, et omnia subjicientur Deo Patri: sicque erit omnia in omnibus.

Men shall truly be raised up, and the world shall not be utterly annihilated; but there shall be various mansions of the saints according to the worthiness of each, and all things shall be subjected to God the Father, and thus He shall be all in all.

1. Cum sint enim veri homines, veram esse oportet et plantationem ipsorum, sed non excedere in ea quae non sunt; sed in iis quae sunt, proficere.

1. For since they are true men, their plantation also must be true, and they must not pass away into things that are not, but advance among the things that are.

. . . . . . Οὐ γὰρ ἡ ὑπόστασις, οὐδὲ ἡ οὐσία τῆς κτίσεως ἐξαφανίζεται (ἀληθὴς γὰρ καὶ βέβαιος ὁ συστησάμενος αὐτήν)· ἀλλὰ « τὸ σχῆμα παράγει τοῦ κόσμου τούτου, » τουτέστιν ἐν οἷς παράβασις γέγονεν, ὅτι ἐπαλαιώθη ὁ ἄνθρωπος ἐν αὐτοῖς. Καὶ διὰ τοῦτο τὸ σχῆμα τοῦτο πρόσκαιρον ἐγένετο, προειδότος τὰ πάντα τοῦ Θεοῦ . . . . . . . .

For neither the substance nor the essence of the creation is annihilated (for He Who established it is true and steadfast); but "the fashion of this world passes away" (1 Cor. 7:31), that is, the things wherein the transgression took place, since man grew old in them. And on this account this fashion was made temporary, God foreknowing all things,

Editors' notes and page, col. 1221

Footnotes

(ref. 45) ‹anchor: not visible› · call in col 1221 Apoc. XXI, 5, 6.

Rev. 21:5–6.

(ref. 46) ‹anchor: mundi hujus› · call in col 1221 I Cor. VII, 31.

1 Cor. 7:31.

(ref. 47) ‹anchor: not visible› · call in col 1222 Cap. 3, 4.

Chapters 3, 4.

(ref. 48) ‹anchor: vestrum› · call in col 1222 Isa. LXVI, 22.

Isa. 66:22.

(printed under page 619)

(82) ‹anchor: not visible› · call in col 1221

Vigebit. Graece ἀκμάσει, adolescet, roborabitur, invalescet, etc.

Vigebit ("will flourish"). In Greek ἀκμάσει, "will grow up, be strengthened, grow strong", etc.

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Quomodo. Forte, quoniam, juxta Gr. ὅτι.

Quomodo ("how"). Perhaps "quoniam" ("since"), following the Greek ὅτι.

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Et secundum rationem. I. e. et merito, et vere quidem.

Et secundum rationem ("and according to reason"). That is, "and deservedly, and truly indeed".

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Οὐ γὰρ ἡ ὑπόστασις. Graeca haec usque ad προσομιλῶν τῷ Θεῷ, sub Irenaei nomine citavit Damasc. in Parallelis, descripta, ut ipse ait, ἐκ τοῦ εʹ κατὰ αἱρέσεων, ex quinto ejusdem libro adversus haereses; edidit vero Halloixius in Vita Irenaei, pag. 486. Priorem eorum partem allegavit etiam sub Irenaei nomine, et ex quinto pariter, ut ait, ejusdem libro Andreas Caesariensis, in Comment. in Apocalyp., cap. 18, sed plenius et accuratius, cap. 64.

Οὐ γὰρ ἡ ὑπόστασις ("for not the substance"). Damascene cited this Greek, as far as προσομιλῶν τῷ Θεῷ ("conversing with God"), under Irenaeus's name in the Parallels, copied, as he himself says, ἐκ τοῦ εʹ κατὰ αἱρέσεων, from the fifth book of his Against Heresies; Halloix published it in his Life of Irenaeus, p. 486. Andrew of Caesarea also cited the first part of it under Irenaeus's name, and likewise, as he says, from the fifth book of the same, in his Commentary on the Apocalypse, chapter 18, but more fully and accurately in chapter 64.

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(86) ‹anchor: τῆς κτίσεως› · call in col 1221

Τῆς κτίσεως. In Halloixio perperam, κτήσεως.

Τῆς κτίσεως ("of the creation"). In Halloix wrongly, κτήσεως ("of the possession").

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(87) ‹anchor: γέγονεν› · call in col 1221

Γέγονεν. In Andrea utroque loco, ἐγένετο.

Γέγονεν ("has come about"). In Andrew, in both places, ἐγένετο ("came about").

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(88) ‹anchor: πρόσκαιρον ἐγένετο› · call in col 1221

Τοῦτο πρόσκαιρον ἐγένετο. Sic Andreas, cap. 64; at in Damasceno male: παράγει τοῦ κόσμου τούτου. Πρόσκαιρον autem una voce lego cum vet. interp. contra atque in editt. ubi minus bene divitur in duas.

Τοῦτο πρόσκαιρον ἐγένετο ("this became temporary"). So Andrew, chapter 64; but in Damascene, wrongly: παράγει τοῦ κόσμου τούτου ("of this world passes away"). And I read πρόσκαιρον as one word with the old translator, contrary to the editions, where it is less well divided into two.

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(89) ‹anchor: τοῦ Θεοῦ› · call in col 1221

Πάντα τοῦ Θεοῦ. Hic desinit posterior Andreae citatio.

Πάντα τοῦ Θεοῦ ("all things, God"). Here Andrew's second citation ends.

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Ἐν τοῖς καιροῖς... καινός. Ἐν οἷς καινὸς... καινά, sine καί legit vet. interpres.

Ἐν τοῖς καιροῖς... καινός ("in the times... new"). The old translator read Ἐν οἷς καινὸς... καινά ("in which new... new things"), without καί.

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Φησὶν γὰρ Ἡσαΐας. Graecum hoc fragmentum (cujus Joannes Curterius copiam fecit Feuardentio, a quo primum editum est) ex Irenaeo, paucis immutatis, transcripsit Anastasius, vel alius quisquis auctor est Appendicis ad ejus quaestiones in S. Scripturam, quaest. 74, juxta Gretseri Ingolstadiensem edit. Graeco-Latinam 1617, vel quaest. 88, juxta Latinam Gentiani Herveti. At collatum tum a nobis cum mss. bibliothecae Regiae 2910, et Colbertinae 1450, tum a clar. Grabio cum alio ms. cod. 206, Barocc. in bibliotheca Bodleiana, emendatius prodit.

Φησὶν γὰρ Ἡσαΐας ("for Isaiah says"). This Greek fragment (of which Jean Courtier supplied a copy to Feuardent, by whom it was first published) was transcribed from Irenaeus, with a few changes, by Anastasius, or whoever else is the author of the Appendix to his Questions on Holy Scripture, question 74 in Gretser's Graeco-Latin Ingolstadt edition of 1617, or question 88 in the Latin of Gentian Hervet. But collated both by us with manuscripts 2910 of the Royal Library and 1450 of the Colbert Library, and by the distinguished Grabe with another manuscript, Barocci codex 206 in the Bodleian Library, it comes out in a more correct form.

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Page

running head: 1221 CONTRA HAERESES
marginal letters: A hominum justorum; B jicientur Deo; C θρωπος ἐν; D dleiana, emendatius
old-edition numerals: (none)
other: Latin only down to proficere.; facing Latin from ... Non enim substantia not set; editors' matter: CAPUT XXXVI., Homines vere suscitabuntur...

PG 7:1222

quemadmodum ostendimus in eo libro qui ante hunc est, et causam temporalium mundi fabricationis, secundum quod potuit ostendimus.

even as we have shown in the book which precedes this one (4.3-4), and have pointed out, so far as was possible, the cause of the framing of the temporal things of the world.

. . . . . παρελθόντος δὲ τοῦ σχήματος τούτου, καὶ ἀνανεωθέντος τοῦ ἀνθρώπου, καὶ ἀκμάσαντος πρὸς τὴν ἀφθαρσίαν, ὥστε μηκέτι δύνασθαι πέρα παλαιωθῆναι, ἔσται ὁ οὐρανὸς καινὸς, καὶ ἡ γῆ καινή· ἐν τοῖς καινοῖς ἀναμενεῖ ὁ ἄνθρωπος ἀεὶ καινὸς, καὶ προσομιλῶν τῷ Θεῷ· . . . . . φησὶν γὰρ Ἡσαΐας· « Ὃν τρόπον γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινὴ, ἃ ἐγὼ ποιῶ, μένει ἐνώπιον ἐμοῦ, λέγει Κύριος, οὕτω στήσεται τὸ σπέρμα ὑμῶν καὶ τὸ ὄνομα ὑμῶν... » ὡς οἱ πρεσβύτεροι λέγουσι, τότε καὶ οἱ μὲν καταξιωθέντες τῆς ἐν οὐρανῷ διατριβῆς, ἐκεῖσε χωρήσουσιν, οἱ δὲ τῆς τοῦ παραδείσου τρυφῆς ἀπολαύσουσιν, οἱ δὲ τὴν λαμπρότητα τῆς πόλεως καθέξουσιν· πανταχοῦ γὰρ ὁ Σωτὴρ ὁραθήσεται, καθὼς ἄξιοι ἔσονται οἱ ὁρῶντες αὐτόν.

But when this fashion has passed away, and man has been renewed, and has grown ripe for incorruption, so that he can no longer grow old, there shall be the new heaven and the new earth, in which new things man shall abide always new, and conversing with God. For Isaiah says: "For even as the new heaven and the new earth, which I make, remain before Me, says the Lord, so shall your seed and your name stand." (Isa. 66:22) And as the elders say, then those who have been deemed worthy of the abode in heaven shall go thither, while others shall enjoy the delight of paradise, and others shall possess the brightness of the city; for everywhere the Saviour shall be seen, according as they who see Him shall be worthy.

Editors' notes and page, col. 1222

Footnotes

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Μένει. Ita mss. Reg., Colbert. et Barocc. ac Gretserus in marg. Sed in textu male μένειν; Feuard. vero pejus, μένες.

Μένει ("remains"). So the Royal, Colbert and Barocci manuscripts, and Gretser in the margin. But in his text, wrongly, μένειν ("to remain"); and Feuardent worse still, μένες.

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(93) ‹anchor: λέγουσι› · call in col 1222

Ὡς οἱ πρεσβύτεροι λέγουσι. Loco horum, quae ex priori Andreae Caesariensis loco supra (not. 85) cit. hic inseruit Grab., plura Anastasius Apocalypseos testimonia describit, quae magna ex parte retulit Irenaeus cap. praeced.

Ὡς οἱ πρεσβύτεροι λέγουσι ("as the presbyters say"). In place of these words, which Grabe inserted here from the first passage of Andrew of Caesarea cited above (note 85), Anastasius copies out several testimonies from the Apocalypse, which Irenaeus for the most part related in the preceding chapter.

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(94) ‹anchor: διατριβῆς› · call in col 1222

Διατριβῆς. In Gretseri textu, πολιτείας.

Διατριβῆς ("abode"). In Gretser's text, πολιτείας ("citizenship").

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(95) ‹anchor: τρυφῆς› · call in col 1222

Τρυφῆς. In Feuard. vitio typographi, ut puto, τροφῆς.

Τρυφῆς ("delight"). In Feuardent, by a printer's error, I think, τροφῆς ("food").

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(96) ‹anchor: πανταχοῦ› · call in col 1222

Οἱ δὲ... πανταχοῦ. Plura hic interseruntur in Anastasii codd. quibus nihil in veteri Irenaei versione respondet: sic enim totum hunc locum exprimunt: οἱ δὲ τὴν ἁγίαν γῆν, καὶ τὴν λαμπρότητα τῆς πόλεως καθέξουσιν, σὺν πᾶσι τοῖς περὶ αὐτὴν ἀγαθοῖς, ἐπιχορηγουμένοις ὑπὸ τοῦ Θεοῦ. Πανταχοῦ, etc.

Οἱ δὲ... πανταχοῦ ("and others... everywhere"). More is inserted here in the codices of Anastasius, to which nothing in the old version of Irenaeus corresponds; for they render this whole passage thus: "and others will possess the holy land and the splendour of the city, with all the good things about it, supplied by God. Everywhere," etc.

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(97) ‹anchor: ὁ Σωτήρ› · call in col 1222

Σωτήρ. Legit vet. interp. Θεός.

Σωτήρ ("the Saviour"). The old translator read Θεός ("God").

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Page

running head: RA HAERESES LIB. V. 1222
marginal letters: A quemadmodum ostendimus; B γὰρ Ἡσαΐας; C πόλεως καθέξουσιν; D dleiana, emendatius
old-edition numerals: 337 in facing Latin (not set)
other: Latin only at top (quemadmodum ostendimus... potuit ostendimus.); facing Latin beside Greek (Praetereunte autem... videntes eum.) not set

PG 7:1223

2. Εἶναι δὲ τὴν διαστολὴν ταύτην τῆς οἰκήσεως τῶν τὰ ἑκατὸν καρποφορούντων, καὶ τῶν τὰ ἑξήκοντα, καὶ τῶν τὰ τριάκοντα· ὧν οἱ μὲν εἰς τοὺς οὐρανοὺς ἀναληφθήσονται, οἱ δὲ ἐν τῷ παραδείσῳ διατρίψωσιν, οἱ δὲ τὴν πόλιν κατοικήσουσιν· καὶ διὰ τοῦτο εἰρηκέναι τὸν Κύριον, ἐν τοῖς τοῦ Πατρός μου μονὰς εἶναι πολλάς· τὰ πάντα γὰρ τοῦ Θεοῦ, ὃς τοῖς πᾶσι τὴν ἁρμόζουσαν οἴκησιν παρέχει.

2. And that there is this distinction in the habitation of those who bring forth fruit a hundredfold, and of those who bring forth sixtyfold, and of those who bring forth thirtyfold (Matt. 13:8): of whom some indeed shall be taken up into the heavens, others shall abide in paradise, and others shall inhabit the city; and that on this account the Lord said that in His Father's realms there are many mansions (John 14:2). For all things belong to God, Who provides for all a fitting habitation:

quemadmodum Verbum ejus ait, omnibus divisum esse a Patre secundum quod quis est dignus, aut erit. Et hoc est triclinium, in quo recumbent ii qui epulantur vocati ad nuptias. Hanc esse ad ordinationem et dispositionem eorum qui salvantur, dicunt presbyteri apostolorum discipuli, et per hujusmodi gradus proficere, et per Spiritum quidem [ad] Filium, per Filium autem ascendere ad Patrem; Filio deinceps cedente Patri opus suum, quemadmodum et ab Apostolo dictum est: « Quoniam oportet regnare eum, quoadusque ponat omnes inimicos sub pedibus ejus. Novissima inimica destruetur mors. » In temporibus enim regni justus homo super terram exsistens, obliviscetur

even as His Word says, that distribution has been made to all by the Father according as each is or shall be worthy. And this is the banquet-couch on which those shall recline who are invited to the marriage feast (Matt. 22:2–10). The elders, the disciples of the apostles, say that this is the ordering and arrangement of those who are saved, and that by steps of this sort they advance, and through the Spirit indeed ascend to the Son, and through the Son to the Father, the Son in due course yielding His work to the Father, even as it was also spoken by the Apostle: "For He must reign, until He has put all enemies under His feet. The last enemy that shall be destroyed is death." (1 Cor. 15:25–26) For in the times of the kingdom the righteous man, being upon the earth, shall forget

Editors' notes and page, col. 1223

Footnotes

(ref. 49) ‹anchor: not visible› · call in col 1223 Matth. XIII, 8.

Matt. 13:8.

(ref. 50) ‹anchor: not visible› · call in col 1223 Joan. XIV, 2.

John 14:2.

(ref. 51) ‹anchor: not visible› · call in col 1223 Matth. XXII, 2 seqq.

Matt. 22:2 ff.

(ref. 52) ‹anchor: destruetur mors› · call in col 1223 I Cor. XV, 25, 26.

1 Cor. 15:25–26.

(ref. 53) ‹anchor: not visible› · call in col 1224 Ibid., 26 seqq.

Ibid., 26 ff.

(ref. 54) ‹anchor: not visible› · call in col 1224 Matth. XXVI, 29.

Matt. 26:29.

(ref. 55) ‹anchor: not visible› · call in col 1224 Rom. VIII, 21.

Rom. 8:21.

(ref. 56) ‹anchor: not visible› · call in col 1224 I Cor. II, 9.

1 Cor. 2:9.

(ref. 57) ‹anchor: concupiscunt angeli videre› · call in col 1224 I Pet. I, 12.

1 Pet. 1:12.

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Ταύτην. In Gretseri edit. et mss. citatis, ταύτης.

Ταύτην ("this", accusative). In Gretser's edition and the manuscripts cited, ταύτης (genitive).

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Sexaginta. Sic cod. Voss. juxta Evangelii textum, et Graecum Anastasii. In Feuard. vitiose, quadraginta.

Sexaginta ("sixty"). So the Voss codex, following the text of the Gospel and the Greek of Anastasius. In Feuardent, faultily, "quadraginta" ("forty").

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Verbum ejus ait, omnibus divisum esse, etc. Ni fallor, respicere videtur Irenaeus ab parabolas vel quinque talentorum, vel decem mnarum; sin minus, ad aliquod Christi dictum, quod ex presbyterorum, quos mox citat, traditione acceperit.

Verbum ejus ait, omnibus divisum esse ("he says his word was divided among all"), etc. Unless I am mistaken, Irenaeus seems to be looking to the parables either of the five talents or of the ten minas; if not, to some saying of Christ which he received from the tradition of the presbyters, whom he cites shortly after.

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(2) ‹anchor: [ad] Filium› · call in col 1223

Ad Filium. Cum palam exigat sermonis series legi ad Filium, particulam ad addidi, quanquam hamulis inclusam.

Ad Filium ("to the Son"). Since the run of the sentence plainly requires that "ad Filium" be read, I have added the particle "ad", though enclosed in brackets.

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Omnes. Hanc vocem addidit Grab. auctoritate cod. Voss. et ipsius sacri textus.

Omnes ("all"). Grabe added this word on the authority of the Voss codex and of the sacred text itself.

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Page

running head: 1223 S. IRENAEI EPISCOPI LUGDUNENS
marginal letters: A 2. Εἶναι; B τὴν ἁρμόζουσαν; C regni justus; D (98) Ταύτην.
old-edition numerals: 338 in full-width block at foot (not set)
other: facing Latin at top (2. Esse autem distantiam... praestat :) not set; Latin only from quemadmodum Verbum; oblivi- split at column break; full-width title (DE SEQUENTIBUS FRAGME-) and editors' admonition (338 De iis quae...) at foot cut off at right edge, not set

PG 7:1224

mori jam. « Quando autem dixerit, inquit: omnia subjecta sunt; scilicet absque eo qui subjecit omnia. Cum autem ei fuerint subdita omnia, tunc ipse Filius subjectus erit ei, qui sibi subjecit omnia, ut sit Deus omnia in omnibus. »

to die any more. "But when He shall say," says he, "All things are subjected, doubtless He is excepted Who subjected all things to Him. And when all things shall be subjected to Him, then shall the Son Himself also be subjected to Him Who subjected all things to Him, that God may be all in all." (1 Cor. 15:27–28)

3. Diligenter ergo Joannes praevidit primam justorum resurrectionem, et in regno terrae haereditatem: consonanter autem et prophetae prophetaverunt de ea. Haec enim et Dominus docuit, mistionem calicis novam in regno cum discipulis habiturum se pollicitus. Et Apostolus autem liberam futuram creaturam a servitute corruptelae, in libertatem gloriae filiorum Dei, confessus est. Et in omnibus iis, et per omnia idem Deus Pater ostenditur, qui plasmavit hominem, et haereditatem terrae promisit patribus, qui eduxit illam in resurrectione justorum, et promissiones adimplet in Filii sui regnum: postea praestans illa paternaliter, quae neque oculus vidit, neque auris audivit, neque in cor hominis ascendit. Etenim unus Filius, qui voluntatem Patris perfecit; et unum genus humanum, in quo perficiuntur mysteria Dei, « quem concupiscunt angeli videre, » et non praevalent investigare sapientiam Dei, per quam plasma ejus conformatum et concorporatum Filio perficitur: ut progenies ejus, primogenitus Verbum, descendat in facturam, hoc est in plasma, et capiatur ab eo; et factura iterum capiat Verbum, et ascendat ad eum, supergrediens angelos, et fiet secundum imaginem et similitudinem Dei.

3. John, therefore, carefully foresaw the first resurrection of the just, and the inheritance in the kingdom of the earth; and the prophets also prophesied in harmony concerning it. For the Lord also taught these things, promising that He would have a new mingling of the cup with the disciples in the kingdom (Matt. 26:29). And the Apostle also confessed that the creation shall be delivered from the bondage of corruption into the liberty of the glory of the sons of God (Rom. 8:21). And in all these things, and through all things, the same God the Father is shown forth, Who fashioned man, and promised the inheritance of the earth to the fathers, Who brought it forth in the resurrection of the just, and fulfils the promises in the kingdom of His Son, afterwards bestowing in a fatherly manner those things which neither eye has seen, nor ear has heard, nor have arisen into the heart of man (1 Cor. 2:9). For there is one Son, Who accomplished the Father's will; and one human race, in which the mysteries of God are accomplished, "which the angels desire to look into" (1 Pet. 1:12), and they are not able to search out the wisdom of God, through which His handiwork, conformed to and incorporated with the Son, is brought to perfection; that His offspring, the first-begotten Word, should descend into the creature, that is, into the handiwork, and be received by it, and that the creature in turn should receive the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.

Editors' notes and page, col. 1224

Footnotes

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Obliviscetur. Voss., obliviscitur.

Obliviscetur ("will forget"). Voss manuscript: "obliviscitur" ("forgets").

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Eduxit illam. Scil. creaturam a servitute.

Eduxit illam ("brought it out"). That is, the creation, from bondage.

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Regnum. Libentius legerem, regno.

Regnum ("the kingdom", accusative). I should more willingly read "regno" (ablative, "in the kingdom").

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Per quam. Sic Voss. et Grab. melius quam Feuard., per quem.

Per quam ("through which", feminine). So the Voss manuscript and Grabe, better than Feuardent's "per quem" (masculine).

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(8) ‹anchor: et fiet› · call in col 1224

Et fiet. Vel lege et fiat; vel intellige, et tunc fiet.

Et fiet ("and he will become"). Either read "et fiat" ("and may become"), or understand "et tunc fiet" ("and then will become").

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