Migne Reading Room

PG 7 · cols. 1339–1352

Franciscus Feuardentius, O.F.M., Commonitio ad lectores de sua quinque librorum D. Irenaei editione; Ejusdem Antidota adversus probra et impias criminationes, quibus illustrissimam B. Irenaei famam lacerare ...

Editors' preface

PG 7:1339
FRANCISCI FEUARDENTII
OF FRANCIS FEUARDENT
Commonitio ad lectores de sua quinque librorum D. Irenaei editione.
Advice to the readers concerning his edition of the five books of St Irenaeus.
En beatissimi Patris et martyris Irenaei quinque libros, denuo collatos, emendatos, et locupletatos nova editione, in publicam studiosorum utilitatem emittimus. Quos etsi quidam adhuc subdubitent, Graece ab auctore eleganter, idque ante mille et quadringentos annos, conscriptos, et in rem totius Ecclesiae catholicae vulgatos fuisse, non dubitamus tamen id cunctis persuasum iri, qui tot longa egregiaque fragmenta, quae ex Epiphanio, Eusebio, Theodoreto, et aliis Graece ad verbum ex auctore transcripta et scriptis suis quondam inserta, et a nobis opportunis locis recitata, ac velut postliminio eidem restituta, attentis animis expenderint. Accedit gravissimum D. Hieronymi testimonium, qui Graecis librorum inscriptionibus ab auctore editis, et a superioribus Patribus probatis, Ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως βιβλία πέντε, Reprehensionis ac eversionis falso nominatae scientiae libri quinque, aliisque permotus rationibus eum inter scriptores Graecos annumerat, et Graece scripsisse non ambig⟨i⟩t. Accedunt phrasis plane Graeca, i⟨n⟩numerae dictiones, formaeque loquendi Latinis non usitatae; Graeci auctores tam divini quam humani persaepe ad verbum citati, nunquam vero Latini; ut etiam a Graecis frequenter citetur, raro a Latinis. Testantur denique nonnulli pii et docti viri se Graecum exemplar in Venetiana bibliotheca legisse;
Behold, we send forth for the public benefit of the studious the five books of the most blessed Father and martyr Irenaeus, collated anew, corrected, and enriched in a new edition. Although some still have a lingering doubt about it, we nevertheless do not doubt that all will be persuaded that they were composed elegantly in Greek by their author, and that some fourteen hundred years ago, and published for the good of the whole Catholic Church, who weigh with attentive minds so many long and excellent fragments which Epiphanius, Eusebius, Theodoret and others once transcribed word for word in Greek from the author and inserted in their own writings, and which we have quoted in the fitting places and, as it were by right of return, restored to him. There is added the very weighty testimony of St Jerome, who, moved by the Greek titles of the books published by the author and approved by the earlier Fathers, Ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως βιβλία πέντε, "Five books of the refutation and overthrow of knowledge falsely so called", and by other reasons, counts him among the Greek writers, and does not doubt that he wrote in Greek. There are added a phrasing plainly Greek, countless expressions and forms of speech not customary to the Latins; Greek authors, sacred as well as profane, very often quoted word for word, but never Latin ones; and that he is frequently quoted by the Greeks, rarely by the Latins. Lastly, some pious and learned men testify that they read a Greek copy in the Venetian library;
Editors' notes and page, col. 1339

Footnotes

(1) ‹anchor: D. Hieronymi testimonium› · call in col 1339

Comm. in cap. XXXVI Ezech.

Commentary on chapter 36 of Ezekiel.

(printed under page 678)

Page

  • running head: 1339 PROLEGOMENA VARI
  • marginal letters: A fructu, Ecclesiae; B gratulentur quod; C sultis illis; D giaque fragmenta,
  • old-edition numerals: 9 after bibliotheca
  • other: Latin (with short Greek phrases), no facing Greek column; editors' matter: fructu, Ecclesiae, Etsi veteres Graecorum, En beatissimi Patris; three full-width title lines cut off at right edge after "D. Theodoro" not set: "JACOBI BIL", "De sua priorum 18 (21) Irenæi capitum translat", "admonitio."; word "turpi-" at end of Para 2 split across column break to 1340 C; two full-width title lines cut off at right edge after "non tam turpi-" not set: "FRANCISCI FEUA", "Commonitio ad lectores de sua quinque li"; damaged type in i⟨n⟩numerae
  • other: a full-width band stands across cols 1339/1340 in mid-page: the 2 paragraph(s) above it in col 1340 are set here, after the 2 above it in col 1339 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
  • other: the column opens with the end of the previous work (another unit); not set here: the unit begins at En beatissimi Patris et martyris Irenaei quinque libros
  • running head: 1339 PROLEGOMENA VARIORUM 1340
  • marginal letters: A ‹fructu, Ecclesiae et reipublicae› (Grynaeus, other); B ‹Basileae vestrae a Deo› (Grynaeus, other); C ‹sultis illis promptissime› (Billius, other); D ‹giaque fragmenta, quae ex Epiphanio›
  • old-edition numerals: 9 after ‹bibliotheca›
PG 7:1340
alii quoque in Vaticana visum ferunt: quae tamen ibi postea frustra quaesita sint,
others too say that it was seen in the Vatican: though it was afterwards sought there in vain,
De primo horum librorum interprete nondum satis mihi apparet quid pro certo statuam, cum nullus ad hoc usque tempus illum, quod sciam, indicaverit. Si de re tam ancipite et obscura sententiam ferre licuerit, citra cujusquam animi offensionem lubens affirmem, auctorem et interpretem eumdem esse: qui quod Graece perleganter et scienter primo scripserit, Latine postea, non pari licet sermonis felicitate et lepore, Latinis, inter quos versabatur, impertiverit. Quidni, cum et Tertullianus eidem fere aequalis Graeco Latinoque sermone stylum exercuerit? Athanasius quoque, ac plurimi alii religionis nostrae proceres, utraque lingua non pauca ediderint? Sic enim et horum librorum auctoritas nulla parte vacillabit; sed erit semper augustior et firmior: et quod de seipso ait, quod in barbara lingua (nam sola Graeca ei nativa et propria erat) inter Celtas degens, plurimam operam collocaret, apertius evadet. Nec parum sententiam istam confirmant, duo citati per D. Augustinum ex hoc auctore loci, eadem fere, quae hactenus prodiit, vetustissima certe translatione. Aut profecto presbyterum quemdam ad manum Irenaeus habuit, qui ejus jussu de verbo ad verbum coram, Latinae orationis splendore artificioque neglecto, transtulerit:
As to the first translator of these books, it is not yet clear enough to me what I should lay down for certain, since no one up to this time, so far as I know, has pointed him out. If one may give an opinion on so doubtful and obscure a matter, I would gladly affirm, without offence to anyone's mind, that the author and the translator are the same: that what he first wrote in Greek very elegantly and skilfully, he afterwards imparted in Latin, though not with equal felicity and charm of speech, to the Latins among whom he lived. Why not, since Tertullian too, almost his contemporary, practised his pen in both Greek and Latin speech? And since Athanasius also, and very many other leaders of our religion, published not a few things in both languages? For so the authority of these books too will waver in no part, but will be ever more august and firmer; and what he says of himself, that living among the Celts he spent most of his effort in a barbarous tongue (for Greek alone was native and proper to him), will come out more plainly. And no little confirmation is given to this opinion by two passages from this author quoted by St Augustine in almost the same translation that has come out hitherto, certainly a very ancient one. Or else Irenaeus surely had at hand some presbyter who at his bidding translated it in his presence word for word, neglecting the splendour and art of Latin style:
Editors' notes and page, col. 1340

Page

  • running head: GOMENA VARIORUM 1340
  • marginal letters: A Brando parente; B Irenaeum optimum; C multa paulo; D esse : qui
  • old-edition numerals: (none)
  • other: Latin (with short Greek words), no facing Greek column; editors' matter: Brando parente, ter et flagitiose, alii quoque, De primo horum; three full-width title lines cut off at left edge after "MDLXXI." not set: "OBI BILLII", "pitum translatione , suisque in eadem scholiis", "admonitio."; Para 2 begins with fragment "ter" from "turpi-ter" in 1339 C; two full-width title lines cut off at left edge after "fruere." not set: "CI FEUARDENTII", "sua quinque librorum D. Irenæi editione."
  • other: the 2 paragraph(s) of this column above the full-width band are set under col 1339 (reading order, moved on receipt)
  • running head: 1339 PROLEGOMENA VARIORUM 1340
  • marginal letters: A ‹Brando parente tuae praestantiae› (Grynaeus, other); B ‹Irenaeum optimum scriptorem› (Grynaeus, other); C ‹multa paulo aliter atque apud Epiphanium› (Billius, other); D ‹esse : qui quod Graece perleganter›
  • old-edition numerals: (none)
  • other: editors' matter: right column of Feuardent's Commonitio (continues c1339's paragraph mid-sentence). Grynaeus's dedication end and Billius's admonitio above are not set (other). 'ediderint?' appears printed with a stray point before the question mark (ediderint.?); set as ediderint?.
PG 7:1341
aut, ut idem de scripto suo testatur, ἁπλῶς, καὶ ἀληθῶς, καὶ ἰδιωτικῶς, id est, simpliciter, et vere, ac vulgari tunc inter Latinos sermone translatos separatim postea communicaverit, et mentem sensaque auctoris fideliter expresserit. Qui firmioribus conjecturis aut testimoniis certioribus productis, alium primumque interpretem indicaverit, nos sibi magno beneficio gratos et devinctos habebit. Atque haec de sermonis genere, ac interprete dicta sint: nunc quid hac potissimum editione novissima praestitum sit, accipe.
or, as the same man testifies of his own writing, ἁπλῶς, καὶ ἀληθῶς, καὶ ἰδιωτικῶς, that is, simply, and truly, and plainly, and afterwards communicated them separately, translated into the speech then common among the Latins, and faithfully expressed the mind and meaning of the author. Whoever, bringing forward firmer conjectures or surer testimonies, points out another and first translator, will have us grateful and bound to him by a great kindness. And let this be said of the kind of language and of the translator: now hear what in particular has been accomplished in this newest edition.
Libri primi decem et octo priora capita ab Epiphanio quondam ad verbum ex Irenaeo Graece transcripta; deinde ex Eusebio fragmenta viginti et duo; ex Theodoreto, quatuordecim; ex Basilio duo; ex Melissa totidem; unum ex Anastasio Nicaeno suis locis Graece, prout ab Irenaeo primum descripta, hinc ab his Patribus laudata fuerunt, typis evulganda curavimus. Deinde ad finem operis sex alia ex diversis ejusdem Irenaei operibus fragmenta, ex auctore Quaest. et responsionum ad orthodoxos apud Justinum martyrem, Eusebio et Demetrio Diacopo collecta Graece subjecimus; et tam illa, quam is⟨t⟩a majori parte a laudatissimo viro Jacobo Billio, reliqua a doctiss. interpretibus Christophorsono, Herveto, Erasmo, Fabro Latine reddita, quam decenti fieri potuit ordine collocavimus. Superiora decem et octo libri primi capita Graeca idem Billius scholiis, deinde R. P. Fronto Ducaeus, Societatis Jesu tam pius quam doctus theologus, suis notis ad Epiphanii Graeca exemplaria contulerunt, emendarunt et illustrarunt. Nos quoque non solum ad illa, sed ad singula librorum capita et adjecta de novo fragmenta adnotationes locupletissimas addidimus, quibus emendationum rationes reddimus, obscuriora et ambigua plurima loca, multasque Graecas, et Latinis minus usitatas phrases explicamus, et quidquid ad Ecclesiae catholicae doctrinam, hierarchiam, ritus, fidemque confirmandam, et antiquas novasque haereses refellendas pertinere deprehendimus; denique quod expunctum, vel immutatum a nobis est, ne quid injuria sublatum sibi quiritentur aliqui, retinemus et observamus. Accessit quoque editioni, cum Vaticano manuscripto codice nova collatio, cujus, praesertim vero per illustrem ac eruditum D. Joannem Sant-Andreanum Ecclesiae Parisiensis canonicum, nobis pridem commodati codicis veteris attentiore lectione et meditatione, adhuc supra sexcentos locos emendatiores reddidimus. Addita duabus clausulis, nonnunquam unica, et numero quodam signamus; variis adhuc quibusdam lectionibus asteriscis in margine notatis. Ad haec, beatissimi et vere apostolici viri Polycarpi, episcopi Smyrnensis et martyris, quinque non aspernanda fragmenta ante mille et centum annos a Victore Capuano citata, et Latio donata, a nobis vero in vetustissimo codice reperta et transcripta convenienti sede locavimus. Irenaei nostri ex sanctis Patribus collecta encomia; et recentium haereticorum imposturis, maledictis, et in hunc sanctissimum auctorem nostrum confictis criminationibus, post auctoris vitam a nobis tam ex scriptis ejus, quam ex aliis scriptis ac historia eccles. fideliter collectam, operis initio praefiximus: sicut ad finem totius operis locupletissimos indices in lectorum commodiorem usum subjungendos curavimus. Denique Leodii, in monasterio S. Jacobi memoriae sacro, repertum a nobis Arnobii Catholici cum Serapione Aegyptio Conflictum, utcunque per nos emendatum et adnotatum, ac nunquam antea typis publicatum, communi studiosorum utilitati judicavimus esse communicandum. Multas, fateor, dictiones et phrases minus Latinas, hiulcas adhuc sententias et periodos, adeoque non paucos adhuc locos in utroque auctore luxatos, imperfectos et obscuros a nobis relictos invenire licebit: tum quod plurium ac emendatiorum codicum auxilio destituti fuimus, tum quod tam veteribus ac sanctis Patribus manum temere inferre religio fuit. Caeterum, haec solo natali, et quod longe molestius est, musaeo ac nostra bibliotheca exacti, solumque nunc ab illis, mox ab istis commodato inter peregrinandum acceptis libris adjuti contexuimus, et in publicam studiosorum utilitatem emittimus; quae cum acceperint candidi lectores, et his nostris qualibuscunque laboribus fruiti fuerint, studiis nostris bene favere; ac praesertim nostram salutem suis precibus apud communem Salvatorem ac judicem nostrum D. Jesum Christum commendare, rogo et obsecro, non recusent.
The first eighteen chapters of the first book, once transcribed word for word in Greek from Irenaeus by Epiphanius; next twenty-two fragments from Eusebius; fourteen from Theodoret; two from Basil; as many from Melissa; one from Anastasius of Nicaea, we have had printed in Greek in their places, as they were first written by Irenaeus and then cited by these Fathers. Next, at the end of the work, we have subjoined in Greek six other fragments from various works of the same Irenaeus, collected from the author of the Questions and Answers to the Orthodox found among the works of Justin Martyr, from Eusebius and from Demetrius the Deacon; and we have arranged in as fitting an order as could be both those and these, rendered into Latin for the greater part by that most praiseworthy man Jacques de Billy, the rest by the most learned translators Christopherson, Hervet, Erasmus and Fabri. The earlier eighteen Greek chapters of the first book the same Billy, with scholia, and after him the Reverend Father Fronton du Duc, a theologian of the Society of Jesus as pious as he is learned, with his notes, collated with the Greek copies of Epiphanius, corrected and illustrated. We too have added very full annotations, not only to those but to the individual chapters of the books and to the newly added fragments, in which we give the reasons for the corrections, explain very many obscure and ambiguous places and many Greek phrases and phrases little used by the Latins, and whatever we found to bear on confirming the doctrine, hierarchy, rites and faith of the Catholic Church and on refuting the heresies old and new; lastly, whatever has been struck out or changed by us, we retain and record, lest anyone complain that something has been wrongfully taken from him. There has been added to the edition also a new collation with a Vatican manuscript codex, by which, and above all by a more attentive reading and study of an old codex lent to us some time ago by the illustrious and learned Master Jean de Saint-André, canon of the church of Paris, we have rendered more than six hundred further places more correct. What is added we mark with two brackets, sometimes with one, and with a certain number; various further readings being noted with asterisks in the margin. Besides this, five fragments, not to be despised, of the most blessed and truly apostolic man Polycarp, bishop of Smyrna and martyr, quoted eleven hundred years ago by Victor of Capua and given to Latium, but found and transcribed by us in a very ancient codex, we have placed in a fitting position. The praises of our Irenaeus collected from the holy Fathers, and the impostures and slanders of recent heretics, and the charges fabricated against this most holy author of ours, we have prefixed at the beginning of the work, after the life of the author, which we have faithfully gathered as much from his writings as from other writings and from ecclesiastical history: just as at the end of the whole work we have had very full indexes subjoined for the readers' more convenient use. Lastly, the Conflict of Arnobius the Catholic with Serapion the Egyptian, found by us at Liège in the monastery dedicated to the memory of St James, corrected and annotated by us as best we could, and never before printed, we have judged should be imparted for the common benefit of the studious. Many expressions and phrases, I admit, less than Latin, sentences and periods still gaping, and indeed not a few places in both authors still dislocated, incomplete and obscure, will be found left by us: partly because we were without the help of more and more correct codices, partly because it was a matter of scruple to lay a rash hand on such ancient and holy Fathers. For the rest, driven from our native soil and, what is far more grievous, from our study and our library, we have put these things together helped only by books received on loan while on our travels, now from these, now from those, and we send them forth for the public benefit of the studious; and when candid readers have received them and have enjoyed these labours of ours, such as they are, I ask and beseech them not to refuse to look kindly on our studies, and above all to commend our salvation by their prayers to our common Saviour and Judge, the Lord Jesus Christ.
Ejusdem Antidota adversus probra et impias criminationes, quibus illustrissimam B. Irenaei famam lacerare, auctoritatemque vel imminuere, vel labefactare conantur novissimi hujus temporis haeretici.
Antidotes of the same against the reproaches and impious accusations by which the newest heretics of this time try to tear apart the most illustrious reputation of blessed Irenaeus, and either to lessen or to shake his authority.
Ut vetus ac sempiternum illud odium, quo in omnes sanctos flagrat Satanas plenius effundat, bellumque adversus eos ab initio susceptum vi majore red⟨i⟩n⟨t⟩egret, novissimis Gnosticis ministris ac satellitibus suis persuadet, in eos praesertim omnibus conviciis maledictisque furere et bacchari, quos maxime noverunt haereticis opinionibus suis adversari. Nec id sane sine astuto, et fraudibus suis valde apposito consilio. Ut enim solent facinorosi pro sceleribus ad tribunalia pertracti, non solum actores, sed et judices ipsos confictis criminibus praegravare, ut horum vel imminuant fidem, vel subterfugiant judicia; sic et isti a veterum Patrum ac doctorum scriptis, testimoniis, aequissimisque decretis adeo timent, ac toti perhorrescunt, ut nihil consultius ac magis e re sua fore putarint, quam illos omni maledictorum genere lacessere, probrisque vexare ac proscindere, ut eos imperitis, a seque prius seductis turbis aspernandos relinquant et respuendos. Horum sannas et convicia multis locis retulimus. Verum, parum prosunt auctoribus hae fraudes atque fallaciae, quando his artibus et causam suam piis omnibus suspectam invisamque duntaxat reddunt; et filii perditionis, bellum cum
That he may pour out more fully that old and everlasting hatred with which he burns against all the saints, and renew with greater force the war undertaken against them from the beginning, Satan persuades the newest Gnostics, his ministers and henchmen, to rage and revel with every insult and slander against those above all whom they know to oppose their heretical opinions most. And this not without a crafty design, very well suited to his frauds. For as criminals dragged before the tribunals for their crimes are wont to burden with fabricated charges not only the accusers but the judges themselves, so as either to lessen their credit or to escape their judgements; so these men too so fear and wholly shudder at the writings, testimonies and most equitable decrees of the ancient Fathers and doctors, that they have thought nothing more advisable and more to their advantage than to assail them with every kind of slander, and harass and lacerate them with reproaches, so as to leave them to be despised and spurned by the unlearned crowds previously led astray by them. Their mockeries and insults we have related in many places. But these frauds and deceits profit their authors little, since by these arts they only make their own cause suspect and hateful to all the pious; and, sons of perdition, about to wage war with
Editors' notes and page, col. 1341

Page

  • running head: 1341 IN IRENÆI LIBRO
  • marginal letters: A aut, ut; B auctore Quaest.; C novasque haereses; D actores , sed
  • old-edition numerals: (none)
  • other: Latin (with short Greek phrases), no facing Greek column; editors' matter: aut, ut idem (continuing Francisci Feuardentii Commonitio), Libri primi decem, Ut vetus ac sempiternum; three full-width title lines cut off at right edge after "illustrem ac" not set: "Ejusdem Antidota adversus probra et impias crimina", "næi famam lacerare, auctoritatemque vel imminue", "hujus temporis hæretici."
  • other: a full-width band stands across cols 1341/1342 in mid-page: the 1 paragraph(s) above it in col 1342 are set here, after the 2 above it in col 1341 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
  • running head: 1341 IN IRENAEI LIBROS. 1342
  • marginal letters: A ‹aut, ut idem de scripto suo›; B ‹ex diversis ejusdem Irenaei operibus›; C ‹chiam, ritus, fidemque confirmandam›; D ‹actores, sed et judices ipsos›
  • old-edition numerals: (none)
  • other: editors' matter (Feuardent's Commonitio end, the Antidota title band and its first paragraph). Page set in reading order: upper left and upper right (Libri primi paragraph runs from left into right column, ending non recusent), then the three-line band across 1341/1342, then the lower left column; the lower right goes in c1342. Checked: both upper columns stand above the band. Greek printed with κ resembling χ; set καὶ, ἰδιωτικῶς. is⟨t⟩a and red⟨i⟩n⟨t⟩egret: letters lost to damaged type (UNSURE on ista). 'quiritentur' and 'fruiti' as printed.
  • misprints kept as printed: Diacopo (for Diacono)
PG 7:1342
sanctis gesturi, et eos qui habitant in coelo blasphematuri, se prodromos castrorumque metatores esse palam ostendunt. His denique accidit quod furiosis et amentibus illis, qui in coelos jaculantur vel conspuunt, contingere solet. Tantum abest enim ut eos vel laedant, vel commaculent, ut e contrario ipsi propriis in eos recidentibus jaculis conficiantur, ac sputis inquinentur: sic et isti maledictis suis sanctos Dei servos nihil laedunt, pios autem e contrario omnes ad eorum celebrandas laudes praedicandasque virtutes magis accendunt. Conjectas ergo ab haereticis in beatissimum Ecclesiae doctorem et fortissimum Christi martyrem Irenaeum contumelias et vituperationes depulsuri, a Calvinianis ducemus exordium.
the saints and to blaspheme those who dwell in heaven, they openly show themselves to be the forerunners and camp-markers. To them, in the end, happens what usually befalls those mad and senseless men who hurl darts or spit at the heavens. For so far are they from either harming or soiling them, that on the contrary they themselves are slain by their own darts falling back upon them, and are befouled with their own spittle: so these men too in no way harm God's holy servants with their slanders, but on the contrary kindle all the pious the more to celebrate their praises and proclaim their virtues. Being about, therefore, to repel the insults and reproaches hurled by the heretics at the most blessed doctor of the Church and most valiant martyr of Christ, Irenaeus, we shall make our beginning with the Calvinists.
Calvinianorum maledicta.
Slanders of the Calvinists.
Hi non vulgari libro, sed quem fidei suae Clypeum appellaverunt, et Gallico idiomate jam sexies typis publicaverunt, haec ad verbum Latina facta de B. Irenaeo asseverare non verentur: Nunquam sacras perlegit Scripturas; nec Symbolum apostolorum intellexit. Multa protulit in Christum pestifera, nefaria, et ab omnibus rejicienda. Multa temere commutarit, et a vera apostolicaque doctrina deflexit:
These men, in no common book but in one which they have called the Shield of their faith, and have now printed six times in the French tongue, do not fear to assert these things of blessed Irenaeus, here put into Latin word for word: "He never read the sacred Scriptures through; nor did he understand the Apostles' Creed. He put forth many pestilent, wicked things against Christ, things to be rejected by all. He rashly changed many things, and turned aside from the true and apostolic doctrine":
Editors' notes and page, col. 1342

Footnotes

(1) ‹anchor: apostolicaque doctrina deflexit› · call in col 1342

Dial. 8.

Dialogue 8.

(printed under page 679)

Page

  • running head: IRENÆI LIBROS. 1342
  • marginal letters: A eruditum D.; B ris locupletissimos; C rum utilitatem; D virtutes magis
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: eruditum D. Joannem, sanctis gesturi, Calvinianorum maledicta, Hi non vulgari libro; two full-width title lines cut off at left edge after "non recusent." not set: "impias criminationes, quibus illustrissimam B. Ire-", "e vel imminuere, vel labefactare conantur novissimi"
  • other: the 1 paragraph(s) of this column above the full-width band are set under col 1341 (reading order, moved on receipt)
  • running head: 1341 IN IRENAEI LIBROS. 1342
  • marginal letters: A ‹eruditum D. Joannem Sant-Andreanum›; B ‹ris locupletissimos indices›; C ‹rum utilitatem emittimus›; D ‹virtutes magis accendunt›
  • old-edition numerals: (none)
PG 7:1343
quibus paucis, sed impudentissimis verbis quinque ei pro crimine objiciunt , quorum nec unicum probant, nec unquam probare poterunt. Nos contra , etiam universos Calvinianae scholae ministros ac professores, quibus aliquid adhuc sanae mentis superest , ad lectionem Irenaei provocantes , audemus ab eis rectam adversus hanc comministri sui improbitatem et mendacium animadversionem exspectare. Tam enim dense appositeque utriusque testamenti sacris Scripturis , quatuor praesertim postremis libris, haereses refellit, et dogmata Christiana comprobat, ut nemini veterum doctorum hac in re cedat , plerosque exsuperet ; palam ostendens se omni studio et attentione etiam ab infantia easdem perlegisse, expendisse, atque didicisse.
in which few, but most impudent words they cast five things against him as a crime, not a single one of which they prove, nor ever will be able to prove. We on the contrary, challenging to the reading of Irenaeus even all the ministers and professors of the Calvinist school in whom any sound mind still remains, dare to expect from them a just animadversion against this dishonesty and falsehood of their fellow-minister. For so thickly and aptly by the sacred Scriptures of both Testaments, especially in the last four books, does he refute heresies and establish Christian dogmas, that he yields to none of the ancient doctors in this matter, and surpasses most of them; openly showing that with all zeal and attention even from infancy he had read through, weighed, and learned them.
Quod de Symbolo apostolorum garrit Calvinianus minister, certe hominis est amentissimi, quique nihil unquam in Irenaei libris attente perlegerit. Ille namque ad finem primi cap. lib. I Symbolum istud appellat regulam veritatis immobilem, per baptismum acceptam : eo quod ( ut est Clementis et aliorum veterum sententia ) catechumenis illud in primis discendum et profitendum traderetur , ut suo loco demonstravimus. Hoc ipsum ejusdem libri c. 2 integrum refert , et cunctis haeresibus fidenter opponit, velut fidei Christianae summam ab apostolis universae per orbem Ecclesiae traditam. Ejusdem rursum lib. cap. 19 illud Regulam veritatis iterum vocat : quod Tertullianus, Augustinus, Chrysostomus ab illo didicerunt, et scriptis suis inseruerunt. Et non intellexisset ? Isthaec fidei rudimenta tantus doctor et antistes animo et cogitatione non comprehendisset ? Apagete tantam amentiam et insaniam.
What the Calvinist minister prates concerning the Apostles' Creed is certainly the mark of a most mad man, and one who has never attentively read through anything in the books of Irenaeus. For at the end of the first chapter of Book 1 he calls that Creed the immovable rule of truth, received through baptism: because (as is the opinion of Clement and other ancients) it was handed down to catechumens to be learned and professed first of all, as we have demonstrated in its proper place. This very Creed in Chapter 2 of the same book he recounts in its entirety, and confidently opposes to all heresies, as the summary of the Christian faith handed down by the apostles to the universal Church throughout the world. Again in Chapter 19 of the same book he calls it a second time the Rule of truth: which Tertullian, Augustine, and Chrysostom learned from him, and inserted into their writings. And would he not have understood it? Would so great a doctor and prelate not have comprehended in mind and thought these rudiments of the faith? Away with such madness and insanity!
Sed quae sunt illa et multa, et pestifera, et nefaria, et ab omnibus rejicienda , quae in Christum protulit , pro cujus nomine et gloria tam sancte constanterque vitam istam posuit ? Vel unum saltem , ex tam multis, Calvinianus minister prodere debuit. Christum certe Irenaeus ubique praedicat verum Deum et hominem esse , hujus mundi redemptorem et judicem , et cuncta quae de illo veteres annuntiaverunt prophetae, toto orbe praedicaverunt apostoli, scripserunt evangelistae, et hactenus credidit Ecclesia catholica. Num haec pestifera et Calvinianis nefaria ? Num ab omnibus rejicienda , ut cum Sylvano , Neusero , aliisque non paucis hujus sectae ministris, impietatibus Mahometicis initientur ? Absit tantum scelus, vel sola commemoratione horrendum atque detestabile.
But what are those things, both many, and pestiferous, and nefarious, and to be rejected by all, which he brought forth against Christ, for Whose name and glory he so holily and constantly laid down this life? Even one at least, out of so many, the Calvinist minister ought to have produced. Assuredly Irenaeus everywhere proclaims that Christ is true God and man, the Redeemer and Judge of this world, and all the things which the ancient prophets announced concerning Him, the apostles preached throughout the whole world, the evangelists wrote, and the Catholic Church has hitherto believed. Are these things pestiferous and nefarious to the Calvinists? Are they to be rejected by all, so that with Sylvanus, Neuser, and not a few other ministers of this sect, they may be initiated into Mohammedan impieties? Far be so great a crime, dreadful and detestable even by its mere mention.
Adjicit quarto loco, Irenaeum multa temere commutasse. Dic quibus in locis , quibus in dogmatis apostolici capitibus ;
He adds in the fourth place, that Irenaeus rashly altered many things. Tell in what passages, in what heads of apostolic dogma;
Et eris mihi magnus Apollo.
And you will be to me the great Apollo.
Haec commutatio penitus siletur, vox de locis nulla mittitur, muta est de rebus accusatio , capita doctrinae mutatae non attinguntur : quoniam reapse nulla fuerunt. Impia igitur est criminatio, vel ipso hujus sectae auctore Calvino testante , nihil per quadringentos annos in doctrina apostolica per omnes Ecclesias immutatum fuisse : sed eam unanimi Patrum consensu sinceram integramque servatam usque ad Augustini tempora, qui plus trecentis annis B. Irenaeo fuit posterior.
This alteration is passed over in utter silence, no word is uttered concerning the passages, the accusation is mute concerning the matters, the heads of altered doctrine are not touched upon: because in reality there were none. Impious therefore is the accusation, since even Calvin himself, the author of this sect, testifies that for four hundred years nothing in apostolic doctrine was altered throughout all the Churches: but that by the unanimous consent of the Fathers it was preserved pure and entire down to the times of Augustine, who was more than three hundred years later than Blessed Irenaeus.
Scribit postremo loco molestus accusator , hunc virum apostolicum a vera apostolicaque doctrina turpissime deflexisse. Si accusasse sufficit, quis innocens ? Deflexerunt ab illa Simon, Nicolaus, Ebion, plurimique alii : sed mox a Patribus carbone notati, palamque reprehensi, damnati, sacrisque Christianis ideo summoti sunt. De B. Irenaeo autem quis vel per somnium quid unquam hujusmodi cogitavit ? quis in haereticorum aut fidei desertorum numerum retulit ? Quis priscorum scriptorum, hanc
In the last place the troublesome accuser writes that this apostolic man most shamefully turned aside from the true and apostolic doctrine. If to have accused suffices, who will be innocent? Simon, Nicolaus, Ebion, and very many others turned aside from it: but presently they were marked with charcoal by the Fathers, and openly reproved, condemned, and on that account removed from Christian sacred rites. Concerning Blessed Irenaeus, however, who ever even in a dream thought anything of this sort? Who ever reckoned him in the number of heretics or deserters of the faith? Which of the ancient writers branded this
Editors' notes and page, col. 1343

Footnotes

(4) ‹anchor: not visible› · call in col 1343

Lib. VII Const., cap. 41; Ruff. in Sym.; Hieron., Epist. ad Pammac.; Ambr.; Aug.

Book 7 of the Constitutions, chapter 41; Rufinus on the Creed; Jerome, Letter to Pammachius; Ambrose; Augustine.

(printed under page 680)

(5) ‹anchor: Calvino testante› · call in col 1343

Lib I Instit., cap. 11, et lib. IV, cap. 2.

Book 1 of the Institutes, chapter 11, and Book 4, chapter 2.

(printed under page 680)

(6) ‹anchor: not visible› · call in col 1343

Cent. 2, col. 55.

Century 2, column 55.

(printed under page 680)

Page

  • running head: 1343 PROLEGOMENA VARI
  • marginal letters: A quibus paucis,; B acceptam : eo; C ex tam; D hujus sectae
  • old-edition numerals: 10 after nec unicum
  • other: Latin only, no Greek printed; editors' matter: quibus paucis (continuing Francisci Feuardentii Antidota)
PG 7:1344
ei turpissimam maculam, praeter hunc furiosum ac sordidum Calvinianae maledicentiae ministrum , inussit ? Sed hoc ultimum est , inquit Hieronymus, haereticorum praesidium , ut, cum causam suam conspiciant damnatum iri, incipiant virus serpentina lingua diffundere ; et cum se victos cernunt , ad contumelias prosilire.
most shameful stain upon him, save this frantic and sordid minister of Calvinist slander? But this is the last resort of heretics, says Jerome, that when they see that their cause is about to be condemned, they begin to pour out venom with a serpentine tongue; and when they see themselves vanquished, they leap forth to insults.
Lutheranorum criminationes.
The accusations of the Lutherans.
Calvinianis succenturiantur Lutherani rhapsodi Magdeburgenses , sed eo magis veteratorie, quo suas calumnias quibusdam Irenaei verbis incrustare ac operire nituntur : ac velut ex insidiis compositae orationis erumpentes , in sanctissimi viri jugulum multis modis invadunt. Ac primo quidem universum ejusdem cum illo temporis sanctorum Patrum chorum, quantum in ipsis est, lacerantes et conficientes , aiunt : Etiamsi haec aetas apostolis admodum vicina fuit , tamen doctrina Christi et apostolorum non parum obfuscari coepit. Multae enim monstrosae et incommodae opiniones passim a doctoribus sparsae reperiuntur . Nimirum , quae fanaticis haeresibus vestris adversantur, utpote quae subjicitis de libero arbitrio, eucharistiae sacrificio , Ecclesiae Romanae primatu , sanctorum invocatione , ac consimilibus multis pietatis Christianae capitibus, quae penitus convulsa esse cupitis. Dein , ut solus apostata Lutherus cum suo nocturno praeceptore Satana , de quo toties gloriatur , doctrinam Christi et apostolorum recte intellexerit , praedicaverit , orbique novus evangelista tradiderit : ac sic omnium, quantumvis antiquorum , sanctorum et probatorum doctorum scriptis longum valere jussis , hujus aevi impurissimorum apostatarum insulsi perniciosique libelli terantur, atque priscorum temporum haereses universae instaurentur.
Close behind the Calvinists march the Lutheran rhapsodists of Magdeburg, and all the more craftily in that they strive to veneer and cover their calumnies with certain words of Irenaeus: and bursting forth as if from the ambush of a studied speech, in many ways they fly at the throat of the most holy man. And first indeed, tearing and destroying, as much as in them lies, the whole choir of the holy Fathers of the same time with him, they say: Even though this age was very near to the apostles, nevertheless the doctrine of Christ and the apostles began to be not a little darkened. For many monstrous and inconvenient opinions are found scattered here and there by the doctors. Doubtless those which oppose your fanatical heresies, namely the things which you subjoin concerning free will, the sacrifice of the Eucharist, the primacy of the Roman Church, the invocation of the saints, and many similar heads of Christian piety which you desire to see utterly overthrown. Next, in order that the apostate Luther alone, with his nocturnal preceptor Satan, of whom he so often boasts, may have rightly understood and preached the doctrine of Christ and the apostles, and handed it down to the world as a new evangelist: and that thus, having bidden a long farewell to the writings of all the doctors, however ancient, holy, and approved, the insipid and pernicious pamphlets of the most impure apostates of this age may be thumbed, and all the heresies of ancient times restored.
Hinc eum accusant, quod de Spiritu sancto rarius loquitur . Loquitur tamen aliquoties, et secundum Christi et apostolorum doctrinam de illo loquitur , ut tacito consensu confitemini ; quod piis omnibus satis esse debet, ut a vestris hac in re maledictis liberetur. Loquitur, inquam , adeo recte pieque de Spiritus sancti divinitate , ut Basilius Magnus ante mille et ducentos annos illius sententiis eam adversus hostes studiose libenterque comprobaverit, ut suis locis indicamus. Loquitur iterum , et saepius, quando plus decem capitibus, illum ex divinis operibus velut creationis, justificationis et salutis nostrae Deum verum ac omnipotentem esse demonstrat, ut passim, praesertim autem in caput 9 tertii libri signavimus. Sed fingamus vobiscum , quod de eo rarius locutus sit. Quid tum inde ? Rarius etiam loquitur de aeterna hominum electione , praedestinatione, reprobatione : ergo in his erravit ? Rarius de angelorum tam bonorum quam malorum creatione, ordinibus , lapsu , et officiis loquitur : ergo propterea carpendus et vellicandus est ? Rarius de baptismo, forma, materia, ac effectibus ejus loquitur : ergo propterea inter reos delerendus ? Quis non videt ineptissimas simul et nequissimas esse hujusmodi vestras consecutiones ?
Hence they accuse him, because he speaks rather rarely concerning the Holy Spirit. Yet he does speak several times, and he speaks concerning Him according to the doctrine of Christ and the apostles, as you confess by your tacit consent; which ought to be enough for all the pious for him to be freed from your slanders in this matter. He speaks, I say, so rightly and piously concerning the divinity of the Holy Spirit, that Basil the Great twelve hundred years ago zealously and gladly proved it against its enemies by his sentences, as we point out in their proper places. He speaks again, and quite often, when in more than ten chapters he demonstrates from His divine works, such as creation, justification, and our salvation, that He is true and almighty God, as we have noted passim, and especially upon Chapter 9 of the third book. But let us suppose with you that he spoke of Him rather rarely. What then follows from that? He also speaks rather rarely concerning the eternal election, predestination, and reprobation of men: did he therefore err in these things? He speaks rather rarely concerning the creation, orders, fall, and offices of the angels, both good and bad: is he therefore on that account to be carped at and plucked? He speaks rather rarely concerning baptism, its form, matter, and effects: is he therefore on that account to be arraigned among the guilty? Who does not see that your inferences of this sort are at once most absurd and most wicked?
Sed in Irenaeo solo mirari hoc possis , aiunt isti , quod Spiritum sanctum nusquam quidem expresse videtur vocare Deum . Demus ita esse. Nec id quoque tam expresse singulariterque faciunt Moyses, David , Isaias, aliique prophetae ; nec Paulus in plerisque epistolis ; nec evangelistae, aliive apostoli ; quin Macedoniani aeternam ejus divinitatem abnegaverint. Ergo et illi , et cum illis Irenaeus silentio suo in Spiritum sanctum peccaverunt, aut ejus oppugnatoribus ansam praebuerunt ? Absit ! Satis enim fuit sanctis illis hominibus, communi tribus personis Dei appellatione Spiritum sanctum Deum toties vocare et significare, quoties indeterminate illius meminerunt : nondum praesertim in orbem exortis,
But in Irenaeus alone could one wonder at this, say those men, that nowhere indeed does he seem expressly to call the Holy Spirit God. Let us grant that it is so. Neither do Moses, David, Isaiah, and the other prophets do that so expressly and singularly; nor Paul in most of his epistles; nor the evangelists, or the other apostles; without the Macedonians having denied His eternal divinity. Did therefore both they, and with them Irenaeus, sin against the Holy Spirit by their silence, or furnish a handle to His impugners? Far be it! For it was enough for those holy men, under the appellation of God common to the three Persons, to call and signify the Holy Spirit as God as often as they made mention of Him indeterminately: especially when there had not yet arisen in the world
Editors' notes and page, col. 1344

Footnotes

(7) ‹anchor: sancto rarius loquitur› · call in col 1344

Cent. 2, col. 227.

Century 2, column 227.

(printed under page 680)

(8) ‹anchor: Spiritus sancti divinitate› · call in col 1344

Lib. V, c. 8 et 9.

Book 5, chapters 8 and 9.

(printed under page 680)

(9) ‹anchor: videtur vocare Deum› · call in col 1344

Cent. 2, col 40.

Century 2, column 40.

(printed under page 680)

Page

  • running head: GOMENA VARIORUM 1344
  • marginal letters: A ei turpissimam; B et incommodae; C ut tacito; D tur : ergo
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: ei turpissimam maculam, Lutheranorum criminationes
PG 7:1345
qui postea personalem ejus divinamque majestatem in quaestionem adduxerunt. Verum, nec facile concesserim eis quod criminantur : quandoquidem ipso statim libri primi capite secundo scribens Irenaeus, Ecclesiam catholicam ab apostolis accepisse eam fidem, quae est in unum Deum , Patrem nimirum omnipotentem ; et in unum Jesum Christum Filium ejus ; et in Spiritum sanctum, qui locutus est per prophetas : Dei nomine aeque Spiritum, ac Patrem et Filium comprehendit, appellat , profitetur. Deinde, cuncta Dei opera eidem , ut diximus , tribuens, cumprimis autem incarnationis Verbi divinissimum mysterium : satis dilucide et constanter illum Deum esse agnoscit et praedicat.
those who afterwards brought His personal and divine majesty into question. However, I would not easily grant to them even what they allege as an accusation: seeing that right in the second chapter of the first book Irenaeus, writing that the Catholic Church received from the apostles that faith which is in one God, the Father Almighty; and in one Jesus Christ His Son; and in the Holy Spirit, Who spoke through the prophets: under the name of God equally includes, calls, and professes the Spirit as well as the Father and the Son. Next, attributing all the works of God to the same Spirit, as we have said, and above all the most divine mystery of the incarnation of the Word: sufficiently clearly and constantly does he acknowledge and proclaim that He is God.
Inde criminis loco ponunt Irenaeo : Ita obscure , et perplexe non raro vocabulo Verbi , seu τοῦ Λόγου, utitur, ut videatur non perspicue inter Verbum substantiale, et verbum vocale seu oris distinguere . Vobis videtur , quos excaecavit malitia , et maledicendi rabies egit in praeceps. Puris autem animis contra , videtur Gnosticos nominatim coarguere , quod τοῦ λόγου , id est , humanioris sermonis ac verbi internam conceptionem, quam suffocationem appellat, successivamque prolationem , evanescentiam, aliasque plurimas imperfectiones, τῷ Λόγῳ, id est Dei Verbo tribuerent : quod cum sit Deus simplex, incompositus, et omnium accidentium expers, totus est mens, totus Logos , hoc idem cogitans quod loquitur, et loquens quod cogitat. Concludit autem : Vos generationem (Verbi divini) divinantes, et verbi hominum per linguam factam prolationem transferentes in Verbum Dei, juste detegimini quod neque humana, neque divina noveritis. Et paulo post, quaerentibus : Quomodo Filius prolatus est a Patre ? sapienter respondet : Generationem ejus inenarrabilem exsistentem nemo novit, non Valentinus, non Marcion , non angeli , non archangeli, nisi solus qui generavit Pater, et qui natus est Filius . Annon his satis explicate distributeque Verbum, quod Deus est, et substantiale per se subsistit , a verbo oris humani prodeunte , statimque in auras evanescente distinguit ? Accedit, quod non raro profitetur Verbum quod Deus est , non esse creatum vel factum ; sed semper Deo Patri coexstitisse, ac cum eo cuncta condidisse : quibus Verbum substantiale, divinum, ac permanens , satis a fluxo caducoque verbo nostro secernit .
Next they set it down as a crime against Irenaeus: So obscurely and perplexedly does he not rarely use the word Word, or Logos, that he seems not clearly to distinguish between the substantial Word and the vocal word or word of the mouth. So it seems to you, whom malice has blinded, and the rage of slandering has driven headlong. To pure minds, on the contrary, he seems expressly to refute the Gnostics because they attributed the internal conception of logos, that is, of human speech and word, which he calls suffocation, and its successive utterance, vanishing away, and very many other imperfections, to the Logos, that is, to the Word of God: whereas since He is God simple, uncompounded, and devoid of all accidents, He is wholly Mind, wholly Logos, thinking that very thing which He speaks, and speaking what He thinks. And he concludes: You who guess at the generation (of the divine Word), and transfer the utterance of the word of men made by the tongue to the Word of God, are justly detected as knowing neither human things nor divine. And a little after, to those who ask: How was the Son brought forth by the Father? he wisely replies: His generation, which is unspeakable, no one knows, not Valentinus, not Marcion, not angels, not archangels, save only the Father Who begot, and the Son Who was born. Does he not by these words sufficiently explicitly and distinctly distinguish the Word, Which is God, and subsists substantial in Himself, from the word proceeding from the human mouth and straightway vanishing into the air? Added to this is the fact that he not rarely professes that the Word Which is God is not created or made; but always coexisted with God the Father, and with Him created all things: whereby he sufficiently separates the substantial, divine, and permanent Word from our fleeting and perishable word.
Jam ad parentem suum, id est spiritum blasphemiae accedentes, aiunt : Irenaeus seutit diabolum tum demum coepisse labi, cum hominem seduxit. Sic enim sentire videtur lib. IV, c. 78 . Imo vero ex ipsiusmet Irenaei verbis patet, vos vere διαβόλους, id est calumniatores pravosque delatores esse. Non enim ait, tum demum coepisse labi, cum hominem seduxit, ut vos falso confingitis : sed ex tunc apostatam et inimicum factum, ex quo zelavit plasma Dei. Zelavit porro et invidit hominis a Deo plasmati et conditi felicitati priusquam eum aggrederetur , et in ruinam cum suasionibus suis praecipitaret. Igitur, Irenaei sententia, diabolus a Deo defecerat, et nequam, damnatusque spiritus erat , antequam in hominem invadens, eum per feminam seduceret.
Now drawing near to their parent, that is, the spirit of blasphemy, they say: Irenaeus holds that the devil then at last began to fall when he seduced man. For so he seems to hold in Book 4, Chapter 78. Nay rather, from the very words of Irenaeus himself it is plain that you are truly devils, that is, calumniators and wicked informers. For he does not say that he then at last began to fall when he seduced man, as you falsely devise: but that he became an apostate and an enemy from that time when he envied the workmanship of God. Now he envied and begrudged the happiness of man fashioned and created by God before he attacked him and cast him headlong into ruin with his persuasions. Therefore, in the opinion of Irenaeus, the devil had revolted from God, and was a wicked and condemned spirit, before, invading man, he seduced him through the woman.
At ille sensit, tum etiam primum maledictum et abjectum esse, cum scilicet post hominis lapsum diceret Deus : Semen mulieris conteret caput tuum. Item : Maledictus eris, etc. Sic enim sentire videtur lib. IV, cap. 78 . Nec ista sensit aut docuit unquam Irenaeus, ut comminiscimini : sed voluit duntaxat, fraudes, scelera, consilia, ac proinde maledictionem damnationemque diaboli tum primum nobis verbo Dei manifestari, cum refertur a Deo maledictus et proscriptas. Nihil enim de his ante hominis lapsum
But he held that then also for the first time he was cursed and cast down, namely when after the fall of man God said: The seed of the woman shall bruise your head. Likewise: Cursed shall you be, etc. For so he seems to hold in Book 4, Chapter 78. Neither did Irenaeus ever hold or teach those things, as you fabricate: but he meant only that the frauds, crimes, counsels, and consequently the cursing and damnation of the devil are then for the first time manifested to us by the word of God, when he is related to have been cursed and proscribed by God. For nothing of these things before the fall of man
Editors' notes and page, col. 1345

Footnotes

(10) ‹anchor: seu oris distinguere› · call in col 1345

Cent. 2, col. 227.

Century 2, column 227.

(printed under page 681)

(11) ‹anchor: qui natus est Filius› · call in col 1345

Lib. II, c. 47, 48, 49.

Book 2, chapters 47, 48, 49.

(printed under page 681)

(12) ‹anchor: nostro secernit› · call in col 1345

Lib. I, c. 19; lib. II, c. 43; lib. III, c. 6 et 9; lib. IV, c. 17.

Book 1, chapter 19; Book 2, chapter 43; Book 3, chapters 6 and 9; Book 4, chapter 17.

(printed under page 681)

(13) ‹anchor: lib. IV, c. 78› · call in col 1345

Cent. 2, col. 56.

Century 2, column 56.

(printed under page 681)

(14) ‹anchor: lib. IV, cap. 78› · call in col 1345

Cent. 2, col. 56.

Century 2, column 56.

(printed under page 681)

Page

  • running head: 1345 IN IRENÆI LIBRO
  • marginal letters: A qui postea; B cendi rabies; C Filius . Annon; D felicitati priusquam
  • old-edition numerals: 11 before Generatio-nem
  • other: Latin (with short Greek words), no facing Greek column; editors' matter: qui postea personalem
  • misprints kept as printed: seutit (for sentit); proscriptas (for proscriptus)
PG 7:1346
a Moyse patefactum aut relatum fuerat. Quod adeo verum et certum est, ut et ipsi haeresiarchae Com. in Genesim, et alii passim in suis locis communibus ultro fateantur.
had been revealed or related by Moses. Which is so true and certain that even the heresiarchs themselves in their Commentaries on Genesis, and others passim in their commonplaces, willingly confess it.
Subjiciunt illico : Tale quiddam est , quod idem Irenaeus lib. V, ex traditione Justini (quod et Eusebius lib. IV, c. 18, indicat) sentit, diabolum ante Christi adventum, non fuisse ausum blasphemare Deum, quia nondum sciverit damnationem suam. Id non modo Justinus ac Irenaeus, fortissimi duo martyres, sed et Clemens, et Origenes , et Epiphanius, multoque plures illustrissimi et antiquissimi scriptores ecclesiastici senserunt et docuerunt, ut in lib. V, c. 26 , consignavimus : quorum sententiam cum nondum (quod nunc meminerim) damnaverit Ecclesia catholica , nec nos damnare debemus. Multa enim judicia divina daemones latuerunt, destinataque sibi in inferorum locis aeterna supplicia supra quam dici potest semper horruerunt , ut indicant isti eorum clamores : Quid venisti ante tempus torquere nos ? Si ejicis nos, mitte nos in porcos . Rogabant illum ne imperaret illis ut in abyssum irent . Et Petrus aperte dicit daemones reservari cruciandos. Quis tam abdita judicia perfecte penetravit ? Denique, plurima inter viros doctos adhuc inquiri , et varie disputari possunt de cacodaemonum peccatis, lapsu, scientia, ignorantia , et suppliciis : quae cum ad fidei catholicae jam definita capita non pertineant, damnari non debent qui aliter et aliter antea senserint.
They immediately subjoin: Something of the sort is what the same Irenaeus in Book 5, from the tradition of Justin (which Eusebius also in Book 4, Chapter 18, indicates), holds, that the devil before the coming of Christ did not dare to blaspheme God, because he did not yet know his own damnation. That not only Justin and Irenaeus, two most valiant martyrs, but also Clement, and Origen, and Epiphanius, and many more most illustrious and ancient ecclesiastical writers held and taught, as we have recorded upon Book 5, Chapter 26: and since the Catholic Church has not yet (so far as I now remember) condemned their opinion, neither ought we to condemn it. For many divine judgements lay hid from the demons, and they always shuddered beyond what can be told at the eternal punishments appointed for them in the places of hell, as those cries of theirs indicate: Why hast Thou come to torment us before the time? If Thou cast us out, send us into the swine. They besought Him that He would not command them to go into the abyss. And Peter openly says that the demons are reserved to be tormented. Who has perfectly penetrated judgements so hidden? Finally, very many things can still be inquired into and variously disputed among learned men concerning the sins, fall, knowledge, ignorance, and punishments of evil demons: and since these things do not pertain to the already defined heads of the Catholic faith, those who previously thought one way or another ought not to be condemned.
Accusationes sic persequuntur : Irenaeus non sine errore dixit, lib. IV, cap. 73, hominem non esse conditum a Deo perfectum. Et postea : De homine videtur sentire, quasi non sit perfectus a Deo conditus . Perfectionem omnem essentialem, quae in corporis et animae rationalis unitione consistit, hominem a Deo initio habuisse Irenaeus constanter praedicat : accidentariam vero tam vere pernegat, ut impium sit aliter sentire vel dicere. Probat enim apertis Scripturis, exemplis, et rationibus, non solum hominem, sed et omnem creaturam , cum per infinitum distet a Creatore , plurimis et maximis imperfectionibus etiam ab initio circumdatam et implicitam esse. Et ut de homine solo dicamus, ex vilissimo terrae limo conditus est , potens tentari , vinci, peccare, mori, damnari : quae procul dubio maximae sunt imperfectiones. Nec ista pugnant (ut fingitis) cum his creationis verbis : Vidit Deus cuncta quae fecerat, et erant valde bona : quoniam haec de naturalibus et gratuitis bonis dicta sunt, quibus homo in justitia, innocentia, omnium rerum scientia conditus abundavit : non ipsius vitae animalis imperfectiones, aut animi ad bonum et malum libertatem et flexibilem sortem tollunt, in qua constitutus fuit. Non errat ergo B. Irenaeus cum hoc sentit : sed vos per sceleratam maledicendi rabiem in tetris erroribus versamini, quando haec et consimilia in sanctis Ecclesiae Patribus in consistoriis vestris roditis, in libellis vellicatis, ubique carpitis, ut soli recte sapere videamini.
They pursue their accusations thus: Irenaeus not without error said, in Book 4, Chapter 73, that man was not created perfect by God. And afterwards: Concerning man he seems to hold as though he were not created perfect by God. That man had from God in the beginning all essential perfection, which consists in the union of the body and the rational soul, Irenaeus constantly proclaims: but accidental perfection he so truly denies that it would be impious to think or say otherwise. For he proves by clear Scriptures, examples, and arguments that not only man, but also every creature, since it is infinitely distant from the Creator, was even from the beginning surrounded and involved with very many and very great imperfections. And to speak of man alone, he was created from the vilest mud of the earth, capable of being tempted, overcome, sinning, dying, and being damned: which without doubt are very great imperfections. Nor do those things conflict (as you feign) with these words of creation: God saw all the things that He had made, and they were very good: since these things were said of the natural and gratuitous goods wherewith man created in justice, innocence, and knowledge of all things abounded: they do not take away the imperfections of the animal life itself, or the freedom and flexible lot of the mind towards good and evil, in which he was established. Blessed Irenaeus therefore does not err when he holds this: rather, through your wicked rage of slandering you are yourselves involved in foul errors, when you gnaw at these and similar things in the holy Fathers of the Church in your consistories, pluck at them in your pamphlets, and carp at them everywhere, so that you alone may seem to be rightly wise.
Aiunt rursum : Irenaeus sensit hominem non esse conditum ad imaginem Dei . Magnum et impudens est mendacium, quando quidem scribat : Non effugit Adam manus Dei, ad quas Pater loquens dicit : Faciamus hominem ad imaginem et similitudinem nostram. Et iterum : Et propter hoc in fine, non ex voluntate carnis, neque ex voluntate viri, sed ex beneplacito Patris, manus ejus vivum perfecerunt hominem, ut fiat Adam secundum imaginem et similitudinem Dei. Et paulo post : Christus restauravit suo plasmati, quod dictum est : In principio factum hominem secundum imaginem et similitudinem Dei .
They say again: Irenaeus held that man was not created after the image of God. It is a great and impudent lie, seeing that he writes: Adam did not escape the hands of God, to which the Father speaking says: Let Us make man after Our image and likeness. And again: And on account of this in the end, not from the will of the flesh, nor from the will of man, but from the good pleasure of the Father, His hands perfected a living man, that Adam might become according to the image and likeness of God. And a little after: Christ restored to His workmanship what was said: In the beginning man was made according to the image and likeness of God.
Editors' notes and page, col. 1346

Footnotes

(15) ‹anchor: not visible› · call in col 1346 (inferred from note order; call not visible in the page foot)

Matth. VIII, 29, 31.

Matthew 8:29, 31.

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(16) ‹anchor: not visible› · call in col 1346 (inferred from note order; call not visible in the page foot)

Luc. VIII, 31.

Luke 8:31.

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(17) ‹anchor: a Deo conditus› · call in col 1346

Cent. 2, col. 56 et 227.

Century 2, columns 56 and 227.

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(18) ‹anchor: erant valde bona› · call in col 1346

Gen. I, 31.

Genesis 1:31.

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(19) ‹anchor: ad imaginem Dei› · call in col 1346

Col. 57.

Column 57.

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(20) ‹anchor: et similitudinem Dei› · call in col 1346

Lib. V, c. 1, 2 et 6.

Book 5, chapters 1, 2 and 6.

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Page

  • running head: IRENÆI LIBROS. 1346
  • marginal letters: A a Moyse; B dicant isti; C ut impium; D vestris roditis,
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: a Moyse patefactum
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Tantum itaque docet alibi noster Irenaeus, imaginem Dei peccato plurimum turpificatam et deformatam fuisse , gratia vero Christi reformatam ; quod dogma plane apostolicum est.
Only this therefore does our Irenaeus teach elsewhere, that the image of God was very greatly befouled and deformed by sin, but reformed by the grace of Christ; which dogma is plainly apostolic.
Pergunt insanire et calumniari dicentes : De imagine Dei admodum periculose Irenaeus loquitur, cum affirmat in lib. V, illud dictum : Faciamus hominem ad imaginem et similitudinem nostram, pertinuisse ad Christum, qui certo tempore homo fieri, illamque imaginem repraesentare debuerit . Et ne satis esset semel criminatos esse, rursum aiunt : De homine videtur sentire , quod sententia de eo faciendo ad imaginem Dei, Christum significarit. Ecquis hominum Christianorum nescit omnium potissimam et pulcherrimam imaginis Dei rationem in homine Christo relucere ? Et propterea a Paulo per antonomasiam appellari , imaginem Dei invisibilis ? Item, splendorem gloriae , et characterem seu expressam imaginem substantiae ejus ? Item, Christum esse imaginem , hominem vero imaginem Christi ? Vult itaque vir apostolicus, hanc Dei ac Christi Filii ejus perfectam imaginem , per adventus Christi beneficia longe splendidiorem et illustriorem in nobis factam esse : omnium vero illustrissimam fore quando eidem similes erimus in gloria : quando item revelata facie gloriam Domini speculantes , in eamdem imaginem transformabimur a claritate in claritatem, tanquam a Domini spiritu . Hoc ipsum manifestant ista de Christo ejus verba : Conformat nos, et coaptat ad vitam, et adest plasmati suo , et perficit illud secundum imaginem et similitudinem Dei , etc.
They go on raving and calumniating, saying: Concerning the image of God Irenaeus speaks very dangerously, when he affirms in Book 5 that the saying: Let Us make man after Our image and likeness, pertained to Christ, Who at a certain time was to become man and represent that image. And lest it should be enough to have made the accusation once, they say again: Concerning man he seems to hold that the sentence concerning the making of him after the image of God signified Christ. Who among Christian men does not know that the chiefest and most beautiful reason of all of the image of God shines forth in the man Christ? And that on that account He is called by Paul by antonomasia the image of the invisible God? Likewise, the brightness of His glory, and the character or express image of His substance? Likewise, that Christ is the image, while man is the image of Christ? The apostolic man therefore means that this perfect image of God and of Christ His Son has through the benefits of the coming of Christ been made far more splendid and illustrious in us: and that it will be most illustrious of all when we shall be like Him in glory: when likewise with unveiled face beholding the glory of the Lord, we shall be transformed into the same image from glory to glory, as by the Spirit of the Lord. This very thing those words of his concerning Christ make manifest: He conforms us, and fits us for life, and is present to His workmanship, and perfects it according to the image and likeness of God, etc.
Et proficientes in pejus adjiciunt : Fanaticum quiddam edit, quod asserit lib. IV, c. 30, Enoch hominem placentem Deo, legatione Dei ad angelos functum esse . Imo vos, homines caeci ac furentes, qui non attenditis illum Septuaginta secutum , angelos appellasse filios Seth , ad quos amandatus Enoch, conciones habuit de futuro judicio, et poenis reproborum ; ut eos a Cainitarum consortio, perfidia, sceleribus , quibus paulatim assuescebant et depravabantur, ad Dei timorem et cultum revocaret. Concionum ejus illustrissimam plane et gravissimam partem epistolae suae inseruit beatus Judas apostolus : quam nos Commentariis exposuimus, simulque ita sensisse Pastorem, Clementem, Tertullianum, Origenem, aliosque veteres ostendimus.
And growing worse and worse they add: He utters something fanatical when he asserts in Book 4, Chapter 30, that Enoch, a man pleasing to God, discharged an embassy of God to the angels. Nay rather, it is you who are blind and frantic men, who do not attend to the fact that following the Septuagint he called the sons of Seth angels, to whom Enoch, having been sent, held discourses concerning the future judgement and the punishments of the reprobate; that he might recall them from the fellowship, perfidy, and crimes of the Cainites, to which they were gradually becoming accustomed and being corrupted, to the fear and worship of God. Of his discourses the blessed Apostle Jude inserted a plainly most illustrious and weighty part into his epistle: which we have expounded in our Commentaries, and at the same time have shown that the Shepherd, Clement, Tertullian, Origen, and other ancients held thus.
Progrediuntur ulterius dicentes : Eodem spectat quod affirmat lib. IV, c. 70 , homines temporibus Noah, Deo fructificare non potuisse : ideo quod angeli transgressores essent iis commisti . Quid autem hoc certius atque verius ? Annon cum multiplici et gravissima emphasi de illis temporibus in Genesi dicitur, et identidem refertur multam fuisse hominum malitiam super terram ; cunctam cogitationem humani cordis intentam fuisse ad malum ; omnem carnem corrupisse viam suam ; terram repletam fuisse iniquitate ? Ecquis ambigere potest, tot tantaque flagitia transgressorum angelorum tentationibus et suasionibus commissa fuisse ? Sed diabolus, inquiunt, est hostis perpetuus hominum, semper excubans, ac circumiens ut leo rugiens, et insidias generi humano moliens. Istud porro quis negat ? Non profecto Irenaeus, qui ejus astu primos parentes deceptos aeque constanter praedicat ; ac eumdem sub mundi finem Antichristo , et ministris ac satellitibus ejus adversus Ecclesiam catholicam omni ope adfuturum scribit .
They advance further, saying: To the same point looks what he affirms in Book 4, Chapter 70, that men in the times of Noah could not bring forth fruit unto God: because the transgressing angels were mingled with them. Now what is surer and truer than this? Is it not said with manifold and most weighty emphasis concerning those times in Genesis, and repeatedly related, that the wickedness of men was great upon the earth; that every thought of the human heart was intent upon evil; that all flesh had corrupted its way; that the earth was filled with iniquity? Who can doubt that so many and so great shameful deeds were committed through the temptations and persuasions of the transgressing angels? But the devil, say they, is the perpetual enemy of men, always keeping watch, and going about as a roaring lion, and plotting snares against the human race. Now who denies that? Assuredly not Irenaeus, who equally constantly proclaims that our first parents were deceived by his craft; and writes that near the end of the world the same devil will assist Antichrist and his ministers and satellites with all his might against the Catholic Church.
Insectantur illum, quod suo judicio, non distincte
They inveigh against him because, in their judgement, not distinctly
Editors' notes and page, col. 1347

Footnotes

(21) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

Col. 57.

Column 57.

(printed under page 682)

(22) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

Coloss. I, 15.

Colossians 1:15.

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(23) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

Hebr. I, 3.

Hebrews 1:3.

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(24) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

II Cor. IV; Rom. VII.

2 Corinthians 4; Romans 7.

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(25) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

I Joan. III.

1 John 3.

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(26) ‹anchor: not visible› · call in col 1347 (inferred from note order; call not visible in the page foot)

II Cor. III.

2 Corinthians 3.

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(27) ‹anchor: et similitudinem Dei› · call in col 1347

Lib. V, c. 16.

Book 5, chapter 16.

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(28) ‹anchor: angelos functum esse› · call in col 1347

Col. 56; Genes. VI.

Column 56; Genesis 6.

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(29) ‹anchor: iis commisti› · call in col 1347

Col. 56.

Column 56.

(printed under page 682)

(30) ‹anchor: repletam fuisse iniquitate› · call in col 1347

Genes. VI, VII.

Genesis 6, 7.

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(31) ‹anchor: adfuturum scribit› · call in col 1347

Lib. III et V.

Books 3 and 5.

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Page

  • running head: 1347 PROLEGOMENA VARI
  • marginal letters: A Tantum itaque; B stum esse; C conciones habuit; D flagitia transgressorum
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: Tantum itaque docet
PG 7:1348
de potestate humanarum virium ratiocinatur : et in eam sententiam multa prophetarum, Christi, et Pauli dicta detorquet , quemadmodum in toto cap. 72, lib. IV, videre est. Non solum ibi, sed et c. 9, 29, 71, et alibi passim firmissimis Scripturarum testimoniis evincit, hominem libero arbitrio communitum esse, et ab omni coactione sic exemptum , ut non credat, non speret , non diligat Deum vel proximum nisi velit ; non blasphemet , non a fide deficiat, non occidat, non moechetur, non furetur, nisi velit ; idque sanctissime comprobat adversus Simonianos et Marcionitas, postea in Manichaeis et Priscillianistis, denique in vobis Lutheranis, Calvinianis, et Libertinis hoc saeculo renascentes. Ad haec, huic humanae liberae voluntati tam necessarium esse divinae gratiae praesidium et auxilium contra futuros Pelagianos asseverat, quam terrae solis calor, ac coelestis pluvia ut fructus suos edat : quandoquidem sine ea nihil boni possimus facere , nec quidem efficaciter cogitare ac velle . Dei cooperatores sumus . Non est haec sufficiens distributaque ratiocinatio ?
does he reason concerning the power of human strengths: and to that opinion he twists many sayings of the prophets, of Christ, and of Paul, as is to be seen in the whole of Chapter 72, Book IV. Not only there, but also in Chapters 9, 29, 71, and elsewhere passim by the firmest testimonies of the Scriptures he proves that man is fortified with free will, and so exempt from all compulsion that he does not believe, does not hope, does not love God or his neighbour unless he wills; does not blaspheme, does not fall away from the faith, does not kill, does not commit adultery, does not steal, unless he wills; and this he most holily establishes against the Simonians and Marcionites, reborn afterwards in the Manichaeans and Priscillianists, and finally in this age in you Lutherans, Calvinists, and Libertines. In addition to this, against the future Pelagians he asserts that the protection and help of divine grace is as necessary to this human free will as the heat of the sun and the rain of heaven are to the earth that it may bring forth its fruits: seeing that without it we can do no good thing, nor even efficaciously think and will it. We are God's fellow-workers. Is not this a sufficient and well-ordered reasoning?
Iniquo valde animo ferunt, quod non tantum in operibus, sed etiam in fide, liberum, et suae potestatis arbitrium homini a Domino servatum dicat . Sed hoc ipsum probat ex his Filii Dei ad apostolos verbis : Nunquid et vos vultis abire ? nimirum cum incredulis Capernaitis, et quibusdam apostatis ab eo deficientibus : palam ostendens, credere , vel non credere, liberrimum esse. Deinde, confirmat et his ejusdem ad alios verbis : Secundum fidem tuam fiat tibi : Fides tua te salvam fecit : Magna est fides tua : quibus docemur fidem et nostram esse, propter liberum voluntatis consensum ; et nihilominus praeclarum donum Dei, eam per Spiritum suum mentibus nostris offerentis , largientis et confirmantis. Isthaec duntaxat ex Augustino nunc adjicio : Intrare ecclesiam quisquam potest nolens ; accedere potest ad altare nolens ; accipere sacramenta potest nolens ; credere non potest, nisi volens. Caetera capitibus signatis observavimus.
They bear it with a very ill will that he says that not only in works, but also in faith, a free will and one in his own power has been preserved to man by the Lord. Yet this very thing he proves from these words of the Son of God to the apostles: Will you also go away? namely with the unbelieving Capernaites and certain apostates falling away from Him: openly showing that to believe or not to believe is most free. Next, he confirms it also by these words of the Same to others: According to your faith be it done to you: Your faith has made you whole: Great is your faith: whereby we are taught that faith is both ours, on account of the free consent of the will; and none the less an excellent gift of God, Who through His Spirit offers, bestows, and confirms it in our minds. Only these words from Augustine do I now add: Anyone can enter the church unwilling; he can approach the altar unwilling; he can receive the sacraments unwilling; believe he cannot, unless willing. The rest we have noted upon the chapters indicated.
Indignantur etiam plurimum, quod ait : Prophetae et apostoli hortabantur homines justitiam agere, bonum quoque operari, quia in nobis hoc sit. Situm est plane , praeveniente et cooperante divina gratia, sicut Paulus de se ipso asseverat : Omnia possum in eo qui me confortat . Plus omnibus laboravi. Non ego, nimirum solus, sed gratia Dei mecum . Et alibi bona opera sua enumerans, ait : Bonum certamen certavi, cursum consummavi, fidem servavi , etc. Ad alios vero ait : Dum tempus habemus, operemur bonum ad omnes . Bonum facientes , non deficiamus , etc. Profecto enim erraverunt prophetae dicentes : Discite benefacere , subvenite oppresso, liberate viduam , etc., erraverunt et angeli inquientes : Bona est oratio cum eleemosyna. Confitemini Deo coeli , etc., erravit etiam Christus, praecipiens : Attendite, ne justitiam vestram faciatis coram hominibus , etc., erravit denique Deus benedictus in saecula , tanta auctoritate et gravitate jubens : Diliges Dominum Deum tuum ex toto corde tuo , etc. Honora patrem tuum et matrem , etc., si per errorem lapsus est Irenaeus scribens , prophetas et apostolos ad justitiam et bona opera hortatos, quod id in nobis situm sit.
They are also very greatly indignant because he says: The prophets and apostles exhorted men to do justice, and also to work good, because this is in our power. It is plainly in our power, when divine grace prevents and cooperates with us, just as Paul asserts concerning himself: I can do all things in Him Who strengthens me. I have laboured more abundantly than they all. Yet not I, that is to say alone, but the grace of God with me. And elsewhere, enumerating his good works, he says: I have fought a good fight, I have finished my course, I have kept the faith, etc. And to others he says: Whilst we have time, let us work good to all men. And in doing good, let us not fail, etc. For assuredly the prophets erred in saying: Learn to do well, relieve the oppressed, deliver the widow, etc., the angels also erred in saying: Prayer is good with alms. Give glory to the God of heaven, etc., Christ also erred in commanding: Take heed not to do your justice before men, etc., finally God blessed for ever erred in commanding with so great authority and gravity: You shall love the Lord your God with your whole heart, etc. Honour your father and your mother, etc., if Irenaeus slipped through error in writing that the prophets and apostles exhorted men to justice and good works because that is in our power.
Fastidiose rursum stomachantur, eo quod ait , inquiunt, lib. IV, c. 30 : Patres ante legem promulgatam justos fuisse lege naturae. Primo egregie imponunt sanctissimo Patri. Non enim ait eos fuisse
Again they disdainfully fume because, say they, he says in Book IV, Chapter 30: That the fathers before the promulgation of the law were just by the law of nature. First, they egregiously misrepresent the most holy Father. For he does not say that they were
Editors' notes and page, col. 1348

Footnotes

(32) ‹anchor: fructus suos edat› · call in col 1348

Joan. XV, 9.

John 15:9.

(printed under page 682)

(33) ‹anchor: cogitare ac velle› · call in col 1348

II Cor. III, 5.

2 Corinthians 3:5.

(printed under page 682)

(34) ‹anchor: Dei cooperatores sumus› · call in col 1348

I Cor. III, 9.

1 Corinthians 3:9.

(printed under page 682)

(35) ‹anchor: servatum dicat› · call in col 1348

Col. 58 et 59.

Columns 58 and 59.

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(36) ‹anchor: vultis abire› · call in col 1348

Joan. VI, 68.

John 6:68.

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(37) ‹anchor: fiat tibi› · call in col 1348

Matth. IX, 29.

Matthew 9:29.

(printed under page 682)

(38) ‹anchor: te salvam fecit› · call in col 1348

Matth. IX, 22; Marc. V, 34; Luc. VII, 50, etc.

Matthew 9:22; Mark 5:34; Luke 7:50, etc.

(printed under page 682) (38*) ‹anchor: est fides tua› · call in col 1348 Matth. XV, 28.

Matthew 15:28.

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(39) ‹anchor: qui me confortat› · call in col 1348

Phil. IV, 13.

Philippians 4:13.

(printed under page 682)

(40) ‹anchor: gratia Dei mecum› · call in col 1348

I Cor. XV, 10.

1 Corinthians 15:10.

(printed under page 682)

(41) ‹anchor: fidem servavi› · call in col 1348

II Tim. IV, 7.

2 Timothy 4:7.

(printed under page 682)

(42) ‹anchor: bonum ad omnes› · call in col 1348

Gal. VI, 10

Galatians 6:10

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(43) ‹anchor: non deficiamus› · call in col 1348

II Thess. III, 15.

2 Thessalonians 3:15.

(printed under page 682)

(44) ‹anchor: liberate viduam› · call in col 1348

Isa. I, 17.

Isaiah 1:17.

(printed under page 682)

(45) ‹anchor: Confitemini Deo coeli› · call in col 1348

Psal. CXXXV, 26.

Psalm 135:26.

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(46) ‹anchor: coram hominibus› · call in col 1348

Matth. VI, 1.

Matthew 6:1.

(printed under page 682)

(47) ‹anchor: ex toto corde tuo› · call in col 1348

Deut. VI, 5; Matth. XXII, 37; Marc. XII, 31; Luc. X, 27.

Deuteronomy 6:5; Matthew 22:37; Mark 12:31; Luke 10:27.

(printed under page 682)

(48) ‹anchor: patrem tuum et matrem› · call in col 1348

Exod. XX, 12; Deut. V, 16; Matth. XV, 4; Marc. VII, 10; Luc. XVIII, 20.

Exodus 20:12; Deuteronomy 5:16; Matthew 15:4; Mark 7:10; Luke 18:20.

(printed under page 682)

Page

  • running head: GOMENA VARIORUM 1348
  • marginal letters: A de potestate; B quidem efficaciter; C cedere potest; D ram hominibus
  • old-edition numerals: 12 before ut non
  • other: Latin only, no Greek printed; editors' matter: de potestate humanarum
PG 7:1349
justos lege naturae ; sed justos virtute Decalogi, conscriptam habentes legem in cordibus suis, diligentes Deum qui fecit eos, et abstinentes erga proximum ab injustitia. Quibus docet, illos fide gratiaque divina instructos Dei mandata servasse, istaque obedientia magis magisque justos effectos, secundum illa Spiritus oracula : Justus justificetur adhuc , et sanctus sanctificetur adhuc . Non cesses in aeternum justificari . Augebit incrementa frugum justitiae vestrae . Habenti dabitur, et abundabit , etc. Secundo , admittamus Centuriatoribus Irenaeum dixisse , patres sanctificatos lege naturae. Quid tum incommodi absurdive consequetur ? Nonne eo loco expressi verbi divini auctoritate probat Enoch ante legem Mosaicam placuisse Deo ? Noe fuisse virum justum atque perfectum ? Abraham amicum Dei appellatum ? Isaac, Jacob, Joseph, Job, Deo viventi charissimos servos ? Evangelio quoque Abelis justitiam commendari ? Sed sola fide, responsabunt viri improbi ac molesti, justi fuerunt : non observatione legis naturae. At solius fidei justitiam nunquam probare poterunt expresso verbo Dei : nos autem solam fidem mortuam et inefficacem esse ad justitiam comprobamus. Deinde, veterum testimoniis evincimus , solius fidei constitutionem, crassissimum fuisse Simonis Magi , Valentinianorum , Eunomianorum, imo et pseudoapostolorum errorem, a Petro, Joanne et Jacobo data opera in epistolis suis damnatum. Postremo legis naturae observationi semper Dei omnipotentis gratiam praevenientem , comitantem, cooperantem, et opera bona coronantem, tam Irenaeus , quam reliqui deinceps adjunctam volunt theologi : sicque nihil habent , de quo juste conquerantur viri morosi.
just by the law of nature; but just by the virtue of the Decalogue, having the law written in their hearts, loving God Who made them, and abstaining from injustice towards their neighbour. Whereby he teaches that they, furnished with faith and divine grace, kept the commandments of God, and by that obedience were made more and more just, according to those oracles of the Spirit: He that is just, let him be justified still, and he that is holy, let him be sanctified still. Cease not to be justified unto eternity. He will increase the growth of the fruits of your justice. To him that has shall be given, and he shall abound, etc. Secondly, let us grant to the Centuriators that Irenaeus said that the fathers were sanctified by the law of nature. What inconvenience or absurdity will then follow? Does he not in that passage prove by the authority of the express word of God that Enoch before the Mosaic law pleased God? That Noah was a just and perfect man? That Abraham was called the friend of God? That Isaac, Jacob, Joseph, and Job were servants most dear to the living God? That in the Gospel also the justice of Abel is commended? But by faith alone, the dishonest and troublesome men will reply, were they just: not by the observance of the law of nature. Yet the justice of faith alone they will never be able to prove by the express word of God: whereas we prove that faith alone is dead and inefficacious unto justice. Next, by the testimonies of the ancients we prove that the doctrine of faith alone was the grossest error of Simon Magus, of the Valentinians, of the Eunomians, nay even of the false apostles, purposely condemned by Peter, John, and James in their epistles. Lastly, both Irenaeus and the other theologians after him wish the grace of almighty God, preventing, accompanying, cooperating, and crowning good works, to be always joined to the observance of the law of nature: and thus the captious men have nothing whereof they may justly complain.
At, ne semper mentiri videantur, aliquid tandem verum, nec tamen omnino sine manifesta impostura subnectunt : Christum ait baptizatum quidem esse anno trigesimo , docuisse varo quadragesimo , et passum esse quinquagesimo. Signant enim lib. II, cap. 34 , in quo nihil hujusmodi prorsus habetur. Cap. porro 39 ejusdem libri ait quidem Irenaeus, Christum aetatem magistri, id est quadragesimum annum habentem docuisse : quod ibi et proximo capite quibusdam conjecturis stabilire nititur. Sed hoc sanctissimo Patri excidit, eo disputationis fervore, quo Gnosticos , unum tantum praedicationis annum eidem Christi concedentes refellens, in contrariam sententiam longius abreptus est : quod doctissimis et prudentissimis etiam viris non raro contingere solere ostendunt Augustini quoque et Chrysostomi nonnullae sententiae. Mitto enim opinionem ejus, qui putat istud Irenaei libris superadditum fuisse, quoniam et codices omnes consentiunt ; et dicendi character, cum sequentibus adjectis probationibus, id cum ita sensisse palam ostendunt.
However, lest they should seem always to lie, they subjoin at last something true, yet not altogether without manifest imposture: He says that Christ was indeed baptized in His thirtieth year, taught in His fortieth, and suffered in His fiftieth. For they indicate Book 2, Chapter 34, in which nothing of this sort at all is contained. In Chapter 39 of the same book, however, Irenaeus does indeed say that Christ taught when He had the age of a master, that is, His fortieth year: which there and in the next chapter he strives to establish by certain conjectures. But this escaped the most holy Father in that heat of disputation whereby, in refuting the Gnostics who granted to the same Christ only a single year of preaching, he was carried too far into the contrary opinion: which some opinions of Augustine also and of Chrysostom show is wont not rarely to happen even to the most learned and most prudent men. For I pass over the opinion of him who thinks that this was superadded to the books of Irenaeus, since both all the codices agree, and the style of speech, together with the subsequent added proofs, openly show that he held thus.
Fremunt porro, ac extra se rapiuntur, quod de oblatione corporis et sanguinis Christi in eucharistia sic proprie et diserte loquitur, veluti adversus eorum haereses sibi tum fuisset confligendum. De oblatione, inquiunt, et Irenaeus lib. IV, cap. 32 (si tamen locus fraude ac mendo vacat) satis videtur loqui incommode, cum ait : Novi testamenti novam docuit oblationem, quam Ecclesia ab apostolis accipiens, in universo mundo offert Deo. Sed Irenaeus sese in sequentibus , ac praecipue cap. 34 , copiose declarat, quod nequaquam intelligat oblationem consecrati panis, sed adhuc consecrandi in usum coenae Domini, et alioquin in usum sacerdotum et pauperum . Haec illi : in quibus cumprimis per summam fraudem et malitiam fingunt locum corruptum esse, ut tantae auctoritatis pondus elevent, ac suspectum reddant. At vero , omnes tam manuscripti, quam
Furthermore they roar, and are carried beside themselves, because concerning the oblation of the body and blood of Christ in the Eucharist he speaks as properly and expressly as though he had then had to contend against their heresies. Concerning the oblation, say they, Irenaeus also in Book 4, Chapter 32 (if however the passage is free from fraud and fault), seems to speak rather inconveniently when he says: He taught the new oblation of the New Testament, which the Church receiving from the apostles offers to God throughout the whole world. But Irenaeus copiously declares his meaning in what follows, and especially in Chapter 34, that he by no means understands the oblation of consecrated bread, but of bread still to be consecrated for the use of the Lord's Supper, and otherwise for the use of the priests and the poor. Thus far they: wherein above all through the utmost fraud and malice they feign that the passage is corrupt, in order that they may weaken the weight of so great an authority and render it suspected. But in truth, all the codices, both manuscript and
Editors' notes and page, col. 1349

Footnotes

(49) ‹anchor: sanctificetur adhuc› · call in col 1349

Apoc. XXII, 11.

Apocalypse (Revelation) 22:11.

(printed under page 683)

(50) ‹anchor: in aeternum justificari› · call in col 1349

Eccli. XVIII, 22.

Ecclesiasticus 18:22.

(printed under page 683)

(51) ‹anchor: frugum justitiae vestrae› · call in col 1349

II Cor. IX, 10.

2 Corinthians 9:10.

(printed under page 683)

(52) ‹anchor: dabitur, et abundabit› · call in col 1349

Matth. XXV, 29.

Matthew 25:29.

(printed under page 683)

(53) ‹anchor: deinceps adjunctam volunt theologi› · call in col 1349

Irenaeus lib. I; August. lib. de Fide et operibus.

Irenaeus, Book 1; Augustine, the book On Faith and Works.

(53*) ‹anchor: sacerdotum et pauperum› · call in col 1349 Col. 63.

Column 63.

(printed under page 683)

Page

  • running head: 1349 IN IRENÆI LIBRO
  • marginal letters: A justos lege; B naturae. At; C cap. 34; D stia sic
  • old-edition numerals: (none)
  • other: Latin only, no Greek printed; editors' matter: justos lege naturae
  • misprints kept as printed: varo (for vero); id cum ita sensisse (for eum)
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editi, etiam ab haereticis Lausanae et Basileae magna diligentia recogniti, codices sic habent : nulla ergo in hoc loco fraus est, nullum mendacium ; sed germanus sincerusque B. Irenaei contextus. Attende et alteram istorum ludificationem et calumniam. Non intelligit oblationem consecrati panis, inquiunt, sed consecrandi in usum, etc. Et unde hoc efficitis ? Nihil enim tale apud Irenaeum habetur : sed a vobis vafre et impie configitur. Deinde, si de consecrandi in usum coenae sacerdotum et pauperum intelligit, profecto in beatissimum martyrem injuriosi et contumeliosi estis, dicentes eum de hac oblatione incommode loqui. Rursus, si de pane in usum sacerdotum et pauperum oblato loquitur, quomodo novam novi testamenti oblationem vocaret illam, quae in veteri tam vulgata et communis praecesserat ? Quomodo etiam diceret illam offerri Deo , si pauperibus porrigebatur ? Sic ex omni parte mentitur iniquitas sibi, et doli fraudesque in cervices auctorum suorum revolvuntur.
printed, even those revised with great diligence by the heretics at Lausanne and Basel, read thus: there is therefore no fraud in this passage, no falsehood; but the genuine and pure text of Blessed Irenaeus. Attend also to the other mockery and calumny of those men. He does not understand the oblation of consecrated bread, say they, but of bread to be consecrated for the use, etc. And whence do you make this out? For nothing of the sort is contained in Irenaeus: rather, it is cunningly and impiously fabricated by you. Next, if he understands it of bread to be consecrated for the use of the supper of the priests and the poor, assuredly you are injurious and insulting towards the most blessed martyr in saying that he speaks inconveniently concerning this oblation. Again, if he speaks of bread offered for the use of the priests and the poor, how would he call that the new oblation of the New Testament which had preceded as so common and ordinary in the Old? How also would he say that it is offered to God, if it was handed out to the poor? Thus in every part iniquity lies to itself, and deceits and frauds roll back upon the necks of their own authors.
Vere autem de incruento corporis et sanguinis Christi in eucharistia sacrificio loquitur illic Irenaeus, quod Judaicis cunctis oblationibus, ut multis prophetarum testimoniis ibidem ostendit, proprie successit : et a Christo novi testamenti auctore apostolis commendatum, ab his per universum orbem praedicatum, oblatum et traditum est, ut copiosius illic observamus et probamus. Quod autem de pane jam consecrato, non adhuc consecrando loquatur, pro certo manifestant haec illius verba : Christus eum , qui ex natura 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, et novi testamenti novam docuit oblationem, quam Ecclesia ab apostolis accipiens , in universo mundo offert Deo , etc. Ecce oblationem Deo factam, non pauperibus ; novo testamento specialem , non utrique communem , ab Ecclesia, id est, sacerdotibus et pastoribus Ecclesiarum oblatam, non a cunctis promiscue, velut porriguntur eleemosynae ; et oblationem corporis Christi et sanguinis, non cruentam , qualis facta est in cruce : ergo incruentam, et sub speciebus panis et vini jam Christi omnipotentis Dei verbis consecrati : quae omnia haereticorum nugas et putidas cavillationes solide refellunt et damnant.
Now in truth Irenaeus speaks there of the unbloody sacrifice of the body and blood of Christ in the Eucharist, which properly succeeded to all the Jewish oblations, as he shows in the same place by many testimonies of the prophets: and having been commended to the apostles by Christ the Author of the New Testament, was by them preached, offered, and handed down throughout the whole world, as we more copiously note and prove upon that place. Moreover, that he speaks of bread already consecrated, not still to be consecrated, these words of his make manifest for certain: Christ took that which by nature is bread, and gave thanks, saying: This is My body. And the cup likewise, which is from that creature which is according to us, He confessed to be His blood, and taught the new oblation of the New Testament, which the Church receiving from the apostles offers to God throughout the whole world, etc. Behold an oblation made to God, not to the poor; special to the New Testament, not common to both; offered by the Church, that is, by the priests and pastors of the Churches, not by all promiscuously, as alms are handed out; and an oblation of the body and blood of Christ, not bloody, such as was made upon the cross: therefore unbloody, and under the species of bread and wine already consecrated by the words of Christ the almighty God: all of which things solidly refute and condemn the trifles and rotten cavils of the heretics.
Quoniam vero imperitis fucum facere nituntur, dicentes Irenaeum se in sequentibus, ac praecipue cap. 34, copiose declarare, et hunc malitiosum dolum retegamus. Ipso capitis 34 initio scribit : Igitur Ecclesiae oblatio, quam Dominus docuit offerri in universo mundo, purum sacrificium reputatum est apud Deum , et acceptum est ei, etc. Annon hoc aperte sacrificium eucharistiae confirmat, et hostes illius coarguit ? Subjicit illico : In omni simplicitate et innocentia Dominus volens nos offerre, praedicavit dicens : Cum offers munus tuum ad altare, etc. Quid ad haec, sacrilega et plane Turcica per Calvinianos, Anabaptistas, Lutheranos et novos Arianos passim facta sacrorum altarium demolitio ? Sed ad Irenaeum : Oportet nos, inquit ibidem, oblationem Deo facere, et in omnibus gratos inveniri fabricatori Deo. Hanc oblationem Ecclesia sola puram offert fabricatori, offerens ei cum gratiarum actione ex creatura ejus. Denique concludit : Nos quoque Verbum offerre vult munus ad altare frequenter sine intermissione. Haec sane egregia et clara Irenaei interpretatio, catholicam de sacrificio incruento doctrinam aperte roborat, non infirmat : haereses autem huic contrarias omnino confutat et reprobat. Caetera videat lector locis suis.
And since they strive to throw dust in the eyes of the ignorant by saying that Irenaeus copiously declares his meaning in what follows, and especially in Chapter 34, let us uncover this malicious deceit also. At the very beginning of Chapter 34 he writes: Therefore the oblation of the Church, which the Lord taught to be offered throughout the whole world, is accounted a pure sacrifice with God, and is accepted by Him, etc. Does not this openly confirm the sacrifice of the Eucharist, and refute its enemies? He immediately subjoins: The Lord, willing that we should offer in all simplicity and innocence, preached, saying: When you offer your gift at the altar, etc. What says to this the sacrilegious and plainly Turkish demolition of sacred altars wrought passim by the Calvinists, Anabaptists, Lutherans, and new Arians? But to return to Irenaeus: We ought, says he in the same place, to make an oblation to God, and in all things to be found grateful to God the Maker. This oblation the Church alone offers pure to the Maker, offering to Him with thanksgiving from His creature. Finally he concludes: The Word wills that we also should offer a gift at the altar frequently without intermission. Truly this excellent and clear explanation of Irenaeus openly strengthens, and does not weaken, the Catholic doctrine concerning the unbloody sacrifice: while it altogether confutes and reprobates the heresies contrary to it. Let the reader see the rest in their proper places.
Nec minus frendent iidem Centuriatores adversus
No less do the same Centuriators gnash their teeth against
Editors' notes and page, col. 1350

Footnotes

(54) ‹anchor: in universo mundo offert Deo› · call in col 1350

Lib. IV, c. 32.

Book 4, chapter 32.

(printed under page 683)

Page

  • running head: IRENÆI LIBROS. 1350
  • marginal letters: A editi, etiam; B rum suorum; C communem , ab; D altare, etc.
  • old-edition numerals: 13 after oblatio, quam
  • other: Latin only, no Greek printed; editors' matter: editi, etiam ab haereticis; last word "adver-" split across column break to 1351 A
  • other: the word adversus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1351
PG 7:1351
Ireneum quod invocationem sanctorum asserat, dicens : Virginis Evae Virginem Mariam factam esse advocatam . Sed si reipsa Mater Dei facta est, quo in rebus creatis nihil praestantius aut excellentius fingi potest ; cur non pro peccatoribus apud illum patrona, quod longe minus est ? Annon intercedens pro convivantium in nuptiis penuria , illico edito ad ejus intercessionem miraculo exaudita est ? Si judicum mundi auctoritatem apostolis, et consimilibus saeculi contemptoribus Christus repromisit ; annon advocatae patrocinium matri suae concessit ? Quod si praecellentes mediatorum, salvatorum, fratrum et amicorum tituli, hique nec vani nec inefficaces, quibusdam sanctis a Deo communicati fuerunt, ut ex sacris litteris pervium est : nefas profecto credendum, ut nec advocatae nomen remque proprie matri suae reliquerit. De hoc copiosius adnotationibus in eum Irenaei locum egimus.
Irenaeus because he asserts the invocation of the saints, saying: That the Virgin Mary was made the advocate of the virgin Eve. Yet if in reality she was made the Mother of God, than which nothing more eminent or more excellent can be conceived among created things; why should she not be a patroness for sinners before Him, which is far less? When she interceded for the lack of wine of the guests at the marriage feast, was she not heard, a miracle being straightway wrought at her intercession? If Christ promised the authority of judges of the world to the apostles and similar despisers of the world; did He not grant the patronage of an advocate to His Mother? And if the pre-eminent titles of mediators, saviours, brethren, and friends, and those neither empty nor inefficacious, were communicated by God to certain saints, as is plain from the sacred Scriptures: it must assuredly be deemed wicked to think that He did not leave the name and reality of advocate properly to His Mother. Of this we have treated more copiously in our annotations upon that passage of Irenaeus.
Rumpuntur rursum audientes eum Romanam Ecclesiam cunctis aliis ut matrem dignitate et auctoritate praeferre. Novitatem quamdam illud resipere quibusdam videri posset , aiunt illi , quod in exemplaribus Irenaei, qualia nunc habemus, exstat lib. III, cap. 3 . Ad hanc Ecclesiam, propter potentiorem principalitatem, necesse est omnem convenire Ecclesiam, hoc est eos qui sunt undique fideles : in qua semper ab his qui sunt undique, conservata est ea quae est ab apostolis traditio. Sed haec sententia tantum de consensu in doctrina ab apostolis tradita loquitur, sicut ex contextu Irenaei manifestum est. Audis novam rursum fraudem et malitiam, qua sancti viri cuncta exemplaria in suspicionem et contemptum adducere conantur : quasi non et similia de libris utriusque Testamenti non dixerint et sparserint Marcionitae, Manichaei, aliique veteres haeretici, ut omnem eis fidem detraherent. Verum, si tantum de consensu in do-
Again they burst with rage on hearing him prefer the Roman Church as a mother in dignity and authority before all others. That might seem to some to savour of a certain novelty, say they, which is extant in the copies of Irenaeus, such as we now have them, in Book 3, Chapter 3: To this Church, on account of its more potent principality, it is necessary that every Church should come together, that is, the faithful who are from everywhere: in which that tradition which is from the apostles has always been preserved by those who are from everywhere. But this sentence speaks only of agreement in the doctrine handed down by the apostles, as is manifest from the context of Irenaeus. You hear again a new fraud and malice, whereby these holy men endeavour to bring all the copies into suspicion and contempt: as though the Marcionites, Manichaeans, and other ancient heretics did not also say and spread abroad similar things concerning the books of both Testaments, in order to take away all credit from them. However, if it is only of agreement in the doc-
ctrina ab apostolis tradita loquatur Irenaeus, cur id novitatem appellatis ? cur propterea exemplarium auctoritatem elevare nitimini ? cur denique ab hoc consensu doctrinae illius receditis ? Aut recedentes, minime vos esse de numero fidelium non agnoscitis ? Sed verba illa propter potentiorem principalitatem , manifestissime demonstrant, non de solo doctrinae consensu loqui Irenaeum , verum etiam de praecellenti quadam auctoritate et jurisdictione, quam in reliquas totius universi recepit Ecclesias, ut nos ibidem multis probavimus.
trine handed down by the apostles that Irenaeus speaks, why do you call that a novelty? Why on that account do you strive to weaken the authority of the copies? Why finally do you depart from this agreement in that doctrine? Or departing from it, why do you not acknowledge that you are by no means of the number of the faithful? But those words, on account of its more potent principality, most manifestly demonstrate that Irenaeus speaks not of agreement in doctrine alone, but also of a certain pre-eminent authority and jurisdiction which it received over the remaining Churches of the whole world, as we have proved at length in that place.
Reprehendunt etiam illum, quod lib. II , c. 64, scribat unamquamque gentem dignam habitationem percipere ante judicium . Porro si neque coelis, neque inferis suscipiuntur animae hinc emigrantes ante judicium, aut profecto tertius ac medius locus est quo admittantur, a quo tamen magnopere abhorretis : aut certe interea nullibi sunt , atque sic neque sunt, quod atheismum plane resipit. Superest ergo Irenaeum vere ac pie dixisse hinc commigrantes spiritus ante judicium habitationibus congruis recipi : quod etiam manifeste et solide probat ex Lazari et divitis spiritibus, quorum unus cum Abraham loco consolatorio potitur, alter in inferno est cum tormentis . Cum rursus animae latronis promisit Christus : Hodie mecum eris in paradiso ; moriens proprium spiritum in manus Patris commendaverit ; Stephani denique animae e corpore recedenti coelos aperuerit, non est dubium piorum animas ante judicium dignam percipere habitationem. Contra vero, quando constat Dathan, Core, Abiron descendisse in inferos, similesque sceleratos regnum Dei non possidere : nemo ambigere potest illos abripi in gehennam, etc.
They also reprove him because in Book 2, Chapter 64, he writes that each group receives a fitting habitation before the judgement. Now if souls departing hence are received neither into the heavens nor into hell before the judgement, either assuredly there is a third and middle place into which they are admitted, from which however you greatly shrink: or certainly in the meantime they are nowhere, and thus do not even exist, which plainly savours of atheism. It remains therefore that Irenaeus truly and piously said that spirits departing hence are received before the judgement into fitting habitations: which he also manifestly and solidly proves from the spirits of Lazarus and the rich man, one of whom enjoys a place of consolation with Abraham, while the other is in hell in torments. Since again Christ promised to the soul of the thief: This day you shall be with Me in paradise; dying commended His own spirit into the hands of the Father; and finally opened the heavens to the soul of Stephen departing from the body, there is no doubt that the souls of the pious receive a worthy habitation before the judgement. On the other hand, since it is agreed that Dathan, Korah, and Abiram went down into hell, and that similar wicked men do not possess the kingdom of God: no one can doubt that they are snatched away into Gehenna, etc.
De mille annis post resurrectionem corporum , in qua sententia Papiam et Justinum martyrem secutus est, satis copiose dicimus ad finem libri quinti.
Concerning the thousand years after the resurrection of bodies, in which opinion he followed Papias and Justin Martyr, we speak sufficiently copiously at the end of the fifth book.
Editors' notes and page, col. 1351

Footnotes

(55) ‹anchor: Ireneum› · call in col 1351

Col. 63.

Column 63.

(printed under page 684)

(56) ‹anchor: Virginem Mariam factam esse advocatam› · call in col 1351

Lib. V, c. 19.

Book 5, chapter 19.

(printed under page 684)

(57) ‹anchor: exstat lib. III, cap. 3› · call in col 1351

Cent. 2, col. 64.

Century 2, column 64.

(printed under page 684)

(58) ‹anchor: not visible› · call in col 1351 or 1352 (call not visible; column not determinable)

Col. 67.

Column 67.

(printed under page 684)

(59) ‹anchor: not visible› · call in col 1351 or 1352 (call not visible; column not determinable)

Lib. II, c. 62, 63.

Book 2, chapters 62, 63.

(printed under page 684)

(60) ‹anchor: not visible› · call in col 1351 or 1352 (call not visible; column not determinable)

Luc. XXIII, 43.

Luke 23:43.

(printed under page 684)

Page

  • running head: 1351 PROLEGOMENA VARIO
  • marginal letters: A sus Ireneum; B Ecclesiam cunctis; C traherent. Verum,; D tioni benevole
  • old-edition numerals: (none)
  • other: Latin (with short Greek words), no facing Greek column; editors' matter: sus Ireneum, SECTIO I, De tempore nativitatis, § 1. Omnia quae; Para 1 begins with fragment "sus" from "adver-sus" in 1350 D, and ends with "do-" split across column break to 1352 A; four full-width title lines cut off at right edge after "in do-" not set: "JOANNIS ERNEST", "PROLEGOMENA", "De vita et scriptis Irenæi, ipsorumque variis editio", "consilio."
  • other: a full-width band stands across cols 1351/1352 in mid-page: the 3 paragraph(s) above it in col 1352 are set here, after the 2 above it in col 1351 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
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Editors' notes and page, col. 1352

Page

  • running head: GOMENA VARIORUM 1352
  • marginal letters: A ctrina ab; B Superest ergo; C quinti.; D riori Asia
  • old-edition numerals: (none)
  • other: Latin (with short Greek phrases), no facing Greek column; editors' matter: ctrina ab apostolis, provectum, ac cum eo; Para 1 begins with fragment "ctrina" from "do-ctrina" in 1351 C; four full-width title lines cut off at left edge after "libri quinti." not set: "ERNESTI GRABE", "ROLEGOMENA", "e variis editionibus, et novissimæ hujus ratione ac", "consilio."
  • other: the 3 paragraph(s) of this column above the full-width band are set under col 1351 (reading order, moved on receipt)
  • other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
  • other (Q1): footnote calls 58, 59 and 60 (listed in n1351) stand in this column's upper text: 58 after "percipere ante judicium", 59 after "cum tormentis", 60 after "in paradiso"; n1351 should give these anchors and col 1352.
  • other (Q1, for the c1351 part, not written here): in this column's text as set under col 1351, the English renders "Hodie mecum eris in paradiso" with thou (Thou only to God: use you), and gives "lib. II, c. 64" as "Book 2" (use Book II).