PG 7 · cols. 419–430

Selecta veterum testimonia de S. Irenaeo

Editors' preface

SELECTA VETERUM TESTIMONIA

SELECTED TESTIMONIES OF THE ANCIENTS

DE IRENAEO EJUSQUE SCRIPTIS.

ON IRENAEUS AND HIS WRITINGS.

Martyres Lugdunenses et Viennenses sub M. Aurelio, in Epistola ad Eleutherum papam, apud Eusebium lib. v Hist. eccles., cap. 4.

The martyrs of Lyons and Vienne under M. Aurelius, in the Letter to Pope Eleutherus, in Eusebius, Ecclesiastical History, Book V, chapter 4.

Χαίρειν ἐν Θεῷ σε ἐν πᾶσιν εὐχόμεθα καὶ ἀεὶ, Πάτερ Ἐλεύθερε. Ταῦτά σοι τὰ γράμματα προετρεψάμεθα τὸν ἀδελφὸν ἡμῶν καὶ κοινωνὸν Εἰρηναῖον διακομίσαι καὶ παρακαλοῦμεν ἔχειν σε αὐτὸν ἐν παραθέσει, ζηλωτὴν ὄντα τῆς διαθήκης τοῦ Χριστοῦ. Εἰ

We pray that you may fare well in God in all things and always, Father Eleutherus. We have urged our brother and companion Irenaeus to carry this letter to you, and we beg you to hold him in esteem, as one zealous for the covenant of Christ. If

Editors' notes and page, col. 419

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running head: 419 PROLEGOMENA EDIT. LIPSIENSIS.
marginal letters: A men; B I. De scholiis; C Gottingensis.; D Χαίρειν
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other: first word [ta-]men split at column break; Latin editors' matter in A-C: men saepius desiderentur; full-width chapter title (CAPUT III. / De apparatibus criticis aliorum in editiones receptis.) above B and full-width section titles (SELECTA VETERUM TESTIMONIA / DE IRENAEO EJUSQUE SCRIPTIS. / Martyres Lugdunenses et Viennenses...) above D cut off at right edge, not set
other: a full-width band stands across cols 419/420 in mid-page: the 3 paragraph(s) above it in col 420 are set here, after the 6 above it in col 419 (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: 2 full-width bands stand across cols 419/420 (after paragraphs 1+1, 6+3 of the two columns, counted from the top): the pieces are set in reading order, each pair under its own band; set each band where its piece begins
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Χαίρειν ἐν Θεῷ σε ἐν πᾶσιν εὐχόμεθα
running head: 419 PROLEGOMENA EDIT. LIPSIENSIS. 420
marginal letters: A ‹contra Renatum Massuetum› (right col; previous unit); B ‹titulo libri de istis› (previous unit); C ‹supergredi. Fragmenta› (previous unit); D ‹Χαίρειν ἐν Θεῷ› / ‹Te per omnia›
old-edition numerals: (none)
other: layer 1 of this page is the full-width title band, the caption, and the Greek paragraph (left column below the band); the prose above the band (end of Prolegomena, CAPUT III) belongs to the previous unit and is not set. Caption: "Lugdunenses" is blurred at this resolution (could read "Lugaunenses"); UNSURE whether a misprint. "Eleutherum" set as printed. The paragraph ends mid-sentence at Εἰ, continuing on col 421.
other (Q4): caption re-read on the lean images: the third letter group of "Lug?unenses" shows no ascender (the "d" of "ad" in the same line does), and "Eleuther?m" looks like "Eleutheram" beside "papam"; both left as set, both UNSURE. Check them on a higher-resolution render before setting either back as a misprint.

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Editors' notes and page, col. 420

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running head: PROLEGOMENA EDIT. LIPSIENSIS. 420
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running head: 419 PROLEGOMENA EDIT. LIPSIENSIS. 420
marginal letters: A ‹contra Renatum Massuetum›; B ‹titulo libri de istis›; C ‹supergredi. Fragmenta›; D ‹Te per omnia›
old-edition numerals: (none)
other: above the full-width band this column holds the end of the Prolegomena (CAPUT III), previous unit; below the band only the facing Latin (Te per omnia ... testamenti Christi.) of the Greek set in col 419.

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γὰρ ᾔδειμεν τόπον τινὶ δικαιοσύνην περιποιεῖσθαι, ὡς πρεσβύτερον Ἐκκλησίας, ὅπερ ἐστὶν ἐπ' αὐτῷ, ἐν πρώτοις ἂν παρεθέμεθα.

we had known that rank secures righteousness for anyone, we would have commended him among the first, as a presbyter of the Church, which is the rank he holds.

Tertullianus lib. contra Valentinianos, cap. 5.

Tertullian, book Against the Valentinians, chapter 5.

Nec undique dicemur ipsi nobis finxisse materias, quas tot jam viri, sanctitate et praestantia insignes, nec solum nostri antecessores, sed ipsorum haeresiarcharum contemporales, instructissimis voluminibus et prodiderunt, et retuderunt: ut Justinus philosophus et martyr, ut Miltiades Ecclesiarum sophista, ut Irenaeus omnium doctrinarum curiosissimus explorator, ut Proculus nostrae virginis senectae et Christianae eloquentiae dignitas: quos in omni opere fidei, quemadmodum in isto, optaverim assequi.

Nor shall we be said to have invented for ourselves out of nothing the matters which so many men already, distinguished for holiness and excellence, not only our predecessors but contemporaries of the heresiarchs themselves, have both exposed and refuted in most learned volumes: such as Justin, philosopher and martyr; such as Miltiades, sophist of the Churches; such as Irenaeus, most careful explorer of all doctrines; such as Proculus, the glory of our virgin old age and of Christian eloquence: whom I should wish to follow in every work of the faith, as in this one.

Eusebius lib. ii Hist. eccles., cap. 13.

Eusebius, Ecclesiastical History, Book II, chapter 13.

Παρὸν τοῖς βουλομένοις, καὶ τῶν μετ' αὐτὸν (τὸν Σίμωνα) καταμέρος αἱρεσιαρχῶν τὰς ἀρχὰς, καὶ τοὺς βίους, καὶ τῶν ψευδῶν διδαγμάτων τὰς ὑποθέσεις, τά τε πᾶσιν αὐτοῖς ἐπιτετηδευμένα διαγνῶναι, οὐ κατὰ πάρεργον τῇ δεδηλωμένῃ τοῦ Εἰρηναίου παραδεδομένα βίβλῳ.

Those who wish may learn, of the heresiarchs who came after him (Simon), one by one, their beginnings, their lives, the foundations of their false teachings, and the practices pursued by all of them, which have been handed down, and not as a side matter, in the book of Irenaeus already mentioned.

Idem lib. iii, cap. 23.

The same, Book III, chapter 23.

Ὅτι δὲ εἰς τούτους ἔτι τῷ βίῳ περιῆν (Ἰωάννης), ἀπόχρη διὰ δύο πιστώσασθαι τὸν λόγον μαρτύρων· πιστοὶ δ' ἂν εἶεν οὗτοι, τῆς ἐκκλησιαστικῆς πρεσβεύσαντες ὀρθοδοξίας, εἰ δὴ τοιοῦτοι Εἰρηναῖος καὶ Κλήμης ὁ Ἀλεξανδρεύς· ὧν ὁ μὲν πρότερος ἐν δευτέρῳ τῶν Πρὸς τὰς αἱρέσεις, ὧδέ πως γράφει κατὰ λέξιν· Καὶ πάντες, etc.

That he (John) was still alive up to these times, it is enough to confirm the account through two witnesses; and these would be trustworthy, having stood for the orthodoxy of the Church, if indeed such are Irenaeus and Clement of Alexandria. Of these the former, in the second book of the Against the Heresies, writes word for word somewhat thus: And all, etc.

Idem lib. v, cap. 5.

The same, Book V, chapter 5.

Ποθεινοῦ δὴ ἐφ' ὅλοις τῆς ζωῆς ἔτεσιν ἐνενήκοντα σὺν τοῖς ἐπὶ Γαλλίας μαρτυρήσασι τελειωθέντος, Εἰρηναῖος τῆς κατὰ Λούγδουνον, ἧς ὁ Ποθεινὸς ἡγεῖτο παροικίας, τὴν ἐπισκοπὴν διαδέχεται. Πολυκάρπου δὲ τοῦτον ἀκουστὴν γενέσθαι κατὰ τὴν νέαν, ἐμανθάνομεν, ἡλικίαν.

When Pothinus, at a full ninety years of life, had been perfected together with those who bore witness in Gaul, Irenaeus succeeded to the episcopate of the community at Lyons over which Pothinus had presided. We have learned that he had been a hearer of Polycarp in his youth.

Editors' notes and page, col. 421

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running head: 421 SELECTA VETERUM TESTIMONIA.
marginal letters: A γὰρ; B Ὅτι; C Ἐξεναντίας; D πλεῖστα
old-edition numerals: (none)
other: full-width Latin text of Tertullian (Tertullianus lib. contra Valentinianos... Nec undique dicemur...) below para 1 and full-width section headings between paragraphs cut off at right edge, not set
running head: 421 SELECTA VETERUM TESTIMONIA. 422
marginal letters: A ‹γὰρ ᾔδειμεν› / ‹Quod si vero›; B ‹Ὅτι δὲ εἰς τούτους› / ‹Quod autem Joannes›; C ‹Ἐξεναντίας τῶν› / ‹Adversus illos›; D ‹πλεῖστα ἕτερα› / ‹sias, morem›
old-edition numerals: (none)
other: first half of page 217 in reading order (Greek of Eusebius with full-width headings, and the full-width Latin of Tertullian); facing Latin of the Greek extracts (right column, incl. "Vid. lib. ii, cap. 22.") not set. The opening γὰρ continues the sentence begun with Εἰ in col 419. "καταμέρος" printed as one word. Book numerals set in the small capitals' lower-case form as printed.

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Eodem lib. v, cap. 20.

In the same, Book V, chapter 20.

Ἐξεναντίας τῶν ἐπὶ Ῥώμης τὸν ὑγιῆ τῆς Ἐκκλησίας θεσμὸν παραχαραττόντων, Εἰρηναῖος διαφόρους ἐπιστολὰς συντάττει· τὴν μὲν ἐπιγράψας πρὸς Βλάστον Περὶ σχίσματος, τὴν δὲ πρὸς Φλωρῖνον Περὶ μοναρχίας, ἢ Περὶ τοῦ μὴ εἶναι τὸν Θεὸν ποιητὴν κακῶν. Ταύτης γάρ τοι τῆς γνώμης οὗτος ἐδόκει προασπίζειν· δι' ὃν αὖθις ὑποσυρόμενον τῇ κατὰ Οὐαλεντῖνον πλάνῃ, καὶ τὸ Περὶ ὀγδοάδος συντάττεται τῷ Εἰρηναίῳ σπούδασμα· ἐν ᾧ καὶ ἐπισημαίνεται τὴν πρώτην τῶν ἀποστόλων κατειληφέναι ἑαυτὸν διαδοχήν...... ἐν ᾗ γε μὴν προειρήκαμεν πρὸς τὸν Φλωρῖνον ὁ Εἰρηναῖος ἐπιστολῇ αὖθις τῆς ἅμα Πολυκάρπῳ συνουσίας αὐτοῦ μνημονεύει λέγων· Τὰ δόγματα, etc.

Against those at Rome who were debasing the sound ordinance of the Church, Irenaeus composed various letters: one he addressed to Blastus, On Schism, the other to Florinus, On the Monarchy, or That God Is Not the Maker of Evils. For this man seemed to be defending that opinion. And on his account, as he was again being drawn away by the error of Valentinus, the treatise On the Ogdoad was also composed by Irenaeus; in it he also indicates that he himself had received the first succession of the apostles...... Indeed, in the letter to Florinus that we mentioned before, Irenaeus again recalls his own companionship with Polycarp, saying: The teachings, etc.

Eodem lib. v, cap. 24.

In the same, Book V, chapter 24.

Καὶ ὁ Εἰρηναῖος ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν Γαλλίαν ἀδελφῶν ἐπιστείλας, παρίσταται μὲν τὸ δεῖν ἐν μόνῃ τῇ τῆς Κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ Κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον· τῷ γε μὴν Βίκτορι προσηκόντως, ὡς μὴ ἀποκόπτοι ὅλας Ἐκκλησίας Θεοῦ, ἀρχαίου ἔθους παράδοσιν ἐπιτηρούσας, πλεῖστα ἕτερα παραινεῖ, καὶ αὐτοῖς δὲ ῥήμασι τάδε ἐπιλέγων· Οὐδὲ γὰρ μόνον, etc. Καὶ ὁ μὲν Εἰρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ, αὐτῷ τε τῷ τρόπῳ εἰρηνοποιός, τοιαῦτα ὑπὲρ τῆς τῶν Ἐκκλησιῶν εἰρήνης παρεκάλει τε καὶ ἐπρέσβευεν. Ὁ δ' αὐτὸς οὐ μόνον τῷ Βίκτορι, καὶ διαφόροις δὲ πλείστοις ἄρχουσιν Ἐκκλησιῶν, τὰ κατάλληλα δι' ἐπιστολῶν, περὶ τοῦ κεκινημένου ζητήματος ὡμίλει.

And Irenaeus, writing in the name of the brethren in Gaul over whom he presided, maintains that the mystery of the Lord's resurrection must be celebrated on the Lord's day alone; yet he fittingly urges Victor, in very many further words, not to cut off whole Churches of God that keep the tradition of an ancient custom, adding these very words: For not only, etc. And Irenaeus, true to his name and a peacemaker in his very manner, made such appeals and embassies for the peace of the Churches. And the same man conversed by letters, fittingly, about the question that had been raised, not only with Victor but also with very many other rulers of Churches.

Denique cap. 26.

Finally, chapter 26.

Ἀλλὰ γὰρ πρὸς τοῖς ἀποδοθεῖσιν Εἰρηναίου συγγράμμασι καὶ ταῖς ἐπιστολαῖς, φέρεταί τις αὐτοῦ πρὸς Ἕλληνας λόγος συντομώτατος καὶ ταμάλιστα ἀναγκαιότατος, Περὶ Ἐπιστήμης, ἐπιγεγραμμένος· καὶ ἄλλος, ὃν ἀνατέθεικεν ἀδελφῷ Μαρκιανῷ τοὔνομα, εἰς ἐπίδειξιν τοῦ ἀποστολικοῦ κηρύγματος· καὶ βιβλίον τι Διαλέξεων διαφόρων, ἐν ᾧ τῆς πρὸς

But besides the writings and letters of Irenaeus already given, there is extant a discourse of his to the Greeks, very concise and above all most necessary, entitled On Knowledge; and another, which he dedicated to a brother named Marcianus, for the demonstration of the apostolic preaching; and a book of various Discourses, in which, of the [Epistle] to

Editors' notes and page, col. 422

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running head: SELECTA VETERUM TESTIMONIA. 422
marginal letters: A Quod si; B Quod autem; C Adversus; D sias,
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin text of Tertullian below para 1 and full-width section headings between paragraphs cut off at left edge, not set
running head: 421 SELECTA VETERUM TESTIMONIA. 422
marginal letters: A ‹Quod si vero›; B ‹Quod autem Joannes›; C ‹Adversus illos›; D ‹sias, morem›
old-edition numerals: (none)
other: second half of page 217 in reading order (left-column Greek from the Eusebius V 20 heading to the foot); the facing Latin in the right column is not set. In V 20 "τὴν μὲν" may be printed without its accent at this resolution (UNSURE). "εἰρηνοποιός," set with acute as it appears. The paragraph ends mid-sentence at τῆς πρὸς, continuing on col 423.
other (Q4): the Tertullian full-width Latin and the full-width headings are in fact set (Tertullian under col 421, headings in their places); the "not set" wording in the first line above is stale. UNSURE at this resolution, left as set: V 20 θεσμὸν (the initial may be printed as capital Θ); V 24 εἰρηνοποιός, (the accent before the comma may be a grave).

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Ἑβραίους Ἐπιστολῆς καὶ τῆς λεγομένης Σοφίας Σολομῶντος μνημονεύει, ῥητά τινα ἐξ αὐτῶν παραθέμενος. Καὶ τὰ μὲν εἰς ἡμετέραν ἐλθόντα γνῶσιν τοῦ Εἰρηναίου τοσαῦτα.

the Hebrews and of the so-called Wisdom of Solomon he makes mention, setting out certain sayings from them. And so much for the works of Irenaeus that have come to our knowledge.

Epiphanius Haeres. xxiv, § 8.

Epiphanius, Heresy XXIV, § 8.

Θαυμαστῶς ὁ μακάριος Εἰρηναῖος, ὁ τῶν ἀποστόλων διάδοχος, περὶ τούτου λεπτολογῶν, διήλεγξε τούτου (τοῦ Βασιλείδου) τὴν ἀβελτηρίαν καὶ ἀδράνειαν.

Admirably did the blessed Irenaeus, the successor of the apostles, treating this matter minutely, expose the stupidity and feebleness of this man (Basilides).

Idem haeres. xxxi, § 33.

The same, Heresy XXXI, § 33.

Ταῦτα μὲν καὶ τὰ τοιαῦτα ὁ προειρημένος ἀνὴρ πρεσβύτης Εἰρηναῖος, ὁ κατὰ πάντα ἐκ Πνεύματος ἁγίου κεκοσμημένος, ὡς γενναῖος ἀθλητὴς ὑπὸ τοῦ Κυρίου προβεβλημένος, καὶ ἐπαλειφθεὶς τοῖς ἐπουρανίοις χαρίσμασι, τοῖς κατὰ τὴν ἀληθινὴν πίστιν καὶ γνῶσιν, καταπαλαίσας τε καὶ καταγωνισάμενος τὴν πᾶσαν αὐτῶν ληρώδη ὑπόθεσιν, διεξῆλθε κατὰ λόγον τὰ ὑπ' αὐτῶν κενοφωνούμενα. Ἀκρότατα δὲ αὐτοὺς ἐν τῷ ἑξῆς δευτέρῳ αὐτοῦ λόγῳ καὶ τοῖς ἄλλοις διήλεγξε περιττοτέρως, βουλόμενός πως τὸν χαμαὶ ῥιφέντα, καὶ εἰς ἧτταν τραπέντα σῦραι, καὶ ἐνώπιον πάντων θριαμβεῦσαί τε καὶ φωρᾶσαι τὴν ἐν αὐτῷ τῷ ῥιφέντι ἀναίσχυντόν τε καὶ ἀσθενῆ πρόκλησιν ματαιοφροσύνης.

These things and the like the aforementioned man, the elder Irenaeus, adorned in all things by the Holy Spirit, set forward by the Lord as a noble athlete and anointed with the heavenly gifts that belong to the true faith and knowledge, having wrestled down and overcome their whole silly hypothesis, went through in order the empty babblings uttered by them. And in his second book, which follows, and in the others he refuted them most sharply and more abundantly, wishing, as it were, to drag about the one who had been thrown to the ground and turned to defeat, and before all to triumph over and lay bare the shameless and feeble challenge of folly in the very one who had been thrown.

Cyrillus Hierosol. Cateches. xvi Illuminatorum.

Cyril of Jerusalem, Catechesis XVI to Those Being Illumined.

Οἱ περὶ πάντα ἀνοσιώτατοι αἱρετικοὶ καὶ κατὰ τοῦ ἁγίου Πνεύματος ὤξυναν γλῶσσαν, καὶ ἐτόλμησαν τὰ ἀθέμιτα, καθὼς Εἰρηναῖος ὁ ἐξηγητὴς ἐν τοῖς προστάγμασι τοῖς πρὸς τὰς Αἱρέσεις ἔγραψεν.

The heretics, most unholy in all things, sharpened their tongue even against the Holy Spirit and dared unlawful things, as Irenaeus the interpreter wrote in his instructions Against the Heresies.

Basilius lib. De Spiritu sancto, cap. 29.

Basil, book On the Holy Spirit, chapter 29.

Εἰρηναῖος ἐκεῖνος, ὁ ἐγγὺς τῶν ἀποστόλων γενόμενος, πῶς ἐμνήσθη τοῦ Πνεύματος ἐν τῷ πρὸς τὰς Αἱρέσεις λόγῳ, ἀκούσωμεν. Τοὺς δὲ ἀχαλιναγωγήτους, etc.

Let us hear how that Irenaeus, who lived near the apostles, made mention of the Spirit in his discourse Against the Heresies: But those who are unbridled, etc.

Ephrem Syrus tractatu De virtute, cap. 8.

Ephrem the Syrian, in the treatise On Virtue, chapter 8.

Καλῶς καὶ μεγάλως ἀπεφήνατό τις τῶν ἁγίων, οὕτω διδάξας, καί φησιν· Τοιαύτης, etc.

Well and grandly did one of the saints declare, teaching thus; and he says: Of such, etc.

Socrates Corinthius ad calcem historiae de martyrio S. Polycarpi.

Socrates of Corinth, at the end of the account of the martyrdom of St Polycarp.

Ταῦτα μετεγράψατο μὲν Γάϊος, ἐκ τοῦ Εἰρηναίου, μαθητοῦ τοῦ Πολυκάρπου, ὃς καὶ συνεπολιτεύσατο τῷ Εἰρηναίῳ· ἐγὼ δὲ Σωκράτης ἐν Κορίνθῳ ἐκ τοῦ Γαΐου ἀντιγράφου ἔγραψα. Ἡ χάρις μετὰ πάντων.

These things Gaius copied from the [copy] of Irenaeus, the disciple of Polycarp, Gaius who also lived in company with Irenaeus; and I, Socrates, wrote them in Corinth from the copy of Gaius. Grace be with all.

Editors' notes and page, col. 423

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running head: 423 SELECTA VETERUM TESTIMONIA.
marginal letters: A pientiæ; B (none); C enuntiavit,; D (none)
old-edition numerals: (none)
other: facing Latin version, not set; full-width section headings between paragraphs and full-width Latin text of Jerome (Hieronymus in Catalogo... Irenaeus Pothini episcopi...) in lower third cut off at right edge, not set
running head: 423 SELECTA VETERUM TESTIMONIA. 424
marginal letters: A ‹pientiae Salomonis› / ‹Ἑβραίους Ἐπιστολῆς›; B (not seen in the crops); C ‹Pulchre et magnifice› / ‹Καλῶς καὶ μεγάλως›; D (none seen; full-width Latin)
old-edition numerals: (none)
other: first half of page 218 in reading order: the Greek of the right column (col 424) with the full-width headings; the facing Latin in the left column is not set (it includes the editors' reference "Contra haereses. lib. v, cap. 28." inside the Ephrem Latin). The opening continues τῆς πρὸς at the end of col 422. In Epiphanius, ἀβελτηρίαν: β printed in the δ-like form, read as β.
other (Q4): the Jerome full-width Latin is set under col 424, not lost. Q4 checked against the page only the Greek visible in the p218 foot images (end of Cyril, Basil, Ephrem, Socrates and their headings). The Greek above that (opening, Epiphanius XXIV and XXXI, the start of Cyril) and the right halves of those headings print in col 424, outside the c423 images; that portion is NOT verified in Q4.

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Hieronymus in Catalogo scriptorum ecclesiasticorum.

Jerome, in the Catalogue of Ecclesiastical Writers.

Irenaeus Pothini episcopi, qui Lugdunensem in Gallia regebat Ecclesiam, presbyter, a martyribus ejusdem loci ob quasdam Ecclesiae quaestiones legatus Romam missus, honorificas super nomine suo ad Eleutherium episcopum perfert litteras. Postea jam Pothino prope nonagenario, ob Christum martyrio coronato, in locum ejus substituitur. Constat autem Polycarpi, cujus supra fecimus mentionem, sacerdotis et martyris, hunc fuisse discipulum. Scripsit quinque Adversus haereses libros, et Contra gentes volumen breve, et De disciplina aliud, et ad Marcianum fratrem De apostolica praedicatione, et librum Variorum tractatuum, et ad Blastum De schismate, et ad Florinum De Monarchia, sive, Quod Deus non sit conditor malorum, et De Octava egregium commentarium, in cujus fine significans se apostolicorum temporum vicinum fuisse, sic subscripsit:

Irenaeus, presbyter of Pothinus, the bishop who governed the Church of Lyons in Gaul, was sent to Rome as envoy by the martyrs of that place on account of certain questions of the Church, and carried to Bishop Eleutherius letters that did honour to his name. Afterwards, when Pothinus, now nearly ninety, had been crowned with martyrdom for Christ, he was put in his place. It is established, moreover, that he was a disciple of Polycarp, priest and martyr, whom we mentioned above. He wrote five books Against Heresies, and a short volume Against the Gentiles, and another On Discipline, and to his brother Marcianus On the Apostolic Preaching, and a book of Various Treatises, and to Blastus On Schism, and to Florinus On the Monarchy, or That God Is Not the Author of Evils, and an excellent commentary On the Eighth, at the end of which, indicating that he had lived close to apostolic times, he added this:

Adjuro te qui transcribis librum istum, per Dominum Jesum Christum, et per gloriosum ejus adventum, quo judicaturus est vivos et mortuos, ut conferas postquam transcripseris, et emendes illum ad exemplar, unde scripsisti, diligentissime: hanc quoque obtestationem similiter transferas, ut invenisti in exemplari. Feruntur ejus et aliae ad Victorem episcopum Romae de quaestione Paschae epistolae, in quibus commonet eum, non facile debere unitatem collegii scindere: siquidem Victor multos Asiae et Orientis episcopos, qui decima quarta luna cum Judaeis Pascha celebrabant, damnandos crediderat: in qua sententia hi qui discrepabant ab illis, Victori non dederunt manus. Floruit maxime sub Commodo principe, qui Marco Antonino Vero in imperium successerat.

I adjure you who transcribe this book, by the Lord Jesus Christ and by His glorious coming, in which He will judge the living and the dead, that when you have transcribed it you compare it and correct it most carefully against the copy from which you wrote; and that you likewise transcribe this adjuration too, as you found it in the copy. There are also reported other letters of his to Victor, bishop of Rome, on the question of Easter, in which he warns him that he ought not lightly to tear apart the unity of the college: for Victor had judged that many bishops of Asia and the East, who celebrated Easter with the Jews on the fourteenth day of the moon, should be condemned; and in this judgement even those who differed from them did not give way to Victor. He flourished chiefly under the emperor Commodus, who had succeeded Marcus Antoninus Verus in the empire.

Eadem omnino Hieronymi verba descripsit Freculphus Lexoviensis, Chronic. tom. II, lib. ii, c. 22.

Freculph of Lisieux copied exactly the same words of Jerome, Chronicle, tome II, Book II, chapter 22.

Idem in cap.. lxiv Isaiae.

The same, on chapter LXIV of Isaiah.

De quibus (variis priscorum haereticorum portentis) diligentissime vir apostolicus scribit Irenaeus, episcopus Lugdunensis et martyr, multarum origines explicans haereseon, et maxime Gnosticorum, qui per Marcum Aegyptium, Galliarum primum circa Rhodanum, deinde Hispaniarum nobiles feminas deceperunt, miscentes fabulis voluptatem, et imperitiae suae nomen scientiae vindicantes.

Of these (the various monstrosities of the ancient heretics) Irenaeus, an apostolic man, bishop of Lyons and martyr, writes most carefully, explaining the origins of many heresies, and especially of the Gnostics, who through Mark the Egyptian deceived noble women, first of the Gauls about the Rhone, then of the Spains, mixing pleasure with fables and claiming for their own ignorance the name of knowledge.

Et in Epistola 53, al. 29, ad Theodoram viduam, t. IV novae edit.

And in Letter 53 (otherwise 29), to Theodora the widow, volume IV of the new edition.

Refert Irenaeus, vir apostolicorum temporum, et Papiae, auditoris evangelistae Joannis, discipulus, episcopus

Irenaeus, a man of apostolic times and a disciple of Papias, the hearer of John the Evangelist, and bishop

Editors' notes and page, col. 424

Page

running head: SELECTA VETERUM TESTIMONIA. 424
marginal letters: A Ἑβραίους; B (none); C Καλῶς; D (none)
old-edition numerals: (none)
other: full-width section headings between paragraphs and full-width Latin text of Jerome in lower third cut off at left edge, not set
running head: 423 SELECTA VETERUM TESTIMONIA. 424
marginal letters: A ‹Ἑβραίους Ἐπιστολῆς›; B (not seen in the crops); C ‹Καλῶς καὶ μεγάλως›; D (none seen)
old-edition numerals: (none)
other: second half of page 218: the full-width Latin (Jerome's Catalogue and the Jerome witnesses after it, with their headings) to the page foot. The last word is split at the foot ("epi-"); its tail at the top of col 425 is "scopus Ecclesiae Lugdunensis", so the word is set whole here as "episcopus" (confirmed against col 425, Q3). "Irenaeus" in the last line is blurred in print (looks "Ireuaus"); UNSURE whether a misprint. Small-capital numerals (lib. ii, cap. lxiv) set in lower case as printed.
misprints kept as printed: "cap.." (double full stop) in the heading "Idem in cap.. lxiv Isaiae." (Q2a)

PG 7:425

Ecclesiae Lugdunensis, quod Marcus quidam, de Basilidis Gnostici stirpe descendens, primum ad Gallias venerit, et eas partes, per quas Rhodanus et Garumna fluunt, sua doctrina maculaverit, maximeque nobiles feminas, quaedam in occulto mysteria repromittens, hoc errore seduxerit, magicis artibus et secreta corporum voluptate amorem sui concilians: inde Pyrenaeum transiens, Hispanias occuparit: et hoc studii habuerit, ut divitum domos, et in ipsis feminas maxime appeteret, quae ducuntur variis desideriis, semper discentes, et nunquam ad scientiam veritatis pervenientes. Hoc ille scripsit ante annos circiter trecentos; et scripsit in iis libris, quos adversus omnes haereses doctissimo et eloquentissimo sermone composuit.

of the Church of Lyons, relates that a certain Marcus, descending from the stock of Basilides the Gnostic, first came to the Gauls, and stained with his doctrine those parts through which the Rhône and the Garonne flow, and seduced by this error especially noble women, promising certain mysteries in secret, winning love for himself by magic arts and secret pleasure of bodies; then crossing the Pyrenees, occupied the Spains; and made this his aim, to seek out the houses of the rich, and in them especially women, who are led away by various desires, always learning and never arriving at the knowledge of the truth. This he wrote about three hundred years ago; and he wrote it in those books which he composed in most learned and most eloquent speech against all heresies.

Augustinus lib. I contra Julianum Pelagianum cap. 3 et 7.

Augustine, Book I against Julian the Pelagian, Chapters 3 and 7.

Tu qui tam crebro nobis Manichaeorum nomen opponis, quos et quales viros, et quantos fidei catholicae defensores tam exsecrabili criminatione appetere audeas, si evigilas, intuere. — Irenaeus Lugdunensis episcopus non longe a temporibus apostolorum fuit. Iste ait, non aliter salvari ab antiqua serpentis plaga, etc. (lib. IV, cap. 2). Videsne antiquum hominem Dei, quid de antiqua serpentis plaga sentiat? — Si assertores eos flagitas, quorum aliquid etiam litterarum inveniri potest, illustrisque doctrina est, en adest assertorum ejus memorabilis et venerabilis consessus atque consensus. Sanctus Irenaeus dicit, antiquam serpentis plagam fide Christi et cruce sanari, et quod protoplasti peccato fuimus tanquam vinculis alligati, etc.

You who so frequently cast up to us the name of the Manichaeans, look, if you are awake, upon what men, and of what sort, and how great defenders of the Catholic faith you dare to assail with so execrable an accusation. — Irenaeus, bishop of Lyons, was not far from the times of the apostles. He says that men are saved in no other way from the ancient wound of the serpent, etc. (Book IV, Chapter 2). Do you see what the ancient man of God thinks concerning the ancient wound of the serpent? — If you demand those defenders of whom some writings can also be found and whose doctrine is illustrious, behold, here is a memorable and venerable assembly and agreement of its defenders. Saint Irenaeus says that the ancient wound of the serpent is healed by the faith of Christ and the cross, and that by the sin of the first-formed man we were bound as if with chains, etc.

Justinus in responsione ad Quaestionem 115 ad Orthodoxos.

Justin, in the Answer to Question 115 to the Orthodox.

Ὁ μακάριος Εἰρηναῖος ὁ μάρτυρ καὶ ἐπίσκοπος Λουγδούνου, ἐν τῷ Περὶ τοῦ Πάσχα λόγῳ, etc.

The blessed Irenaeus, the martyr and bishop of Lyons, in the discourse On the Pasch, etc.

Theodoretus Dialogo I, pag. 33 B.

Theodoret, Dialogue I, page 33 B.

Εἰρηναῖος τῆς Πολυκάρπου διδασκαλίας ἀπήλαυσεν· ἐγεγόνει δὲ φωστὴρ Γαλατῶν τῶν ἑσπερίων.

Irenaeus enjoyed the teaching of Polycarp, and became the light of the western Galatians.

Idem in Praefatione Haereticarum fabularum.

The same, in the Preface to the Heretical Fables.

Τοὺς μέντοι τῶν παλαιῶν αἱρέσεων μύθους ἐκ τῶν παλαιῶν τῆς Ἐκκλησίας διδασκάλων συνέλεξα, Ἰουστίνου τοῦ φιλοσόφου καὶ μάρτυρος, καὶ Εἰρηναίου τοῦ τὰ Κελτικὰ καὶ γεωργήσαντος καὶ φωτίσαντος ἔθνη.

However, I have collected the fables of the ancient heresies from the ancient teachers of the Church, Justin the philosopher and martyr, and Irenaeus, who both cultivated and enlightened the Celtic nations.

Idem lib. I Haeret. Fabularum, cap. 5.

The same, Book I of the Heretical Fables, Chapter 5.

Εἰρηναίου, τοῦ τὴν Ἑσπέραν φωτίσαντος, ἀνδρὸς ἀποστολικοῦ, παραθήσομαι μαρτυρίαν. Λέγειδὲ, κ.τ.λ., Ταῦτα μὲν οὖν ὁ θαυμάσιος Εἰρηναῖος.

I shall set down the testimony of Irenaeus, who enlightened the West, an apostolic man. And he says, etc., These things, then, says the admirable Irenaeus.

Gregorius Turonensis lib. I Historiae Francorum, cap. 29.

Gregory of Tours, Book I of the History of the Franks, Chapter 29.

Beatissimus Irenaeus, hujus successor martyris (Pothini) qui a beato Polycarpo ad hanc urbem (Lugdunum) directus est, admirabili virtute enituit; qui in modici temporis spatio, praedicatione sua, maxime in integro civitatem reddidit Christianam. Sed veniente persecutione, talia ibidem diabolus bella per tyrannum exercuit, et tanta ibi multitudo Christianorum ob confessionem divini nominis est jugulata, ut per plateas flumina currerent de sanguine Christiano; quorum nec numerum, nec nomina colligere potuimus. Dominus enim eos in libro vitae conscripsit. Beatum Irenaeum, diversis in sua carnifex praesentia poenis affectum, Christo Domino per martyrium dedicavit.

The most blessed Irenaeus, successor of this martyr (Pothinus) who had been directed by the blessed Polycarp to this city (Lyons), shone forth with admirable virtue; who in a short space of time, by his preaching, rendered the city almost wholly Christian. But when persecution came, the devil waged such wars there through the tyrant, and so great a multitude of Christians was slaughtered there for the confession of the divine name, that rivers of Christian blood ran through the streets; whose neither number nor names have we been able to collect. For the Lord has written them down in the book of life. The executioner dedicated the blessed Irenaeus, afflicted with diverse punishments in his presence, to Christ the Lord through martyrdom.

Idem lib. I De gloria martyrum, cap. 5.

The same, Book I On the Glory of the Martyrs, Chapter 5.

Martyrio consummatus gloriosus Pothinus episcopus, qui Lugdunensi praefuit urbi sacerdos, per certaminis nobilis meritum invectus est coelo. Cui et merito, et sanctitate condignus Irenaeus successit episcopus, per martyrium et ipse finitus. Hic in crypta Basilicae B. Joannis sub altari est sepultus; et ab uno quidem latere Epipodius, ab alio vero Alexander martyr est tumulatus.

Having been perfected by martyrdom, the glorious Bishop Pothinus, who presided as priest over the city of Lyons, was borne into heaven through the merit of a noble contest. To him Irenaeus, worthy both in merit and in sanctity, succeeded as bishop, himself also ended by martyrdom. He is buried in the crypt of the Basilica of St John beneath the altar; and on the one side Epipodius, and on the other the martyr Alexander is entombed.

Gregorius I papa lib. XI registri epist. 56 (nov. edit.) ad Aetherium Lugdun. episcopum.

Pope Gregory I, Book XI of the Register, Epistle 56 (new edition), to Aetherius, Bishop of Lyons.

Gesta vel scripta B. Irenaei jam diu est quod sollicite quaesivimus; sed hactenus ex eis inveniri aliquid non valuit.

It is now a long time that we have anxiously sought the deeds or writings of the blessed Irenaeus; but hitherto nothing of them has been able to be found.

Anastasius Sinaita l. VII Anagogicarum contemplationum in Hexaemeron, tom. IX Bibliothecae PP. edit. Lugdun., 1677, p. 892. — Ex cod. Colbertino 2255.

Anastasius of Sinai, Book VII of the Anagogical Contemplations on the Hexaemeron, Volume IX of the Library of the Fathers, Lyons edition, 1677, page 892. — From Colbertine codex 2255.

Ἀκούεις ὅτι ἀφ' οὗ εἰσῆλθεν ὥσπερ τις θεία φύσις, τὸ θεῖον ἐμφύσημα εἰς τὸ γηγενὲς σῶμα τοῦ Ἀδὰμ, εὐθέως ἡ Γραφὴ οὐχ ἁπλῷ ὀνόματι προσηγόρευσεν, ἀλλ' ὡσανεὶ συνθέτῳ Χριστῷ ὄντι, Θεὸν καὶ Κύριον αὐτὸν ὠνόμασεν· καθὰ καὶ εἰς τὰ ἀκριβῆ καὶ ἀνόθευτα, καὶ ἀρχαῖα τῶν ἀντιγράφων ἐρευνήσαντες, μετὰ πολλῆς ἀκριβείας εὑρήκαμεν, εἰς τὰ Κλήμεντος, καὶ Εἰρηναίου, καὶ Φίλωνος τοῦ φιλοσόφου, καὶ τοῦ τὰ Ἑξαπλᾶ συστησαμένου στιχθέντα.

You hear that from the moment when the divine inbreathing entered like some divine nature into the earth-born body of Adam, straightway Scripture addressed him not by a simple name, but as being a composite Christ, named him God and Lord; just as having searched into the accurate, unadulterated, and ancient copies, we have found with great accuracy marked in those of Clement, and Irenaeus, and Philo the philosopher, and him who compiled the Hexapla.

Et paulo post, p. 895.

And a little after, page 895.

Οἱ μὲν οὖν ἀρχαιό⟨τ⟩ατοι τῶν Ἐκκλησιῶν ἐξηγητῶν· λέγω δὴ, Φίλων ὁ φιλόσοφος καὶ των ἀποστόλων ὁμόχρονος, καὶ Παπίας ὁ πολὺς, ὁ Ἰωάννου Εὐαγγελιστοῦ φοιτητὴς, ὁ Ἱεραπολίτης, Εἰρηναῖός τε ὁ Λουγδουνεὺς, καὶ ὁ Ἰουστῖνος ὁ μάρτυς καὶ φιλόσοφος, Παντανετός (leg. Πανταινός) τε ὁ Ἀλεξανδρεὺς, καὶ

Now the most ancient expositors of the Churches—I mean Philo the philosopher and contemporary of the apostles, and the great Papias, the disciple of John the Evangelist, of Hierapolis, and Irenaeus of Lyons, and Justin the martyr and philosopher, and Pantanetus (read Pantaenus) of Alexandria, and

Editors' notes and page, col. 425

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other: col 426 is the right-hand number of a full-width page, set whole under col 425 (corpus full_width rule); nothing of its own: pointer only

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Κλήμης ὁ Στρωματεὺς, καὶ οἱ ἀμφ' αὐτοὺς πνευματικῶς τὰ περὶ παραδείσου ἐθεωρήθησαν εἰς τὴν Χριστοῦ Ἐκκλησίαν ἀναφερόμενα.

Clement the Stromatist, and those about them, contemplated spiritually the things concerning paradise as referring to the Church of Christ.

Lib. x, p. 910.

Book X, p. 910.

Ἣν οἱ ἱστορικῶς, καὶ μὴ μᾶλλον πνευματικῶς ἐκλαμβάνοντες, ἀλλὰ λεξιτηροῦντες, οὐκ οἶδα ὅπως τὰς ὑπὸ Εἰρηναίου πρὸς αὐτοὺς προτάσεις ἐπιλύονται. Φάσκει γὰρ κατὰ τῆς τῶν μιαρῶν Ὀφιτῶν αἱρεσιαρχίας ὁπλιζόμενος· Πῶς δυνατὸν, κ. τ. λ.

Those who take this historically, and not rather spiritually, but keep to the letter, I do not know how they resolve the propositions put to them by Irenaeus. For, arming himself against the heresiarchy of the foul Ophites, he says: How is it possible, etc.

Maximus, Schol. in cap. 9 Dionysii De divin. nomin.

Maximus, Scholia on chapter 9 of Dionysius, On the Divine Names.

Ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ τῶν προφητῶν ὡμοιώθην. Τουτέστιν, αὐτὸς ἐγὼ ἐμαυτῷ, ὡς Εἰρηναῖος λέγει ἐν τοῖς Καθ' αἱρέσεων.

I have multiplied visions, and by the hands of the prophets I have been likened. That is, I myself to myself, as Irenaeus says in the books Against Heresies.

Idem, Schol. in cap. 7 De eccles. hierarch.

The same, Scholia on chapter 7 of On the Ecclesiastical Hierarchy.

Παπίας ἐν τῷ τετάρτῳ αὐτοῦ βιβλίῳ τῶν Κυριακῶν ἐξηγήσεων, τὰς διὰ βρωμάτων εἶπεν ἐν τῇ ἀναστάσει ἀπολαύσεις, κ. τ. λ. Καὶ Εἰρηναῖος δὲ ὁ Λουγδούνου, ἐν τῷ κατὰ αἱρέσεων πέμπτῳ λόγῳ, τὸ αὐτό φησι, καὶ παράγει μάρτυρα τῶν ὑπ' αὐτοῦ εἰρημένων, τὸν λεχθέντα Παπίαν.

Papias, in the fourth book of his Expositions of the Lord's [Sayings], spoke of enjoyments through foods in the resurrection, etc. And Irenaeus of Lyons too, in the fifth book Against Heresies, says the same, and brings forward the aforesaid Papias as witness to what he has said.

Beda in Martyrologio, iv Kalend. Junii.

Bede, in the Martyrology, on the fourth day before the Kalends of June.

Lugduno Galliae, sancti Irenaei episcopi (subintellige, memoria celebratur), qui cum omni fere civitatis suae populo, glorioso coronatus est martyrio sub Severo principe, sepultusque a Zacharia presbytero in crypta Basilicae B. Joannis Baptistae sub altari.

At Lyons in Gaul, of St Irenaeus, bishop (understand: the memory is celebrated), who with almost all the people of his city was crowned with a glorious martyrdom under the emperor Severus, and was buried by the presbyter Zacharias in the crypt of the Basilica of Blessed John the Baptist, beneath the altar.

Ado Viennensis in Chronico, aetate sexta, ad annum 181 et 195.

Ado of Vienne, in the Chronicle, sixth age, at the years 181 and 195.

Irenaeus episcopus Lugdunensis habetur. Severus Pertinax quinta hortante (horrenda) persecutione Christianos excruciavit, plurimique sanctorum per diversas provincias martyrio coronati. Tunc temporis et Irenaeus Lugdunensis cum maxima multitudine martyrium suum perfecit.

Irenaeus is held to be bishop of Lyons. Severus Pertinax, with the fifth persecution urging him on (read: dreadful), tormented the Christians, and very many of the saints were crowned with martyrdom through diverse provinces. At that time Irenaeus of Lyons too, with a very great multitude, completed his martyrdom.

Usuardus in Martyrologio, iv Kalend. Junii.

Usuard, in the Martyrology, on the fourth day before the Kalends of June.

Apud Lugdunum Galliae, sancti Irenaei episcopi et martyris; quem constat B. Polycarpi sacerdotis et martyris fuisse discipulum, ut scribit Hieronymus, et apostolorum temporibus vicinum. Postea vero persecutione Severi, cum omni fere civitatis suae populo, glorioso coronatus est martyrio.

At Lyons in Gaul, [the feast] of St Irenaeus, bishop and martyr, who, it is established, was a disciple of Blessed Polycarp, priest and martyr, as Jerome writes, and close to the times of the apostles. Afterwards, in the persecution of Severus, he was crowned with a glorious martyrdom together with almost all the people of his city.

Editors' notes and page, col. 427

Page

running head: 427 SELECTA VETERUM TESTIMONIA.
marginal letters: A spiritualiter; B Papias; C Martyris; D tatus
old-edition numerals: (none)
other: Latin only (two paragraphs near foot: Ado Viennensis and Usuardus, each continuing into col. 428, words sancto-[rum] and Hierony-[mus] split at column break); facing Latin version in A-D and at foot left out; full-width section headings, full-width Latin of Bede above B, and full-width Greek line at end of Photius in D cut off at right edge, not set
other: the column ends with the half-word Hierony- and col 428 does not begin with its rest (a column in another script stands between): left as printed; join the word where its rest stands
running head: 427 SELECTA VETERUM TESTIMONIA. 428
marginal letters: A ‹spiritualiter sunt› / ‹Κλήμης ὁ Στρωματεὺς›; B ‹Papias lib. iv› / ‹Παπίας ἐν τῷ›; C ‹a Simone Mago› / ‹γου, ἄχρι Τατιανοῦ›; D ‹tatus est Irenaeus› / ‹κατέστη. Βίκτωρ›
old-edition numerals: (none)
other: first half of page 220 in reading order: the Greek of the right column with the full-width headings, then the full-width Latin of Bede; the facing Latin of the Greek extracts (left column) is not set. The opening continues a sentence from col 426. "ἐθεωρήθησαν" set as it appears (UNSURE; ἐθεώρησαν expected). The Maximus scholion quotes Hosea 12:10; Migne prints no reference, none added.
other (Q2a, corrected Q3): Ado's Chronicle and Usuard's Martyrology are printed below the Photius line, each under its own full-width heading, in two short columns (left col 427, right col 428). Both are set WHOLE here, with their headings, in reading order after Bede: the right-hand continuations (Ado from "rum per diversas provincias", Usuard from "mus, et apostolorum") stand here too, and the split words are set whole (sanctorum, Hieronymus), so the earlier note on Hierony- is superseded. Nothing of Ado or Usuard is set in c428 and nothing needs moving or adding there. "(horrenda)" printed with a broken n, so it looks like "horreuda"; read as horrenda (UNSURE).

PG 7:428

Photius in Bibliotheca, cod. 120.

Photius, in the Bibliotheca, codex 120.

Ἀνεγνώσθη βιβλίον Εἰρηναίου ἐπισκόπου Λουγδούνων (ἐν Κελτοῖς δὲ τὰ Λούγδουνα), Λόγοι πέντε, οὗ ἡ ἐπιγραφὴ, ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως, τοῦτο δέ ἐστι, κατὰ αἱρέσεων. Ὧν ὁ πρῶτος διαλαμβάνων περὶ Οὐαλεντίνου, καὶ τῆς κατ' αὐτὸν ἀθέου πλάνης ἀπάρχεται, ὥσπερ ἀναποδίζων καὶ ἄνωθεν διεξιὼν ἀπὸ Σίμωνος τοῦ Μάγου, ἄχρι Τατιανοῦ· ὃς τὰ πρῶτα μαθητὴς Ἰουστίνου τοῦ μάρτυρος χρηματίσας, ὕστερον εἰς πλάνην μετεκυλίσθη αἱρέσεως. Ἔτι δὲ διαλαμβάνει περὶ τῶν ἰδίως Γνωστικῶν λεγομένων, καὶ τῶν Καϊνῶν, τὰ βδελυρὰ αὐτῶν ἐκτιθεὶς δόγματα· ἐν οἷς καὶ πρῶτος λόγος. Ὁ δὲ δεύτερος ἀνατροπὴν περιέχει τοῖς αἱρεσιώταις ἀσεβῶς δογματιζομένοις. Ὁ δὲ τρίτος καὶ Γραφικὰς κατ' αὐτῶν προκομίζει παντοδαπὰς μαρτυρίας. Ὁ δὲ τέταρτος τὰς παρὰ τῶν αἱρετικῶν προτεινομένας ἀπορίας διαλύει. Καὶ ὁ πέμπτος δὲ ὅσα διὰ παραβολῶν ἐλέχθη τε καὶ Ἐπράχθη ὑπὸ τοῦ Κυρίου ἐκ τῶν ὑπολοίπων τῆς σωτηριώδους αὐτοῦ διδασκαλίας, καὶ ἐκ τῶν ἀποστολικῶν ἐπιστολῶν, ταῖς αἱρετικαῖς τερθρείαις εἰς ἔλεγχον ἁρμόζειν παρίστησι. Πολλὰ δὲ τοῦ θεσπεσίου Εἰρηναίου, καὶ παντοδαπὰ, καὶ ἕτερα συγγράμματα, καὶ ἐπιστολαὶ φέρονται, εἰ καὶ ἔν τισιν αὐτῶν ἡ τῆς κατὰ τὰ ἐκκλησιαστικὰ δόγματα ἀληθείας ἀκρίβεια νόθο⟨ι⟩ς λογισμοῖς κιβδηλεύεται, ἃ χρὴ παρασημαίνεσθαι. Τοῦτόν φασι γενέσθαι Πολυκάρπου μὲν τοῦ ἱερομάρτυρος Σμύρνης ἐπισκόπου μαθητὴν, πρεσβύτερον δὲ Ποθεινοῦ, οὗ καὶ τῆς ἐπισκοπῆς τῶν Λουγδούνων διάδοχος κατέστη. Βίκτωρ δὲ ἄρα κατ' ἐκεῖνο καιροῦ Ῥώμης ἐπεσκόπει, πρὸς ὃν καὶ πολλάκις γράφει, παραινῶν μὴ ἕνεκα τῆς περὶ τοῦ Πάσχα διαφωνίας τινὰς τῆς Ἐκκλησίας ἀποκηρύττειν.

There was read a book of Irenaeus, bishop of Lugduna (Lugduna is among the Celts), in five Discourses, whose title is Of the Refutation and Overthrow of Knowledge Falsely So Called, that is, Against Heresies. Of these the first, treating of Valentinus and the godless error he taught, begins as though stepping backward and going through from the beginning, from Simon Magus down to Tatian, who, having at first been a disciple of Justin the martyr, afterwards rolled over into the error of heresy. It treats further of those properly called Gnostics, and of the Cainites, setting out their abominable teachings; and in these is also the first discourse. The second contains an overthrow of what the heretics impiously teach. The third brings forward against them testimonies of every kind from the Scriptures as well. The fourth resolves the difficulties put forward by the heretics. And the fifth shows, from the rest of the Lord's saving teaching and from the apostolic letters, that whatever was said and done by Him in parables serves to refute the heretical trickeries. Many other writings of every kind and letters of the divine Irenaeus are also current, although in some of them the exactness of the truth according to the doctrines of the Church is adulterated by spurious reasonings, which ought to be noted. They say that he was a disciple of Polycarp, the hieromartyr and bishop of Smyrna, and presbyter of Pothinus, whose successor he became in the episcopate of Lugduna. Victor, then, was bishop of Rome at that time, to whom he also often writes, urging him not to cast out some from the Church on account of the disagreement about Easter.

Menaeum Graecorum, ad d. 23 Augusti.

The Menaion of the Greeks, at 23 August.

Τῇ αὐτῇ ἡμέρᾳ, τοῦ ἁγίου ἱερομάρτυρος Εἰρηναίου, ἐπισκόπου Λουγδούνων.

On the same day, [the memory] of the holy hieromartyr Irenaeus, bishop of Lugduna.

Σπεύδει λιπεῖν γῆν ἐκ ξίφους Εἰρηναῖος·

Irenaeus hastens to leave the earth by the sword;

Ἐρωτιᾷ γὰρ τῷ πρὸς οὐρανοὺς πόθῳ.

for he is in love with longing for the heavens.

Editors' notes and page, col. 428

Page

running head: SELECTA VETERUM TESTIMONIA. 428
marginal letters: A Κλήμης; B Παπίας; C γου,; D κατέστη.
old-edition numerals: (none)
other: two Latin-only paragraphs near foot (continuations of Ado Viennensis and Usuardus from col. 427, words [sancto-]rum and [Hierony-]mus split at column break); full-width section headings and full-width Latin of Bede above B not set by the volunteers; the full-width Greek line (μὴ ἕνεκα τῆς περὶ τοῦ Πάσχα διαφωνίας τινὰς τῆς Ἐκκλησίας ἀποκηρύττειν.) at the end of Photius in D, cut off at the left edge in the volunteer read, is restored from the scan and set (see below)
running head: 427 SELECTA VETERUM TESTIMONIA. 428
marginal letters: A ‹Κλήμης ὁ Στρωματεὺς›; B ‹Παπίας ἐν τῷ›; C ‹γου, ἄχρι Τατιανοῦ›; D ‹κατέστη. Βίκτωρ›
old-edition numerals: (none)
other: second half of page 220 in reading order: Photius (Greek, right column, with the full-width closing line μὴ ἕνεκα … ἀποκηρύττειν appended after παραινῶν), then the Menaion Greek and verses; facing Latin of Photius and of the Menaion (left column) not set. The Latin entries of Ado and Usuard (with their full-width headings, including their continuations printed in this column) are set whole under col 427, not here (Q3). νόθο⟨ι⟩ς: the iota is lost in the type. Ἐπράχθη: capital epsilon mid-sentence, set as printed (misprint). Ado's "hortante (horrenda)" set as printed.
other (Q3): "εἰς ἔλεγχον" in Photius may be printed with a capital epsilon (Ἔλεγχον), like Ἐπράχθη in the same line group; not decidable at this scan's resolution, left lower case (UNSURE).

PG 7:429

Οὗτος ὑπῆρχεν ἐν τοῖς χρόνοις Μάρκου Ἀντωνίνου τοῦ βασιλέως, ἀρχαῖος ἀνὴρ, διάδοχος τῶν μακαρίων ἀποστόλων, χρηματίσας ἐπίσκοπος Λουγδούνων τῆς Γαλλίας. Ὅστις βιβλία πλεῖστα τῇ Ἐκκλησίᾳ καταλέλοιπε, τὴν καθ' ἡμᾶς πίστιν βεβαιῶν· ἐξ ὧν οἱ μεταγενέστεροι τὰς ἀφορμὰς τῆς ἑρμηνείας τῶν θείων Γραφῶν ἔλαβον.

This man lived in the times of the Emperor Marcus Antoninus, an ancient man, a successor of the blessed apostles, having been bishop of Lyons in Gaul. He left very many books to the Church, confirming our faith; from which those born later took the starting-points for the interpretation of the divine Scriptures.

Οὗτος μετὰ Ποθεινὸν ἐπίσκοπον τῆς εἰρημένης πόλεως, ὑπὲρ Χριστοῦ ἀθλήσαντα, τοὺς οἴακας δεξάμενος, καὶ πολλοῖς λόγοις, καὶ παραινέσεσιν, ἐκ τῆς πλάνης τῶν εἰδώλων ἀφαρπάσας, καὶ τῷ Χριστῷ πολλοὺς μάρτυρας προσαγαγὼν, τελευταῖον καὶ αὐτὸς ὑπὸ τῶν διωκόντων ξίφει τελειωθεὶς, στεφανοῦται.

This man, having received the helm after Pothinus, bishop of the aforesaid city, who contended for Christ, and having snatched many away from the error of idols by many discourses and exhortations, and brought many martyrs to Christ, finally himself also, perfected by the sword at the hands of the persecutors, is crowned.

Anonymus auctor Martyrii S. Ferreoli presbyteri, et Ferruccionis diaconi, ac sociorum ejus, apud Surium tom. VIII, ad diem 16 Junii.

Anonymous author of the Martyrdom of St Ferreolus the priest, and Ferruccio the deacon, and his companions, in Surius, Volume VIII, at the 16th day of June.

Eodem tempore quo summus sacerdos et martyr Ecclesiae Lugdunensis, S. Irenaeus episcopus Christi, lumen aeternum et splendor justitiae publice suam praedicationem in Galliis dederat, et assidue verbum Domini nostri Jesu Christi gentibus declararat, sanctum Ferreolum presbyterum, et Ferruccionem diaconum ad Vesunsensem civitatem vere ut fundamentum fortissimum ad fundandam supra petram Christi Ecclesiam misit: et sicut angularis lapis sponsi coelestis, et ut margaritae resplendentes fulgebant, per quos nomen aeternum et splendor gloriae gentibus, quae in tenebris jacebant, coruscaret; ut eorum praedicatione ad baptismatis gratiam convolarent in quibus erat mira virtus Christi. In verbo enim et sapientia strenui, vultum angelicum et Domini servitutibus aptum manifeste populis demonstrabant. Augebatur catholica fides, laetabantur de confuso et victo diabolo quotidie Christiani; qui, derelinquentes idola, sequebantur Christi vestigia. Similiter sanctus Irenaeus Felicem presbyterum, Fortunatum et Achilleum diaconos, ex suo latere ante gloriosum martyrium suum Valentiam dirigit in urbem. Quibus ingressis, talem Dominus athletis suis contulit gratiam, ut illa paganorum multitudo, quae in tenebris jacebat, eos plenissimo affectu diligeret.

At the same time when the high priest and martyr of the Church of Lyons, St Irenaeus, bishop of Christ, eternal light and splendour of justice, had publicly given his preaching in the Gauls, and had assiduously declared the word of our Lord Jesus Christ to the nations, he sent the holy priest Ferreolus and the deacon Ferruccio to the city of Besançon truly as a most strong foundation to found the Church upon the rock of Christ: and like the cornerstone of the heavenly bridegroom, and like resplendent pearls they shone, through whom the eternal name and the splendour of glory might flash forth to the nations that lay in darkness, so that by their preaching they might flock to the grace of baptism; in them was the wonderful power of Christ. For strenuous in word and wisdom, they manifestly showed to the peoples an angelic countenance and one fitted for the services of the Lord. The Catholic faith was increased, and the Christians rejoiced daily over the confounded and vanquished devil; who, forsaking idols, followed the footsteps of Christ. Similarly Saint Irenaeus directs Felix the priest, and Fortunatus and Achilleus the deacons, from his side before his glorious martyrdom into the city of Valence. And when they had entered, the Lord bestowed such grace upon His athletes that that multitude of pagans which lay in darkness loved them with the fullest affection.

Excerptum ex Refutatione Confessionis Cyrilli Lucaris, Patriarchae Constantinopolitani, auctore Meletio Syrigo, Hieromonacho, Doctore Magnae Ecclesiae, qui opus illud absolvit anno MDCXL.

Excerpt from the Refutation of the Confession of Cyril Lucaris, Patriarch of Constantinople, by the author Meletius Syrigus, Hieromonk, Doctor of the Great Church, who completed that work in the year 1640.

Ὁ δὲ Εἰρηναῖος ἐν τῷ δʹ βιβλίῳ τῶν Κατὰ αἱρεσέων κεφ. λδʹ διαλεγόμενος κατὰ τῶν ἀρνουμένων τὸν Χριστὸν Υἱὸν εἶναι τοῦ ποιητοῦ τῶν ὅλων, καὶ ποιητὴν τοῦ κόσμου τούτου, φησὶν οὕτω· Πῶς δὲ αὐτοῖς γνωσθήσεται τὸν εὐχαρισθέντα ἄρτον σῶμα εἶναι τοῦ Κυρίου αὐτοῦ, καὶ τὸ ποτήριον αἷμα αὐτοῦ, εἰ μὴ αὐτὸν ἀποφαίνοιντο Υἱὸν τοῦ τὸν κόσμον πλάσαντος, τοῦτ' ἔστι Λόγον αὐτοῦ, δι' οὗ ξύλα καρποφορεῖ, καὶ πῆγαι βλύζουσιν· ὃς πρῶτον μὲν χόρτον ἀναδίδωσιν, ἔπειτα δὲ στάχυν, εἶτα πλήρη σῖτον ἐν τῷ στάχυϊ; συλλογιζόμενος διὰ τούτων, ἐκ τῆς παντοδυνάμου τοῦ Ἰησοῦ ἰσχύος, τῆς περὶ τὴν ποίησιν τῆς κτίσεως, εἰς τὴν του ἄρτου εἰς σῶμα αὐτοῦ μεταποίησιν. Καὶ ἐν αὐτῷ κεφ.· Πῶς δὲ πάλιν λέγουσι τὴν σάρκα ἡμῶν εἰς φθορὰν ἔρχεσθαι, καὶ μὴ ἀναλαμβάνειν ζωὴν, ἥτις τῷ σώματι τοῦ Κυρίου καὶ τῷ αἵματι τρέφεται; Καὶ μετ' ὀλίγα· Ὥσπερ γὰρ ὁ ἀπὸ γῆς ἄρτος τὴν τοῦ Θεοῦ ἐπίκλησιν δεξάμενος, οὐκ ἔτι ἐστὶ κοινὸς ἄρτος, ἀλλ' εὐχαριστία ἐκ δύο συνισταμένη πραγμάτων, γηΐνου τε καὶ ἐπουρανίου, οὕτω καὶ τὰ ἡμέτερα σώματα τὴν Εὐχαριστίαν λαμβάνοντα, οὐκέτι εἰσὶ φθαρτὰ, τὴν ἐλπίδα τῆς ἀναστάσεως ἔχοντα. Εἰ γοῦν τὰ ἡμέτερα σώματα τῇ τῆς Εὐχαριστίας μεταλήψει ἀπαθανατίζονται, οὐκ ἄρα μόνῃ τῇ ψυχῇ τὸ τοῦ Χριστοῦ σῶμα τὸ ἐν τῷ οὐρανῷ διὰ τῆς πίστεως μετέχεται, ἀλλὰ καὶ τοῖς σώμασι, τοῖς διὰ τῆς Εὐχαριστίας ἀφθαρτιζομένοις τὸ αὐτὸ ὅλως ὂν, ἐν τῇ Εὐχαριστίᾳ, τῷ καὶ ἐν τοῖς οὐρανοῖς ὑπάρχοντι τοῦ τρόπου μόνον ἐναλλαττομένου. Εἰ δὲ καὶ μετὰ τὸν ἁγιασμὸν, οὐκέτι ψιλός ἐστιν ἄρτος, ἀλλ' Εὐχαριστία, σύνθετος ἐκ γηΐνου καὶ οὐρανίου· ἔχει ἄρα ἐν ἑαυτῷ τὸ οὐράνιον ἐκεῖνο σῶμα, μεθ' οὗ καὶ συντίθεται. Καὶ εἰ ἀληθές ἐστιν ὃ φησιν, ὅτι καθὼς ὁ κοινὸς ἄρτος διὰ τῆς θείας ἐπικλήσεως, εἰς Εὐχαριστίαν μεταβαίνει, οὕτω καὶ τὰ ἡμέτερα ταύτης μεταλαβόντα εἰς ἀφθαρσίαν μεταποιεῖται, ἡμῶν δὲ τὰ σώματα κυρίως καὶ ἀληθῶς ἀπαθανατίζονται· κυρίως ἄρα καὶ ἀληθῶς, καὶ ὁ κοινὸς ἄρτος διὰ τῆς εὐλογίας εἰς σῶμα Χριστοῦ μεταβάλλεται.

And Irenaeus, in the 4th book of Against Heresies, Chapter 34, arguing against those who deny that Christ is the Son of the Maker of all things and the Maker of this world, speaks thus: And how shall it be known to them that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not declare Him the Son of Him Who formed the world, that is, His Word, through Whom trees bear fruit and fountains gush forth, Who first gives the blade, then the ear, then the full corn in the ear? reasoning through these things from the almighty power of Jesus concerning the making of creation to the transformation of the bread into His body. And in the same chapter: And how again do they say that our flesh goes into corruption and does not receive life, which is nourished by the body of the Lord and by His blood? And after a little: For just as the bread from the earth, receiving the invocation of God, is no longer common bread, but Eucharist, consisting of two things, both an earthly and a heavenly, so also our bodies, receiving the Eucharist, are no longer corruptible, having the hope of the resurrection. If therefore our bodies are rendered immortal by the partaking of the Eucharist, then the body of Christ which is in heaven is partaken of not by the soul alone through faith, but also by the bodies which are rendered incorruptible through the Eucharist, being altogether the same in the Eucharist with that which also exists in the heavens, the manner alone being exchanged. And if after the consecration it is no longer bare bread, but Eucharist, compounded of an earthly and a heavenly reality, it therefore has in itself that heavenly body with which it is also compounded. And if what he says is true, that just as common bread through the divine invocation passes over into Eucharist, so also our bodies partaking of this are transformed into incorruption, and our bodies are properly and truly rendered immortal, then properly and truly also the common bread through the blessing is changed into the body of Christ.

Editors' notes and page, col. 429

Footnotes

- (a) [called after MDCXL at the end of the heading of the Meletius Syrigus excerpt; printed full width across the foot of cols 429/430] Codex Constantinopoli transcriptus ex autographo, jussu Panagiotae Nicusii, primarii aulae Othomanicae interpretis, qui eum illustrissimo Carolo Francisco Olerio Nointelio dedit. Est jam in Museo clarissimi et eruditissimi abbatis Eusebii Renaudotii. Ejusdem operis versionem lingua Graeca vulgari Syrigus ipse elaboraverat, quae excusa est Bucharesti in Valachia an. 1690, in-folio. Obiit Meletius Syrigus Constantinopoli an. 1664, annos natus septuaginta octo.

(a) A manuscript copied at Constantinople from the autograph by order of Panagiotes Nikousios, chief interpreter of the Ottoman court, who gave it to the most illustrious Charles François Olier de Nointel. It is now in the study of the most renowned and most learned Abbé Eusèbe Renaudot. Syrigus himself had made a version of the same work in vernacular Greek, which was printed at Bucharest in Wallachia in 1690, in folio. Meletius Syrigus died at Constantinople in 1664, aged seventy-eight.

Footnotes

(a) ‹anchor: anno MDCXL› · call in col 430 (in the full-width heading; note runs across both columns' foot)

Codex Constantinopoli transcriptus ex autographo, jussu Panagiotae Nicusii, primarii aulae Othomanicae interpretis, qui eum illustrissimo Carolo Francisco Olerio Nointelio dedit. Est jam in Museo clarissimi et eruditissimi abbatis Eusebii Renaudotii. Ejusdem operis versionem lingua Graeca vulgari Syrigus ipse elaboraverat, quae excusa est Bucharesti in Valachia an. 1690, in-folio. Obiit Meletius Syrigus Constantinopoli an. 1664, annos natus septuaginta octo.

A manuscript copied at Constantinople from the autograph by order of Panagiotes Nicusius, chief interpreter of the Ottoman court, who gave it to the most illustrious Charles François Olier de Nointel. It is now in the library of the most renowned and learned Abbé Eusèbe Renaudot. Syrigus himself had made a version of the same work in vernacular Greek, which was printed at Bucharest in Wallachia in 1690, in folio. Meletius Syrigus died at Constantinople in 1664, aged seventy-eight.

(printed under page 221)