Sophia Scriptura

Against Heresies 1.24.1–1.29.4

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 26 passages

Latin text: Harvey 1857 (Latin text: Harvey (1857), transcribed from archive.org OCR of the printed volumes; section numbers checked against Stieren (1853)).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885), Irenaeus, Against Heresies.

Against 1, chapter 24

1.24.1Harvey 1:73

Ex us Saturninus, qui fuit ab Antiochia ea que est apud Daphnen, et Basilides, occasiones accipientes, distantes doctrinas ostenderunt; alter quidem in Syria, alter vero in Alexandria. Saturninus quidem similiter ut Menander, unum Patrem incognitum omnibus ostendit, qui fecit Angelos, Archangelos, Virtutes, Potestates. A septem autem quibusdam Angelis mundum factum, et omnia que in eo. Hominem autem Angelorum esse facturam, desursum a summa potestate lucida imagine apparente, quam cum tenere non potuissent, inquit, eo quod statim recurrerit sursum, adhortati sunt semetipsos, dicentes: Faciamus hominem ad imaginem et similitudinem: qui cum factus esset, et non potuisset erigi plasma propter imbecillitatem Angelorum, sed quasi vermiculus scarizaret, miserantem ejus desuper Virtutem, quoniam in similitudinem ejus esset factus, emisisse scintillam vitae, que erexit hominem, et articulavit, et vivere fecit. — Hanc igitur scintillam vitae post defunctionem recurrere ad ea quz» sunt ejusdem generis, dicit: et reliqua ex quibus faeta sunt in illa resolvi.

From these, Saturninus, who was from Antioch near Daphne, and Basilides took their starting points and set forth different doctrines, the one in Syria, the other in Alexandria. Saturninus, like Menander, set forth one Father unknown to all, who made Angels, Archangels, Virtues and Powers. The world and all that is in it, he says, was made by seven certain angels. Man is the work of the angels: when a shining image appeared from above, from the supreme Power, and they could not hold it fast, he says, because it at once ran back up, they urged one another, saying: “Let us make man after the image and likeness.” When he had been made, and the creature could not stand upright because of the weakness of the angels but wriggled like a little worm, the Power above took pity on him, because he had been made in its likeness, and sent forth a spark of life, which raised man up, gave him joints and made him live. This spark of life, he says, returns after death to what is of the same kind, and the rest, from which man was made, is dissolved into them.

Textual problem in this passage: see the notes.

Gen 1:26 (quotation, high confidence)

Notes and citation

Summary: Saturninus taught that seven angels made the world and man, whom a heavenly spark of life raised up and to which it returns at death.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotation: Gen 1:26 (without “our”). Harvey's chapter title and margin references are removed.

Notes on the original text

  • Digital text corrected (OCR debris (digit); editor's chapter title; margin reference inside a word): Relatio ejus que est secundum Saturninum doctrina. → ; 3Alexandria → Alexandria; et 3 similitudtGea. i. 2s. nem → et similitudinem.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.24.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.2Harvey 1:73

Salvatorem autem innatum demonstravit, et incorporalem, et sine figura, putative autem visum hominem. Et Judeorum Deum unum ex Angelis esse “ait: et propter hoc quod dissolvere voluerint Patrem ejus omnes principes, advenisse Christum ad destructionem Judaeorum Dei, et ad salutem credentium ei; esse autem hos, qui habent scintillam vite ejus. Duo enim genera hic primus hominum plasmata esse ab Angelis dixit, alterum quidem nequam, alterum autem bonum. Et quoniam damones pessimos adjuvabant, venisse Salvatorem ad dissolutionem malorum hominum et demonum, ad salutem autem bonorum. Nubere autem et generare a Satana dicunt esse. Multi autem ex iis, qui sunt ab eo, et ab animalibus abstinent, per fictam hujusmodi continentiam seducentes multos. Prophetias autem quasdam quidem ab iis Angelis, qui mundum fabricaverint dictas; quasdam autem a Satana: quem et ipsum Angelum adversarium mundi fabricatoribus ostendit, maxime autem Judeorum Deo.

He declared the Saviour to be unborn, incorporeal and without form, and seen as a man only in appearance. And he says the God of the Jews is one of the angels; and because all the rulers wished to destroy his Father, Christ came to destroy the God of the Jews and to save those who believe in him, and these are the ones who have the spark of his life. He was the first to say that two kinds of men were formed by the angels, the one wicked and the other good; and since the demons helped the most wicked, the Saviour came to destroy evil men and demons, but to save the good. To marry and beget, they say, is from Satan. And many of his followers also abstain from animal food, leading many astray by such feigned self-control. Some prophecies, he says, were spoken by the angels who made the world, and some by Satan, whom he shows to be himself an angel, the adversary of the makers of the world, and above all of the God of the Jews.

Notes and citation

Summary: Saturninus taught a Saviour without real body, two races of men, and that marriage and procreation come from Satan.

  • The account of the God of the Jews is Saturninus's teaching, reported by Irenaeus as heresy.

Topics: Heresy, Christology, Marriage

Cite (SBL): Irenaeus, Haer. 1.24.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.3Harvey 1:73

Bastiipes autem, ut altius aliquid et verisimilius invenisse videatur, in immensum extendit sententiam doctrinae» sus, ostendens Nun primo ab innato natum Patre, ab hoc autem natum Logon, deinde a Logo? Phronesin, a Phronesi autem Sophiam et Dynamin, a Dynami autem et Sophia virtutes, et principes, et Angelos, quos et primos vocat, et ab iis primum coelum factum. Dehinc ab horum derivatione alios autem factos, aliud ccelum simile priori fecisse, et simili modo ex eorum derivatione cum alii facti essent, et antitypi eis qui super eos essent, aliud tertium deformasse ccelum: et a tertio deorsum descendentium quartum, et deinceps secundum eum modum alteros et alteros principes et angelos factos esse dicunt, et caelos cccrxv. Quapropter et tot dies habere annum secundum numerum ecelorum.

Basilides, so as to seem to have found something higher and more plausible, stretches out the opinion of his doctrine endlessly, showing that Nus was first born of the unborn Father, and from him Logos was born, then from Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the Virtues, Principalities and Angels, whom he also calls the first; and by them the first heaven was made. Then others, made by derivation from these, made another heaven like the first; and in the same way, when others had been made by derivation from them, corresponding to those above them, they fashioned another, a third heaven; and from the third, of those descending downwards, a fourth; and so on in the same way, they say, other and other principalities and angels were made, and three hundred and sixty-five heavens. For this reason the year too has as many days as the number of the heavens.

Notes and citation

Summary: Basilides derived a chain of powers from the unborn Father and 365 heavens, one for each day of the year.

  • Debris of Harvey's notes (citing Grabe), margin references and stray marks are removed.

Notes on the original text

  • Digital text corrected (OCR debris (digit); debris of Harvey's notes; margin reference inside a word; margin references; stray mark and Harvey's bracket): sus, 1 ἐβοήθουν confirms GRABE'S is ostendens → sus, ostendens; ab hoc autem 113.1-xix.1.... I. xxiii. natum → ab hoc autem natum; SoM48$.1. phiam → Sophiam; *[et] antitypi → et antitypi; 5Quapropter → Quapropter.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.24.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.4Harvey 1:73

Eos autem qui posterius continent ccelum angelos, quod etiam a nobis videtur, constituisse ea qus sunt in mundo omnia, et partes sibi fecisso terrm, et earum que super eam sunt gentium. Esse autem principem ipsorum eum, qui Judaeorum putatur esse Deus. Et quoniam hic suis hominibus, id est Judeis, voluit subjicere reliquas gentes, reliquos omnes principes contra stetisse ei et contraegisse. Quapropter et relique resiluerunt gentes ejus genti. Innatum autem et innominatum Patrem, videntem perditionem ipsorum, misisse primogenitum Nun suum, et hunc esse qui dicitur Christus, in libertatem credentium ei a potestate eorum qui mundum fabricaverunt. Et gentibus ipsorum autem apparuisse eum in terra hominem, et virtutes perfecisse. Quapropter neque passum eum, sed Simonem quendam Cyrenseum angariatum portasse crucem ejus pro eo: et hunc secundum ignorantiam et errorem crucifixum, transfiguratum ab eo, uti putaretur ipse esse Jesus: et ipsum autem Jesum Simonis accepisse formam, et stantem irrisisse eos. Quoniam enim Virtus incorporalis erat et Nus innati Patris, transfiguratum quemadmodum vellet, et sic ascendisse ad eum qui miserat eum, deridentem eos, cum teneri non posset, et invisibilis esset omnibus. Et liberatos igitur eos qui hsc Sciant a mundi fabricatoribus principibus: et non oportere confiteri eum qui sit crucifixus, sed eum qui in hominis forma venerit, et putatus sit crucifixus, et vocatus sit Jesus, et missus a Patre, uti per dispositionem hane opera mundi fabricatorum dissolveret. Si quis igitur, ait, confitetur crucifixum, adhuc hic servus est, et sub potestate eorum qui corpora fecerunt: qui autem negaverit, liberatus est quidem ab iis, cognoscit autem dispositionem innati Patris.

The angels who hold the last heaven, the one we see, made all the things in the world and divided among themselves the earth and the nations upon it. Their chief is the one thought to be the God of the Jews. And because he wished to subject the other nations to his own men, that is, the Jews, all the other rulers stood against him and opposed him; and so the other nations recoiled from his nation. Then the unborn and unnamed Father, seeing their destruction, sent his first-begotten Nus, and he is the one called Christ, to free those who believe in him from the power of those who made the world. He appeared to their nations on earth as a man and worked mighty deeds. Therefore he did not suffer, but a certain Simon of Cyrene was compelled to carry his cross for him; and this man was crucified in ignorance and error, having been transformed by him so as to be thought to be Jesus; and Jesus himself took the form of Simon and stood by and laughed at them. For since he was an incorporeal Power and the Nus of the unborn Father, he was transformed as he wished, and so ascended to the one who had sent him, mocking them, since he could not be held and was invisible to all. Those who know these things, then, are freed from the rulers who made the world; and one ought not to confess him who was crucified, but him who came in the form of a man, was thought to have been crucified, was called Jesus, and was sent by the Father, so that by this dispensation he might dissolve the works of the makers of the world. If anyone, then, he says, confesses the crucified, he is still a slave and under the power of those who made bodies; but whoever denies him is freed from them and knows the dispensation of the unborn Father.

Matt 27:32 (allusion, high confidence)

Notes and citation

Summary: Basilides taught that Christ did not suffer, but Simon of Cyrene was crucified in his place while Jesus laughed, so that one should deny the crucified.

  • Allusion: Matt 27:32 (Mark 15:21). The teaching on the God of the Jews and the denial of the crucifixion are Basilides' views, reported by Irenaeus as heresy. Margin references and stray letters are removed.

Notes on the original text

  • Digital text corrected (margin reference; stray letter): LIB. «ἢ, et partes → et partes; sunt mass; gentium → sunt gentium; Judaeorum ἀχῖν. putatur → Judaeorum putatur; SInnatum → Innatum.

Topics: Christology, Heresy, Martyrdom

Cite (SBL): Irenaeus, Haer. 1.24.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.5Harvey 1:73

Anime autem eorum soli esse salutem; corpus enim natura corruptibile exsistit. Prophetias autem et ipsas a mundi fabricatoribus fuisse ait principibus, proprie autem legem a principe ipsorum, eum qui eduxerit populum de terra Aegypti. Contemnere autem et idolothyta et nihil arbitrari, sed sine aliqua trepidatione uti eis: habere autem et reliquarum operationum usum indifferentem, et univers libidinis. Utuntur autem et hi magia, et imaginibus, et incantationibus, et invocationibus, et reliqua universa periergia: nomina quoque quaedam affingentes quasi Angelorum, annunciant hos quidem esse in primo caelo, hos autem in secundo: et deinceps nituntur cccLxv. ementitorum caelorum et nomina, et principia, et angelos, et virtutes exponere. Quemadmodum et mundus nomen esse, in quo dicunt descendisse et ascendisse Salvatorem, esse Caulacau.

Salvation belongs to their soul alone, for the body is corruptible by nature. The prophecies too, he says, came from the rulers who made the world, and the law in particular from their chief, the one who led the people out of the land of Egypt. They despise things sacrificed to idols and think them nothing, but use them without any hesitation; and they hold the practice of other actions too, and of every kind of lust, to be indifferent. These also use magic, images, incantations, invocations and every other curious art; inventing certain names as though of angels, they proclaim that some are in the first heaven and some in the second; and so they strive to set out the names, principles, angels and powers of the three hundred and sixty-five fictitious heavens. So too they say that the name in which the Saviour descended and ascended is Caulacau.

Textual problem in this passage: see the notes.

1 Cor 8:4 (echo, low confidence) · Exod 20:2 (allusion, low confidence)

Notes and citation

Summary: Basilides held that only the soul is saved, treated idol-meat and lust as indifferent, and gave names to the 365 heavens.

  • The text has mundus before “name”, which seems corrupt; ANF has “the barbarous name”. Caulacau comes from Isa 28:10, 13 (Hebrew qaw laqaw). Allusion: 1 Cor 8:4. Margin references and Harvey's note on a reading are removed.

Notes on the original text

  • Digital text corrected (Harvey's note on a reading, removed; OCR digit for letter; OCR read a as Greek; margin reference): LIB.Izix 3. natura → natura; a MASS. mundi → a mundi; ἃ principe → a principe; 4Egypti → Aegypti; [Tu. adj. προσέταξε] → ; LIB.1.xix.. mundus → mundus; ascendisse) 53. 1. Salvatorem → ascendisse Salvatorem.

Topics: Heresy, Ethics

Cite (SBL): Irenaeus, Haer. 1.24.5 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-5).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.6Harvey 1:73

Igitur qui hee didicerit, et Angelos omnes cognoverit, et causas eorum, invisibilem et incomprehensibilem eum angelis et potestatibus universis fieri, quemadmodum et Caulacau fuisse. Et sicut filium incognitum omnibus esse, sic et ipsos a nemine oportere cognosci; sed cum sciant ipei omnes, et per omnes transeant, ipsos omnibus invisibiles et incognitos esse. Tu enim, aiunt, omnes cognosce, te autem nemo cognoscat. Quapropter et parati sunt ad negationem qui sunt tales, imo magis ne pati quidem propter nomen possunt, cum sint omnibus similes. Non autem multos scire posse haec, sed unum a mille, et duo a myriadibus. Et Judaeos quidem jam non esse dicunt, Christianos autem nondum: et non oportere omnino ipsorum mysteria effari, sed in abscondito continere [pertinere] per silentium.

So whoever has learned these things and known all the angels and their causes becomes invisible and incomprehensible to all the angels and powers, as Caulacau was. And as the Son was unknown to all, so they too must be known by no one; but while they themselves know all and pass through all, they are invisible and unknown to all. “For you,” they say, “know all, but let no one know you.” For this reason such people are ready to deny, or rather they cannot even suffer for the name, since they are like everyone. Not many can know these things, but one in a thousand and two in ten thousand. And they say they are no longer Jews, and not yet Christians; and that their mysteries must not be spoken at all, but kept hidden in silence.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basilideans claim to know all while remaining unknown, are ready to deny the faith, and keep their mysteries secret.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Margin references are removed.

Notes on the original text

  • Digital text corrected (OCR read a as Greek; margin reference; stray letters): quemadmodum ec. s. et Caulacau → quemadmodum et Caulacau; ἃ nemine → a nemine; non LIB. L xix. 4. oportere → non oportere; abscondito Mass.1. continere → abscondito continere.

Topics: Heresy, Martyrdom

Cite (SBL): Irenaeus, Haer. 1.24.6 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-6).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.24.7Harvey 1:73

Trecentorum autem sexaginta quinque coelorum locales positiones distribuunt similiter ut Mathematici. Illorum enim theoremata accipientes, in suum characterem doctrine transtulerunt: esse autem “principem illorum a@pagas, et propter hoc CCCLXV numeros habere in se.

They distribute the local positions of the three hundred and sixty-five heavens as the astrologers do; for, taking over their theorems, they have transferred them into the character of their own doctrine. Their chief, they say, is Abraxas, and for this reason he has in himself the number 365.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Basilideans place their 365 heavens as the astrologers do and call their chief Abraxas.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. (in Greek numerals, A-B-R-A-X-A-S = 1 + 2 + 100 + 1 + 60 + 1 + 200 = 365). “Astrologers” renders mathematici. A misplaced chapter title (“The doctrine of Carpocrates, and the practices of his followers”) is removed.

Notes on the original text

  • Digital text corrected (editor's chapter title, misplaced in the OCR; stray mark): * Mathematici → Mathematici; Que est Carpocratis doctrina, et que operationes tpsorum, qui ab eo sunt, omnia [omnium | → .

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.24.7 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-24-7).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-1-24-7) · Report an error

Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 25

1.25.1Harvey 1:73

Canrpocrates autem et qui ab eo, mundum quidem, etm ea que in eo sunt, ab Angelis multo inferiorfbus ingenito Patre factum esse dieunt. Jesum autem e Joseph natum, et qui similis reliquis hominibus fuerit, distasse a reliquis secundum id, quod anima ejus firma et munda cum esset, commemorata fuerit que visa essent sibi in ea circumlatione, que fuisset ingenito Deo: et propter hoc ab eo missam esse ei virtutem, uti mundi fabricatores effugere posset, et per omnes transgressa, et in omnibus liberata, ascenderet ad eum, et eas, que similia ei amplecterentur, similiter. Jesu autem dicunt animam in Judeorum consuetudine nutritam contempsisse eos, et propter hoc virtutes accepisse, per quas evacuavit qua fuerunt in poenis passiones, que inerant hominibus.

Carpocrates and his followers say that the world and what is in it was made by angels far inferior to the unbegotten Father. Jesus, they say, was born of Joseph, and though he was like other men, he differed from the rest in that his soul, being steadfast and pure, remembered what it had seen in the circuit that was with the unbegotten God; and for this reason a power was sent to him from him, so that he might escape the makers of the world, and, passing through them all and set free in all, might ascend to him, and likewise the souls that embrace things like it. The soul of Jesus, they say, though brought up in the customs of the Jews, despised them, and therefore received powers by which he did away with the passions that were in men as punishments.

Notes and citation

Summary: Carpocrates taught that Jesus was Joseph's son, whose pure soul remembered the unbegotten God and despised the Jewish customs.

  • Harvey's note on a reading and a stray digit are removed.

Notes on the original text

  • Digital text corrected (Harvey's note on a reading, removed; OCR debris (digit); split word): 5qui → qui; Jude. orum → Judeorum; poenis ]. ponas] → poenis.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 1.25.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.25.2Harvey 1:73

Ea igitur, quse similiter atque illa Jesu anima, potest contemnere mundi fabricatores archontas, similiter accipere virtutes ad operandum similia. Quapropter et ad tantum elationis provecti sunt, ut quidam quidem similes se esse dicant Jesu: quidam autem adhue et secundum aliquid illo fortiores, qui sunt distantes amplius quam illius discipuli, ut puta quam Petrus et Paulus, et reliqui Apostoli: hos autem in nullo deminorari a Jesu. Animas enim ipsorum ex eadem circumlatione devenientes, et ideo similiter contemnentes mundi fabricatores, eadem dignas habitas esse virtute, et rursus in idem abire. Si quis autem plus quam ille contempserit ea quze sunt hic, posse meliorem quam illum esse.

So the soul which, like that soul of Jesus, can despise the rulers who made the world likewise receives powers to do the same things. Hence they have come to such a pitch of pride that some say they are like Jesus, and others that they are even stronger than he in some respect; and some that they excel his disciples, for instance Peter and Paul and the other apostles, and that these fell short of Jesus in nothing. For their souls, coming from the same circuit and therefore likewise despising the makers of the world, have been thought worthy of the same power and will go back to the same place. And if anyone despises the things here more than he did, he can be better than he.

Notes and citation

Summary: Carpocratians claim that a soul which despises the world-rulers equals or surpasses Jesus.

  • Harvey's notes on readings are removed.

Notes on the original text

  • Digital text corrected (Harvey's note on a reading, removed; OCR read a as Greek): [/. eam] → ; [/. quidam et] → ; ἃ Jesu → a Jesu.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 1.25.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-1-25-2) · Report an error

Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.25.3Harvey 1:73

Artes enim magicas operantur et ipsi, et incantationes, philtra quoque et charitesia, et paredros. et oniropompos, et reliquas malignationes, dicentes se potestatem habere ad dominandum jam principibus et fabricatoribus hujus mundi: non solum autem, sed et his omnibus, qu in eo sunt facta. Qui et ipsi ad detrectationem divini Ecclesiae nominis, quemadmodum et gentes, a Satana prsemissi sunt, uti secundum alium et alium modum, αι: sunt illorum audientes homines, et putantes omnes nos tales esse, avertant aures suas a preconio veritatis: aut et videntes quae sunt illorum, omnes nos blasphement, in nullo eis communicantes, neque in doctrina, neque in moribus, neque in quotidiana conversatione. Sed vitam quidem luxuriosam, sententiam autem impiam ad velamen malitis ipsorum nomine abutuntur, quorum judicium justum est, recipientium dignam suis operibus a Deo retributionem.

They too practise magic arts and incantations, love-potions and charms, familiars and dream-senders and other evils, saying that they have power to rule even now over the rulers and makers of this world, and not only over them but over all things made in it. These too, like the Gentiles, were sent ahead by Satan to slander the divine name of the Church, so that in one way or another men who hear their teachings and think that we are all like them may turn their ears away from the preaching of the truth; or, seeing their deeds, may blaspheme us all, though we share with them in nothing, neither in doctrine nor in morals nor in daily life. But they abuse the name as a veil for their wickedness, with a licentious life and an impious opinion; and their condemnation is just, as they receive from God a recompense worthy of their works.

Textual problem in this passage: see the notes.

Rom 3:8 (quotation, medium confidence) · Rom 2:6 (allusion, low confidence)

Notes and citation

Summary: Carpocratians practise magic and, sent by Satan, bring the Church's name into disrepute, though true Christians share nothing with them.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusions: Rom 3:8 (their condemnation is just); Rom 2:6. A margin reference is removed.

Notes on the original text

  • Digital text corrected (margin reference): nomine IB. I. xx. $, abutuntur → nomine abutuntur.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.25.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.25.4Harvey 1:73

Et in tantum insania effrenati sunt, uti et omnia quscunque sunt irreligiosa et impia, in potestate habere et operari se dicant. Sola enim humana opinione negotia mala et bona dicunt. Et utique et in omni actu fieri animas: (si non preoceupans quis in uno adventu omnia agat semel ac pariter, quse non tantum dicere et audire non est fas nobis, sed ne quidem in mentis conceptionem venire, neo credere, si apud homines conversantes in his que sunt secundum nos civitates, tale aliquid agitatur,) uti, secundum quod scripta eorum dicunt, in omni usu vitae factae anime ipsorum, exeuntes, in nihilo adhuc minus habeant; adoperandum autem in eo, ne forte propterea quod deest libertati aliqua res, cogantur iterum mitti in corpus. Propter hoc dicunt Jesum hanc dixisse parabolam: Cum es cum adversarto tuo in tia, da operam, ut libereris ab eo, ne forte te det judici et judeae ministro, et mittat te in carcerem. Amen dico tibi, non exies inde, donec reddas notissimum quadrantem. Et adversarium dicunt unum ex Angelis qui sunt in mundo, quem diabolum vocant, dicentes factum eum ad id, ut ducat eas que perierunt animas a mundo ad principem. Et hune dicunt esse primum ex mundi fabricatoribus, et illum altero angelo, qui ministrat ei, tradere tales animas, uti in alia corpora includat: corpus enim dicunt esse carcerem. Et id quod ait: Non extes inde, quoadusque novissimum quadrantem reddas, interpretantur, quasi non exeat quis a potestate Angelorum eorum, qui mundum fabricaverunt; sed sic transcorporatum semper, quoadusque in omni omnino operatione, quae in mundo est, fiat: et quum nihil defuerit ei, tum liberatam ejus animam eliberari ad illum Deum, qui est supra angelos mundi fabricatores; sic quoque salvari, et omnes animas operationibus, sive de corpore in corpus transmigrantes, vel immisse in unaquaque specie vite adimplentes, et reddentes debita, liberari, uti jam non fiant in corpore.

And they are so unbridled in madness that they say they have in their power, and may practise, all things whatever that are irreligious and impious. For they say deeds are evil or good only by human opinion. And souls, they say, must by all means come to be in every action (unless someone, anticipating, does everything at once and together in one coming, things which it is not lawful for us to speak or hear, nor even to conceive in our minds, nor to believe, if any such thing is done among men living in our cities), so that, as their writings say, their souls, having been in every experience of life, may lack nothing when they depart; and they must work at this, lest by chance, because something is wanting to their freedom, they be compelled to be sent into a body again. For this reason, they say, Jesus spoke this parable: “When you are with your adversary on the way, make an effort to be freed from him, lest he hand you over to the judge and the judge to the officer, and he throw you into prison. Truly I say to you, you will not come out from there until you pay the last farthing.” The adversary, they say, is one of the angels in the world, whom they call the devil, saying that he was made to lead the souls that have perished from the world to the Ruler. This, they say, is the first of the makers of the world, and he hands such souls over to another angel who serves him, to shut them up in other bodies; for the body, they say, is the prison. And the saying, “You will not come out from there until you pay the last farthing,” they interpret as meaning that no one comes out from the power of the angels who made the world, but always passes from body to body until he has been in every action whatever that there is in the world; and when nothing is wanting to him, then his freed soul is set free to that God who is above the angels who made the world. So too, they say, all souls are saved, whether, by fulfilling all actions, passing from body to body, or sent into every kind of life, they fulfil it and pay their debts and are freed, so that they are no longer in a body.

Matt 5:25–26 (quotation, high confidence) · Luke 12:58–59 (allusion, medium confidence)

Notes and citation

Summary: Carpocratians hold that souls must pass through every kind of action, however vile, before being freed, misreading Jesus' parable of the adversary.

  • Irenaeus refuses to describe the acts concerned. Quotation: Matt 5:25–26 (Luke 12:58–59). Margin references and stray marks are removed.

Notes on the original text

  • Digital text corrected (OCR debris (digit); margin reference; running head inside a word; stray letter; stray mark; stray marks): dicunt5, → dicunt,; anime. 104. ipsorum → anime ipsorum; ! cogantur → cogantur; p carcerem → carcerem; novisstLIB. I. χα. 3. =. mum → novissimum; a MASS Lxzv. potestate → a potestate; sed ————— E: ^ 4 ^, 4 sic → sed sic.

Topics: Heresy, Ethics

Cite (SBL): Irenaeus, Haer. 1.25.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.25.5Harvey 1:73

Et si quidem fiant haec apud eos, qua sunt irreligiosa, et injusta, et vetita, ego nequaquam credam. In conscriptionibus autem illorum sic conscriptum est, et ipsi ita exponunt; Jesum dicentes in mysterio discipulis suis et apostolis seorsum locutum, et illos expostulasse, ut dignis et assentientibus seorsum haec traderent. Per fidem enim et caritatem salvari; reliqua vero, indifferentia cum sint, secundum opinionem hominum quaedam quidem bona, quaedam autem mala vocari, cum mihil natura malum sit.

And whether these irreligious, unjust and forbidden things are really done among them, I would by no means believe. But in their writings it is so written, and they themselves explain it so, saying that Jesus spoke privately in a mystery to his disciples and apostles, and that he required them to hand these things on privately to the worthy and those who assent. For we are saved, they say, by faith and love; the rest, being indifferent, are called some good and some evil according to men's opinion, since nothing is evil by nature.

Notes and citation

Summary: Irenaeus doubts the Carpocratians practise what their writings teach: a secret tradition that all but faith and love is morally indifferent.

  • ANF renders the first sentence differently (“I can no longer find ground for believing them to be such”); the Latin is translated as it stands.

Topics: Heresy, Ethics

Cite (SBL): Irenaeus, Haer. 1.25.5 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-5).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.25.6Harvey 1:73

Ali vero ex ipsis signant, cauteriantes suos discipulos in posterioribus partibus exstantie dextre auris. * Unde et Marcellina, que Romam sub Aniceto venit, cum esset hujus doctrinae, multos exterminavit. Gnosticos se autem vocant: etiam imagines, quasdam quidem depictas, quasdam autem et de reliqua materia fabricatas habent, dicentes formam Christi factam a Pilato, illo in tempore quo fuit Jesus cum hominibus. Et has coronant, et proponunt eas cum imaginibus mundi philosophorum, videlicet cum imagine Pythagore, et Platonis, et Aristotelis, et reliquorum; et reliquam observationem cirea eas similiter ut gentes faciunt.

Others of them mark their disciples by branding them on the back of the lobe of the right ear. From these too came Marcellina, who came to Rome under Anicetus, and, holding this doctrine, ruined many. They call themselves Gnostics. They also have images, some painted and some made of other material, saying that a likeness of Christ was made by Pilate at the time when Jesus was among men. They crown these and set them up with images of the philosophers of the world, namely Pythagoras, Plato, Aristotle and the rest; and they pay them the rest of their honours as the Gentiles do.

Notes and citation

Summary: Some Carpocratians brand their disciples, call themselves Gnostics, and honour images of Christ alongside those of the philosophers.

  • Anicetus was bishop of Rome ca. 155–166.

Notes on the original text

  • Digital text corrected (stray letters): x» etiam → etiam.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.25.6 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-25-6).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 26

1.26.1Harvey 1:73

Er Cerinthus autem quidam in Asia, non a primo Deo factum esse mundum docuit, sed a virtute quadam valde separata, et distante ab ea principalitate que est super universa, et ignorante eum qui est super omnia Deum. Jesum autem subjecit, non ex virgine natum, [impossibile enim hoc ei visum est], fuisse autem eum Joseph et Marie filium, similiter ut reliqui omnes homines, et plus potuisse justitia, et prudentia, et sapientia ab omnibus. Et post baptismum descendisse in eum, ab ea principalitate que est super omnia, Christum figura columbae; et tunc annunciasse incognitum Patrem, et virtutes perfecisse; in fine autem revolasse iterum Christum de Jesu, et Jesum passum esse, et resurrexisse: Christum autem impassibilem perseverasse, exsistentem spiritalem.

A certain Cerinthus in Asia taught that the world was not made by the first God, but by a certain power far separated and distant from the Principality that is above all things, and ignorant of the God who is over all. Jesus he presented as not born of a virgin [for this seemed impossible to him], but as the son of Joseph and Mary, like all other men, and as surpassing all in righteousness, prudence and wisdom. After his baptism, Christ descended on him in the form of a dove from the Principality that is above all things, and then he proclaimed the unknown Father and worked miracles; but at the end Christ flew back again from Jesus, and Jesus suffered and rose again, while Christ remained impassible, being spiritual.

Matt 3:16 (allusion, medium confidence)

Notes and citation

Summary: Cerinthus taught that the world was made by a lower power and that Christ descended on Jesus at his baptism and left him before the passion.

  • The bracketed clause is Harvey's supplement. Harvey's note proposing “Egypt” for “Asia” is removed (ANF follows a text reading “trained in the wisdom of the Egyptians”). Allusion: Matt 3:16.

Notes on the original text

  • Digital text corrected (Harvey's note on a reading, removed; stray mark): [7. /Egypto] → ; natum,?[ → natum, [.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 1.26.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-26-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.26.2Harvey 1:73

Qui autem dicuntur Ebionsei, consentiunt quidem mundum a Deo factum: ea autem que sunt erga Dominum, non similiter ut Cerinthus et Carpocrates opinantur. Solo autem eo quod est secundum Mattheum Evangelio utuntur, et apostolum Paulum recusant, apostatam eum legis dicentes. Quse autem sunt prophetica, curiosius exponere nituntur; et circumciduntur, ac perseverant in iis consuetudinibus, quae sunt secundum legem, et Judaico charactere vitae, uti et Hierosolymam adorent, quasi domus sit Dei.

Those who are called Ebionites agree that the world was made by God; but what concerns the Lord they hold not like Cerinthus and Carpocrates. They use only the Gospel according to Matthew, and they reject the apostle Paul, calling him an apostate from the law. They try to expound the prophetic writings with excessive curiosity; and they are circumcised and persevere in the customs that are according to the law and in the Jewish manner of life, so that they even worship toward Jerusalem as though it were the house of God.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Ebionites hold a low view of Christ, use only Matthew, reject Paul, and keep circumcision and the law.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. “Worship toward Jerusalem” (adorent) may also mean “revere Jerusalem”.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 1.26.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-26-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.26.3Harvey 1:73

Nicotairz autem magistrum quidem habent Nicolaum, unum ex vil. qui primi ad diaconium ab apostolis ordinati sunt: qui indiscrete vivunt. Plenissime autem per Joannis Apocalypsin manifestantur qui sint, nullam differentiam esse docentes in mechando, et idolothyton edere. Quapropter dixit et de iis sermo: Sed hoc habes quod odisti opera Nicolaitarum, qua et ego odi.

The Nicolaitans have as their teacher Nicolas, one of the seven who were first ordained to the diaconate by the apostles. They live without restraint. The Apocalypse of John shows most fully who they are, teaching that there is no difference in committing adultery and eating what has been sacrificed to idols. Therefore the Word also said of them: “But this you have, that you hate the works of the Nicolaitans, which I also hate.”

Textual problem in this passage: see the notes.

Acts 6:5 (allusion, high confidence) · Rev 2:14–15 (allusion, medium confidence) · Rev 2:6 (quotation, high confidence)

Notes and citation

Summary: The Nicolaitans, followers of the deacon Nicolas, live licentiously, as the Apocalypse shows.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusions: Acts 6:5; Rev 2:14–15, 20; quotation: Rev 2:6.

Topics: Heresy, Church office

Cite (SBL): Irenaeus, Haer. 1.26.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-26-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 27

1.27.1Harvey 1:73

Er Cerdon autem quidam ab lis, qui sunt erga Simonem, occasionem accipiens cum venisset Romam sub Hygino, qui nonum locum episcopatus per successionem ab apostolis habuit, docuit eum qui a lege et prophetis annuntiatus sit Deus, non esse Patrem Domini nostri Christi Jesu. Hunc enim cognosci, illum autem ignorari: et alterum quidem justum, alterum autem bonum esse.

A certain Cerdo, taking his start from the followers of Simon, came to Rome under Hyginus, who held the ninth place in the episcopate by succession from the apostles, and taught that the God proclaimed by the law and the prophets is not the Father of our Lord Christ Jesus. For the one is known, but the other is unknown; and the one is just, the other good.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Cerdo, at Rome under Hyginus, taught that the God of the law and prophets is not the Father of Christ.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Irenaeus counts Hyginus ninth, probably counting the apostles' first appointee as one; in 3.3.3 he is the eighth bishop after the apostles.

Topics: Heresy, Church office

Cite (SBL): Irenaeus, Haer. 1.27.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-27-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.27.2Harvey 1:73

Succepens autem ei Marcion Ponticus, adampliavit doctrinam, impudorate blasphemans eum qui a lege et prophetis annunciatus est Deus, malorum factorem, et bellorum concupiscentem, et inconstantem quoque sententia, et contrarium sibi ipsum dicens. Jesum autem ab eo Patre, qui est super mundi fabricatorem Deum, venientem in Judaeam temporibus Pontii Pilati praesidis, qui fuit procurator Tiberii Cesaris, in hominis forma manifestatum his qui in Judes erant, dissolventem prophetas, et legem, et omnia opera ejus Dei qui mundum fecit, quem et Cosmocratorem dicit. Et super hsec, id quod est secundum ' Lucam evangelium? eireumcidens, et omnia que sunt de generatione Domini conscripta aufereng, et de doctrina sermonum Domini multa auferens, in quibus manifestissime conditorem hujus universitatis suum Patrem confitens Dominus conscriptus est; semetipsum esse veraciorem, quam sunt hi qui evangelium tradiderunt apostoli, suasit discipulis suis; non evangelium, sed particulam evangelii tradens eis. Similiter autem et apostoli Pauli epistolas abscidit, auferens qusecunque manifeste dicta sunt ab Apostolo de eo Deo qui mundum fecit, quoniam hie Pater Domini nostri Jesu Christi, et quaecunque ex propheticis memorans Apostolus docuit praenunciantibus adventum Domini.

Marcion of Pontus succeeded him and enlarged the doctrine, shamelessly blaspheming the God proclaimed by the law and the prophets, saying that he is the maker of evils, desirous of wars, inconstant in purpose and contrary to himself. Jesus, he says, came from the Father who is above the God who made the world, into Judaea in the times of Pontius Pilate the governor, who was procurator of Tiberius Caesar, and was manifested in the form of a man to those in Judaea, dissolving the prophets and the law and all the works of the God who made the world, whom he also calls the Cosmocrator. Besides this, he circumcised the Gospel according to Luke, removing everything written about the Lord's birth, and removing much of the teaching of the Lord's words, in which the Lord is recorded as most plainly confessing the Founder of this universe as his Father; and he persuaded his disciples that he himself is more truthful than the apostles who handed down the Gospel, giving them not the Gospel but a small part of the Gospel. Likewise he cut down the letters of the apostle Paul, removing whatever the Apostle says plainly about the God who made the world, that he is the Father of our Lord Jesus Christ, and whatever the Apostle taught by quoting the prophetic writings that foretold the Lord's coming.

Notes and citation

Summary: Marcion blasphemed the God of the law, cut down Luke's Gospel and Paul's letters, and taught that Jesus came from a higher Father.

  • A running head and margin references inside words are removed.

Notes on the original text

  • Digital text corrected (margin reference inside a word; running head; running head; OCR slip; split word): doctri.:e nam → doctrinam; Judae am → Judaeam; LIBI xxv. 1. omnia → omnia; universitatis LIP.Ixxvl guum Patrem → universitatis suum Patrem; semetMASS. I. jpsum → semetipsum.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.27.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-27-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.27.3Harvey 1:73

Salutem autem solum animarum esse futuram, earum quie ejus doctrinam didicissent; corpus autem, videlicet quoniam a terra sit sumptum, impossibile esse participare salutem. Super blasphemiam autem que est in Deum, adjecit et hoc, vere Diaboli os accipiens, et omnia contraria dicens veritati: Cain et eos qui similes sunt ei, et Sodomitas, et /VEgyptios, et similes eis, et omnes omnino gentes, qua in omni permixtione malignitatis ambulaverunt, salvatas esse a Domino, eum descendisset ad inferos, et accurrissent ei, et in suum assumpsisse regnum; Abel autem et Enoch, et Noe, et reliquos justos, et eos qui sunt erga Abraham Patriarchas, cum omnibus Prophetis, et his qui placuerunt Deo, non participasse salutem, qui in Marcione a fuit serpens praeconavit. Quoniam enim sciebant, inquit, Deum suum semper tentantem eos, et tunc tentare eum suspicati, non accurrerunt Jesu, neque crediderunt annuntiationi ejus: et propterea remansisse animas ipsorum apud inferos dixit.

Salvation, he says, will belong only to souls, those that have learned his doctrine; the body, since it was taken from the earth, cannot share in salvation. To his blasphemy against God he added this too, truly taking the devil's mouth and saying everything contrary to the truth: that Cain and those like him, the Sodomites, the Egyptians and those like them, and in short all the nations that walked in every mixture of wickedness, were saved by the Lord when he descended to the underworld and they ran to him, and that he took them into his kingdom; but that Abel, Enoch, Noah and the other righteous, and the patriarchs of Abraham's line, with all the prophets and those who pleased God, did not share in salvation: so the serpent that was in Marcion proclaimed. For since they knew, he says, that their God was always testing them, they suspected that he was testing them then too, and did not run to Jesus or believe his message; and therefore, he said, their souls remained in the underworld.

1 Pet 3:19 (allusion, low confidence)

Notes and citation

Summary: Marcion taught that only the soul is saved and that Christ in Hades saved Cain and the Sodomites but not Abel, Noah, Abraham and the prophets.

  • Allusion: 1 Pet 3:19 (the descent to the dead). The serpent sentence is garbled in the OCR and translated by sense (as ANF). A stray mark and margin references are removed.

Notes on the original text

  • Digital text corrected (margin reference; running head; stray mark): * Cain → Cain; LIB. 3. non accurrerunt → non accurrerunt; et MASS 1. propterea → et propterea.

Topics: Heresy, Eschatology

Cite (SBL): Irenaeus, Haer. 1.27.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-27-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.27.4Harvey 1:73

Sed huic quidem, quoniam et solus manifeste ausus est circumcidere Scripturas, et impudorate super omnes obtrectare Deum, seorsum contradicemus, ex ejus scriptis arguentes eum, et ex iis sermonibus qui apud eum observati sunt, Domini et Apostoli, quibus ipse utitur, eversionem ejus faciemus, prestante Deo. Nunc autem necessario meminimus ejus, ut scires quoniam omnes qui quoquo modo adulterant veritatem, et preconium Ecclesie ledunt, Simonis Samaritani magi discipuli et successores sunt. Quamvis non confiteantur nomen magistri sui ad seductionem reliquorum; attamen illius sententiam docent: Christi quidem Jesu nomen tanquam irritamentum praeferentes, Simonis autem impietatem varie introducentes, mortificant multos, per nomen bonum sententiam suam male disperdentes, et per dulcedinem et decorem nominis, amarum et malignum principis apostasis serpentis venenum porrigentes eis.

But since he alone has dared openly to circumcise the Scriptures, and shamelessly above all to disparage God, we shall answer him separately, refuting him from his own writings; and from those words of the Lord and of the Apostle which he has kept and uses, we shall, God helping, overthrow him. Now we have had to mention him so that you may know that all who in any way adulterate the truth and harm the preaching of the Church are disciples and successors of Simon the Samaritan magician. Though they do not confess their master's name, so as to lead others astray, they teach his opinion: putting forward the name of Christ Jesus as a lure, but introducing Simon's impiety in various ways, they kill many, wickedly spreading their opinion through a good name, and by the sweetness and beauty of the name offering them the bitter and malignant poison of the serpent, the prince of apostasy.

Notes and citation

Summary: Irenaeus promises a separate refutation of Marcion and says all heretics are heirs of Simon Magus, using Christ's name as a lure.

  • The promised work against Marcion is not known to survive; see also 3.12.12.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.27.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-27-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 28

1.28.1Harvey 1:73

Ab his autem, qui praedicti sunt, jam multae propagines multarum heresum facts sunt, eo quod multi ex ipsis, imo omnes velint doctores esse, et abscedere quidem ab haeresi in qua fuerunt; aliud autem dogma ab alia sententia, et deinceps alteram ab altera componentes, nove docere insistunt, semetipsos adinventores sententiae, quamcunque compegerint, enarrantes. Ut exempli gratia dicamus, a Saturnino et Marcione, qui vocantur Continentes, abstinentiam a nuptiis annuntiaverunt, frustrantes antiquam plasmationem Dei, et oblique accusantes eum, qui et masculum et fominam ad generationem hominum fecit: et eorum que dicuntur apud eos animalis abstinentiam induxerunt, ingrati exsistentes ei qui omnia fecit Deo. Contradicunt quoque ejus saluti, qui primus plasmatus est: et hoc nunc adinventum est apud eos. Tatiano quodam primo hane introducente blasphemiam: qui cum esset Justini auditor, in quantum quidem apud eum erat, nihil enarravit tale: post vero illius martyrium absistens ab Ecclesia, et presumptione magistri elatus et inflatus, quasi prae cseteris aeset, proprium characterem doctrine constituit: /Eonas quosdam invisibiles similiter atque hi qui a Valentino sunt, velut fabulam enarrans: nuptias autem corruptelas et fornicationes similiter ut Marcion et Saturninus dicens: Adae autem saluti ex se contradictionem faciens.

From those already mentioned many offshoots of many heresies have now come about, because many of them, indeed all, wish to be teachers and to break away from the heresy in which they were, and, composing one doctrine from another opinion, and then another from another, they insist on teaching something new, declaring themselves the inventors of whatever opinion they have put together. To give an example: those called Encratites, springing from Saturninus and Marcion, proclaimed abstinence from marriage, setting aside God's ancient formation and indirectly accusing him who made male and female for the generation of men; and they introduced abstinence from what they call animate things, being ungrateful to God who made all things. They also deny the salvation of the one who was first formed; and this has been invented among them only now, a certain Tatian first introducing this blasphemy. He was a hearer of Justin, and as long as he was with him he set out nothing of this kind; but after Justin's martyrdom he broke away from the Church, and, lifted up and puffed up by the conceit of being a teacher, as though he were superior to the rest, he established his own kind of doctrine: telling of certain invisible Aeons like the followers of Valentinus, calling marriage corruption and sexual immorality like Marcion and Saturninus, and on his own account denying the salvation of Adam.

Textual problem in this passage: see the notes.

Gen 1:27 (allusion, medium confidence)

Notes and citation

Summary: The Encratites, following Saturninus and Marcion, rejected marriage and meat; Tatian, Justin's pupil, after Justin's death added Aeons and denied Adam's salvation.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusion: Gen 1:27. The account of Tatian's views is Irenaeus's report. Harvey's chapter title and a stray mark are removed.

Notes on the original text

  • Digital text corrected (editor's chapter title; stray mark): Que est Continentium aversatio; qualis est Tatiani doctrina; unde hi, qui indifferentias induxerunt, acceperunt occasionem. → ; */Eonas → /Eonas.

Topics: Marriage, Heresy

Cite (SBL): Irenaeus, Haer. 1.28.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-28-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.28.2Harvey 1:73

Alii autem rursus a Basilide et Carpocrate occasiones accipientes, indifferentes coitus, et multas nuptias induxerunt, et negligentiam ipsorum qu sunt idolothyta ad manducandum, non valde hsec curare dicentes Deum. Sed quid enim? non est numerum dicere eorum, qui secundum alterum et alterum modum exciderunt a veritate.

Others again, taking their start from Basilides and Carpocrates, have introduced promiscuous intercourse and many marriages, and indifference about eating things sacrificed to idols, saying that God does not greatly care about such things. But why go on? It is not possible to tell the number of those who in one way or another have fallen away from the truth.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Others, following Basilides and Carpocrates, allowed promiscuity, plural marriage and idol-meat; the heresies are past counting.

  • Words lost in the scan of Harvey's edition are supplied from Stieren's edition. “Many marriages” may mean a plurality of wives (so ANF). Margin references and a misplaced chapter title (“What kinds of Gnostics there are, and what their opinion is”) are removed.

Notes on the original text

  • Digital text corrected (editor's chapter title, misplaced in the OCR; margin reference; running head): LIB. 1. xxvi. accipientes → accipientes; induxerunt, 9X I. xxxii. et → induxerunt, et; Qua sunt genera Gnosticorum, et que secundum eos sententia. → .

Topics: Marriage, Heresy

Cite (SBL): Irenaeus, Haer. 1.28.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-28-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 29

1.29.1Harvey 1:73

Supzn hos autem ex his qui predicti sunt Simoniani multitudo Gnosticorum Barbelo exsurrexit, et velut a terra fungi manifestati sunt, quorum principales apud eos sententias enarramus. Quidam enim eorum /Eonem quendam nunquam senescentem in virginali spiritu subjiciunt, quem Barbelon nominant. Ubi esse patrem quendam innominabilem dicunt: voluisse autem hunc manifestare se ipsi Barbeloni. Enncwam autem hanc progressam stetisse in conspectu ejus, et postulasse Prognosin. Cum prodiisset autem et Prognosis, his rursum petentibus prodiit Incorruptela: post deinde Vita seterna: in quibus gloriantem Barbelon, et prospicientem in magnitudinem, et conceptu delectatam, in hane generasse simile ei lumen. Hanc initium et luminationis, et generationis omnium dicunt: et videntem Patrem lumen hoc, unxisse illud sua benignitate, ut perfectum fieret. Hunc autem dicunt esse Christum: qui rursus postulat. quemadmodum dicunt, adjutorium sibi dari Nun, et progressus est Nus. Super hsc autem emittit pater Logon. Conjugationes autem fient Ennoim et Logi, et Aphtharsias et Christi: et Aonia autem Zoe Thelemati conjuncta est, et Nus Prognosi. Et magnificabant hi magnum lumen et Barbelon.

Besides these, from the Simonians already mentioned a multitude of Gnostics of Barbelo has sprung up and appeared like mushrooms from the ground; we relate their principal opinions. Some of them posit a certain Aeon who never grows old in a virginal spirit, whom they name Barbelo. There, they say, is a certain unnameable Father, who wished to manifest himself to this Barbelo. This Ennoia came forth, stood before him and asked for Prognosis (Foreknowledge). When Prognosis too had come forth, at their request again Incorruption came forth, and after that Eternal Life. Glorying in these, and looking on the greatness, and delighting in the conception, Barbelo generated with respect to it a light like it. This, they say, is the beginning of illumination and of the generation of all things; and the Father, seeing this light, anointed it with his own kindness so that it might become perfect. This, they say, is Christ; who again, as they say, asks that Nus be given him as a helper, and Nus came forth. Besides these the Father emits Logos. And the conjunctions come about of Ennoia and Logos, of Aphtharsia (Incorruption) and Christ; and Eternal Life is joined to Thelema (Will), and Nus to Prognosis. And these magnified the great light and Barbelo.

Notes and citation

Summary: The Barbelo-Gnostics derive from an unnameable Father and Barbelo a series of Aeons and Christ, the anointed light.

  • A margin reference is removed.

Notes on the original text

  • Digital text corrected (margin reference): et Nus 0. 107. Prognosi → et Nus Prognosi.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.29.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-29-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.29.2Harvey 1:73

Post deinde de Ennoia et de Logo Autogenem emissum dicunt ad repraesentationem magni luminis, et valde honorificatum dicunt, et omnia huic subjecta. Coémissam autem ei Alethiam, et esse conjugationem Autogenis et Alethie. De lumine autem, quod est Christus, et de incorruptela, quatuor emissa luminaria ad circumstantiam Autogeni dicunt; et de Thelemate rursus et /VEonia Zoe quatuor emissiones factas ad subministrationem quatuor luminaribus, quas nominant Charin, Thelesin, Synesin, Phronesin. Et Charin quidem magno et primo luminario adjunctam; hune autem esse Sotera volunt et vocant eum?Àrmogen: Thelesin autem secundo, quem et nominant Raguel: Synesin autem tertio luminario; quem vocant David: Phronesin autem quarto, quem nominant Eleleth.

Then, they say, from Ennoia and Logos Autogenes was emitted, to represent the great light; and he was greatly honoured, they say, and all things were made subject to him. Aletheia was emitted together with him, and there is a conjunction of Autogenes and Aletheia. From the light, which is Christ, and from Incorruption, four luminaries were emitted, they say, to stand around Autogenes; and from Thelema and Eternal Life again four emissions were made to serve the four luminaries, which they name Charis, Thelesis, Synesis and Phronesis. Charis is joined to the great and first luminary; this they will have to be the Saviour, and they call him Armogenes; Thelesis to the second, whom they also name Raguel; Synesis to the third luminary, whom they call David; and Phronesis to the fourth, whom they name Eleleth.

Notes and citation

Summary: The Barbelo-Gnostics add Autogenes and four luminaries with their attendant powers.

  • Stray marks and a digit are removed.

Notes on the original text

  • Digital text corrected (OCR debris (digit); stray mark): ! Synesin → Synesin; 5Eleleth → Eleleth.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.29.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-29-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.29.3Harvey 1:73

Confirmatis igitur sic omnibus, super hee emittit Autogenes hominem perfectum et verum, quem et Adamantem vocant: quoniam neque ipse domatus est, neque ii ex quibus erat, qui et remotus est cum primo lumine ab Armoge. Emissam autem cum homine ab Autogene agnitionem perfectam, et conjunctam ei: unde et hune cognovisse eum qui est super omnia: virtutem quoque ei invictam datam a virginali spiritu: et refrigerant in hoc omnia hymnizare magnum Mona. Hine autem dicunt manifestatam Matrem, Patrem, Filium: ex Anthropo autem et Gnosi natum lignum, quod et ipsum Gnosin vocant.

When all these had thus been established, Autogenes further emits a perfect and true man, whom they also call Adamas, because neither he himself has been subdued nor those from whom he came; and he was removed with the first light from Armogenes. Together with the man, perfect knowledge was emitted by Autogenes and joined to him; hence he too knew him who is above all. Invincible power was also given him by the virginal spirit; and all things rest in him to sing the praises of the great Aeon. From this, they say, the Mother, the Father and the Son were manifested; and from Anthropos and Gnosis was born the Tree, which they also call Gnosis.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Autogenes emits Adamas, the perfect man, joined to knowledge, from whom comes the Tree of Gnosis.

  • “Adamas” is derived from Greek adamastos, “unsubdued”. The text has Mona for “Aeon”, apparently corrupt.

Notes on the original text

  • Digital text corrected (stray mark): Gnosin vocant. | → Gnosin vocant..

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.29.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-29-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.29.4Harvey 1:73

Deinde ex primo angelo [qui adstat Monogeni,] emissum dicunt Spiritum sanctum, quem et Sophiam, et Prunicum vocant. Hune igitur videntem reliqua omnia conjugationem habentia, se autem sine conjugatione, quesisse cui adunaretur: et cum non inveniret, asseverabat et extendebatur, et prospiciebat ad inferiores partes, putans hic invenire conjugem: et non inveniens, exsiliit tediata quoque, quoniam sine bona voluntate patris impetum fecerat. Post deinde simplicitate et benignitate acta generavit opus, in quo erat ignorantia et audacia. Hoc autem opus ejus esse Proarchontem [Protarchontem] dicunt, fabricatorem conditionis hujus: virtutem autem magnam abstulisse eum a matre narrant, et abstitisse ab ea in inferiora, et, fecisse firmamentum coeli, in quo et habitare dicunt eum. Et cum eit ignorantia, fecisse eas que sunt sub eo potestates, et angelos, et firmamenta, et terrena omnia. Deinde dicunt adunitum eum Authadis, generasse Kakian, Zelon, et Phthonum, et Erinnyn, et Epithymiam. Generatis autem his, mater Sophia contristata refugit, et in altiora secessit et fit deorsum numerantibus octonatio. Ills igitur secedente, se solum opinatum esse, et propter hoc dixisse: Ego sum Deus zelator, et practer me nemo est. Et hi quidem talia mentiuntur.

Then, they say, from the first angel [who stands beside Monogenes] the Holy Spirit was emitted, whom they also call Sophia and Prunicus. Seeing that all the others had consorts, while she herself was without a conjunction, she sought one to whom she might be united; and when she did not find one, she exerted herself and stretched out and looked down into the lower parts, thinking to find a consort here; and not finding one, she leapt out, wearied too, because she had made the attempt without the Father's good will. Then, moved by simplicity and kindness, she generated a work in which there was ignorance and audacity. This work of hers, they say, is the Proarchon, the fashioner of this creation; and they relate that he carried off a great power from his mother, withdrew from her to the lower regions, and made the firmament of heaven, in which they say he also dwells. And being in ignorance, he made the powers beneath him, and angels, and firmaments, and all earthly things. Then, they say, united with Authadia (Self-will), he generated Kakia (Wickedness), Zelos (Jealousy), Phthonos (Envy), Erinnys (Fury) and Epithymia (Lust). When these had been generated, the mother Sophia, grieved, fled away and withdrew to the higher regions, and became the Ogdoad, counting downwards. When she had withdrawn, he thought he alone existed, and therefore said: “I am a jealous God, and besides me there is no one.” Such are the lies these people tell.

Textual problem in this passage: see the notes.

Exod 20:5 (allusion, high confidence) · Isa 45:5 (allusion, high confidence)

Notes and citation

Summary: In the Barbelo-Gnostic myth, Sophia-Prunicus, seeking a consort, produces the ignorant Proarchon, who makes the lower world and boasts that he alone is God.

  • The bracketed words are Harvey's supplement. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusions: Exod 20:5; Isa 45:5. A run of German from Harvey's notes, a misplaced chapter title (“The irreligion and shamelessness of the Ophites and Cainites, and where their writings come from”), and margin references are removed.

Notes on the original text

  • Digital text corrected (fragment of Harvey's notes and editor's chapter title intruded into the text; margin reference; margin reference; OCR slip; stray mark): *[qui adstat Monogeni,] → [qui adstat Monogeni,]; conjugationem güttlichen Leben, für das sie bestimmt war, Qua est Ophitarum et Cajanorum irreligrositas et mpudentia, et unde conscripta, ipsorum. habentia → conjugationem habentia; Exod.xx & ἴσο sum → Ego sum; Et hi quidem δ, 6; xIvi.9. talia → Et hi quidem talia.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.29.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-24-1/#p-1-29-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).