Against Heresies 5.16.1–5.21.3

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 17 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.

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Against 5, chapter 16

5.16.1Harvey 2:319

Et quoniam ex hac que secundum nos est terra, plasmatio fuit Adae, Scriptura dicit dixisse Deum ei: In sudore vultus tui manducabis panem tuum, quoadusque convertaris in terram, ex qua sumtus es. Si igitur in aliquam alteram terram revertuntur post mortem corpora nostra, consequens est ea inde et substantiam habere. Si vero in hanc ipsam, manifestum est, quoniam et ex hac plasma eis factum est; quomodo et Dominus fecit manifestum, ex hac eadem oculos ei formans. Et manu itaque vere liquido ostensa Dei, per quam plasmatus est quidem Adam, plasmati autem sumus et nos; et cum sit unus et idem Pater, cujus vox ab initio usque ad finem adest plasmati suo; et substantia plasmatis nostri per Evangelium ostensa est manifeste: jam non oportet quaerere alium Patrem preter hunc; neque aliam substantiam plasmationis nostre, praeter praedictam et ostensam a Domino; neque alteram manum Dei praeter hanc, que ab initio usque ad finem format nos, et coaptat in vitam, et adest plasmati suo, et perficit illud secundum imaginem et similitudinem Dei.

And since Adam was formed from this earth of ours, Scripture says that God said to him: “In the sweat of your face you will eat your bread, until you return to the earth from which you were taken.” If, then, our bodies return after death to some other earth, it follows that they also have their substance from there. But if to this very earth, it is plain that their form was made from it, as the Lord too made plain by forming the eyes from this same earth. And so, the hand of God having been shown quite clearly, by which Adam was formed and we too have been formed; and since there is one and the same Father, whose voice is present to his handiwork from the beginning to the end; and since the substance of our formation has been shown plainly through the Gospel: we must no longer seek another Father besides him, nor another substance of our formation besides that stated and shown by the Lord, nor another hand of God besides this, which from the beginning to the end forms us and fits us for life, and is present to its handiwork, and brings it to perfection according to the image and likeness of God.

Gen 3:19 (quotation, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: Since our bodies return to this earth, they were formed from it, and the same hand of God forms and perfects us from beginning to end.

Harvey’s chapter title (“Since our bodies return to the earth, it follows that they have their substance from it; also, by the coming of the Word, …”) was removed. Quotation: Gen 3:19; allusion: Gen 1:26.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; line number; margin reference; OCR slip; note marker; stray mark): Cum in terram corpora nostra, revertantur, sequitur ea inde substantiam habere: item Verbi adventu clarius Er quoniam → Et quoniam; Jn sudore vultus tui Gen. ui. 19. manducabis → In sudore vultus tui manducabis; $n terram → in terram; 3plasma → plasma; 5ostensa → ostensa; ®ad finem → ad finem.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 5.16.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-16-1).

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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).

5.16.2Harvey 2:319

Tunc autem hoe Verbum ostensum est, quando homo Verbum Dei factum est, semetipsum homini, et hominem sibimetipsi assimilans, ut per eam quz est ad Filium similitudinem, pretiosus homo fiat Patri. In preteritis enim temporibus, dicebatur quidem secundum imaginem Dei factum esse hominem, non autem ostendebatur. Adhuc enim invisibile erat Verbum, cujus secundum imaginem homo factus fuerat. Propter hoc autem et similitudinem facile amisit. Quando autem caro Verbum Dei factum est, utraque confirmavit: et imaginem enim ostendit veram, ipse hoc fiens, quod erat imago ejus; et similitudinem firmans restituit, consimilem faciens hominem invisibili Patri per visibile Verbum.

And this Word was shown when the Word of God became man, making himself like man and man like himself, so that through likeness to the Son man might become precious to the Father. For in times past it was said that man was made according to the image of God, but it was not shown; for the Word, according to whose image man had been made, was still invisible. And for this reason man also easily lost the likeness. But when the Word of God became flesh, he confirmed both: for he showed the image truly, himself becoming what his image was; and he restored the likeness firmly, making man like the invisible Father through the visible Word.

Gen 1:26 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Col 1:15 (allusion, medium confidence)

Notes and citation

Summary: The incarnate Word showed the true image of God and restored the lost likeness by making man like the invisible Father.

Allusions: Gen 1:26; John 1:14; Col 1:15.

Notes on the original text

Digital text corrected (margin debris; stray mark): fiat M. 313. Patri → fiat Patri; Verbum. $. → Verbum..

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.16.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-16-2).

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5.16.3Harvey 2:319

Et non solum autem per ea que praedicta sunt, et Patrem et semetipsum manifestavit Dominus, sed etiam per ipsam passionem. Dissolvens enim eam quz ab initio in ligno facta fuerat hominis inobedientiam, obediens factus est usque ad mortem, mortem autem crucis, eam quise in ligno facta fuerat inobedientiam, per eam quz in ligno fuerat obedientiam sanans. Non autem per eandem venisset exsolvere eam, quae fuerat erga plasmatorem nostrum inobedientiam, si alterum annuntiabat Patrem. Quoniam autem per hzec, per quze non obedivimus Deo, et non credidimus ejus verbo, per hec eadem obedientiam introduxit, et eam que esset erga Verbum ejus assensionem, per que manifeste ipsum ostendit Deum: quem in primo quidem Adam offendimus, non facientes ejus praeceptum; in secundo autem Adam reconciliati sumus, obedientes usque ad mortem facti. Neque enim alteri cuidam eramus debitores, sed illi, cujus et preceptum transgressi fueramus ab initio.

And the Lord made manifest both the Father and himself not only through what has been said, but also through the passion itself. For undoing the disobedience of man that had taken place at the beginning through a tree, he became obedient to death, even death on a cross, healing the disobedience that had taken place through a tree by the obedience on a tree. And he would not have come by the same means to undo the disobedience toward our maker, if he had proclaimed another Father. But since by the very things by which we disobeyed God and did not believe his word, by these same he brought in obedience and assent to his Word, by these he plainly showed God himself, whom we offended in the first Adam by not doing his commandment, but to whom we were reconciled in the second Adam, being made obedient to death. For we were debtors to no one else but to him whose commandment we had transgressed at the beginning.

Phil 2:8 (quotation, high confidence) · Gen 3:6 (allusion, medium confidence) · Rom 5:19 (allusion, high confidence) · 1 Cor 15:45 (allusion, medium confidence)

Notes and citation

Summary: On the tree of the cross Christ’s obedience undid the disobedience at the tree in Eden, reconciling us to the same God we offended in Adam.

Harvey’s chapter title for chapter 17 at the end of the section (“There is one God and Lord, the Father and Creator of all, who loved us in Christ, gave commandments, and forgave our sins; whose Son and Word Christ proved himself to be when he forgave sins”) was removed. Quotations and allusions: Phil 2:8; Gen 3; Rom 5:19; 1 Cor 15:22, 45.

Notes on the original text

Digital text corrected (editor's chapter title; joined words; margin debris inside a word): Etnon → Et non; ino. es. obedientiam → inobedientiam; ab initio. Deus et Dominus Pater et Creator universorum unicus. et solus est, qui nos in Christo dilexit, precepta dedit, et remisit nobis peccata: cujus Filium et Verbum sese Christus probavit, cum peccata condonaret. → ab initio..

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.16.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-16-3).

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Against 5, chapter 17

5.17.1Harvey 2:319

Est autem hic Demiurgus, qui secundum dilectionem quidem, Pater est; secundum autem virtutem, Dominus; secundum autem sapientiam, factor et plasmator noster: cujus et praeceptum transgredientes, inimici facti sumus ejus. Et propter hoc in novissimis temporibus, in amicitiam restituit nos Dominus per suam incarnationem, mediator Dei et hominum factus; propitians quidem pro nobis Patrem, in quem peccaveramus, et nostram inobedientiam per suam obedientiam consolatus; nobis autem donans eam que est ad factorem nostrum conversationem et subjectionem. Quapropter et in oratione dicere nos docuit: Et remitte nobis debita nostra; utique quoniam hic est Pater noster, cujus eramus debitores, transgressi ejus preceptum. Quis est autem hic? Utrumne incognitus aliquis, et nulli unquam preceptum dans Pater? An vero qui a Scripturis praedicatur Deus, cui et debitores eramus, transgressi ejus preceptum? Datum est autem preceptum homini per Verbum: Audivit enim Adam, ait, vocem Domini Dei. Bene igitur Verbum ejus ad hominem dicit: Remittuntur tibi peccata; idem ille, in quem peccaveramus in initio, remissionem peccatorum in fine donans. Aut si alterius quidem transgressi sumus praeceptum, alius autem erat qui dixit, Remittuntur tibi peccata tua, neque bonus, neque verax, neque justus est hujusmodi. Quomodo enim bonus, qui non ex suis donat? Aut quomodo justus, qui aliena rapit? Quomodo autem vere remissa sunt peccata, nisi ille ipse in quem peccavimus donavit remissionem, per viscera misericordie Dei nostri, in quibus visitavit nos per Filium suum?

This is the Demiurge, who in respect of love is Father, in respect of power Lord, and in respect of wisdom our maker and former; by transgressing whose commandment we became his enemies. And for this reason in the last times the Lord restored us to friendship through his incarnation, becoming mediator of God and men: propitiating for us the Father, against whom we had sinned, and making amends for our disobedience by his obedience; and giving us conduct toward our maker and subjection to him. Therefore he also taught us to say in prayer: “And forgive us our debts”; because this is our Father, whose debtors we were, having transgressed his commandment. And who is this? Some unknown father who never gave a commandment to anyone? Or the God proclaimed by the Scriptures, to whom we were debtors, having transgressed his commandment? The commandment was given to man through the Word: “For Adam,” it says, “heard the voice of the Lord God.” Rightly, then, his Word says to man, “Your sins are forgiven you”: the same one against whom we had sinned at the beginning granting forgiveness of sins at the end. But if we transgressed the commandment of one, while it was another who said, “Your sins are forgiven you,” such a one is neither good nor true nor just. For how is he good who gives what is not his own? Or how just who seizes what belongs to another? And how have sins truly been forgiven, unless the very one against whom we sinned granted forgiveness, “through the tender mercy of our God,” in which he visited us through his Son?

1 Tim 2:5 (quotation, high confidence) · Matt 6:12 (quotation, high confidence) · Gen 3:8 (quotation, high confidence) · Matt 9:2 (quotation, high confidence) · Luke 5:20 (quotation, medium confidence) · Luke 1:78 (quotation, high confidence)

Notes and citation

Summary: The Creator is the Father against whom we sinned, and only he can forgive; so the Word who said “Your sins are forgiven” is his Word and mediator.

Margin references and running head were removed. Quotations and allusions: 1 Tim 2:5; Matt 6:12; Gen 3:8; Matt 9:2 (Luke 5:20); Luke 1:78.

Notes on the original text

Digital text corrected (Harvey's note and running head; OCR slip; OCR slip; margin reference; margin debris; margin debris inside a word; margin reference; stray mark): Esr autem → Est autem; propitians quidem pro 1 Tim. ἢ. δ. nobis → propitians quidem pro nobis; Ht remitte → Et remitte; Utrumne | incognitus → Utrumne incognitus; Bene Bet 1 utrumne LIP Y. igitur → Bene igitur; peccata; on, xe. idem ille → peccata; idem ille; peccatoἘῸΝ rum → peccatorum; Aut 251 alterius quidem transgressi sumus Matt ix: 3, et praeceptum → Aut si alterius quidem transgressi sumus praeceptum; rapit* Quomodo → rapit? Quomodo.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.17.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-17-1).

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5.17.2Harvey 2:319

Quapropter et curato paralytico: Videntes, inquit, populi clarificaverunt Deum, qui dedit potestatem talem hominibus. Quem igitur Deum clarificaverunt cireumstantes populi? Numquidnam ab hereticis inventum, incognitum Patrem? Et quomodo eum qui in totum non cognoscebatur ab eis glorificabant? Manifestum est ergo, quoniam eum, qui a lege et prophetis praedicatus est Deus, glorificabant Israelitse, qui et est Pater Domini nostri: et propter hoc docebat homines in sensu per ea signa que faciebat, dare gloriam Deo. Si autem ab altero quidem Patre ipse venisset, alterum autem Patrem glorificabant homines videntes ejus virtutes, ingratos eos in eum Patrem qui miserat curationem efficiebat. Sed quoniam ab eo, qui est Deus, unigenitus Filius venerat ad salutem hominum, et incredulos per eas quas faciebat virtutes provocabat dare gloriam Patri: et non recipientibus adventum Filii ejus, et propter hoc non credentibus que ab eo fiebat remissioni, Pharisseis dicebat: UT sciatis quoniam potestatem habet Filius Hominis remittere peccata; et hoc cum dixisset, jussit paralyticum hominem tollere grabbatum super quem jacebat, et ire in domum suam: per hoc quod efficit, confundens incredulos, et significans quoniam ipse est vox Dei, per quam accepit homo praecepta, quze supergressus est, et factus est peccator: ex peccatis enim paralysis subsecuta est.

Therefore, when the paralytic had been healed, “the crowds,” it says, “seeing it, glorified God, who had given such power to men.” What God, then, did the crowds standing by glorify? The unknown Father invented by the heretics? And how could they glorify one who was wholly unknown to them? It is plain, then, that the Israelites glorified the one proclaimed as God by the law and the prophets, who is also the Father of our Lord; and for this reason he taught men, through the signs he did, to give glory to God with understanding. But if he had come from another Father, and men, seeing his mighty works, glorified a different Father, he would have made them ungrateful to the Father who had sent the healing. But since the only-begotten Son had come from him who is God for the salvation of men, he both stirred up the unbelieving by the mighty works he did to give glory to the Father, and to the Pharisees, who did not receive the coming of his Son and so did not believe in the forgiveness he gave, he said: “So that you may know that the Son of Man has power to forgive sins”; and having said this, he ordered the paralysed man to take up the pallet on which he lay and go to his house; by what he did confounding the unbelieving and signifying that he himself is the voice of God, through which man received the commandments that he transgressed and became a sinner; for paralysis followed from sins.

Matt 9:8 (quotation, high confidence) · Matt 9:6 (quotation, high confidence) · Mark 2:10 (quotation, medium confidence) · Mark 2:11 (allusion, medium confidence)

Notes and citation

Summary: The crowds who saw the paralytic healed glorified the God of the law and prophets, showing that Christ, who forgave sins, came from him.

Margin debris was removed. Quotations and allusions: Matt 9:8; Matt 9:6 (Mark 2:10–11).

Notes on the original text

Digital text corrected (OCR slip; margin debris; note marker; stray mark): praedicatus Μ. si«. est Deus → praedicatus est Deus; videntes oc. ὡς. ejus → videntes ejus; niiserat → miserat; 9Sed quoniam → Sed quoniam; ®per hoc → per hoc; peecatis → peccatis.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.17.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-17-2).

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5.17.3Harvey 2:319

Peccata igitur remittens, hominem quidem curavit, semetipsum autem manifeste ostendit quis esset. Si enim nemo potest remittere peccata, nisi solus Deus; remittebat autem hec Dominus, et curabat homines; manifeste quoniam ipse erat Verbum Dei Filius hominis factus, a Patre potestatem remissionis peccatorum accipiens, quoniam homo, et quoniam Deus, ut quomodo homo compassus est nobis, tanquam Deus misereatur nostri et remittat nobis debita nostra, que factori nostro debemus Deo. Et propter hoc David praedixit: Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Beatus homo, cui non imputavit Dominus peccatum; eam quz per adventum ejus est, remissionem premonstrans, per quam delevit chirographum debiti nostri, et affixit illud cruci: uti quemadmodum per lignum facti sumus debitores Deo, per lignum accipiamus nostri debiti remissionem.

By forgiving sins, then, he healed man and at the same time plainly showed who he was. For if no one can forgive sins but God alone, and the Lord forgave them and healed men, it is plain that he was the Word of God made Son of Man, receiving from the Father the power to forgive sins, since he was man and since he was God; so that, as he suffered with us as man, he might as God have mercy on us and forgive us our debts, which we owe to God our maker. And for this reason David foretold: “Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin”: showing beforehand the forgiveness that comes through his coming, by which he blotted out the bond of our debt and nailed it to the cross; so that as through a tree we became debtors to God, through a tree we might receive the forgiveness of our debt.

Mark 2:7 (allusion, high confidence) · Luke 5:21 (allusion, medium confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence) · Ps 32:2 (31:2 LXX) (quotation, high confidence) · Col 2:14 (quotation, high confidence)

Notes and citation

Summary: Christ’s forgiving of sins shows he is the Word of God made man, who cancelled our debt on the tree of the cross.

Margin debris was removed. Quotations and allusions: Mark 2:7 / Luke 5:21; Ps 32:1–2 (LXX 31:1–2); Col 2:14.

Notes on the original text

Digital text corrected (margin debris; margin reference inside a word; margin reference; OCR slips; running head inside a word; stray mark): semet1B. v. ipsum → semetipsum; GE V. xvi remittere → remittere; remisse sunt tniPs.xxaii.1,2. quitates → remissae sunt iniquitates; peccata. — Beatus → peccata. Beatus; chirographum | debiti co. it. 14. nostri, e£ affizit → chirographum debiti nostri, et affixit.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.17.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-17-3).

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5.17.4Harvey 2:319

Hoc et per alios quidem multos, jam autem et per Heliseum prophetam significanter ostensum est. Cum enim hi qui cum illo erant prophetae conciderent ligna ad fabricationem tabernaculi, et ferrum excussum de securi cecidisset in Jordanem, et non inveniretur ab ipsis, veniens Heliseus ad ipsum locum, cum didicisset quid esset factum, lignum in aquam misit: hoc autem cum fecisset, supernatavit ferrum securis, et de superficie aquse sumserunt illud qui ante amiserant: per operationem ostendente propheta, quod firmum verbum Dei, quod per lignum negligenter amiseramus, nec inveniebamus, recepturi essemus iterum per ligni dispositionem. Quoniam autem securi similis est verbum Dei, Johannes Baptista ait de eo: Jam autem securis ad radicem arborum posita est. Et Hieremias autem similiter ait: Verbum Domini, quemadmodum bipennis cedens petram. Hoc ergo Verbum absconditum a nobis manifestavit, quemadmodum praediximus, ligni dispositio. Quoniam enim per lignum amisimus illud, per lignum iterum manifestum omnibus factum est, ostendens altitudinem, et longitudinem, et latitudinem in se: et (quemadmodum dixit quidam de senioribus) per extensionem manuum, duos populos ad unum Deum congregans. Duae quidem manus, quia et duo populi dispersi in fines terrae: unum autem medium caput, quoniam et unus Deus super omnes, et per omnes, et in omnibus nobis.

This was shown figuratively through many others, and also through the prophet Elisha. For when the prophets who were with him were cutting wood to build a dwelling, and the iron had flown off the axe and fallen into the Jordan, and they could not find it, Elisha came to the place, and when he had learned what had happened, he threw a piece of wood into the water; and when he had done this, the iron of the axe floated, and those who had lost it took it from the surface of the water: the prophet showing by this action that the firm word of God, which we had carelessly lost through a tree and could not find, we would receive again through the dispensation of a tree. And that the word of God is like an axe, John the Baptist says of him: “Even now the axe is laid to the root of the trees.” And Jeremiah too likewise says: “The word of the Lord is like a double axe cleaving the rock.” This Word, then, hidden from us, the dispensation of the tree made manifest, as we said before. For since we lost it through a tree, through a tree it was again made manifest to all, showing in itself the height, the length, and the breadth; and, as one of the elders said, by the stretching out of the hands gathering two peoples to one God. The hands are two, because there are two peoples scattered to the ends of the earth; but there is one head in the middle, because there is one God, over all and through all and in us all.

2 Kgs 6:5 (allusion, high confidence) · 2 Kgs 6:6 (allusion, high confidence) · Matt 3:10 (quotation, high confidence) · Jer 23:29 (quotation, high confidence) · Eph 3:18 (allusion, high confidence) · Eph 2:16 (allusion, medium confidence) · Eph 4:6 (quotation, high confidence)

Notes and citation

Summary: The axe-head that floated when Elisha threw in wood prefigures the word of God recovered through the tree of the cross, whose outstretched arms gather two peoples to one God.

Harvey’s notes were removed. The saying of “one of the elders” is unidentified. Quotations and allusions: 2 Kgs 6:1–7; Matt 3:10; Jer 23:29; Eph 3:18; Eph 2:14–16; Eph 4:6.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; margin reference inside a word; stray mark; margin debris inside a word): per Heli2 Res. vi. 6. seum → per Heliseum; radicem mate ui. 10. 1 manifeste, II. mani3 remissionis peccatorum missing in Greek compound δηλονότι is indicated, * hi ib. propheta. grborum posita est → radicem arborum posita est; latitudinem? in se: et (quemadmo- o. (7. dum dixit → latitudinem in se: et (quemadmodum dixit; Dus quidem manus → Duae quidem manus.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.17.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-17-4).

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Against 5, chapter 18

5.18.1Harvey 2:319

Et talem vel tantam dispositionem non per alienas, sed per suas efficiebat conditiones: neque per ea que ex ignorantia et labe facta sunt, sed per ea qure ex sapientia et virtute Patris ejus substantiam habuerunt. Neque enim iniquus, ut aliena concupiscat; neque indigens, ut non per sua propria suis propriis efficiat vitam, sua utens conditione ad hominis salutem. Neque enim portasset illum conditio, si ignorantie et labis erat emissio. Quoniam enim ipsum Verbum Dei incarnatum suspensum est super lignum, per multa ostendimus: et ipsi autem haeretici crucifixum confitentur. Quomodo igitur ignorantiae et labis emissio eum qui continet universorum agnitionem, et sit verus et perfectus, portare potuit? Aut quomodo ea qus absconsa est a Patre et multum separata conditio, portavit ejus Verbum? Si autem et ab angelis haec facta est, sive ignorantibus eum qui super omnia est Deus, sive scientibus, cum dixerit Dominus, Quoniam ego in Patre, et Pater in me est, quomodo Patrem et Filium simul fabricatio angelorum portare sustinuit? Quomodo autem ea que extra pleroma est conditio cepit eum, qui continet universum pleroma? Cum igitur haec omnia impossibilia sint, et probationem non habeant, illud solum verum est Ecclesiae praeconium, quoniam propria conditio, quse ex virtute et arte et sapientia Dei substitit, portavit eum; que quidem secundum invisibilitatem a Patre portatur, secundum visibile autem e contrario portat ejus Verbum: et hoc est verum.

And so great a dispensation he did not accomplish through creatures belonging to others but through his own; not through things made from ignorance and defect, but through those that had their substance from the wisdom and power of his Father. For he is neither unjust, to covet what belongs to others, nor needy, so as not to give life to his own by his own means, using his own creation for man’s salvation. For creation would not have borne him if it were the emission of ignorance and defect. For that the Word of God incarnate hung upon a tree we have shown by many proofs, and the heretics themselves confess that he was crucified. How, then, could an emission of ignorance and defect bear him who contains the knowledge of all things and is true and perfect? Or how did a creation hidden from the Father and far separated from him bear his Word? And if it was made by angels, whether they were ignorant of the God who is above all or knew him, since the Lord said, “For I am in the Father and the Father is in me,” how could a workmanship of angels bear the Father and the Son together? And how did the creation outside the Pleroma contain him who contains the whole Pleroma? Since, then, all these things are impossible and have no proof, only the proclamation of the Church is true: that his own creation, which came to be by the power, art, and wisdom of God, bore him; which is borne invisibly by the Father, but in turn, visibly, bears his Word. And this is the truth.

John 14:11 (quotation, high confidence) · John 10:38 (quotation, medium confidence)

Notes and citation

Summary: Since creation bore the crucified Word, it must be God’s own work, not a product of ignorance, of angels, or of something outside the Pleroma.

Harvey’s chapter title (“God the Father and his Word made all creatures by their own power and wisdom, not from defect or ignorance; otherwise the Son of God would never have taken flesh”) and notes were removed. Quotation: John 14:11 (10:38).

Notes on the original text

Digital text corrected (Harvey's note inside a word; OCR slip; OCR slip; editor's chapter title; OCR slip; margin debris; margin debris inside a word; margin reference; running head; stray marks): Creaturas unwersas, quibus Deus Pater et ejus Verbum utuntur, sua, propria virtute et sapientia. condiderunt; non ex labe, aut 4gnorantia: alias nunquam carnem assumsisset Dei Filius, qui omnem a Patre potestatem accepit. Er talem → Et talem; per Μ. 315. suas → per suas; Patris ejus 18. Y. substantiam → Patris ejus substantiam; concupisGE. Υ xv. cat → concupiscat; efficiat *"'5!- vitam → efficiat vitam; ostendimus *: et ipsi autem hreretici crusyriace. cifixum → ostendimus: et ipsi autem haeretici crucifixum; Patrem et jon. xiv. 11. Filium → Patrem et Filium; sustinuit* Quomodo → sustinuit? Quomodo; Cum igitur 11000 omnia → Cum igitur haec omnia; invisibilitatem & Patre → invisibilitatem a Patre.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.18.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-18-1).

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5.18.2Harvey 2:319

Pater enim conditionem simul et Verbum suum portans, et Verbum portatum a Patre prestat Spiritum omnibus, quemadmodum vult Pater: quibusdam quidem secundum conditionem, quod est conditionis, quod est factum: quibusdam autem secundum adoptionem, quod est ex Deo, quod est generatio. Et sic unus Deus Pater ostenditur, qui est super omnia, et per omnia, et in omnibus. Super omnia quidem Pater, et ipse est caput Christi: per omnia autem Verbum, et ipse est caput Ecclesie: in omnibus autem nobis Spiritus, et ipse est aqua viva, quam praestat Dominus in se recte credentibus, et diligentibus se, et scientibus, quia unus Pater, qui est super omnia, et per omnia et in omnibus nobis. Testimonium perhibet his et Johannes Domini discipulus, in Evangelio dicens sic; In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Deinde de ipso Verbo dixit: In hoe mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In sua propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit illis potestatem filios Dei fieri, his qui credunt in nomine ejus. Et iterum significans ejus secundum hominem dispensationem, dixit: Et Verbum caro factum est, et habitavit in nobis. Et iterum intulit: Et vidimus gloriam ejus, gloriam quasi unigeniti a Patre, plenum gratia et veritate. Manifeste ostendens audire volentibus, id est, aures habentibus, quoniam unus Deus Pater super omnes, et unum Verbum Dei quod per omnes, per quem omnia facta sunt: et quoniam hie mundus proprius ipsius, et per ipsum factus est voluntate Patris, et non per angelos; neque per apostasiam et defectionem et ignorantiam; neque per virtutem aliquam Prunici, quam et Matrem appellant quidam; neque per alium quendam mundi factorem ignorantem Patrem.

For the Father bears creation and his Word together, and the Word, borne by the Father, gives the Spirit to all as the Father wills: to some according to creation, what belongs to creation, which is made; to others according to adoption, what is from God, which is generation. And so one God the Father is shown, who is over all, through all, and in all: over all is the Father, and he is the head of Christ; through all is the Word, and he is the head of the Church; in all of us is the Spirit, and he is the living water which the Lord gives to those who rightly believe in him and love him and know that there is one Father, who is over all and through all and in us all. John too, the Lord’s disciple, bears witness to these things in the Gospel, saying: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” Then of the Word himself he said: “He was in this world, and the world was made through him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, he gave them power to become children of God, to those who believe in his name.” And again, signifying his dispensation as man, he said: “And the Word became flesh and dwelt among us.” And again he added: “And we saw his glory, glory as of the only-begotten from the Father, full of grace and truth”: plainly showing to those who wish to hear, that is, who have ears, that there is one God the Father over all, and one Word of God, who is through all, through whom all things were made; and that this world is his own and was made through him by the will of the Father, and not through angels, nor through apostasy, defect, and ignorance, nor through any power of Prunicus, whom some also call the Mother, nor through any other maker of the world ignorant of the Father.

Textual problem in this passage: see the notes.

Eph 4:6 (quotation, high confidence) · 1 Cor 11:3 (allusion, high confidence) · Eph 5:23 (allusion, high confidence) · John 7:38 (allusion, medium confidence) · John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:10 (quotation, high confidence) · John 1:11 (quotation, high confidence) · John 1:12 (quotation, high confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: The Father over all, the Word through all, and the Spirit in us all show one God; John’s prologue proves the world was made by the Word, not by angels or a Gnostic power.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Margin debris was removed. Quotations and allusions: Eph 4:6; 1 Cor 11:3; Eph 5:23; John 7:38–39; John 1:1–3, 10–12, 14.

Notes on the original text

Digital text corrected (OCR slip; line number; margin debris; margin reference; stray mark): 5Spiritum → Spiritum; ®quod est conditionis → quod est conditionis; quod xviii. 1.. " GR. V. vill. est generatio → quod est generatio; qui est super xviii. 1. omnia → qui est super omnia; apud. Deum → apud Deum; de ipso? Verbo → de ipso Verbo; mundus ewm non → mundus eum non; sut eum non → sui eum non; dedit sllia → dedit illis; Ht Verbum → Et Verbum; Et eidimus → Et vidimus.

Topics: Trinity, Heresy

Cite (SBL): Irenaeus, Haer. 5.18.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-18-2).

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5.18.3Harvey 2:319

Mundi enim factor vere Verbum Dei est: hic autem est Dominus noster, qui in novissimis temporibus homo factus est, in hoc mundo exsistens, et secundum invisibilitatem continet que facta sunt omnia, et in universa conditione infixus, quoniam Verbum Dei gubernans et disponens omnia; et propter hoc in sua invisibiliter venit, et caro factum est, et pependit super lignum, uti universa in semetipsum recapituletur. Et sui proprii illum non receperunt homines, quemadmodum Moyses hoc ipsum manifestavit in populo: Et erit vita tua pendens ante oculos tuos, et non credes vite tue. Qui igitur non receperunt illum, non acceperunt vitam. Quotquot autem receperunt illum, dedit illis potestatem filios Dei fieri. Ipse est enim qui universorum potestatem habet a Patre, quoniam Verbum Dei, et homo verus, invisibilibus quidem participans rationabiliter, et sensuabiliter legem statuens, universa quaeque in suo perseverare ordine; super visibilia autem et humana regnans manifeste, et omnibus dignum superducens justum judicium: quemadmodum et David manifeste significans, ait: Deus noster manifeste veniet, et non tacebit. Deinde et quod ab eo superinducitur judicium, manifestavit, dicens: Ignis in conspectu ejus ardebit, et in circuitu ejus tempestas valida. Advocabit coelum desursum, et terram discernere populum suum.

For the maker of the world is truly the Word of God; and this is our Lord, who in the last times became man, being in this world, and who invisibly contains all things that have been made, and is fixed in the whole creation, since the Word of God governs and disposes all things; and for this reason he came invisibly to his own, and became flesh, and hung upon the tree, so that he might recapitulate all things in himself. “And his own people did not receive him,” as Moses showed this very thing among the people: “And your life will be hanging before your eyes, and you will not believe your life.” Those, then, who did not receive him did not receive life. “But as many as received him, he gave them power to become children of God.” For it is he who has power over all things from the Father, since he is the Word of God and true man: sharing with invisible things rationally, and establishing a law perceptible to the senses, that all things should remain each in its own order; and reigning openly over visible and human things, and bringing just judgment on all as they deserve; as David too, signifying it plainly, says: “Our God will come openly and will not keep silent.” Then he showed also the judgment brought by him, saying: “Fire will burn before him, and around him a mighty storm. He will call the heaven from above, and the earth, to judge his people.”

Textual problem in this passage: see the notes.

John 1:11 (quotation, high confidence) · John 1:12 (quotation, high confidence) · John 1:14 (allusion, high confidence) · Eph 1:10 (allusion, medium confidence) · Deut 28:66 (quotation, high confidence) · Ps 50:3 (49:3 LXX) (quotation, high confidence) · Ps 50:4 (49:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The Word who made the world and contains it invisibly became flesh and hung on the tree; those who reject him reject life, and he will come openly to judge.

Harvey’s notes, page number, and running head were removed. “He came invisibly to his own” is the reading of this text (another manuscript, and the translation in ANF, read “visibly”). Moses’ words about “your life hanging” are read as a prophecy of the cross. Quotations: John 1:11–12; Deut 28:66; Ps 50:3–4 (LXX 49:3–4). Allusion: Eph 1:10.

Notes on the original text

Digital text corrected (Harvey's notes and page number leaked into the text; OCR slip; OCR slip; note marker; line numbers; stray mark; margin reference; margin reference; OCR slip; running head and margin debris; OCR slips; stray marks; OCR slip): caro est ez Deo would seem most naturally to — xxiv. n. 1, and I. 292, n. 1. every good gift, whether natural or spi4 1. visibiliter. Cf. 373, 3. AR. ponit. M. 316. factum est → caro factum est; semetipsum LIB. V. recapituletur. —.E£ suit proprii illum mon receperunt homines, GR. V; xix. quemadmodum? Moyses → semetipsum recapituletur. Et sui proprii illum non receperunt homines, quemadmodum Moyses; populo: ¥ *""* erit vita tua → populo: Et erit vita tua; Qui Devt xxviii igitur → Qui igitur; Quofquot → Quotquot; 5participans rationabiliter, ` et 5sensuabiliter → participans rationabiliter, et sensuabiliter; veniet, ef Ps xlix. 3, 4. non tacebit → veniet, et non tacebit; colum 9de sursum → coelum desursum.

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 5.18.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-18-3).

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Against 5, chapter 19

5.19.1Harvey 2:319

Manifeste itaque in sua propria venientem Dominum, et sua propria eum bajulante conditione, quse bajulatur ab ipso, et recapitulationem ejus quz in ligno fuit inobedientiae, per eam que in ligno est obedientiam, facientem, et seductione illa soluta, qua seducta est male illa, quae jam viro destinata erat virgo Eva, per veritatem evangelisata est bene ab angelo jam sub viro Virgo Maria, Quemadmodum enim illa per angelicum sermonem seducta est, ut effugeret Deum praevaricata verbum ejus, ita et hsec per angelicum sermonem evangelisata est, ut portaret Deum obediens ejus verbo. Et si ea inobediret Deo, sed et hzec suasa est obedire Deo, uti virginis Eve virgo Maria fieret advocata. Et quemadmodum adstrictum est morti genus humanum per virginem, salvatur per virginem: aequa lance disposita virginalis inobedientia per virginalem obedientiam; adhuc enim protoplasti peccatum per correptionem primogeniti emendationem accipiens, et serpentis prudentia devicta in columbae simplicitate, vinculis autem illis resolutis, per que alligati eramus morti.

So the Lord came plainly to his own, and his own creation, which is borne by him, bore him; and he made the recapitulation of the disobedience that took place at the tree through the obedience that is on the tree; and that seduction was undone, by which the virgin Eve, already destined for a husband, was wickedly seduced, through the truth by which the Virgin Mary, already under a husband, received good tidings from the angel. For as the one was seduced by an angel’s word to flee God, having transgressed his word, so the other received the good news by an angel’s word that she would bear God, obeying his word. And if the one disobeyed God, the other was persuaded to obey God, so that the Virgin Mary might become the advocate of the virgin Eve. And as the human race was bound to death through a virgin, it is saved through a virgin, virginal disobedience being balanced in an equal scale by virginal obedience. For the sin of the first-formed man received its amendment through the correction of the first-born, and the cunning of the serpent was conquered by the simplicity of the dove, and those bonds were loosed by which we had been bound to death.

Gen 3:6 (allusion, high confidence) · Luke 1:26 (allusion, high confidence) · Luke 1:38 (allusion, high confidence) · Matt 10:16 (allusion, high confidence) · Col 1:18 (allusion, low confidence)

Notes and citation

Summary: As the virgin Eve disobeyed and brought death, the Virgin Mary obeyed and became Eve’s advocate, so that humanity, bound to death through a virgin, is saved through a virgin.

Harvey’s chapter title (“The Blessed Virgin Mary is compared with the disobedient and transgressing Eve, as her advocate; and various discordant heresies are related”) was removed. Translated exactly; the Eve–Mary parallel, and the word advocata (“advocate”, perhaps rendering Greek παράκλητος, “helper” or “intercessor”), are much discussed. Allusions: Gen 3; Luke 1:26–38; Matt 10:16; Col 1:18 (first-born).

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; stray mark): Cum Eva wobediente οἱ prevaricatrice comparatur B. Virgo Maria, ulius advocata: referunturque varie et dissidentes haereses.: 1. Manrreste itaque → Manifeste itaque; Et. quemadmodum → Et quemadmodum; sequa lance → aequa lance; devieta → devicta.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.19.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-19-1).

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5.19.2Harvey 2:319

Indocti omnes haeretici, et ignorantes dispositiones Dei, et inscii ejus que est secundum hominem dispensationis, quippe caecutientes circa veritatem, ipsi suze contradicunt saluti. Alii quidem alterum introducentes, preter Demiurgum, Patrem. Alli autem ab angelis quibusdam dicentes factum esse mundum, et substantiam ejus. Alii quidem porro et longe separatam ab eo,. qui est secundum ipsos Patre, a semetipsa floruisse, et esse ex se natam. Alii autem in his que continentur a Patre, de Labe et ignorantia substantiam habuisse. Alii autem manifestum adventum Domini contemnunt, incarnationem ejus non recipientes. Alii autem rursus ignorantes Virginis dispensationem, ex Joseph dicunt eum generatum. Et quidam quidem neque animam suam, neque corpus recipere posse dicunt seternam vitam, sed tantum hominem interiorem. Esse autem hunc eum qui in eis sit sensus volunt, quem et solum ascendere ad perfectum decernunt. Alii autem anima salvata, non participari corpus ipsorum eam quze est a Deo salutem, quemadmodum in primo diximus libro. In quo et argumenta eorum omnium enarravimus, et invalidum ipsorum, et inconstabile in secundo ostendimus.

All the heretics are unlearned and ignorant of the dispensations of God, and unaware of his dispensation as man, being blind about the truth; they contradict their own salvation. Some bring in another Father besides the Demiurge. Others say that the world and its substance were made by certain angels. Others again say that it was far separated from the one who on their view is Father, and blossomed of itself and was born from itself. Others that it had its substance from defect and ignorance within what is contained by the Father. Others despise the Lord’s visible coming, not receiving his incarnation. Others again, ignorant of the dispensation of the Virgin, say he was begotten of Joseph. And some say that neither their soul nor their body can receive eternal life, but only the inner man; and they want this to be the mind within them, which alone they decree to ascend to the perfect. Others say that, while the soul is saved, their body does not share in the salvation that comes from God, as we said in the first book; in which we set out the arguments of all of them, and their weakness and inconsistency we showed in the second.

Textual problem in this passage: see the notes.

2 Cor 4:16 (allusion, medium confidence)

Notes and citation

Summary: Irenaeus lists the heretics’ contradictory errors about the Creator, the incarnation, the virgin birth, and the salvation of the body.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusion: 2 Cor 4:16 (inner man).

Notes on the original text

Digital text corrected (OCR slip; line number): Patre, ἃ semetipsa → Patre, a semetipsa; 5suam → suam.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 5.19.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-19-2).

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Against 5, chapter 20

5.20.1Harvey 2:319

Omnes enim ii valde posteriores sunt quam Episcopi, quibus Apostoli tradiderunt Ecclesias: et hoc in tertio libro cum omni diligentia manifestavimus. Necessitatem ergo habent predicti haeretici, quoniam sint caeci ad veritatem, alteram et alteram ambulare exorbitantes viam: et propter hoc inconsonanter et inconsequenter dispersa sunt vestigia doctrine ipsorum. Eorum autem qui ab Ecclesia sunt semita, cireumiens mundum universum, quippe firmam habens ab Apostolis traditionem, et videre nobis donans omnium unam et eandem esse fidem, omnibus unum et eundem Deum Patrem precipientibus, et eandem dispositionem incarnationis Filii Dei credentibus, et eandem donationem Spiritus scientibus, et eadem meditantibus precepta, et eandem figuram ejus quae est erga Ecclesiam ordinationis custodientibus, et eundem exspectantibus adventum Domini, et eandem salutem totius hominis, id est anime et corporis, sustinentibus. Et Ecclesie quidem praedicatio vera et firma, apud quam una et eadem salutis via in universo mundo ostenditur. Huic enim creditum est lumen Dei, et propter hoc sapientia Dei, per quam salvat omnes homines, in exitu canitur, in plateis autem fiducialiter agit, in summis muris pradicatur, in portis autem civitatis constanter loquitur. Ubique enim Ecclesia praedicat veritatem: et hee est ἑπτάμυξος lucerna, Christi bajulans lumen.

For all these are much later than the bishops to whom the apostles handed over the churches; and this we showed with all care in the third book. The heretics mentioned, then, being blind to the truth, must go wandering from one path to another; and for this reason the traces of their teaching are scattered without agreement or consistency. But the path of those who belong to the Church goes around the whole world, since it has the firm tradition from the apostles, and lets us see that the faith of all is one and the same: all receive one and the same God the Father, believe the same dispensation of the incarnation of the Son of God, know the same gift of the Spirit, meditate on the same commandments, keep the same form of the order of the Church, await the same coming of the Lord, and look for the same salvation of the whole man, that is, of soul and body. And the proclamation of the Church is true and firm, in which one and the same way of salvation is shown throughout the whole world. For to her the light of God has been entrusted; and for this reason the wisdom of God, by which she saves all men, “is sung in the going out, acts boldly in the streets, is proclaimed on the tops of the walls, and speaks steadfastly in the gates of the city.” For everywhere the Church preaches the truth; and she is the seven-branched lamp, bearing the light of Christ.

Prov 1:20 (quotation, high confidence) · Prov 1:21 (quotation, high confidence) · Exod 25:31 (allusion, medium confidence) · Rev 1:20 (allusion, medium confidence)

Notes and citation

Summary: The heretics are later than the bishops appointed by the apostles; the Church throughout the world holds one faith, order, and hope, and carries the light of Christ.

Harvey’s chapter title (“The pastors to whom the apostles entrusted the churches are to be heard, having one and the same teaching of salvation; the heretics are to be avoided”) was removed. “Seven-branched lamp” renders the Greek word ἑπτάμυξος printed in the Latin text (here garbled by the OCR). The passage on the bishops and the apostolic tradition is translated exactly. Quotations and allusions: Prov 1:20–21; Exod 25:31–37 / Rev 1:12, 20; the reference is to 3.3–4.

Notes on the original text

Digital text corrected (Greek word garbled by the OCR; page number; OCR slip; editor's chapter title; OCR slip; line number; OCR slip; margin debris inside a word; note marker; running head inside a word): Audiendi sunt Pastores, quibus Apostoli commiserunt Ecclesias, unam et eandem salutis doctrinam habentes: fugiendi autem heretici, et in fidei mysteriis sobrie sapiendum. 1. ΟΜΝΕΒ enim ii → Omnes enim ii; quam 9 Episcopi → quam Episcopi; figuram Sejus quie est → figuram ejus quae est; Jiducialiter → fiducialiter; civiLAB. V. xx fatis → civitatis; veriGR. Y; χα. tatem → veritatem; !émrápvyos lucerna, Christi bajulans lumen. _ 95 → ἑπτάμυξος lucerna, Christi bajulans lumen..

Topics: Church office, Heresy

Cite (SBL): Irenaeus, Haer. 5.20.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-20-1).

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5.20.2Harvey 2:319

Qui ergo relinquunt praeconium Ecclesiae, imperitiam sanctorum presbyterorum arguunt, non contemplantes quanto pluris sit idiota religiosus a blasphemo et impudente sophista. Tales sunt autem omnes heretici, et qui se plus aliquid praeter veritatem invenire putant, sequentes ea quz predicta sunt, varie et multiformiter et imbecille facientes iter, de iisdem non semper easdem sententias habentes, velut caeci a caecis circumducuntur, juste cadent in sublatentem ignorantiae foveam, semper querentes et nunquam verum invenientes. Fugere igitur oportet sententias ipsorum, et intentius observare necubi vexemur ab ipsis: confugere autem ad Ecclesiam, et in ejus sinu educari, et dominicis Scripturis enutriri. Plantata est enim Ecclesia Paradisus in hoc mundo. Ab omni ergo ligno Paradisi escas manducabitis, ait Spiritus Dei, id est, ab omni Scriptura dominica manducate: super elato autem sensu ne manducaveritis, neque tetigeritis universam haereticam dissensionem. Ipsi enim confitentur semetipsos agnitionem habere boni et mali: et super Deum qui fecit eos, jaculantur sensus suos impios. Supra igitur sentiunt quam est mensura sensationis. Quapropter et Apostolus ait: Non plus sapere, quam oportet sapere, sed sapere ad prudentiam; ut non illorum manducantes agnitionem, eam quze plus quam oportet sapit, projiciamur de Paradiso vite: in quem Dominus inducit eos, qui obediunt praeconio ejus, recapitulans in se omnia quae in coelis, et quae in terra; sed quae in coelis spiritalia sunt, quz autem in terris secundum hominem est dispositio. H:c igitur in semetipsum recapitulatus est, adunans hominem spiritui, et spiritum collocans in homine, ipse caput spiritus factus est, et spiritum dans esse hominis caput: per illum enim videmus, et audimus, et loquimur.

Those, then, who abandon the proclamation of the Church accuse the holy presbyters of ignorance, not considering how much more a religious unlearned man is worth than a blasphemous and shameless sophist. And such are all the heretics, and those who think they find something more beyond the truth: following the things mentioned above, travelling variously, in many forms and feebly, not always holding the same opinions about the same things, like the blind led by the blind, they will justly fall into the hidden pit of ignorance, always seeking and never finding the truth. We must flee their opinions, then, and take careful heed that we are not harmed by them; but take refuge in the Church, be brought up in her bosom, and be nourished by the Lord’s Scriptures. For the Church has been planted as a paradise in this world. “From every tree of the paradise you shall eat food,” says the Spirit of God, that is, eat from every Scripture of the Lord; but do not eat with a proud mind, nor touch any heretical dissension. For they profess that they have the knowledge of good and evil, and they hurl their impious thoughts above the God who made them. So they think above the measure of understanding. For this reason the apostle too says: “Do not think more highly than you ought to think, but think with sober judgment”; so that we may not, eating their knowledge, which thinks more than it ought, be cast out of the paradise of life, into which the Lord brings those who obey his proclamation, recapitulating in himself all things in heaven and on earth: the things in heaven are spiritual, and the things on earth are the dispensation as man. These, then, he recapitulated in himself, uniting man to the Spirit and placing the Spirit in man; he himself became the head of the Spirit and gives the Spirit to be the head of man; for through him we see, hear, and speak.

Matt 15:14 (allusion, high confidence) · 2 Tim 3:7 (allusion, high confidence) · Gen 2:16 (quotation, high confidence) · Gen 3:5 (allusion, medium confidence) · Rom 12:3 (quotation, high confidence) · Eph 1:10 (quotation, high confidence)

Notes and citation

Summary: The faithful should flee the heretics and be nourished in the Church, planted as a paradise, eating from every Scripture of the Lord but not from the forbidden tree of heretical knowledge.

Harvey’s notes and margin debris were removed. Quotations and allusions: Matt 15:14; 2 Tim 3:7; Gen 2:16; Gen 3:5; Rom 12:3; Eph 1:10.

Notes on the original text

Digital text corrected (OCR slips; OCR slips; stray mark; line number; margin debris inside a word; margin debris; stray marks; OCR slips; margin reference; OCR slip; note marker; page number and running head; stray mark; stray mark inside a word): praeconium Ecclesie. imperitiam sanctorum Ero? κὰν presbyterorum arguunt, non contemplantes quanto pluris sit'"?* jidiota religiosus → praeconium Ecclesiae, imperitiam sanctorum presbyterorum arguunt, non contemplantes quanto pluris sit idiota religiosus; 5iisdem → iisdem; velut cecil a cxcis → velut caeci a caecis; et 3 nunquam → et nunquam; universam G. 431. LIB. v. haereticam → universam haereticam; Ipsi enim ! confitentur → Ipsi enim confitentur; agniGRY. xx xx. tionem → agnitionem; jaculan£ tur → jaculantur; mensura Rom. xii.3. gensationis → mensura sensationis; recapitulans tn se omnia que in colis, et que ^in terra → recapitulans in se omnia quae in coelis, et quae in terra.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.20.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-20-2).

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Against 5, chapter 21

5.21.1Harvey 2:319

Omnia ergo recapitulans recapitulatus est, et adversus inimicum nostrum bellum provocans, et elidens eum qui, in initio in Adam captivos duxerat nos, et calcans ejus caput, quemadmodum habes in Genesi dixisse serpenti Deum: Et inimicitiam ponam inter te et inter mulierem, et inter semen tuum et semen ejus: Ipse tuum observabit caput, et tu observabis ejus calcaneum. Ex eo enim qui ex muliere Virgine habebat nasci secundum similitudinem Adam, preconabatur observans caput serpentis, id est semen, de quo ait Apostolus in epistola quze est ad Galatas: Legem factorum positam, donec veniret semen cut promissum est. Manifestius autem adhue in eadem ostendit epistola, sic dicens: Cum autem venit plenitudo temporis, misit Deus Filium suum, factum de muliere. Neque enim juste victus fuisset inimicus, nisi ex muliere homo esset, qui vicit eum. Per mulierem enim homini dominatus est ab initio, semetipsum contrarium statuens homini. Propter hoc et Dominus semetipsum Filium Hominis confitetur, principalem hominem ilum, ex quo ea quz secundum mulierem est plasmatio facta est, in semetipsum recapitulans: uti quemadmodum per hominem victum descendit in mortem genus nostrum, sic iterum per hominem victorem ascendamus in vitam. Et quemadmodum accepit palmam mors per hominem adversus nos, sic iterum nos adversus mortem per hominem accipiamus palmam.

So, recapitulating all things, he was recapitulated, both taking up war against our enemy and crushing the one who at the beginning had led us captive in Adam, and treading on his head, as you have it in Genesis that God said to the serpent: “And I will put enmity between you and the woman, and between your seed and her seed; he will watch for your head, and you will watch for his heel.” For from then on it was proclaimed that the one who was to be born of a woman, a virgin, after the likeness of Adam, would watch for the serpent’s head. This is the seed of which the apostle speaks in the letter to the Galatians: “The law of works was laid down until the seed should come to whom the promise was made.” And he shows it still more plainly in the same letter, saying: “But when the fullness of time came, God sent his Son, made of a woman.” For the enemy would not have been justly conquered unless the one who conquered him had been a man born of a woman. For through a woman he gained dominion over man at the beginning, setting himself up as man’s opponent. For this reason the Lord too confesses himself Son of Man, recapitulating in himself that original man from whom the formation that is according to the woman was made; so that, as through a conquered man our race went down to death, so again through a victorious man we may ascend to life; and as through a man death won the palm against us, so again through a man we may win the palm against death.

Gen 3:15 (quotation, high confidence) · Gal 3:19 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Rom 5:17 (allusion, medium confidence)

Notes and citation

Summary: Christ, born of a woman, recapitulated Adam and crushed the serpent’s head, so that as death conquered through a man, life conquers through a man.

Harvey’s chapter title (“Christ is the head of all things mentioned; he had to take human nature, be sent by the Father, the Creator of all, and be tempted by Satan, to fulfil the promises”) was removed. Quotations: Gen 3:15; Gal 3:19; Gal 4:4.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; margin debris; margin debris inside a word; margin reference; margin reference; OCR slip; margin reference; OCR slips; note marker; running head; stray mark; split word; stray marks): Caput omnium que predicta sunt Christus est: quem hominem assumere, a Patre universorum creatore mitti, et a Satana, tentari oportuit, ut promissiones adimpleret, et gloriosam consummatamque victoriam reportaret. Omnta ergo → Omnia ergo; inimiM. si& cum → inimicum; ponam nter te → ponam inter te; 1pse tuum Gen, iii. 15. lobservabit caput → Ipse tuum observabit caput; calcaneum. 3 Ex eo enim LIB. v.. qui → calcaneum. Ex eo enim qui; similitudinem GR, Y. xxt Adam → similitudinem Adam; semen, de _ 9 quo ait → semen, de quo ait; Legem factorum Ga. iu. 19. positam → Legem factorum positam; Cum autem ventt ou. iv. 4. plenitudo → Cum autem venit plenitudo; ^ae- cepit → accepit.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.21.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-21-1).

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5.21.2Harvey 2:319

Non autem Dominus antiquam illam et primam adversus serpentem inimicitiam in semetipso recapitulatus fuisset, adimplens promissionem Demiurgi, et perficiens praeceptum ejus, si ab alio venisset patre. Sed quoniam unus et idem est, qui ab initio plasmavit nos, et in fine Filium suum misit, preceptum ejus perfecit Dominus, factus ex muliere, et destruens adversarium nostrum, et perficiens hominem secundum imaginem et similitudinem Dei. Et propter hoc non aliunde eum destruxit, nisi ex dictionibus Legis, et Patris praecepto adjutore usus ad destructionem et traductionem apostate angeli. Primo quidem diebus xl jejunans, similiter ut Moyses et Helias, postea esuriit, ut hominem eum verum et firmum intelligamus: proprium enim est hominis, jejunantem esurire: deinde autem, ut haberet adversarius ubi congrederetur. Quoniam enim in principio per escam, non esurientem hominem seduxit transgredi preceptum Dei, in fine esurientem non potuit dissuadere, eam quz» ἃ Deo esset, sustinere escam. Tentante enim eo, et dicente: Si filius Dei es, dic ut lapides isti panes fiant; Dominus autem per preceptum Legis repulit eum, dicens: Scriptum est, Non in pane tantum vivit homo. Ad illud quidem quod ait, Si filius Dei es, tacuit: excaecavit autem eum hominis confessione, et per paternam dictionem primum ejus impetum evacuavit. Qu: ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, qus fuit in hoc mundo, indigentiam. Ille autem legaliter explosus, tentavit et ipse per mandatum rursus legitime facere congressionem. In altissimum enim templi pinnaculum ducens eum, dixit: Si filius Dei es, mitte te deorsum. Scriptum est enim: Quoniam Angelis suis Deus mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum, mendacium abscondens per Scripturam, quod faciunt omnes haeretici. Illud enim, quod Angelis suis mandavit de eo, scriptum erat; Mitte te autem deorsum, de eo nulla dicebat Scriptura; sed a semetipso hane suasionem Diabolus afferebat. Dominus itaque legitime confutavit eum, dicens: Item scriptum est, Non tentabis Dominum Deum tuum; per eam vocem que est in Lege ostendens id quidem quod est secundum hominem, quoniam non debet homo tentare Deum; quantum autem ad illum, quoniam in eo homine qui videbatur, non tentaret Dominum Deum suum. Elatio itaque sensus que fuit in serpente, dissoluta est per eam quis fuit in homine humilitas: et bis jam victus erat de Scriptura Diabolus, cum est traductus, contraria precepto Dei suadens, et secundum sententiam suam Dei hostis ostensus. Qui et magne confutatus, et quasi semetipsum colligens, universam quam habebat virtutem in mendacium ordinans, tertio ostendit ei seculi regna omnia, et gloriam ipsorum, dicens, quemadmodum meminit Lucas: Hac omnia tibi dabo, quoniam mihi tradita sunt, et cui volo do ea, si procidens adoraveris me. Dominus itaque traducens eum qui esset: Vade, inquit, Satana; scriptum est enim: Dominum Deum tuum adorabis, et illi soli servies. Denudans eum per hoc nomen, et se ostendens qui erat. Satana enim verbum Hebraicum, Apostatam significat. Et tertio itaque vincens eum, in reliquum repulit a semetipso quasi legitime victum: et soluta est ea qu fuerat in Adam praecepti Dei praevaricatio, per praeceptum legis, quod servavit Filius hominis non transgrediens preceptum Dei.

But the Lord would not have recapitulated in himself that ancient and first enmity against the serpent, fulfilling the promise of the Demiurge and accomplishing his command, if he had come from another father. But since the one who formed us at the beginning and sent his Son at the end is one and the same, the Lord accomplished his command, being made of a woman, destroying our adversary and perfecting man according to the image and likeness of God. And for this reason he destroyed him by nothing else than the words of the law, using the Father’s command as his helper for the destruction and exposure of the apostate angel. First, fasting forty days like Moses and Elijah, he was afterwards hungry, so that we might understand him to be a true and solid man, for it is proper to man to be hungry when fasting; and then, so that the adversary might have an opening to attack. For since at the beginning, through food, he seduced man, who was not hungry, to transgress God’s command, at the end he could not persuade one who was hungry to take food other than what came from God. For when he tempted him, saying, “If you are the Son of God, tell these stones to become bread,” the Lord repelled him by the command of the law, saying, “It is written: Man does not live by bread alone.” To the words “If you are the Son of God” he was silent; but he blinded him by confessing himself man, and emptied his first assault by the Father’s word. So the fullness of man in paradise through the double tasting was undone by the want in this world. He, then, defeated by the law, tried in his turn through a commandment to make a lawful attack again. For leading him to the highest pinnacle of the temple, he said: “If you are the Son of God, throw yourself down. For it is written: God has commanded his angels concerning you, and they will bear you up in their hands, lest you strike your foot against a stone”: hiding a lie by means of Scripture, as all the heretics do. For that he commanded his angels concerning him was written; but “throw yourself down” no Scripture said of him; the devil brought this persuasion from himself. So the Lord refuted him lawfully, saying: “Again it is written: You shall not tempt the Lord your God”: showing by the saying in the law what concerns man, that man must not tempt God; and as for himself, that in the man who was seen he would not tempt the Lord his God. So the pride of mind that was in the serpent was undone by the humility that was in the man; and now the devil had twice been conquered from Scripture, exposed as urging things contrary to God’s command, and shown to be God’s enemy by his own opinion. Greatly refuted, and as it were gathering himself together, marshalling all the power he had for falsehood, he showed him the third time all the kingdoms of the world and their glory, saying, as Luke records: “All these I will give you, because they have been handed over to me, and I give them to whom I will, if you fall down and worship me.” The Lord, exposing who he was, said: “Go, Satan; for it is written: You shall worship the Lord your God, and him alone shall you serve”: unmasking him by this name and showing who he himself was. For Satan, a Hebrew word, means apostate. And so, conquering him a third time, he drove him away from himself for good, as one lawfully conquered; and the transgression of God’s command that had taken place in Adam was undone through the command of the law, which the Son of Man kept, not transgressing God’s command.

Textual problem in this passage: see the notes.

Gal 4:4 (allusion, high confidence) · Gen 1:26 (allusion, high confidence) · Exod 34:28 (allusion, high confidence) · 1 Kgs 19:8 (allusion, high confidence) · Matt 4:2 (allusion, high confidence) · Matt 4:3 (quotation, high confidence) · Matt 4:4 (quotation, high confidence) · Deut 8:3 (quotation, high confidence) · Matt 4:6 (quotation, high confidence) · Ps 91:11 (90:11 LXX) (quotation, high confidence) · Ps 91:12 (90:12 LXX) (quotation, high confidence) · Matt 4:7 (quotation, high confidence) · Deut 6:16 (quotation, high confidence) · Matt 4:8 (quotation, high confidence) · Luke 4:6 (quotation, high confidence) · Luke 4:7 (quotation, high confidence) · Matt 4:10 (quotation, high confidence) · Deut 6:13 (quotation, high confidence)

Notes and citation

Summary: In the temptation in the desert Christ conquered the devil three times with the words of the law, undoing Adam’s transgression by his obedience.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Harvey’s notes, running heads, and margin references were removed. “Satan … means apostate” is Irenaeus’s etymology. Quotations and allusions: Gal 4:4; Gen 1:26; Exod 34:28; 1 Kgs 19:8; Matt 4:2–10 (Deut 8:3; Ps 91:11–12; Deut 6:16; Deut 6:13); Luke 4:6–7.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; line lost in the OCR; margin reference inside a word; line number; margin debris; margin debris; OCR slips; margin reference; margin reference; OCR slips; note marker; note marker; OCR slip; page number, running head, and margin debris inside a word; stray letter; stray mark): 6Dei → Dei; diebus xr. jejunans → diebus xl jejunans; hominis, G. 432, LIB. V. xxi. jejunantem esurire: deinde ! autem, ut haberet adversarius ubi conon VN grederetur → hominis, jejunantem esurire: deinde autem, ut haberet adversarius ubi congrederetur; escam. Mat. iv.3.. Tentante → escam. Tentante; Si filtus Dei es, dic ut lapides isti panes fant → Si filius Dei es, dic ut lapides isti panes fiant; quod ait,?.S7 fius Dei es → quod ait, Si filius Dei es; indigentiam. Ille autem legaliter explosus, tentavit et ipse per mandatum rursus legitime facere congressionem. In alMatt iv. 6, et tissimum → indigentiam. Ille autem legaliter explosus, tentavit et ipse per mandatum rursus legitime facere congressionem. In altissimum; dixit: δὲ filius → dixit: Si filius; Illud 5enim → Illud enim; deorsum, δ de eo nulla → deorsum, de eo nulla; afferebat. iv. 7, et l i iti i i: 1 Matt. !×. 7, εἰ Dominus → afferebat. Dominus; Jtem scriptum → Item scriptum; Qui let magne → Qui et magne; in ! mendacium → in mendacium; regna, omnia, 3 σὲ gloriam → regna omnia, et gloriam; tradita sunt, 7. σέ cut volo do ea, s$ procidens → tradita sunt, et cui volo do ea, si procidens; scriptum est Mat. ἵν. 10. Senim: Dominum Deum tuwn adorabis, et ili soli → scriptum est enim: Dominum Deum tuum adorabis, et illi soli; verbum 7 Hebraicum → verbum Hebraicum.

Topics: Christology, Fasting, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.21.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-21-2).

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5.21.3Harvey 2:319

Quis ergo Dominus Deus, cui Christus testimonium perhibet; quem nemo tentabit, et quem omnes adorare oportet, et ipsi soli servire? Omnimodo ille est sine dubio, qui et Legem dedit Deus. Hee enim in Lege praedicta fuerant, et per Legis sententiam ostendit Dominus, quoniam Lex quidem a Patre Verbum Domini annuntiat: apostata autem Dei angelus per illius destruitur vocem, traductus quis esset, et victus a Filio hominis servante Dei preceptum. Quoniam enim in initio homini suasit transgredi preceptum factoris, ideo eum habuit in sua potestate; potestas autem ejus est, transgressio et apostasia, et his colligavit hominem; per hominem ipsum iterum oportebat victum eum contrario colligari iisdem vinculis, quibus alligavit hominem, ut homo solutus revertatur ad suum Dominum, illa vincula relinquens, per quze ipse fuerat alligatus, id est transgressionem. Illius enim colligatio, solutio facta est hominis, quoniam non potest aliquis introire in domum fortis, et vasa ejus diripere, nisi primum ipsum fortem alligaverit. Contraria ergo in sermone ejus, qui omnia fecit Dei, traducens eum Dominus, et subjiciens per preceptum, preceptum autem Dei, lex; fugitivum eum Homo ejus et legis transgressorem, et apostatam Dei ostendens, postea jam Verbum constanter eum colligavit, quasi suum fugitivum, et diripuit ejus vasa, id est, eos qui ab eo detinebantur homines, quibus ipse injuste utebatur. Et captivus quidem ductus est juste is qui hominem injuste captivum duxerat; qui autem ante captivus ductus fuerat homo, extractus est a possessoris potestate, secundum misericordiam Dei Patris: qui miseratus est plasmati suo, et dedit salutem ei, per Verbum, id est per Christum redintegrans: ut experimento discat homo, quoniam non a semetipso, sed donatione Dei accipit incorruptelam.

Who, then, is the Lord God to whom Christ bears witness, whom no one shall tempt, and whom all must worship and serve alone? Beyond doubt, the God who also gave the law. For these things had been foretold in the law, and by the saying of the law the Lord showed that the law announces the Word of the Lord from the Father, while the apostate angel of God is destroyed by its voice, exposed as to who he was and conquered by the Son of Man keeping God’s command. For since at the beginning he persuaded man to transgress his maker’s command, he therefore had him in his power; and his power is transgression and apostasy, and with these he bound man. So it was necessary that he, conquered in turn through man himself, should be bound with the same chains with which he had bound man, so that man, set free, might return to his Lord, leaving to him the chains by which he himself had been bound, that is, transgression. For the binding of him became the loosing of man, since no one can enter a strong man’s house and plunder his goods unless he first binds the strong man himself. So the Lord, exposing him as speaking contrary to the word of God, who made all things, and subduing him through the command (and the command of God is the law), the Man showing him to be a fugitive and a transgressor of the law and an apostate from God, afterwards the Word firmly bound him as his own fugitive and plundered his goods, that is, the men held by him, whom he was using unjustly. And he who had unjustly led man captive was justly led captive; while man, who had before been led captive, was taken out of the power of his possessor, according to the mercy of God the Father, who had compassion on his handiwork and gave it salvation, restoring it through the Word, that is, through Christ; so that man might learn by experience that he receives incorruption not from himself but by the gift of God.

Matt 4:10 (allusion, high confidence) · Matt 12:29 (quotation, high confidence) · Mark 3:27 (allusion, medium confidence) · Eph 4:8 (allusion, medium confidence)

Notes and citation

Summary: The God of the law is the one Christ served; through the Man who kept the law the devil was bound as he had bound man, and his captives were set free by God’s mercy.

Margin debris was removed. Allusions: Matt 4:7, 10; Matt 12:29 (Mark 3:27); Eph 4:8.

Notes on the original text

Digital text corrected (OCR slip; margin reference inside a word; margin debris; note marker; running head; stray mark): preceptum. — Quoniam enim → preceptum. Quoniam enim; victum LIB. Y. xx. eum contrario → victum eum contrario; hominem, 05 ut homo → hominem, ut homo; Dominun, illa vincula relinxxi. 3. quens → Dominum, illa vincula relinquens; fugitivum eum? Homo → fugitivum eum Homo; postea jam 3 Verbum → postea jam Verbum.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.21.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-16-1/#p-5-21-3).

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