Against Heresies 5.6.1–5.11.2

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 16 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 6

5.6.1Harvey 2:319

Glorificabitur autem Deus in suo plasmate, conforme illud et consequens suo puero adaptans. Per manus enim Patris, id est, per Filium et Spiritum fit homo secundum similitudinem Dei, sed non pars hominis. Anima autem et spiritus pars hominis esse possunt, homo autem nequaquam: perfectus autem homo commixtio et adunitio est animse assumentis spiritum Patris, et admixta ei carni, que est plasmata secundum imaginem Dei. Propter quod et Apostolus ait: Sapientiam loquimur inter perfectos; perfectos dicens eos qui perceperunt Spiritum Dei, et omnibus linguis loquuntur per Spiritum Dei, quemadmodum et ipse loquebatur. Quemadmodum et multos audivimus fratres in Ecclesia, prophetica habentes charismata, et per Spiritum universis linguis loquentes, et absconsa hominum in manifestum producentes ad utilitatem, et mysteria Dei enarrantes, quos et spiritales Apostolus vocat; secundum participationem Spiritus exsistentes spiritales, sed non secundum defraudationem et interceptionem carnis, et nude hoc ipsum solum. Si enim substantiam tollat aliquis carnis, id est plasmatis, et nude ipsum solum spiritum intelligat, jam non spiritalis homo est quod est tale, sed spiritus hominis, aut Spiritus Dei. Cum autem spiritus hic commixtus animse unitur plasmati, propter effusionem Spiritus spiritalis et perfectus homo factus est: et hic est qui secundum imaginem et similitudinem factus est Dei. Si autem defuerit animse Spiritus, animalis est vere, qui est talis, et carnalis derelictus imperfectus erit: imaginem quidem habens in plasmate, similitudinem vero non assumens per Spiritum; sicut autem hic imperfectus est. Sic iterum si quis tollat imaginem, et spernat plasma, jam non hominem intelligere potest, sed aut partem aliquam hominis, quemadmodum praediximus, vel aliud aliquid preter hominem. Neque enim plasmatio carnis ipsa secundum se homo perfectus est; sed corpus hominis, et pars hominis. Neque enim et anima ipsa secundum se homo; sed anima hominis, et pars hominis. Neque spiritus homo: spiritus enim, et non homo vocatur. Commixtio autem et unitio horum omnium perfectum hominem efficit. Et propter hoc Apostolus seipsum exponens, explanavit perfectum et spiritalem salutis hominem, in prima epistola ad Thessalonicenses … vester spiritus, et anima, et corpus sine querela in adventum Domini Jesu Christi servetur. Et quam utique causam habebat his tribus, id est animse et corpori et spiritui, integram et perfectam perseverationem precari in adventum Domini, nisi redintegrationem et adunitionem trium, et unam et eandem ipsorum sciebat salutem? Propter quod et perfectos ait eos, qui tria sine querela exhibent Domino. Perfecti igitur, qui et Spiritum in se perseverantem habuerint Dei, et animas et corpora sine querela servaverint, Dei, id est, illam qu: ad Deum est, fidem servantes, et eam quz» ad proximum est justitiam custodientes.

And God will be glorified in his handiwork, fitting it to be conformed and consequent to his Son. For by the hands of the Father, that is, by the Son and the Spirit, man, and not a part of man, comes to be according to the likeness of God. Soul and spirit can be a part of man, but by no means man; the perfect man is the mingling and union of the soul, which receives the Spirit of the Father, and is mixed with the flesh that was formed according to the image of God. For this reason the apostle says: “We speak wisdom among the perfect,” calling perfect those who have received the Spirit of God and speak in all tongues through the Spirit of God, as he himself also spoke. Just as we have heard many brethren in the Church who have prophetic gifts, and through the Spirit speak in all tongues, and bring to light the hidden things of men for their benefit, and declare the mysteries of God; whom the apostle also calls spiritual, being spiritual by participation in the Spirit, not by the stripping away and removal of the flesh, and by being simply this alone. For if someone takes away the substance of the flesh, that is, of the handiwork, and understands the spirit simply by itself, such a thing is no longer a spiritual man but the spirit of a man, or the Spirit of God. But when this spirit, mingled with the soul, is united to the handiwork, through the outpouring of the Spirit the man has become spiritual and perfect; and this is the one who was made according to the image and likeness of God. But if the Spirit is lacking to the soul, such a one is truly natural, and, left fleshly, will be imperfect, having the image in his formation but not taking on the likeness through the Spirit; and so this one is imperfect. So again, if someone takes away the image and spurns the handiwork, he can no longer understand a man, but either some part of a man, as we said, or something other than a man. For neither is the formation of the flesh by itself a perfect man, but the body of a man and a part of a man; nor is the soul by itself a man, but the soul of a man and a part of a man; nor is the spirit a man, for it is called spirit and not man. But the mingling and union of all these makes the perfect man. And for this reason the apostle, explaining himself, set out the perfect and spiritual man of salvation, in the first letter to the Thessalonians: “… may your spirit and soul and body be kept blameless for the coming of the Lord Jesus Christ.” And what reason had he to pray for complete and perfect preservation for these three, that is, soul, body, and spirit, until the coming of the Lord, unless he knew of the restoration and union of the three, and their one and the same salvation? For this reason he calls perfect those who present the three blameless to the Lord. Perfect, then, are those who have the Spirit of God remaining in them, and have kept their souls and bodies blameless, keeping what is God’s, that is, the faith directed toward God, and maintaining justice toward their neighbour.

Textual problem in this passage: see the notes.

1 Cor 2:6 (quotation, high confidence) · 1 Cor 14:18 (allusion, medium confidence) · 1 Cor 2:15 (allusion, medium confidence) · 1 Cor 14:24 (allusion, low confidence) · Gen 1:26 (allusion, high confidence) · 1 Thess 5:23 (quotation, high confidence)

Notes and citation

Summary: The perfect man is body and soul receiving the Spirit of God; Paul prays that spirit, soul, and body be kept blameless, because all three are to be saved together.

Harvey’s chapter title (“God will save the whole and perfect man, consisting of body and soul joined together, since the Word took him up and adorned him with the gifts of the Holy Spirit, whose temples our bodies are and are called”) was removed, and lines the OCR had interleaved (the quotation of 1 Cor 2:6) were restored to order. The beginning of the quotation from 1 Thess 5:23 (“May the God of peace sanctify you perfect”), which the OCR has placed in 5.6.2, is marked “…”. Other words lost in the scan of Harvey's edition are supplied from Stieren's edition, which also shows that nothing is lost before “of God” (the mark there is removed). The report of spiritual gifts in the Church of Irenaeus’s day is translated as written. Quotations and allusions: 1 Cor 2:6; 1 Cor 14:18 / Acts 2:4; 1 Cor 2:15; Gen 1:26; 1 Thess 5:23.

Notes on the original text

Digital text corrected (OCR slip; line lost in the OCR; OCR slips; editor's chapter title; margin reference; OCR slip; line misplaced by the OCR (it stands in 5.6.2); line number; lines interleaved by the OCR restored to order; margin reference; line number; margin debris; running head; stray mark; word lost in the OCR): Integrum et perfectum hominem, corpore et anima constantem et conjunctum, salvum faciet Deus, quum eum Verbum assumserit, et donis Spiritus sancto ornaveri, cujus corpora nostra templa sunt et dicuntur. | GroniricaBrTUR autem Deus in suo plasmate, conforme illud zi. xii. 1. et → Glorificabitur autem Deus in suo plasmate, conforme illud et; manus enim? Patris → manus enim Patris; secundum imaginem Dei. perfectos; perfectos dicens eos qui perceperunt Spiritum Dei, et 5omnibus linguis loquuntur per Spiritum Dei, quemadmodum et Propter quod et Apostolus ait: Sapientiam loquimur inter 1 Cor. ii.6. 984 ipse loquebatur. → secundum imaginem Dei. Propter quod et Apostolus ait: Sapientiam loquimur inter perfectos; perfectos dicens eos qui perceperunt Spiritum Dei, et omnibus linguis loquuntur per Spiritum Dei, quemadmodum et ipse loquebatur.; spiritus c. 47. hominis → spiritus hominis; Neque LIB. V. enim → Neque enim; ad Thessalonicenses vester spiritus → ad Thessalonicenses … vester spiritus; seroetur. Et → servetur. Et; àdunitionem trium, e£ unam → adunitionem trium, et unam; servaverint, * Dei → servaverint, Dei; 5justitiam → justitiam.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.6.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-6-1).

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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).

5.6.2Harvey 2:319

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

Therefore he also says that the handiwork is the temple of God: “Do you not know,” he says, “that you are the temple of God, and the Spirit of God dwells in you? If anyone violates the temple of God, God will destroy him. For the temple of God is holy, which you are”; plainly calling the body the temple. … “Destroy this temple, and in three days I will raise it up.” “But this,” it says, “he said of his body.” And he knows our bodies to be not only a temple but the temple of Christ, saying to the Corinthians: “Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute?” He does not say this of some other spiritual man, for such a one does not embrace a prostitute; but he said that our body, that is, the flesh that continues in holiness and purity, is the members of Christ, and that when it embraces a prostitute it becomes the members of a prostitute. And for this reason he said: “If anyone violates the temple of God, God will destroy him.” To say, then, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ do not share in salvation but are brought to destruction, how is this not the greatest blasphemy? And that our bodies are raised not from their own substance but by the power of God, he says to the Corinthians: “The body is not for sexual immorality, but for the Lord, and the Lord for the body. And God both raised the Lord and will raise us by his power.”

Textual problem in this passage: see the notes.

1 Cor 3:16 (quotation, high confidence) · 1 Cor 3:17 (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 2:21 (quotation, high confidence) · 1 Cor 6:15 (quotation, high confidence) · 1 Cor 6:13 (quotation, high confidence) · 1 Cor 6:14 (quotation, high confidence)

Notes and citation

Summary: The body is the temple of God and the members of Christ, so to deny its salvation is blasphemy; God will raise it by his power.

A line of 5.6.1 (“saying thus: May the God of peace sanctify you perfect, and whole”, the start of 1 Thess 5:23), which the OCR placed here, was removed. A line is lost before “Destroy this temple” (in other editions, “As the Lord also says of himself”); marked “…”. Quotations: 1 Cor 3:16–17; John 2:19, 21; 1 Cor 6:15; 1 Cor 6:13–14.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; note marker; line of 5.6.1 misplaced by the OCR; line lost; margin references; OCR slips; margin reference; OCR slips; stray mark; OCR slip): JVescitis → Nescitis; estis, e Spiritus Dei habitat in vobis? δὲ 1 Cor. iti. 16. quis → estis, et Spiritus Dei habitat in vobis? Si quis; corpus dicens. dicens sic: Deus autem pacis sanctificet vos perfectos, et integer \ Thess. v.23. Soloite hoc templum, et $n tribus diebus suscitabo tllud. Hoc Ion. ii.19, m. autem → corpus dicens. … Solvite hoc templum, et in tribus diebus suscitabo illud. Hoc autem; Tolleng 1 ergo → Tollens ergo; S? quis → Si quis; fornicationt → fornicationi; Deus autem ! et Dominum suscitavit, et noa suscitabit → Deus autem et Dominum suscitavit, et nos suscitabit.

Topics: Eschatology, Ethics

Cite (SBL): Irenaeus, Haer. 5.6.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-6-2).

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Against 5, chapter 7

5.7.1Harvey 2:319

Quomodo igitur Christus in carnis substantia surrexit, et ostendit discipulis figuram clavorum et apertionem lateris, hzec autem sunt indicia carnis ejus quz resurrexit a mortuis: sic et nos, inquit, suscitabit per virtutem suam. Et iterum ad Romanos ait: Si autem Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra. Qu sunt ergo mortalia corpora? Numquidnam animse? Sed incorporales anime, quantum ad comparationem mortalium corporum; Insufflavit enim in faciem hominis Deus flatum vitae, et factus est homo in animam viventem: flatus autem vite incorporalis. Sed ne mortalem quidem possunt dicere ipsum flatum vitae exsistentem. Et propter hoc David ait: Et anima mea illi vivet, tanquam immortali substantia ejus exsistente. Sed neque spiritum possunt dicere mortale corpus. Quid igitur superest dicere mortale corpus, nisi plasma, id est caro, de qua et sermo est, quoniam vivificabit eam Deus? Hee enim est que moritur et solvitur; sed non anima, neque spiritus. Mori enim est vitalem amittere habilitatem, et sine spiramine in posterum, et inanimalem, et immobilem fieri, et deperire in illa, ex quibus et initium substantiae habuit. Hoc autem neque anime evenit, flatus est enim vite: neque spiritui, incompositus est enim et simplex spiritus, qui resolvi non potest, et ipse vita est eorum qui percipiunt illum. Superest igitur ut circa carnem mors ostendatur: que posteaquam exierit anima, sine spiratione et inanimalis efficitur, et paulatim resolvitur in terram, ex qua sumta est. Haec igitur mortalis. Haec autem de qua et dicit: Vivificabit et mortalia corpora vestra. Et propter hoc ait de ea, in prima ad Corinthios: Sic et resurrectio mortuorum. Seminatur in corruptione, surgit in incorruptione. Etenim tu, ait, quod seminas non vivificatur, nisi prius moriatur.

As, then, Christ rose in the substance of the flesh and showed his disciples the print of the nails and the opening of his side (and these are the marks of his flesh that rose from the dead), so, it says, he will raise us too by his power. And again he says to the Romans: “But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies too.” What, then, are mortal bodies? Souls, perhaps? But souls are incorporeal in comparison with mortal bodies: for God breathed into the face of man the breath of life, and man became a living soul; and the breath of life is incorporeal. But they cannot even say that the breath of life itself is mortal. And for this reason David says, “And my soul will live to him,” as its substance is immortal. Nor can they say that the spirit is the mortal body. What remains, then, to be called the mortal body but the handiwork, that is, the flesh, of which the word also speaks, that God will give it life? For this is what dies and is dissolved, not the soul or the spirit. For to die is to lose the capacity for life, and to become thereafter without breath, lifeless, and motionless, and to pass away into those things from which it took the beginning of its substance. But this does not happen to the soul, for it is the breath of life; nor to the spirit, for the spirit is uncompounded and simple, and cannot be dissolved, and is itself the life of those who receive it. It remains, then, that death is shown to concern the flesh, which, after the soul has gone out, becomes breathless and lifeless, and little by little is dissolved into the earth from which it was taken. This, then, is the mortal thing. And of this he also says, “He will give life also to your mortal bodies.” And for this reason he says of it in the first letter to the Corinthians: “So also is the resurrection of the dead. It is sown in corruption; it rises in incorruption.” For, he says, “what you sow is not given life unless it first dies.”

Textual problem in this passage: see the notes.

John 20:20 (allusion, high confidence) · John 20:27 (allusion, high confidence) · 1 Cor 6:14 (quotation, high confidence) · Rom 8:11 (quotation, high confidence) · Gen 2:7 (quotation, high confidence) · Ps 22:29 (21:30 LXX) (quotation, medium confidence) · Gen 3:19 (allusion, medium confidence) · 1 Cor 15:42 (quotation, high confidence) · 1 Cor 15:36 (quotation, high confidence)

Notes and citation

Summary: As Christ rose with the marks of the nails in his flesh, so our mortal bodies, which alone die and decay, are what God will raise.

Harvey’s chapter title (“Since Christ rose in our flesh, it follows that we shall rise in the same”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: John 20:20, 25, 27; 1 Cor 6:14; Rom 8:11; Gen 2:7; Ps 22:29 (LXX 21:30); 1 Cor 15:42, 36.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; line number; margin debris; margin reference; OCR slips; note marker; running head and margin debris; line lost in the OCR; OCR slips; stray mark): Quia Christus in carne nostra resurrexit, consequitur nos in eadem resurrecturos: quum etiam resurrectio nobis promissa ad spiritus naturaliter immortales referri non debeat, sed ad corpora ex se mortalia. Quomopo igitur → Quomodo igitur; 2ostendit → ostendit; ἘΠῚ iterum → Et iterum; ®quantum → quantum; Insufflavit enim tn faciem ut. v. vit hominis Deus flatum vite, et factus est homo in animam viventem: GR. flatus → Insufflavit enim in faciem hominis Deus flatum vitae, et factus est homo in animam viventem: flatus; flatum 1 vite → flatum vitae; Et propter hoc = #7. David → Et propter hoc David; anima,? neque → anima, neque; Bpiramine → spiramine; et 4 deperire → et deperire; 5inanimalis → inanimalis; sumta est. LIB. V. i. Haec igitur mortalis. Haec autem de qua et dicit: Vivificabit et mortalia corpora vestra. Et propter hoc ait de ea, in prima ad Corinthios: Sic δέ resurrectio mortuorum. SeminaGB V: vi. (ur in corruptione, ! surgit in incorruptione.? Etenim tu, ait, quod L.* seminas mon vivificatur → sumta est. Haec igitur mortalis. Haec autem de qua et dicit: Vivificabit et mortalia corpora vestra. Et propter hoc ait de ea, in prima ad Corinthios: Sic et resurrectio mortuorum. Seminatur in corruptione, surgit in incorruptione. Etenim tu, ait, quod seminas non vivificatur.

Topics: Eschatology, Christology

Cite (SBL): Irenaeus, Haer. 5.7.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-7-1).

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5.7.2Harvey 2:319

Quid est autem quod ut granum tritici seminatur, et putret in terra, nisi corpora quae in terra ponuntur, in qua et semina jactantur? Et propter hoc dixit: Seminatur in ignobilitate, surgit in gloria. Quid enim ignobilius carne mortua? Vel quid iterum gloriosius surgente ea, et percipiente incorruptelam? Seminatur in infirmitate, surgit in virtute: in infirmitate quidem sua, quoniam cum sit terra, in terram vadit; virtute autem Dei, qui eam suscitat a mortuis. Seminatur corpus animale, surgit corpus spiritale. Indubitate docuit, quoniam neque de anima, neque de spiritu sermo est ei, sed de mortificatis corporibus. Hsec sunt enim corpora animalia, id est, participantia animae; quam eum amiserint, mortificantur: deinde per Spiritum surgentia fiunt corpora spiritalia, uti per Spiritum semper permanentem habeant vitam. Nune enim, inquit, ex parte cognoscimus, et ex parte prophetamus: tunc autem faciem ad faciem. Hoc est quod et a Petro dictum est: Quem cum non videritts diligitis, in quem nunc quoque non videntes creditis, credentes autem exultabitis gaudio inenarrabilt. Facies enim nostra videbit faciem Domini, et gaudebit gaudio inenarrabili; videlicet cum suum videat gaudium.

And what is it that is sown like a grain of wheat and decays in the earth, but the bodies that are laid in the earth, into which seeds too are cast? And for this reason he said: “It is sown in dishonour; it rises in glory.” For what is more dishonourable than dead flesh? Or again, what is more glorious than the same rising and receiving incorruption? “It is sown in weakness; it rises in power”: in its own weakness, because being earth it goes to earth; but in the power of God, who raises it from the dead. “It is sown a natural body; it rises a spiritual body.” He taught beyond doubt that he is speaking neither of the soul nor of the spirit, but of bodies that have died. For these are natural bodies, that is, sharing in soul; when they have lost it, they die; then, rising through the Spirit, they become spiritual bodies, so that through the Spirit they may have life that remains for ever. “For now,” he says, “we know in part and prophesy in part, but then face to face.” This is what was said by Peter too: “Whom, though you have not seen him, you love; in whom, though not seeing him now either, you believe; and believing you will rejoice with joy unspeakable.” For our face will see the face of the Lord and rejoice with joy unspeakable, that is, when it sees its own joy.

Textual problem in this passage: see the notes.

1 Cor 15:37 (allusion, high confidence) · 1 Cor 15:43 (quotation, high confidence) · 1 Cor 15:44 (quotation, high confidence) · 1 Cor 13:9 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Pet 1:8 (quotation, high confidence)

Notes and citation

Summary: Paul’s “sown in weakness, raised in power” speaks of dead bodies, which rise as spiritual bodies through the Spirit and will see the Lord face to face.

Harvey’s chapter title for chapter 8 at the end of the section (“The gifts of the Holy Spirit which we receive prepare us for incorruption, make us spiritual, and distinguish us from the fleshly, who are signified in the law by the clean and unclean animals”) was removed. Quotations: 1 Cor 15:36–37, 43–44; 1 Cor 13:9, 12; 1 Pet 1:8.

Notes on the original text

Digital text corrected (OCR slips; editor's chapter title; line number; margin references; stray marks; OCR slip; note marker; stray mark; stray marks): Quid est autem Μ. so. 1 quod ut granum tritici seminatur, et? putret in terra, nisi corpora 1 Cor. * ® qus in terra → Quid est autem quod ut granum tritici seminatur, et putret in terra, nisi corpora quae in terra; ignobslitate, surgit tn gloria → ignobilitate, surgit in gloria; incorruptelam?* Seminatur → incorruptelam? Seminatur; 5quidem → quidem; °surgit → surgit; in quem nunc 9 quoque → in quem nunc quoque; faciem !? Domini → faciem Domini; gaudium. Dona Spiritus sancti que recipimus, preparant nos τον ad incorruptelam spiritalesque reddunt et a carnahbus discernunt: qui mundis et immundis animalibus tn lege significantur. → gaudium..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.7.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-7-2).

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Against 5, chapter 8

5.8.1Harvey 2:319

Nunc autem partem aliquam a Spiritu ejus sumimus, ad perfectionem et praeparationem incorruptele, paulatim assuescentes capere et portare Deum: quod et pignus dixit Apostolus, hoc est, pars ejus honoris qui a Deo nobis promissus est, in epistola quz ad Ephesios est, dicens: In quo et vos, audito verbo veritatis, Evangelio salutis vestro, in quo credentes signati estis Spiritu promissionis sancto, qui est pignus hereditatis nostra. Sic ergo pignus hoc habitans in nobis jam spiritales efficit, et absorbitur mortale ab immortalitate; Vos enim, ait, non estis in carne, sed in Spiritu, siquidem Spiritus Dei habitat in vobis. Hoc autem non secundum jacturam carnis, sed secundum communionem Spiritus fit. Non enim erant sine carne, quibus scribebat; sed qui assumserant Spiritum Dei, in quo clamamus, Abba Pater. Si igitur nune pignus habentes clamamus, Abba Pater; quid fiet quando resurgentes faciem ad faciem videbimus eum; quando omnia membra affluenter exultationis hymnum protulerint, glorificantia eum, qui suscitaverit ea ex mortuis, et seternam vitam donaverit? Si enim pignus complectens hominem in semetipsum, jam facit dicere, Abba Pater, quid faciet universa Spiritus gratia, quze hominibus dabitur a Deo? similes nos ei efficiet, et perficiet voluntate Patris; efficiet enim hominem secundum imaginem et similitudinem Dei.

But now we receive some part of his Spirit, for perfection and preparation for incorruption, little by little growing accustomed to receive and bear God. The apostle called this a pledge, that is, a part of the honour promised us by God, in the letter to the Ephesians, saying: “In whom you also, having heard the word of truth, the gospel of your salvation, in whom believing you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance.” So this pledge, dwelling in us, makes us spiritual even now, and the mortal is swallowed up by immortality: “For you,” he says, “are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.” And this happens not by the loss of the flesh but by the communion of the Spirit. For those to whom he was writing were not without flesh, but were those who had received the Spirit of God, “in whom we cry, Abba, Father.” If, then, now, having the pledge, we cry “Abba, Father,” what will happen when, rising again, we see him face to face; when all the members pour out abundantly a hymn of exultation, glorifying him who raised them from the dead and gave them eternal life? For if the pledge, embracing man in itself, already makes him say “Abba, Father,” what will the whole grace of the Spirit do, which will be given to men by God? It will make us like him, and will bring to completion by the will of the Father; for it will make man according to the image and likeness of God.

Eph 1:13 (quotation, high confidence) · Eph 1:14 (quotation, high confidence) · 2 Cor 5:4 (allusion, medium confidence) · Rom 8:9 (quotation, high confidence) · Rom 8:15 (quotation, high confidence) · 1 Cor 13:12 (allusion, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: The Spirit we now receive is a pledge that already makes us cry “Abba, Father”; the full grace of the Spirit at the resurrection will make man in God’s image and likeness.

Quotations and allusions: Eph 1:13–14; 1 Cor 15:54 / 2 Cor 5:4; Rom 8:9, 15; 1 Cor 13:12; Gen 1:26.

Notes on the original text

Digital text corrected (OCR slip; line number; margin reference; note marker; stray mark; stray marks): Nuwc autem → Nunc autem; verbo gpnes, τὶ 15. veritatis → verbo veritatis; signati estis "* Spiritu → signati estis Spiritu; 5qui assumserant → qui assumserant; 9faciem → faciem; pignus " complectens → pignus complectens.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.8.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-8-1).

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5.8.2Harvey 2:319

Qui ergo pignus Spiritus habent, et non concupiscentiis carnis serviunt, sed subjiciunt semetipsos Spiritui, ac rationabiliter conversantur in omnibus, juste Apostolus spiritales vocat, quoniam Spiritus Dei habitat in ipsis. Incorporales autem spiritus non erunt homines spiritales; sed substantia nostra, id est, animse et carnis adunatio assumens Spiritum Dei, spiritalem hominem perficit. Eos autem qui abjiciunt quidem Spiritus consilium, carnis autem voluptatibus serviunt, et irrationabiliter vivunt, et ineffrenati dejiciuntur in sua desideria, quippe nullam habentes aspirationem divini spiritus, sed porcorum et canum more vivunt; hos juste Apostolus carnales vocat, quoniam nihil aliud quam carnalia sentiunt.

Those, then, who have the pledge of the Spirit, and do not serve the lusts of the flesh but subject themselves to the Spirit and live rationally in all things, the apostle rightly calls spiritual, because the Spirit of God dwells in them. Spiritual men will not be incorporeal spirits; but our substance, that is, the union of soul and flesh, receiving the Spirit of God, makes the spiritual man. But those who cast off the counsel of the Spirit and serve the pleasures of the flesh, live irrationally, and without restraint throw themselves headlong into their desires, having no breath of the divine Spirit but living in the manner of pigs and dogs, these the apostle rightly calls fleshly, because they think of nothing but fleshly things.

Gal 5:16 (allusion, medium confidence) · Rom 8:5 (allusion, medium confidence) · Rom 8:9 (allusion, medium confidence) · 1 Cor 3:3 (allusion, medium confidence)

Notes and citation

Summary: The spiritual are those whose body and soul receive the Spirit and live by him; the fleshly are those who serve their desires.

Allusions: Gal 5:16; Rom 8:5–9; 1 Cor 3:1–3.

Notes on the original text

Digital text corrected (margin debris inside a word; running head; note marker; stray letter; OCR slip; stray mark): non Y eoneupiscentiis → non concupiscentiis; Spiritui, LIB. ¥. vii. ac 1 rationabiliter → Spiritui, ac rationabiliter; spiriGR. V. vi. tales → spiritales; Incorporales - autem → Incorporales autem.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.8.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-8-2).

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5.8.3Harvey 2:319

Et prophets autem propter hanc eandem causam irrationabilibus animalibus assimilant eos, propter irrationalem conversationem ipsorum, dicentes: Equi furentes ad foeminas facti sunt, unusquisque ipsorum hinniens ad uxorem proximi sui. Et rursus: Homo cum in honore esset, assimilatus est jumentis. Hoc quia secundum suam causam assimilatur jumentis, irrationabilem aemulans vitam. Sed et nos in consuetudine hujusmodi homines jumenta et pecora irrationabilia dicimus.

And the prophets too, for this same reason, liken them to irrational animals because of their irrational conduct, saying: “They have become horses mad after mares, each of them neighing after his neighbour’s wife.” And again: “Man, when he was in honour, was made like the beasts.” This is because by his own fault he is likened to the beasts, imitating an irrational life. And we too, by custom, call such men beasts and irrational cattle.

Jer 5:8 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence)

Notes and citation

Summary: The prophets compare those who live irrationally to horses and beasts.

Quotations: Jer 5:8; Ps 49:12 (LXX 48:13).

Notes on the original text

Digital text corrected (OCR slip; line number; OCR slip; margin reference inside a word): converJe.v.& — Sationem → conversationem; proximi sut → proximi sui; assinvilatus → assimilatus; 5gecundum → secundum.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.8.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-8-3).

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5.8.4Harvey 2:319

Praedixit autem figuraliter omnia haec Lex, de animalibus delineans hominem: quaecunque, inquit, duplicem ungulam habent et ruminant, munda enuntians; quicunque autem aut utrumque vel alterum horum non habent, velut immunda segregans. Qui sunt ergo mundi? Qui in Patrem et Filium per fidem iter firmiter faciunt; haec est enim firmitas eorum, qui duplicis sunt ungule: et eloquia Dei meditantur die ac nocte, uti operibus bonis adornentur; haec est enim ruminantium virtus. Immunda autem, qux neque duplicem ungulam habent, neque ruminant, hoc est, qui neque in Deum fidem habent, neque eloquia ejus meditantur: haec autem ethnicorum est abominatio. Quz autem ruminant quidem, non habent autem ungulam duplicem, et ipsa immunda, hee Judaeorum est imaginalis descriptio: qui quidem eloquia Dei in ore habent, stabilitatem autem radicis suze non infigunt in Patre et in Filio: propter hoc autem et lubricum est genus ipsorum. Etenim quse sunt unius ungule animalia facile labuntur; firmiora autem sunt qui duplicem ungulam habent, succedentibus invicem ungulis fissis secundum iter, et altera ungula subbajulante aliam. Immunda autem similiter, quae duplicem quidem ungulam habent, non autem ruminant: hac est autem omnium videlicet haereticorum ostensio, et eorum qui non meditantur eloquia Dei, neque operibus justitiae adornantur, quibus et Dominus ait: Quid mihi dicitis Domine Domine, et non facitis que dico vobis? Qui enim sunt tales, in Patrem quidem et Filium dicunt se credere, nunquam autem meditantur eloquia Dei, quemadmodum oportet, neque justitiae operibus sunt adornati; sed, quemadmodum praediximus, porcorum et canum assumserunt vitam, immunditiae et gulae et reliquie incuriae semetipsos tradentes. Juste igitur tales omnes, qui propter suam incredulitatem et luxuriam non adipiscuntur divinum Spiritum, et variis characteribus ejiciunt se vivificans Verbum, et in suis concupiscentiis irrationabiliter ambulant, Apostolus quidem carnales et animales vocavit; prophetae autem jumenta et feras dixerunt; consuetudo autem pecora et irrationales interpretata est; lex autem immundos enuntiavit.

And the law foretold all these things figuratively, sketching man by means of the animals: whatever, it says, has a double hoof and chews the cud, it declares clean; but whatever lacks either both or one of these, it sets apart as unclean. Who, then, are the clean? Those who make their way firmly by faith toward the Father and the Son; for this is the firmness of those with a double hoof; and they meditate on the words of God day and night, so as to be adorned with good works; for this is the virtue of those that chew the cud. The unclean are those that neither have a double hoof nor chew the cud, that is, those who neither have faith in God nor meditate on his words; and this is the abomination of the Gentiles. Those that chew the cud but do not have a double hoof, and are themselves unclean, are the figurative description of the Jews, who have the words of God in their mouth but do not fix the stability of their root in the Father and the Son; and for this reason their race is slippery. For animals with one hoof slip easily, but those with a double hoof are firmer, the cloven hoofs following one another as they go, and one hoof supporting the other. Likewise unclean are those that have a double hoof but do not chew the cud: this plainly represents all the heretics, and those who do not meditate on the words of God or adorn themselves with works of righteousness, to whom the Lord also says: “Why do you call me ‘Lord, Lord’, and do not do what I say to you?” For such people say they believe in the Father and the Son, but they never meditate on the words of God as they should, nor are they adorned with works of righteousness; but, as we said, they have taken up the life of pigs and dogs, giving themselves over to uncleanness, gluttony, and other carelessness. Rightly, then, all such, who because of their unbelief and luxury do not obtain the divine Spirit, and in various ways cast the life-giving Word out of themselves, and walk irrationally in their lusts, the apostle called fleshly and natural; the prophets called them beasts of burden and wild beasts; custom has called them cattle and irrational; and the law declared them unclean.

Lev 11:3 (allusion, high confidence) · Lev 11:4 (allusion, high confidence) · Deut 14:6 (allusion, medium confidence) · Ps 1:2 (allusion, high confidence) · Luke 6:46 (quotation, high confidence) · 1 Cor 2:14 (allusion, medium confidence) · 1 Cor 3:3 (allusion, medium confidence)

Notes and citation

Summary: The law’s clean and unclean animals figure the faithful, the Gentiles, the Jews, and the heretics, according to whether they walk firmly in faith and meditate on God’s words.

Harvey’s notes (on Basil’s quotation of this passage) and running head were removed. The allegory of the Jews and the heretics is translated as written. Quotations and allusions: Lev 11:3–4 (Deut 14:6–7); Ps 1:2; Luke 6:46; 1 Cor 2:14; 1 Cor 3:3.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; margin debris; margin reference; margin reference inside a word; running head; split word; stray mark): figuLev.xi2. raliter → figuraliter; que. cunque → quaecunque; munda x. se. enuntians → munda enuntians; haec est Psi. — enim → haec est enim; non habent 3 Hoc Irenei verba allegavit Basilius 8 STIEREN per incurium, λαλεῖ, lib. de Spiritu S. cap. 29, (al. 73,) ita irratioautem ungulam duplicem → non habent autem ungulam duplicem; Judeorum est 118. v. vi. imaginalis → Judaeorum est imaginalis; habent, ! stabilitatem → habent, stabilitatem; prophetae autem 1 Cor. fi 14, jumenta → prophetae autem jumenta.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.8.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-8-4).

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Against 5, chapter 9

5.9.1Harvey 2:319

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

This is what the apostle also says among other things: “For flesh and blood cannot inherit the kingdom of God.” This is what all the heretics bring forward in their madness, trying from it to hold us back and to show that God’s handiwork is not saved; not observing that there are three things of which, as we have shown, the perfect man consists, flesh, soul, and spirit: one that saves and forms, which is the Spirit; another that is united and formed, which is the flesh; and that which is between these two, which is the soul, which sometimes follows the Spirit and is raised by it, and sometimes consents to the flesh and falls into earthly desires. All those, then, who do not have what saves and forms into life will consequently be, and be called, flesh and blood, since they do not have the Spirit of God in them. For this reason such people were also called dead by the Lord: “Let the dead,” he says, “bury their own dead”; because they do not have the Spirit who gives life to man.

1 Cor 15:50 (quotation, high confidence) · Matt 8:22 (quotation, high confidence) · Luke 9:60 (quotation, medium confidence)

Notes and citation

Summary: “Flesh and blood cannot inherit the kingdom” refers to those who lack the Spirit; man is flesh, soul, and Spirit, and without the Spirit he is mere flesh and blood.

Harvey’s chapter title (“How the apostle’s saying, which the heretics abused, is to be understood: Flesh and blood will not inherit the kingdom of God”) was removed. Quotations: 1 Cor 15:50; Matt 8:22 (Luke 9:60).

Notes on the original text

Digital text corrected (OCR slip; stray marks; editor's chapter title; note marker; stray mark): Quomodo intelligendus sit locus Apostoli, quo heretici abutebantur: Caro et sanguis Regnum Der non possidebunt. Hoc autem → Hoc autem; Quoniam 1 caro → Quoniam caro; ab ^omnibus → ab omnibus; psalmationem i- Dei → plasmationem Dei; et' formatur → et formatur.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.9.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-9-1).

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5.9.2Harvey 2:319

Quotquot autem timent Deum, et credunt in adventum Filii ejus, et per fidem constituunt in cordibus suis Spiritum Dei, hi tales juste homines dicentur, et mundi et spiritales et viventes Deo, quia habent Spiritum Patris, qui emundat … Sicut enim caro infirma, sic spiritus promptus a Domino testimonium accepit. Hic est potens perficere quaecunque in promptu habet. Si igitur hoc quod est promptum Spiritus, admisceat aliquis velut stimulum infirmitati carnis, necesse est omnimodo, ut id quod est forte superet infirmum, ita ut absorbeatur infirmitas carnis a fortitudine Spiritus: et esse eum qui sit talis, non jam carnalem, sed spiritalem, propter Spiritus communionem. Sic igitur Martyres testantur, et contemnunt mortem, non secundum infirmitatem carnis, sed secundum quod promptus est Spiritus. Infirmitas enim carnis absorpta, potentem ostendit Spiritum; Spiritus autem rursus absorbens infirmitatem, haereditate possidet carnem in se: et ex utrisque factus est vivens homo; vivens quidem propter participationem Spiritus, homo autem propter substantiam carnis.

But all who fear God and believe in the coming of his Son, and by faith establish the Spirit of God in their hearts, will rightly be called men, and pure, and spiritual, and living to God, because they have the Spirit of the Father, who cleanses … For as the flesh is weak, so the spirit is willing, the Lord testified. This is able to accomplish whatever it has readily at hand. If, then, someone mixes the willingness of the Spirit, as a goad, with the weakness of the flesh, what is strong must necessarily overcome what is weak, so that the weakness of the flesh is swallowed up by the strength of the Spirit; and such a one is no longer fleshly but spiritual, because of the communion of the Spirit. So it is that the martyrs bear witness and despise death, not according to the weakness of the flesh, but according to the willingness of the Spirit. For the weakness of the flesh, being swallowed up, shows the Spirit to be powerful; and the Spirit in turn, swallowing up the weakness, possesses the flesh as an inheritance in itself; and from both a living man is made: living because of the participation of the Spirit, and man because of the substance of the flesh.

Textual problem in this passage: see the notes.

Matt 26:41 (quotation, high confidence)

Notes and citation

Summary: Those who receive the Spirit are truly spiritual; the willing Spirit overcomes the weak flesh, as in the martyrs, making a living man.

A line is lost in the OCR after “who cleanses” (in other editions, “man and raises him up to the life of God”); marked “…”. Harvey’s note and margin debris were removed. Allusion: Matt 26:41.

Notes on the original text

Digital text corrected (Harvey's note; OCR slip (Filii read as Greek letters); line lost in the OCR; margin debris; running head inside a word; stray marks): adventum ΕἾ ejus → adventum Filii ejus; qui emundat Sicut enim → qui emundat … Sicut enim; esse eum qui sit integri, 11. desunt illa; talis → esse eum qui sit talis; commuLIB. ¥ nionem → communionem; mortem, 98 ¥ ix. non → mortem, non; promptus — ! 9 _ est → promptus est.

Topics: Martyrdom

Cite (SBL): Irenaeus, Haer. 5.9.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-9-2).

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5.9.3Harvey 2:319

Igitur caro sine Spiritu Dei mortua est non habens vitam, regnum Dei possidere non potest: sanguis irrationalis, velut aqua effusa in terram. Et propter hoc ait: Qualis terrenus, tales terreni. Ubi autem Spiritus Patris, ibi homo vivens, sanguis rationalis ad ultionem a Deo custoditus, caro a Spiritu possessa oblita quidem sui, qualitatem autem Spiritus assumens, conformis facta Verbo Dei. Et propterea ait: Sicut portavimus imaginem ejus qui de terra est, portemus et imaginem ejus qui de colo est. Quid est ergo terrenum? Plasma. Quid autem coeleste Spiritus. Sicut igitur, ait, sine Spiritu caelesti conversati sumus aliquando in vetustate carnis, non obedientes Deo: sic nunc accipientes Spiritum, in novitate vitae ambulemus, obedientes Deo. Quoniam igitur sine Spiritu Dei salvari non possumus, adhortatur Apostolus nos, per fidem et castam conversationem conservare Spiritum Dei, ut non sine participatione sancti Spiritus facti amittamus regnum colorum: et clamavit, non posse carnem solam et sanguinem regnum Dei possidere.

So the flesh without the Spirit of God is dead, not having life, and cannot inherit the kingdom of God: irrational blood, like water poured out on the ground. And for this reason he says: “As the earthly one, so are the earthly.” But where the Spirit of the Father is, there is a living man: rational blood, kept by God for vengeance; flesh possessed by the Spirit, forgetful of itself, and taking on the quality of the Spirit, made conformable to the Word of God. And therefore he says: “As we have borne the image of the one from the earth, let us bear also the image of the one from heaven.” What, then, is the earthly? The handiwork. And what is the heavenly? The Spirit. As, then, he says, we once lived without the heavenly Spirit in the oldness of the flesh, not obeying God, so now, receiving the Spirit, let us walk in newness of life, obeying God. Since, then, we cannot be saved without the Spirit of God, the apostle exhorts us to keep the Spirit of God by faith and chaste conduct, so that we may not, being without participation in the Holy Spirit, lose the kingdom of heaven; and he cried out that flesh alone and blood cannot inherit the kingdom of God.

2 Sam 14:14 (allusion, low confidence) · 1 Cor 15:48 (quotation, high confidence) · 1 Cor 15:49 (quotation, high confidence) · Gen 9:5 (allusion, medium confidence) · Rom 6:4 (allusion, high confidence) · Rom 7:6 (allusion, medium confidence) · 1 Cor 15:50 (allusion, high confidence)

Notes and citation

Summary: Flesh without the Spirit is dead and cannot inherit the kingdom, but flesh possessed by the Spirit bears the heavenly image.

“Let us bear” renders portemus, as this text reads (other witnesses: “we shall bear”). Quotations and allusions: 2 Sam 14:14 (water poured out on the ground); 1 Cor 15:48–49; Gen 9:5 (blood required); Rom 6:4; Rom 7:6; 1 Cor 15:50.

Notes on the original text

Digital text corrected (OCR slip; note marker; line number; margin debris; OCR slip; note marker; stray marks): Et propter hoc Μ. 308. alt → Et propter hoc ait; Patris, 1 ibi → Patris, ibi; ait: 9. 419. Sicut poríacimus → ait: Sicut portavimus; portemus ot 1 imaginem → portemus et imaginem; Deo. ^ ^, Quoniam → Deo. Quoniam; 5nos → nos.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.9.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-9-3).

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5.9.4Harvey 2:319

Si enim oportet verum dicere, non possidet, sed possidetur caro; sicut et Dominus ait: Beati mites, quoniam ipsi hereditate possidebunt terram; quasi haereditate possideatur terra in regno, unde et substantia carnis nostre est. Et ideo mundum templum esse vult, ut delectetur Spiritus Dei in eo, quemadmodum sponsus ad sponsam. Sicut igitur sponsa assumere sponsum non potest, assumi autem a sponso potest, quum venerit et acceperit eam sponsus; sic et caro hsc secundum seipsam, id est sola, regnum Dei h:zreditate possidere non potest: haereditate autem possideri in regno a Spiritu potest. Haereditate enim possidet qui vivit ea quae sunt mortui: et aliud quidem est haereditate possidere, aliud autem haereditate possideri. Ile enim dominatur, et praeest, et disponit ea qu: hereditate possidet, quemadmodum ipse velit: illa vero subjecta sunt, et obediunt, et dominantur ab eo, et sub dominio sunt ejus qui possidet. Quid igitur est quod vivit? scilicet Spiritus Dei. Qus sunt autem, quze sunt mortui? Scilicet membra hominis, quz et corrumpuntur in terra. Hzec autem possidentur a Spiritu translata in regnum celorum. Propter hoc autem et Christus mortuus est, uti testamentum Evangelii apertum, et universo mundo lectum, primum quidem liberos faceret servos suos; post deinde haeredes eos constitueret eorum quz essent ejus, hereditate possidente spiritu, quemadmodum demonstravimus. Hereditate enim possidet ille qui vivit, haereditate autem acquiritur caro. Ut non amittentes eum qui nos possidet Spiritum, amittamus vitam, adhortans nos Apostolus ad Spiritus communicationem, secundum rationem quz predicta sunt dixit: Quoniam caro et sanguis regnum Dei possidere non possunt. Velut si dicat: Nolite errare; quoniam nisi Verbum Dei inhabitaverit, et Spiritus Patris fuerit in vobis, vane autem et prout evenit conversati fueritis, quasi hoc tantum, caro et sanguis exsistentes, regnum Dei possidere non poteritis.

For if we must speak truly, the flesh does not inherit but is inherited, as the Lord too says: “Blessed are the meek, for they will inherit the earth”: as if the earth, from which the substance of our flesh comes, is inherited in the kingdom. And for this reason he wants the temple to be clean, so that the Spirit of God may delight in it, as a bridegroom in his bride. As, then, the bride cannot take the bridegroom but can be taken by the bridegroom, when the bridegroom comes and receives her, so too this flesh by itself, that is, alone, cannot inherit the kingdom of God, but it can be inherited by the Spirit into the kingdom. For the one who lives inherits the goods of the dead; and it is one thing to inherit, another to be inherited. The one rules and presides over and disposes of what he inherits as he wishes; the things are subject, obey, are ruled by him, and are under the dominion of the one who possesses them. What, then, is it that lives? The Spirit of God. And what are the goods of the dead? The members of man, which decay in the earth. These are inherited by the Spirit when they are carried over into the kingdom of heaven. For this reason too Christ died, so that the testament of the Gospel, opened and read to the whole world, might first make his servants free, and afterwards make them heirs of what was his, the Spirit inheriting them, as we have shown. For the one who lives inherits, but the flesh is acquired by inheritance. So that we may not lose life by losing the Spirit who possesses us, the apostle, exhorting us to the communion of the Spirit, said, on the reasoning stated above: “For flesh and blood cannot inherit the kingdom of God.” As if he were to say: “Do not be deceived; for unless the Word of God dwells in you and the Spirit of the Father is in you, and if you live vainly and at random, as though you were only this, flesh and blood, you will not be able to inherit the kingdom of God.”

Matt 5:5 (quotation, high confidence) · Heb 9:16 (allusion, medium confidence) · 1 Cor 15:50 (quotation, high confidence) · 1 Cor 6:9 (allusion, medium confidence)

Notes and citation

Summary: The flesh does not inherit but is inherited by the Spirit, as a bride is taken by the bridegroom; without the Spirit, mere flesh and blood cannot inherit the kingdom.

Harvey’s notes and running head were removed. Quotations and allusions: Matt 5:5; Heb 9:16–17 (testament); 1 Cor 15:50; 1 Cor 6:9 (“Do not be deceived”).

Notes on the original text

Digital text corrected (Harvey's note inside a word; Harvey's notes, running head, and margin reference; OCR slips; margin debris; margin debris inside a word; stray mark): Beate μαι. v. δ. 3 qui de terra est, a literal translation quorum MS. Codice Claromontano ea? Hac Irenos Graca sterum allegavit 5 nos per, CL. nostri. 944 MORTALE CORPUS LIBV. mites → Beati mites; heerediVias tate → haereditate; agsumere sponsum non potest, assum autem → assumere sponsum non potest, assumi autem; mortuus o. us. est → mortuus est; possi1 mortua. dente → possidente; vivit, ! haereditate → vivit, haereditate; poteritis.. → poteritis..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.9.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-9-4).

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Against 5, chapter 10

5.10.1Harvey 2:319

Hoc ideo, uti non gratificantes carni, respuamus insertionem Spiritus. Tu autem oleaster, ait, cum esses, insertus es in bonam olivam, et socius pinguedinis olive factus es. Quemadmodum igitur oleaster inserta, si perseveraverit in eo quod ante fuerit, oleaster, exciditur et in ignem mittitur: si autem tenuerit, insertionem, et transmutetur in bonam olivam, oliva fit fructifera, quasi in paradiso regis plantata: sic et homines, si quidem per fidem profecerint in melius, et assumserint Spiritum Dei, et illius fructificationem germinaverint, erunt spiritales, tanquam in paradiso Dei plantati. Si autem respuerint Spiritum, et perseveraverint in eo quod fuerant ante, magis carnis esse volentes quam Spiritus, justissime in ejusmodi dicitur, quoniam caro et sanguis Regnum Dei non possident: tanquam si quis dicat, quoniam oleaster non assumitur in paradisum Dei. Mirabiliter igitur Apostolus naturam ostendit nostram, et universam dispositionem Dei in eo sermone qui est de carne et sanguine et oleastro. Quemadmodum enim oliva neglecta tempore quodam in desertum relicta, et sylvestria fructificans, secundum se oleaster fit; vel rursum oleaster diligentiam percipiens, et inserta, in pristinam nature recurrit fructificationem: sic et homines in negligentia constituti, et concupiscentias carnis tanquam sylvestria fructificantes, secundum suam causam infructuosi justitia constituuntur. In eo enim quod dormiunt homines, inseminat inimicus materiam zizaniz: et propter hoc Dominus discipulis suis vigilare precepit. Et rursus qui infructuosi sunt justitia, et velut sentibus obvoluti homines, si diligentiam percipiant, et velut insertionem acciplentes verbum Dei, in pristinam veniunt hominis naturam, eam que secundum imaginem et similitudinem facta est Dei.

He says this, then, so that we may not, by indulging the flesh, reject the grafting of the Spirit. “But you,” he says, “being a wild olive, were grafted into the good olive, and became a sharer in the richness of the olive.” As, then, the wild olive, once grafted, if it remains what it was before, a wild olive, is cut down and thrown into the fire; but if it holds the graft and is changed into the good olive, it becomes a fruitful olive, as though planted in a king’s garden: so too men, if they advance by faith to what is better and receive the Spirit of God and bring forth his fruit, will be spiritual, as though planted in the paradise of God. But if they reject the Spirit and remain in what they were before, wishing to belong to the flesh rather than to the Spirit, it is most justly said of such people that flesh and blood do not inherit the kingdom of God; as if someone were to say that the wild olive is not taken into the paradise of God. Wonderfully, then, the apostle showed our nature and the whole dispensation of God in the passage about flesh and blood and the wild olive. For as an olive neglected for some time, left in the wild and bearing wild fruit, becomes of itself a wild olive; or again a wild olive, receiving care and grafted, returns to the original fruitfulness of its nature: so too men, when they live in neglect and bear the lusts of the flesh like wild fruit, become by their own fault unfruitful in righteousness. For while men sleep, the enemy sows the stuff of weeds; and for this reason the Lord commanded his disciples to keep watch. And again, men who are unfruitful in righteousness and as it were wrapped in thorns, if they receive care and accept the word of God like a graft, come to the original nature of man, the nature made according to the image and likeness of God.

Rom 11:17 (quotation, high confidence) · Rom 11:24 (allusion, high confidence) · Matt 3:10 (allusion, medium confidence) · 1 Cor 15:50 (quotation, high confidence) · Matt 13:25 (allusion, high confidence) · Matt 26:41 (allusion, medium confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: The grafted wild olive shows that men who receive the Spirit by faith bear fruit and enter God’s paradise, while those who reject him remain mere flesh and blood.

Harvey’s chapter title (“He proves the foregoing by the likeness of the wild olive, whose quality, not nature, is changed by grafting”) was removed. Quotations and allusions: Rom 11:17, 24; Matt 3:10 / John 15:6; 1 Cor 15:50; Matt 13:25; Matt 26:41; Gen 1:26.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; line number; split word; margin debris; margin reference inside a word; running head and note debris; stray letter; stray mark; stray marks): Superiora probat similitudine ducta, ab oleastro, cujus qualitas tantum, non natura per insitionem mutatur: ostendit quoque hominem sine Spiritu, nec fructus edere, nec Regnum Dei possidere posse.? Hoc ideo → Hoc ideo; Zu autem → Tu autem; bonam "^. olivam → bonam olivam; si * perseveraverit → si perseveraverit; 5inser- tionem → insertionem; δ οἱ illius → et illius; mon possident → non possident; oleastro. serit. LIB. V. 2. Quemadmodum → oleastro. Quemadmodum; in QR.Y.x desertum → in desertum; oleaster L fit → oleaster fit; constiMatt. xiii. 25. tuuntur → constituuntur.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.10.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-10-1).

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5.10.2Harvey 2:319

Sed quemadmodum oleaster insertus, substantiam quidem ligni non amittit, qualitatem autem fructus immutat, et aliud percipit vocabulum, jam non oleaster, sed fructifica oliva exsistens, et dicitur: sic et homo per fidem insertus, et assumens Spiritum Dei, substantiam quidem carnis non amittit, qualitatem autem fructus operum immutat, et aliud accipit vocabulum, significans illam que in melius est transmutationem, jam non caro et sanguis, sed homo spiritalis exsistens, et dicitur. Quemadmodum autem rursus oleaster, si non percipiat insertionem, perseverat inutilis suo Domino per suam sylvestrem qualitatem, et quasi infructuosum lignum exciditur, et in ignem mittitur; sic et homo non assumens per fidem Spiritus insertionem, perseverat hoc esse quod erat ante, caro et sanguis exsistens, Regnum Dei haereditate possidere non potest. Bene igitur Apostolus ait, Caro et sanguis Regnum Dei possidere non possunt. Et, qui in carne sunt, Deo placere non possunt; non substantiam rejiciens carnis, sed infusionem Spiritus attrahens. Et propter hoc ait: Oportet mortale istud induere immortalitatem; et corruptibile hoc induere incorruptelam. Et iterum ait: Vos autem non estis in carne, sed in Spiritu, siquidem Spiritus Dei habitat in vobis. Manifestius autem illud adhuc ostendit, dicens: Corpus quidem mortuum propter peccatum, Spiritus autem vita propter justitiam. Si autem Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis, qui suscitavit. Christum a mortuis vivificabit et mortalia corpora vestra propter inhabitantem Spiritum ejus in vobis. Et rursus in ea epistola, quze est ad Romanos, ait: Si enim secundum carnem vivitis, incipielis mori: non conversationem quz est in carne repellens ab eis; etenim ipse in carne cum esset, scribebat eis: sed concupiscentias abscindens carnis, eas que mortificant hominem. Et propter hoc intulit: Si autem spiritu opera carnis mortificatis, vivetis. Quicunque enim ducuntur Spiritu Dei, hi sunt filii Dei.

But as the grafted wild olive does not lose the substance of its wood but changes the quality of its fruit, and receives another name, being called no longer a wild olive but a fruitful olive, so too man, grafted in by faith and receiving the Spirit of God, does not lose the substance of the flesh but changes the quality of the fruit of his works, and receives another name, signifying the change for the better, being called no longer flesh and blood but a spiritual man. And again, as the wild olive, if it does not receive the graft, remains useless to its lord because of its wild quality, and is cut down as an unfruitful tree and thrown into the fire, so too man, not receiving by faith the graft of the Spirit, remains what he was before, and being flesh and blood cannot inherit the kingdom of God. Rightly, then, the apostle says, “Flesh and blood cannot inherit the kingdom of God,” and, “Those who are in the flesh cannot please God,” not rejecting the substance of the flesh but drawing in the infusion of the Spirit. And for this reason he says: “This mortal must put on immortality, and this corruptible put on incorruption.” And again he says: “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.” And he shows it still more plainly, saying: “The body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies too, because of his Spirit dwelling in you.” And again in the letter to the Romans he says: “For if you live according to the flesh, you will begin to die”: not driving them away from life in the flesh (for he himself was in the flesh when he wrote to them), but cutting off the lusts of the flesh, which bring death to man. And for this reason he added: “But if by the Spirit you put to death the works of the flesh, you will live. For all who are led by the Spirit of God are sons of God.”

1 Cor 15:50 (quotation, high confidence) · Rom 8:8 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · Rom 8:9 (quotation, high confidence) · Rom 8:10 (quotation, high confidence) · Rom 8:11 (quotation, high confidence) · Rom 8:13 (quotation, high confidence) · Rom 8:14 (quotation, high confidence)

Notes and citation

Summary: As grafting changes the fruit but not the wood, the Spirit changes man’s works but not his flesh; Paul rejects the lusts of the flesh, not its substance.

Harvey’s notes were removed. “You will begin to die” renders incipietis mori, as this text reads. Quotations: 1 Cor 15:50; Rom 8:8; 1 Cor 15:53; Rom 8:9–11, 13–14.

Notes on the original text

Digital text corrected (Harvey's note; OCR slip; Harvey's notes; OCR slip; OCR slip; running head; OCR slips; margin debris; margin reference; margin reference inside a word; margin reference; OCR slips; stray mark): Set dicitur → et dicitur; spintalis exsistens, δ οἱ dicitur → spiritalis exsistens, et dicitur; ®sanguis → sanguis; Bene igitur xv.. Apostolus → Bene igitur Apostolus; possidere mon o. «n..¢ Rom. vis. possunt. Et, qué in carne → possidere non possunt. Et, qui in carne; attrahens. 3 i.e. culpam: Kard τὴν αὑτῶν alinsertion, can change bis, edicitur. Et propter hoc → attrahens. Et propter hoc; induere émmortalitatem; — 115. v. et → induere immortalitatem; et; Vos 98. V. autem → Vos autem; Dei 55 habitat → Dei habitat; dicens: 1Cor xv. 58 Corpus → dicens: Corpus; vita Rom. viii.10 propter → vita propter; Jesum — a mortuis → Jesum a mortuis; 4nhabitantem → inhabitantem; rursus ! in ea → rursus in ea; ait: * Sytiace. St enim → ait: Si enim; conversaRom. viii. 13. tionem → conversationem; viootis → vivetis; filii Dei.* → filii Dei..

Topics: Eschatology, Ethics

Cite (SBL): Irenaeus, Haer. 5.10.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-10-2).

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Against 5, chapter 11

5.11.1Harvey 2:319

Et ipsas autem operas manifestavit, quas dicit carnales, quie sint, previdens calumniam infidelium; et ipse semetipsum exponens, ne relinqueretur quaestio his, qui infideliter retractant de eo, in ea epistola, quae est ad Galatas, sic dicens: Manifesta autem sunt opera carnis, que sunt: Adulteria, fornicationes, immunditia, luxuria, idololatria, veneficia, inimicitiae, contentiones, zeli, irm, cemulationes, animositates, irritationes, dissensiones, haereses, invidia, ebrictates, comissationes, et his similia, quae praedico vobis, quemadmodum et praedixi, quoniam qui talia agunt, Regnum Dei non possidebunt. Manifestius praedicans his qui audiunt, quid est, Caro et sanguis Regnum Det possidere non possunt. Qui enim illa agunt, vere secundum carnem ambulantes, vivere Deo non possunt. Et iterum spiritales actus intulit vivificantes hominem, id est, insertionem Spiritus, sic dicens: Fructus autem Spiritus est, caritas, gaudium, pax, patientia, bonitas, benignitas, fides, lenitas, continentia, castitas: adversus hac non est lex. Sicut igitur qui in melius profecerit, et fructum operatus fuerit Spiritus, omni modo salvatur propter Spiritus communionem; sic et is qui remanserit in praedictis carnis operationibus, carnalis vere deputatus, eo quod non assumat Spiritum Dei, Regnum non poterit possidere coelorum. Quemadmodum rursus ipse Apostolus testificatur: An nescitis, dicens Corinthiis, quoniam injusti Regnum Dei non hereditabunt? Nolite errare, ait, neque fornicarii, neque idololatrae, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledicti, neque rapaces Regnum Dei possidebunt. Et hac, ait, quidem fuistis; sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri. Manifestissime ostendit, per que perit homo, si perseveraverit secundum carnem vivere: et per quse rursus salvatur. Ea autem que salvant, ait esse nomen Domini nostri Jesu Christi, et Spiritum Dei nostri.

And he made plain what the works are that he calls fleshly, foreseeing the slander of unbelievers, and explaining himself, so that no question might be left for those who faithlessly twist what he says, in the letter to the Galatians, saying thus: “Now the works of the flesh are plain, which are: adulteries, acts of sexual immorality, uncleanness, wantonness, idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, rivalries, animosities, provocations, dissensions, heresies, envy, drunkenness, revelling, and things like these; of which I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.” He proclaims more plainly to his hearers what “Flesh and blood cannot inherit the kingdom of God” means. For those who do these things, truly walking according to the flesh, cannot live to God. And again he added the spiritual acts that give life to man, that is, the grafting of the Spirit, saying: “But the fruit of the Spirit is love, joy, peace, patience, goodness, kindness, faith, gentleness, self-control, chastity; against such things there is no law.” As, then, the one who has advanced to the better and borne the fruit of the Spirit is saved in every way because of the communion of the Spirit, so the one who remains in the works of the flesh mentioned above, being truly reckoned fleshly, because he does not receive the Spirit of God, will not be able to inherit the kingdom of heaven. As the same apostle again testifies, saying to the Corinthians: “Or do you not know that the unjust will not inherit the kingdom of God? Do not be deceived,” he says; “neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. And such indeed you were; but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” He shows most plainly through what man perishes, if he continues to live according to the flesh, and through what, again, he is saved. And what saves, he says, is the name of our Lord Jesus Christ and the Spirit of our God.

Textual problem in this passage: see the notes.

Gal 5:19 (quotation, high confidence) · Gal 5:20 (quotation, high confidence) · Gal 5:21 (quotation, high confidence) · Gal 5:22 (quotation, high confidence) · Gal 5:23 (quotation, high confidence) · 1 Cor 15:50 (quotation, high confidence) · 1 Cor 6:9 (quotation, high confidence) · 1 Cor 6:10 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence)

Notes and citation

Summary: Paul names the works of the flesh and the fruit of the Spirit, showing that “flesh and blood” means those who live by the flesh, while the name of Christ and the Spirit save.

Harvey’s chapter title (“On the works of the fleshly and the spiritual; the spiritual washing refers not to the substance of bodies but to the conduct of former life”) and his notes were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The lists are translated as Irenaeus quotes them (with “chastity” added to the fruit of the Spirit, as in some Latin witnesses). Quotations: Gal 5:19–21, 22–23; 1 Cor 6:9–11.

Notes on the original text

Digital text corrected (Harvey's notes and running head; OCR slip; OCR slip; OCR slips; editor's chapter title; OCR slip; margin debris; margin debris inside a word; margin debris; OCR slips; margin reference; margin reference inside a word; note marker; stray mark): De carnahum et spiritalium operibus, ablutioneque spiritali non ad corporum substantiam, sed pristine vite conversationem referenda..1. Er ipsas autem operas → Et ipsas autem operas; Manifesta catat. v. 19. autem → Manifesta autem; $dololatria → idololatria; 4nimicitim → inimicitiae; 5irritationes, dissensiones, 3 incipietis. Sic cum Ireneo legit 118 interlined over irritationes, as though carnem vivitis, secundum carnem mori(iones; cutting, irritating speeches being 8 hi sunt filii Dei, carelessly omitνεικία.Ό Lin. ¥. hooreses → irritationes, dissensiones, haereses; que praGR V-x dico vobis → quae praedico vobis; predivi, quoniam qui talia agunt, ΧΕ}. — Regnum Dei mon possidebunt → praedixi, quoniam qui talia agunt, Regnum Dei non possidebunt; vivifiGalat. v.22. cantes → vivificantes; continentia, ! castitas → continentia, castitas; 2Sicut → Sicut; Apostolus iCor.vi. testificatur → Apostolus testificatur; hereditabunt? — Nolite → hereditabunt? Nolite; tidololatra» → idololatrae; ablut estia, sed sanctificati estis, sed justificati estia in momine → abluti estis, sed sanctificati estis, sed justificati estis in nomine; Dei nostri. ο. as. → Dei nostri..

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.11.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-11-1).

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5.11.2Harvey 2:319

Quoniam igitur istic numeravit eas quse sunt sine Spiritu, carnis operationes, quae sunt mortiferae; consequenter his que pradieta sunt ab eo, in fine epistole ad summam exclamavit: Sicut portavimus imaginem ejus qui de limo est, portemus et imaginem ejus qui de calis est. Hoc enim dico, fratres, quoniam caro et sanguis Regnum Dei possidere non possunt. Hoc autem quod ait, Sicut portavimus imaginem ejus qui de limo est, simile illi dicto est: Et hac quidem fuistis; sed abluti estis, sed sanctificati estis, sed justificati estis in nomine. Domini nostri Jesu Christi, et in Spiritu Dei nostri. Quando igitur portavimus imaginem ejus qui est de limo? Scilicet quando hae que praedictae sunt carnis operationes, perficiebantur in nobis. Quando autem iterum imaginem caelestis? Scilicet quando ait, Abluti estis credentes in nomine Domini, et accipientes ejus Spiritum. Abluti autem sumus non substantiam corporis, neque imaginem plasmatis, sed pristinam vanitatis conversationem.

Since, then, he there listed the works of the flesh that are without the Spirit, which bring death, consistently with what he had said, at the end of the letter he cried out in summary: “As we have borne the image of the one from the clay, let us bear also the image of the one from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God.” And his saying, “As we have borne the image of the one from the clay,” is like the saying: “And such indeed you were; but you were washed, you were sanctified, you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.” When, then, did we bear the image of the one from the clay? When the works of the flesh mentioned above were being done in us. And when, again, the image of the heavenly? When, he says, “you were washed,” believing in the name of the Lord and receiving his Spirit. And we were washed, not in the substance of the body nor in the image of the handiwork, but in our former conduct of vanity.

1 Cor 15:49 (quotation, high confidence) · 1 Cor 15:50 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence)

Notes and citation

Summary: Bearing the earthly image means doing the works of the flesh; bearing the heavenly means being washed in Christ’s name and receiving his Spirit, which changes conduct, not the body.

Harvey’s notes, running head, and margin debris were removed. “Let us bear” renders portemus. Quotations: 1 Cor 15:49–50; 1 Cor 6:11.

Notes on the original text

Digital text corrected (Harvey's note; OCR slip; OCR slip; running head; line number; margin debris; margin reference; note marker; stray mark; stray marks): 5istic → istic; exclamavit: cor x49. Sicut → exclamavit: Sicut; 9ejus → ejus; portemus et tmaginem → portemus et imaginem; dicto 1 castitas, either a marginal et. Virg., De Zel. et Liv. Adv. Jud. τι. το, est → dicto est; sanctificatt estis, LIB. V. xt. s. sed → sanctificati estis, sed; et in MASS V.xt Spiritu → et in Spiritu; qui — —— est de limo → qui est de limo; quando ! hae → quando hae; Ab/uti → Abluti.

Topics: Baptism, Ethics

Cite (SBL): Irenaeus, Haer. 5.11.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-6-1/#p-5-11-2).

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