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Irenæus
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Introductory Note to Irenæus Against Heresies
[2669] Some omit ἐν πλήθει, while others render the words “a definite number,” thus: “And if there is anything else in Scripture which is referred to by a definite number.”
[2670] Alluding to the Gnostic notion that, in generation, the male gives form, the female substance. Sophia, therefore, being a female Æon, gave to her enthymesis substance alone, without form. Comp. Hippol., Philosop., vi. 30.
[2671] Some render this obscure clause, “lest it should never attain perfection,” but the above seems preferable. See Hippol., vi. 31, where the fear referred to is extended to the whole Pleroma.
[2672] “The reader will observe the parallel; as the enthymesis of Bythus produced intelligent substance, so the enthymesis of Sophia resulted in the formation of material substance.”—Harvey.
[2673] Some propose reading these words in the dative rather than the accusative, and thus to make them refer to the image of the Father.
[2674] The meaning of these terms is as follows: Stauros means primarily a stake, and then a cross; Lytrotes is a Redeemer; Carpistes, according to Grabe, means an Emancipator, according to Neander a Reaper; Horothetes is one that fixes boundaries; and Metagoges is explained by Neander as being one that brings back, from the supposed function of Horos, to bring back all that sought to wander from the special grade of being assigned them.
[2675] The common text has ἀποστερηθῆναι, was deprived; but Billius proposes to read ἀποσταυρωθῆναι, in conformity with the ancient Latin version, “crucifixam.”
[2676] That is, had not shared in any male influence, but was a purely female production.
[2677] Literally, “fruit.” Harvey remarks on this expression, “that what we understand by emanations, the Gnostic described as spiritual fructification; and as the seed of a tree is in itself, even in the embryo state, so these various Æons, as existing always in the divine nature, were co-eternal with it.”
[2678] This is an exceedingly obscure and difficult passage. Harvey’s rendering is: “For, say they, Christ taught them the nature of their copulæ, (namely,) that being cognisant of their (limited) perception of the Unbegotten they needed no higher knowledge, and that He enounced,” etc. the words seem scarcely capable of yielding this sense: we have followed the interpretation of Billius.
[2679] Both the text and meaning are here very doubtful. Some think that the import of the sentence is, that the knowledge that the Father is incomprehensible secured the continued safety of the Æons, while the same knowledge conferred upon Monogenes his origin and form.
[2680] The Greek text inserts ἕν, one, before “Holy Spirit.”
Chapter III.—Texts of Holy Scripture used by these heretics to support their opinions.
[2681] The reading is here very doubtful. We have followed the text of Grabe (approved by Harvey), ἐξ ἀγῶνος σύμπηξις.
[2682] These are all names of the same person: see above, ii. 4. Hence some have proposed the reading ἑξαιώνιος instead of ἐξ ἀγῶνος, alluding to the sixfold appellation of the Æon Horos.
[2683] Billius renders, “from the repentance of the Father,” but the above seems preferable.
[2684] Harvey remarks, “Even in their Christology the Valentinians must have their part and counterpart.”
[2685] Or, “to all the generations of the ages of the age.” See Eph. iii. 21. The apostle, of course, simply uses these words as a strong expression to denote “for ever.”
[2686] Literally, “at the thanksgiving,” or “eucharist.” Massuet, the Benedictine editor, refers this to the Lord’s Supper, and hence concludes that some of the ancient liturgies still extant must even then have been in use. Harvey and others, however, deny that there is any necessity for supposing the Holy Eucharist to be referred to; the ancient Latin version translates in the plural, “in gratiarum actionibus.”
[2689] This opinion is in positive contradiction to the forty days mentioned by St. Luke (Acts i. 3). But the Valentinians seem to have followed a spurious writing of their own called “The Gospel of Truth.” See iii. 11, 8.
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