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Irenæus
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Introductory Note to Irenæus Against Heresies
[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.
[2690] The numeral value of Iota in Greek is ten, and of Eta, eight.
[2693] The Latin reads “filii,” which we have followed. Reference is made in this word to Nous, who was, as we have already seen, also called Son, and who interested himself in the recovery of Sophia. Aletheia was his consort, and was typified by the hem of the Saviour’s garment.
[2694] Her individuality (μορφή) would have been lost, while her substance (οὐσία) would have survived in the common essence of the Æons.
[2695] That is, the “second Christ” referred to above, sec. 1. [It is much to be wished that this second were always distinguished by the untranslated name Soter.]
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