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Irenæus
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Introductory Note to Irenæus Against Heresies
[2706] Hence Stauros was called by the agricultural name Carpistes, as separating what was gross and material from the spiritual and heavenly.
[2708] Gal. vi. 14. The words ἐν μηδενί do not occur in the Greek text.
[2709] Billius renders, “of their opinion.”
[2710] The punctuation and rendering are here slightly doubtful.
[2711] This term, though Tertullian declares himself to have been ignorant of its derivation, was evidently formed from the Hebrew word חָכְמָה—chockmah, wisdom.
[2712] The reader will observe that light and fulness are the exact correlatives of the darkness and vacuity which have just been mentioned.
[2713] As above stated (ii. 3), the Gnostics held that form and figure were due to the male, substance to the female parent.
[2714] The Valentinian Stauros was the boundary fence of the Pleroma beyond which Christ extended himself to assist the enthymesis of Sophia.
[2715] The peculiar gnosis which Nous received from his father, and communicated to the other Æons.
[2716] Probably corresponding to the Hebrew יהוה, Jehovah.
[2717] This sentence is very elliptical in the original, but the sense is as given above. Sophia fell from Gnosis by degradation; Achamoth never possessed this knowledge, her nature being from the first opposed to it.
[2718] “The Demiurge derived from Enthymesis an animal, and not a spiritual nature.”— Harvey.
[2720] “Jesus, or Soter, was also called the Paraclete in the sense of Advocate, or one acting as the representative of others.”—Harvey.
[2721] Both the Father and the other Æons constituting Soter an impersonation of the entire Pleroma.
[2723] That is, as in the case of her mother Sophia, who is sometimes called “the Sophia above,” Achamoth being “the Sophia below,” or “the second Sophia.”
[2724] Thus Harvey renders ἀσώματον ὕλην: so Baur, Chr. Gnos., as quoted by Stieren. Billius proposes to read ἐνσώματον, corporeal.
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