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Irenæus
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Introductory Note to Irenæus Against Heresies
[3073] Efficabiliter in the Latin text is thought to correspond to ἐνεργῶς in the original Greek.
[3074] Si is inserted by most of the editors; and although Harvey argues for its omission, we agree with Massuet in deeming it indispensable.
[3076] Comp. i. 2, 2.
[3077] It seems needless to insert an “et” before this word, as Harvey suggests, or, as an alternative, to strike out the first “Nun Propatoris.”
[3078] Some read “cæcutientes” instead of “circumeuntes,” as above.
[3079] John ix. 1, etc.
[3081] “Postgenitum quidem reliquis,” the representative, according to Grabe, of ἀπόγονον μὲν λοιποῖς in the Greek. Harvey remarks that τῶν λοιπῶν would have been better, and proposes to read “progenitum” in the Latin; but we do not see any necessity for change.
[3082] “Incapabilis et incomprehensibilis,” corresponding to ἀχώρητος καὶ ἀκατάληπτος in the Greek.
[3083] Literally, “to these knowing,” “his scientibus.”
[3085] It seems necessary to read “se quidem” instead of “si quidem,” as in the mss.
[3086] Although Sophia was a feminine Æon, she was regarded as being the father of Enthymesis, who again was the mother of the Valentinians.
[3087] Stieren refers for this allusion to Meineke’s edition of the Reliquiæ Menan. et Philem., p. 116.
[3088] Matt. xii. 36. [The serious spirit of this remark lends force to it as exposition.]
[3089] Comp. i. 6, 1.
[3090] “Parvum emissum”—a small emission.
[3091] That is, there could be no need for its descending into them that it might increase, receive form, and thus be prepared for the reception of perfect reason.
[3092] Or, “on beholding Him.”
[3093] As Massuet here remarks, we may infer from this passage that Irenæus believed souls to be corporeal, as being possessed of a definite form,—an opinion entertained by not a few of the ancients. [And, before we censure them, let us reflect whether their perceptions of “the carnal mind” as differing from the spirit of a man, may not account for it. 1 Thess. v. 23.]
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