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Irenæus
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Introductory Note to Irenæus Against Heresies
[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.]
[3094] Comp.1 Cor. xv. 44; 2 Cor. v. 4. [As a Catholic I cannot accept everything contained in the Biblical Psychology of Dr. Delitzsch, but may I entreat the reader who has not studied it to do so before dismissing the ideas of Irenæus on such topics. A translation has been provided for English readers, by the Messrs. T. & T. Clark of Edinburgh, 1867.]
[3095] The meaning apparently is, that by the high position which all these in common occupied, they proved themselves, on the principles of the heretics, to belong to the favoured “seed,” and should therefore have eagerly have welcomed the Lord. Or the meaning may be, “hurrying together to that relationship,” that is, to the relationship secured by faith in Christ.
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