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Irenæus
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Introductory Note to Irenæus Against Heresies
[3259] That is, Barbelos: comp. i. 29, 1.
[3260] “Tradunt;” literally, hand down.
Chapter XXXI.—Recapitulation and application of the foregoing arguments.
[3261] Qui, though here found in all the mss., seems to have been rightly expunged by the editors.
[3262] The reference probably is to opinions and theories of the heathen.
[3263] Comp. 2 Tim. ii. 17, 18. [On the sub-apostolic age and this subject of miracles, Newman, in spite of his sophistical argumentation, may well be consulted for his references, etc. Translation of the Abbé Fleury, p. xi. Oxford, 1842.]
[3264] “Perficiatur:” it is difficult here to give a fitting translation of this word. Some prefer to read “impertiatur.”
Chapter XXXII.—Further exposure of the wicked and blasphemous doctrines of the heretics.
[3266] Matt. v. 21, etc.
[3268] Matt. xxv. 41;Mark ix. 44.
[3269] Comp. i. 25, 4.
[3270] “Artificialia.”
[3271] “Pureos investes,” boys that have not yet reached the age of puberty.
[3272] The text has “stillicidio temporis,” literally “ a drop of time” (σταγμῇ χρόνου); but the original text was perhaps στιγμῇ χρόνου, “a moment of time.” With either reading the meaning is the same.
[3273] Some have deemed the words “firmum esse” an interpolation.
[3274] That is, as being done in reality, and not in appearance.
[3275] Harvey here notes: “The reader will not fail to remark this highly interesting testimony, that the divine χαρίσματα bestowed upon the infant Church were not wholly extinct in the days of Irenæus. Possibly the venerable Father is speaking from his own personal recollection of some who had been raised from the dead, and had continued for a time living witnesses of the efficacy of Christian faith.” [See cap. xxxi., supra.]
[3276] Comp. Acts viii. 9, 18.
[3278] Grabe contends that these words imply that no invocations of angels, good or bad, were practised in the primitive Church. Massuet, on the other hand, maintains that the words of Irenæus are plainly to be restricted to evil spirits, and have no bearing on the general question of angelic invocation.
[3279] We follow the common reading, “perfecit;” but one ms. has “perficit,” works, which suits the context better.
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