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Irenæus
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Introductory Note to Irenæus Against Heresies
[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.
[3280] We insert “et,” in accordance with Grabe’s suggestion.
Chapter XXXIII.—Absurdity of the doctrine of the transmigration of souls.
[3281] Harvey thinks that this parenthesis has fallen out of its proper place, and would insert it immediately after the opening period of the chapter.
[3282] It is a mistake of Irenæus to say that the doctrine of metempsychosis originated with Plato: it was first publicly taught by Pythagoras, who learned it from the Egyptians. Comp. Clem. Alex., Strom., i. 15: Herodot., ii. 123.
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