Irenæus

Footnotes

Introductory Note to Irenæus Against Heresies

^[3300] The Latin text is, “aliquando autem duplicata litera delta cum aspiratione,” and Harvey supposes that the doubling of the Daleth would give “to the scarcely articulate א a more decidedly guttural character;” but the sense is extremely doubtful.

^[3301] Instead of “nec posteaquam insurgere,” Feuardent and Massuet read “ne possit insurgere,” and include the clause in the definition of Addonai.

^[3302] The author is here utterly mistaken, and, notwithstanding Harvey’s earnest claim for him of a knowledge of Hebrew, seems clearly to betray his ignorance of that language. The term Sabaoth is never written with an Omicron, either in the LXX. or by the Greek Fathers, but always with an Omega (Σαβαώθ). Although Harvey remarks in his preface, that “It is hoped the Hebrew attainments of Irenæus will no longer be denied,” there appears enough, in the etymologies and explanations of Hebrew terms given in this chapter by the venerable Father, to prevent such a conclusion; and Massuet’s observation on the passage seems not improbable, when he says, “Sciolus quispiam Irenæo nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur.”

^[3303] Probably corresponding to the Hebrew term Jehovah (יְהֹוָה)

^[3304] Literally, “belong to one and the same name.”

^[3305] “Secundum Latinitatem” in the text.

^[3306] The words are “apostolorum dictatio,” probably referring to the letters of the apostles, as distinguished from their preaching already mentioned.

^[3307] This last sentence is very confused and ambiguous, and the editors throw but little light upon it. We have endeavoured to translate it according to the ordinary text and punctuation, but strongly suspect interpolation and corruption. If we might venture to strike out “has Scripturas,” and connect “his tamen” with “prædicantibus,” a better sense would be yielded, as follows: “But that I may not be thought to avoid that series of proofs which may be derived from the Scriptures of the Lord (since, indeed, these Scriptures to much more evidently and clearly set forth this very point, to those at least who do not bring a depraved mind to their consideration), I shall devote the particular book which follows to them, and shall,” etc.

Preface.

^[3308] Luke x. 16.

Chapter I.—The apostles did not commence to preach the Gospel, or to place anything on record until they were endowed with the gifts and power of the Holy Spirit. They preached one God alone, Maker of heaven and earth.

^[3309] See 1 Tim. iii. 15, where these terms are used in reference to the Church.

^[3310] On this and similar statements in the Fathers, the reader may consult Dr. Roberts’s Discussions on the Gospels, in which they are fully criticised, and the Greek original of St. Matthew’s Gospel maintained.

Chapter II.—The heretics follow neither Scripture nor tradition.

^[3311] 1 Cor. ii. 6.

^[3312] This is Harvey’s rendering of the old Latin, in illo qui contra disputat.

Chapter III.—A refutation of the heretics, from the fact that, in the various Churches, a perpetual succession of bishops was kept up.

^[3313] The Latin text of this difficult but important clause is, “Ad hanc enim ecclesiam propter potiorem principalitatem necesse est omnem convenire ecclesiam.” Both the text and meaning have here given rise to much discussion. It is impossible to say with certainty of what words in the Greek original “potiorem principalitatem” may be the translation. We are far from sure that the rendering given above is correct, but we have been unable to think of anything better. [A most extraordinary confession. It would be hard to find a worse; but take the following from a candid Roman Catholic, which is better and more literal: “For to this Church, on account of more potent principality, it is necessary that every Church (that is, those who are on every side faithful) resort; in which Church ever, by those who are on every side, has been preserved that tradition which is from the apostles.” (Berington and Kirk, vol. i. p. 252.) Here it is obvious that the faith was kept at Rome, by those who resort there from all quarters. She was a mirror of the Catholic World, owing here orthodoxy to them; not the Sun, dispensing her own light to others, but the glass bringing their rays into a focus. See note at end of book iii.] A discussion of the subject may be seen in chap. xii. of Dr. Wordsworth’s St. Hippolytus and the Church of Rome.

^[3314] Polycarp suffered about the year 167, in the reign of Marcus Aurelius. His great age of eighty-six years implies that he was contemporary with St. John for nearly twenty years.

^[3315] So the Greek. The Latin reads: “which he also handed down to the Church.”

^[3316] Tit. iii. 10.

^[3317] ἰκανωτάτη. Harvey translates this all-sufficient, and thus paraphrases: But his Epistle is all-sufficient, to teach those that are desirous to learn.

Chapter IV.—The truth is to be found nowhere else but in the Catholic Church, the sole depository of apostolical doctrine. Heresies are of recent formation, and cannot trace their origin up to the apostles.

^[3318] Rev. xxii. 17.

^[3319] Latin, “modica quæstione.”

^[3320] [The uneducated barbarians must receive the Gospel on testimony. Irenæus puts apostolic traditions, genuine and uncorrupt, in this relation to the primary authority of the written word. 2 Thess. ii. 15, 2 Thess. iii. 6.]

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