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Irenæus

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Introductory Note to Irenæus Against Heresies

[3775] His heresy being just a mixture of the opinions of the various Gnostic sects.

[3776] 1 Cor. xv. 22.

[3777] Rom. v. 20.

[3778] Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant.

[3779] “Initium et materiam apostasiæ suæ habens hominem:” the meaning is very obscure, and the editors throw no light upon it.

[3780] Literally, “but he did not see God.” The translator is supposed to have read οἶδεν, knew, for εἶδεν, saw.

Chapter XXIV.—Recapitulation of the various arguments adduced against Gnostic impiety under all its aspects. The heretics, tossed about by every blast of doctrine, are opposed by the uniform teaching of the Church, which remains so always, and is consistent with itself.

[3781] Literally, “through the beginnings, the means, and the end.” These three terms refer to the Prophets, the Apostles, and the Church Catholic.

[3782] The Latin is “solidam operationem,” which we know not how to translate, in accordance with the context, except as above.

[3783] This seems to be the meaning conveyed by the old Latin, “quemadmodum aspiratio plasmationi.”

[3784] 1 Cor. xii. 28.

[3785] Jer. ii. 13.

[3786] i.e., the Spirit.

Chapter XXV.—This world is ruled by the providence of one God, who is both endowed with infinite justice to punish the wicked, and with infinite goodness to bless the pious, and impart to them salvation.

[3787] Literally, “who have a foresight of morals” —qui morum providentiam habent. The meaning is very obscure. [Prov. xxii. 3, Prov. xxvii. 12.]

[3788] The text is here very uncertain, but the above seems the probable meaning.

[3789] Matt. v. 45.

[3790] Plato, de Leg., iv. and p. 715, 16.

[3791] In Timæo, vi. p. 29.

[3792] The Latin is “collectio eorum;” but what collectio here means, it is not easy to determine. Grabe, with much probability, deems it the representative of σύστασις. Harvey prefers ἐνθύμημα: but it is difficult to perceive the relevancy of his references to the rhetorical syllogism.

[3793] See book i. cap. xvi. note.

Elucidation

[3794] One of the Antiochian Canons probably reflects the current language of an earlier antiquity thus: διὰ τὸ ἐν τῇ μητροπόλει πανταχόθεν συντρέχειν πάντας τοὺς τὰ πράγματα ἔχοντας: and, if so, this συντρέχειν gives the meaning of convenire.

[3795] “Its more potent,” etc., is not a strict rendering: “the more potent,” rather; which leaves the principalitas to the city, not the Church.

 

 

 

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