Against Heresies 1.18.1–1.23.5

Against 1, chapter 18

1.18.1Harvey 1:73

Er de conditione quidem talia dicentes, quotidie adinvenit unusquisque eorum, quemadmodum potest, aliquid novi. Perfectus enim nemo, nisi qui maxima mendacia apud eos fructificaverit. De propheticis autem quecunque transformantes coaptant, necessarium est manifestantes arguitionem his inferre. Moyses enim, inquiunt, incipiens id quod est secundum conditionem opus, statim in principio matrem omnium ostendit, dicens: In principio fecit Deus colum et terram. — Quatuor hec nominans, Deum et principium, ccelum et terram, quaternationem ipsorum, quemadmodum ipsi dicunt, figuravit. Et invisibile autem et absconditum ejus manifestantem dicere: Terra autem erat invisibilis et incomposita. — Secundam autem quaternationem, progeniem primae quaternationis, sic eum dixisse volunt, abyssum nominantem et tenebras, in quibus sunt et aque, et qui ferebatur super aquas Spiritus. Post quam decadis commemorantem, lumen dicere, et diem, et noctem, et firmamentum, et vesperam, et quod vocatur mane, et aridam, et mare, adhuc etiam et herbam, et decimo loco lignum: sic quoque per decem nomina, x /Eonas manifestasse. Duodecadis autem sic formatam apud eos virtutem: Solem enim dicere, et Lunam, et stellas, et tempora, et annos, et cetos, adhue etiam pisces, et serpentia, et volatilia, et quadrupedia, feras quoque, et super hac omnia duodecimum hominem. Sic ab Spiritu triacontadem per Moysen dictam docent. Nec non et formatum hominem secundum imaginem superioris virtutis, habere in se eam, que sit ab uno fonte, virtutem. Constitutam autem eam esse in eo, qui sit in cerebro locus, ex quo defluant virtutes quatuor secundum imaginem superne tetradis, que vocantur, una quidem visio, altera autem auditus, tertia odoratus, et quarta gustatio. Octonationem autem dicunt significari per hominem sic: aures quidem duas habentem, et totidem visus, adhuc etiam odorationes duas, et duplicem gustationem, amari et duleis. Totum autem hominem omnem imaginem triacontadis sic habere docent: in manibus quidem per digitos decadem bajulare: in toto autem corpore, cum in xii membra dividatur, duodecadem. Dividunt autem illud, quemadmodum Veritatis apud eos divisum est corpus, de quo praediximus. Ogdoadem autem, et inenarrabilem et invisibilem, in visceribus absconditam intelligi.

And while they say such things about the creation, each of them every day invents something new, as best he can; for no one among them is perfect unless he has produced the greatest lies. Whatever they transform and adapt from the prophetic writings, we must make plain and then bring the refutation against them. Moses, they say, beginning the account of the creation, showed the Mother of all at once in the beginning, saying: “In the beginning God made the heaven and the earth.” Naming these four, God and beginning, heaven and earth, he portrayed their Tetrad, as they say. And to show its invisible and hidden nature he said: “But the earth was invisible and unformed.” The second Tetrad, the offspring of the first, they will have him speak of thus, naming the abyss and darkness, in which were also the waters, and the Spirit that was borne over the waters. After this, mentioning the Decad, he speaks of light and day and night, the firmament and evening and what is called morning, dry land and sea, and also grass, and in the tenth place the tree: so by ten names he showed the ten Aeons. The power of the Duodecad, according to them, was formed thus: he speaks of the sun and moon and stars, seasons and years, sea monsters, and also fishes, creeping things, birds, four-footed animals and wild beasts, and above all these, twelfth, man. So they teach that the Triacontad was spoken by the Spirit through Moses. Moreover, man, formed after the image of the power above, has in him the power that comes from the one fountain; and this is seated in the place that is in the brain, from which four powers flow down after the image of the Tetrad above, which are called, the first sight, the second hearing, the third smell and the fourth taste. They say the Ogdoad is signified by man thus: he has two ears and as many eyes, two nostrils too, and a twofold taste, of bitter and sweet. And they teach that the whole man has the whole image of the Triacontad thus: in his hands he carries the Decad by his fingers; and in his whole body, since it is divided into twelve members, the Duodecad. They divide it as the body of Truth is divided among them, of which we spoke before. And the Ogdoad, unspeakable and invisible, is understood as hidden in the inward parts.

Gen 1:1 (quotation, high confidence) · Gen 1:2 (quotation, high confidence) · Gen 1:3–12 (allusion, high confidence) · Gen 1:14–27 (allusion, high confidence)

Notes and citation

Summary: The heretics read the creation account of Genesis 1 and the human body as encoding the Tetrad, Decad, Duodecad and Triacontad.

Quotations and allusions: Gen 1:1; 1:2; 1:3–12; 1:14–27. A stray mark is removed; the OCR's “eleven” members is corrected to twelve (as in 1.14.3).

Notes on the original text

Digital text corrected (OCR slip in a numeral; stray mark for i): $ncomposita → incomposita; x1 membra → xii membra.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.18.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-18-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.18.2Harvey 1:73

Solem quoque iterum, qui sit magnum luminare, in quarta dierum fieri propter quaternationis numerum dicunt. Tabernaculi quoque, quod a Moyse compositum est, atria de uni bysso, et hyacintho, et purpura, et coccino facta, eandem apud eos ostenderunt imaginem. Sacerdotis quoque poderem quatuor ordinibus lapidum pretiosorum adornatum, quaternationem significare praefiniunt. Et si qua omnino talia sunt posita in scripturis, que quatuor possunt numerum designare, propter quaternationem ipsorum dicunt factum. Octonationem rursus ostendi sic: in octavo dierum formatum dicunt hominem. — Aliquando enim volunt eum sexto die factum, aliquando autem in octavo, nisi forte choicum quidem in sexto dierum dicunt formatum, carnalem autem in octavo: distincta sunt enim hec apud eos. Quidam autem et alterum esse volunt qui secundum imaginem et similitudinem Dei factus est homo masculo fcemineus, et hunc esse spiritalem: alterum autem qui ex terra plasmatus sit.

Again, they say the sun, which is the great light, was made on the fourth of the days because of the number of the Tetrad. The courts of the tabernacle built by Moses, too, made of fine linen, blue, purple and scarlet, showed the same image according to them. And they declare that the priest's robe reaching to the feet, adorned with four rows of precious stones, signifies the Tetrad. And if there are any such things set down in the Scriptures at all that can designate the number four, they say they were done because of their Tetrad. The Ogdoad again is shown thus: they say man was formed on the eighth day. For sometimes they will have him made on the sixth day, and sometimes on the eighth, unless perhaps they say the earthly man was formed on the sixth day and the fleshly on the eighth; for these are distinguished among them. Some of them also will have the man made after the image and likeness of God, male-female, to be another, and this to be the spiritual man; and the one moulded from the earth to be another.

Gen 1:16–19 (allusion, high confidence) · Exod 26:1 (allusion, high confidence) · Exod 28:17–20 (allusion, high confidence) · Gen 1:26–27 (allusion, high confidence) · Gen 2:7 (allusion, high confidence)

Notes and citation

Summary: The heretics find their Tetrad and Ogdoad in the fourth day, the tabernacle, the priest's robe and the days of man's creation.

Allusions: Gen 1:16–19; Exod 26:1; Exod 28:4, 17–20; Gen 1:26–27; Gen 2:7. A margin reference and a fragment of Harvey's note (citing Hippolytus and Feuardent) are removed.

Notes on the original text

Digital text corrected (fragment of Harvey's note intruded into the text; margin reference): Exod. xxvi.1, → ; poderem quatuor senses. HiPPoLYTus, FEkUARD. ordinibus → poderem quatuor ordinibus.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.18.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-18-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.18.3Harvey 1:73

Et arcae autem dispositionem in cataclysmo, in qua octo homines liberati sunt, manifestissime dicunt ogdoadem salutarem ostendere. Hoc autem idem et David, cum octavus esset genitus inter fratres suos, significare. Adhuc etiam et circumcisionem, quz octavo die fit, cireumcisionem superioris ogdoadis manifestare. Et omnino quecunque inveniuntur in Scripturis obduci posse ad numerum octavum, mysterium ogdoadis adimplere dicunt. Sed et decadem significari per decem gentes, quas promisit Deus Abrahae in possessionem dare, dicunt: et dispositio qure est secundum Saram, quomodo post decem annos dat ei ancillam suam Agar, ut ex ea filium faciat, idem significare. Et servus autem Abraham missus ad Rebeccam, et super puteum dans ei armillas aureorum decem, et fratres ejus tenentes eam in dies decem, adhuc etiam Jeroboam, qui decem sceptra accepit, et tabernaculi decem atria, et column» decem cubitorum, et decem filii Jacob ad emptionem tritici prima vice in /Egyptum missi, et decem Apostoli, quibus manifestatur post resurrectionem Dominus, cum Thomas non esset presens, invisibilem defigurabant secundum eos decadem.

The arrangement of the ark in the flood, in which eight people were saved, they say most plainly shows the saving Ogdoad. David signifies the same, since he was born eighth among his brothers. Further, circumcision, which is done on the eighth day, shows the circumcision of the Ogdoad above. And in general, whatever is found in the Scriptures that can be drawn to the number eight, they say fulfils the mystery of the Ogdoad. The Decad too, they say, is signified by the ten nations which God promised to give Abraham as a possession; and the arrangement concerning Sarah, how after ten years she gave him her maid Hagar so that he might have a son by her, signifies the same. And Abraham's servant sent to Rebecca, who gave her ten golden bracelets at the well, and her brothers who kept her for ten days; also Jeroboam, who received ten sceptres; and the ten courts of the tabernacle, and the pillars of ten cubits; and the ten sons of Jacob sent into Egypt the first time to buy grain; and the ten apostles to whom the Lord appeared after the resurrection, when Thomas was not present: these portrayed, according to them, the invisible Decad.

Textual problem in this passage: see the notes.

1 Pet 3:20 (allusion, medium confidence) · 1 Sam 16:10–11 (allusion, high confidence) · Gen 17:12 (allusion, high confidence) · Gen 15:19–21 (allusion, high confidence) · Gen 16:2–3 (allusion, high confidence) · Gen 24:22 (allusion, high confidence) · Gen 24:55 (allusion, high confidence) · 1 Kgs 11:31 (allusion, high confidence) · Exod 26:1 (allusion, medium confidence) · Exod 26:16 (allusion, medium confidence) · Gen 42:3 (allusion, high confidence) · John 20:24 (allusion, high confidence)

Notes and citation

Summary: The heretics find the Ogdoad in the ark, David and circumcision, and the Decad in many tens of Scripture.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. “Saving” is Harvey's supplement (from the Greek); his marker is removed, with margin references. Allusions: 1 Pet 3:20; 1 Sam 16:10–11; Gen 17:12; Gen 15:19–21; Gen 16:2–3; Gen 24:22, 55; 1 Kgs 11:31; Exod 26:1, 16; Gen 42:3; John 20:24.

Notes on the original text

Digital text corrected (Harvey's supplement; his marker removed; margin reference): [adj. salutarem] → salutarem; fratres Sen. xxiv. ejus → fratres ejus; Jeroboam, qui 1 Βες. xi M decem → Jeroboam, qui decem; column» et xxvi δι decem → column» decem; tritici 2.. 3. prima → tritici prima.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.18.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-18-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.18.4Harvey 1:73

Duodecadem autem, erga quam et mysterium passionis Labis fuisse, ex qua passione visibilia fabricata esse volunt, signanter et manifestissime positam ubique dicunt: ut duodecim filios Jacob, ex quibus duodecim quoque tribus, et logion varium duodecim habens lapides, et duodecim tintinnabula, et eos qui Moyse positi sunt sub monte duodecim lapides, similiter autem et eos qui a Jesu in flumine positi eunt, et alteros qui trans positi sunt, et portantes arcam testamenti, et eos qui ab Helia positi sunt in holocausto vituli, et numerum quoque Apostolorum, et omnia omnino quecunque duodecim numerum custodiunt, duodecadem ipsorum significare volunt. Horum autem unitatem omnium, qus vocatur triacontas, per eam arcam, cujus triginta cubitis altitudo fuit sub Noe, et per Samuelem declinantem Saul,.....qui triginta diebus abscondebatur in agro, et per eos qui cum eo intraverunt in speluncam, et propter id quod longitudo fuerit sancti tabernaculi triginta cubitorum. Et que alia aequalia numeris his inveniuntur, triacontadem ipsorum per hujusmodi ostendunt asseverationes.

The Duodecad, around which, they will have it, the mystery of the passion of the deficiency took place, from which passion the visible things were fashioned, they say is placed expressly and most plainly everywhere: as in the twelve sons of Jacob, from whom also the twelve tribes came; the oracle-breastplate of many colours with twelve stones; the twelve bells; the twelve stones set up by Moses under the mountain; likewise those set by Joshua in the river, and the others on the other side, and the bearers of the ark of the covenant; those set up by Elijah at the burnt offering of the bull; the number of the apostles too; and in general whatever keeps the number twelve, they will have to signify their Duodecad. And the union of all these, which is called the Triacontad, they show by the ark under Noah, whose height was thirty cubits; by Samuel giving Saul … who hid in the field for thirty days; by those who went into the cave with him; and because the length of the holy tabernacle was thirty cubits. And whatever other things are found equal to these numbers, by such assertions they show them to be their Triacontad.

Textual problem in this passage: see the notes.

Gen 49:28 (allusion, high confidence) · Exod 28:15–21 (allusion, high confidence) · Exod 24:4 (allusion, high confidence) · Josh 4:3 (allusion, high confidence) · Josh 4:8–9 (allusion, high confidence) · Josh 3:12 (allusion, medium confidence) · 1 Kgs 18:31 (allusion, high confidence) · Gen 6:15 (allusion, high confidence) · 1 Sam 9:22 (allusion, high confidence) · 1 Sam 20:5 (allusion, low confidence) · 1 Sam 22:1–2 (allusion, medium confidence) · Exod 26:8 (allusion, medium confidence)

Notes and citation

Summary: The heretics find their Duodecad in the twelves of Scripture and their Triacontad in its thirties.

A line is lost in the OCR, marked “…”; ANF's text has: “the first place among thirty guests; by David,”. Allusions: Gen 49:28; Exod 28:15–21; Exod 24:4; Josh 4:3, 8–9; Josh 3:12; 1 Kgs 18:31; Gen 6:15; 1 Sam 9:22; 1 Sam 20:5; 1 Sam 22:1–2; Exod 26:8. The twelve bells are not in the biblical text. A misplaced chapter title (“How they try to introduce a Father unknown to all”), margin references and OCR debris are removed.

Notes on the original text

Digital text corrected (OCR debris; editor's chapter title, misplaced in the OCR; margin reference; margin reference; OCR read a as Greek; split word; stray mark): duodecim $e xlix zs. filios → duodecim filios; Jos iv.3,8,9, → ; Jos tite. et eos qui ἃ Jesu → et eos qui a Jesu; trans 31. positi → trans positi; triginta 1 Reg. ἰχ. 38, cubitis → triginta cubitis; Quemadinodum incognitum omnibus inducere conantur Patrem. → ; 1 Sam. δ. qui → qui; longii tudo → longitudo; Et 4:96810 > que alia → Et que alia; & per hujusmodi → per hujusmodi.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.18.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-18-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 19

1.19.1Harvey 1:73

Necessanium autem duxi addere iis, et quanta de Propatore ipsorum, qui incognitus erat omnibus ante adventum Christi, eligentes de Scripturis suadere contendunt, ut ostendant Dominum nostrum alterum annunciare Patrem prseter fabricatorem hujus universitatis: quem (sicut préediximus) impie blasphemantes, Labis fructum esse dicunt. Prophetam igitur Esaiam dicentem; Israel me autem mon cognovit, et populus me non intellexit, invisibilis Bythi ignorantiam dixisse coaptant. Et in Osee quod dictum est: Non est in eis veritas, neque agnitio Dei, in hoe idem tendere conantur. Et, Won est intelligens aut requirens Deum: Omnes declinaverunt, simul inutiles facti sunt, in Bythi ignorantia apponunt. Et per Moysen autem dictum; Nemo videbtt Deum, et vivet; in illum habere suadent relationem.

I have thought it necessary to add to these things also how much they pick out of the Scriptures concerning their Propator, who was unknown to all before the coming of Christ, and strive to persuade us, in order to show that our Lord announced another Father besides the Fashioner of this universe, whom, as we said before, they impiously blaspheme and call the fruit of deficiency. So when the prophet Isaiah says, “But Israel has not known me, and my people has not understood me,” they adapt it to mean ignorance of the invisible Bythus. And what was said in Hosea, “There is no truth in them, nor knowledge of God,” they try to bend to the same end. And “There is none who understands or seeks God; all have turned aside, together they have become useless,” they apply to ignorance of Bythus. And what was said through Moses, “No one shall see God and live,” they would persuade us refers to him.

Isa 1:3 (quotation, high confidence) · Hos 4:1 (quotation, high confidence) · Rom 3:11–12 (quotation, high confidence) · Ps 14:2–3 (13:2-3 LXX) (allusion, medium confidence) · Exod 33:20 (quotation, high confidence)

Notes and citation

Summary: The heretics twist texts on Israel's ignorance of God and on not seeing God to mean an unknown Father above the Creator.

Quotations: Isa 1:3; Hos 4:1; Rom 3:11–12 (Ps 14:2–3); Exod 33:20. Margin references are removed.

Notes on the original text

Digital text corrected (margin reference; margin reference inside a word): non i.t 3. iMellezit → non intellexit; Et in iv.1. Osee → Et in Osee; Rom. ti. 11, in hoe → in hoe; in 3 Bythi → in Bythi.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.19.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-19-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.19.2Harvey 1:73

Et fabricatorem quidem a prophetis visum dicunt: illud autem quod scriptum est, Nemo videbit Deum et vivet, de invisibili magnitudine et incognita omnibus dietum volunt. Et quoniam quidem de invisibili Patre factore omnium dictum est, Nemo videbit Deum, omnibus nobis manifestum est: quoniam autem non de hoc qui ab iis adinventus est Bythus, sed de Demiurgo, et ipse est invisibilis Deus, ostenditur procedente sermone. Et Danielem autem hoc idem significare, in eo quod interrogat angelum absolutiones parabolarum, quasi non scientem. Sed et angelum abscondentem ab eo magnum mysterium Bythi, dicere ei: ecurre Daniel: hi enim sermones obstructi sunt, quoadusque intellectores intelligant, et albi nalbentur: et seipsos esse albos et intellectores gloriantur.

They say that the Fashioner was seen by the prophets, and will have the saying “No one shall see God and live” to refer to the invisible greatness unknown to all. That “No one shall see God” was said of the invisible Father, the Maker of all things, is plain to all of us; but that it was said not of this Bythus invented by them but of the Demiurge, and that he is the invisible God, will be shown as our discourse proceeds. And they say Daniel signifies the same thing when he asks the angel for the explanations of the parables, as one who did not know. And the angel, hiding from him the great mystery of Bythus, says to him: “Hurry away, Daniel, for these words are closed up until the understanding understand and the white be made white”; and they boast that they themselves are the white and the understanding.

Exod 33:20 (quotation, high confidence) · Dan 12:9–10 (quotation, high confidence)

Notes and citation

Summary: They apply 'No one shall see God' and the angel's words to Daniel to their hidden Bythus, which Irenaeus will refute.

Quotations: Exod 33:20; Dan 12:9–10 (Irenaeus's form follows a Greek text that differs from the Hebrew). A margin reference is removed.

Notes on the original text

Digital text corrected (margin reference): Dan. χἱ!. 9,10. → .

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.19.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-19-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 20

1.20.1Harvey 1:73

Surae& heec autem inenarrabilem multitudinem apocryphorum et perperüm scripturarum, quas ipsi finxerunt, afferunt ad stuporem insensatorum, et quz sunt veritatis non scientium literas. Assumunt autem in hoc et illam falsationem, quasi Dominus cum puer esset et disceret literas, quum dixisset magister ejus, quemadmodum in consuetudine est: Dic A; responderit A. Rursum cum magister jussisset dicere B, respondisse Dominum: Tu prior die mihi quid est A, et tunc ego dicam tibi quid est B. Et hoc exponunt, quasi ipse solus incognitum scierit, quod manifestavit in typum A. Quaedam autem eorum, quae in Evangelio posita sunt, in hune characterem transfigurant.

Besides these things, they bring forward an unspeakable multitude of apocryphal and spurious writings which they themselves have forged, to amaze the foolish and those who do not know the writings of the truth. They take up for this purpose that forgery too, that when the Lord was a boy and learning his letters, and his teacher said to him, as is customary, “Say Alpha”, he answered “Alpha”; and again, when the teacher told him to say “Beta”, the Lord answered: “You tell me first what Alpha is, and then I will tell you what Beta is.” And they explain this as meaning that he alone knew the Unknown, which he revealed in the figure of Alpha. Some of the things set down in the Gospel, too, they transform into this pattern.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Marcosians use forged writings, such as the story of the boy Jesus asking his teacher what Alpha means.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The story is also found in the Infancy Gospel of Thomas (6, 14). Harvey's note on a reading is removed.

Notes on the original text

Digital text corrected (Harvey's note on a reading, removed): [0. typo] → .

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.20.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-20-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.20.2Harvey 1:73

Sicut illud quod ad matrem suam, duodecim annorum existens, respondit dicens: Non scitis quoniam in his que Patris mei sunt oportet me esse? Hunc quem non sciebant, dicunt, Patrem annunciabat eis: et propter hoc emisisse discipulos in duodecim tribus, annunciantes ignotum eis Deum. Et ei qui dixisset illi; Magister bone, eum, qui vere bonus esset, Deus, confessum esse respondentem: Quid me dicis bonum? unus est bonus, Pater in colis. Colos autem nunc Aeonas dictos dicunt. Et propter hoc non respondisse eis, qui ei dixerunt, In qua virtute hoc facis? sed e contrario interrogatione sua consternasse eos, inenarrabile Patris, in eo quod non dixerit, ostendisse eum interpretantur. Sed et in eo, quod dixerit: Saepius concupiei audire unum ex sermonibus istis, et non habui qui diceret miht, manifestantis dicunt esse per hoc unum, eum qui sit vere unus Deus, quem non cognoverint. Adhuc in eo quod appropinquans ad Hierusalem ploraverit super eam, et dixerit: ϑὲ cognovisses et tu hodie que eunt ad pacem, abscondita autem sunt a te, per eum sermonem qui est, absconditus, apocryphon Bythi manifestasse. Et iterum dicentem, Venite ad me omnes qui laboratis et onerati estis, et discite a me, veritatis Patrem annunciasse. Quod enim nesciebant, inquiunt, hoc eis promisit &e docturum.

Such is the answer he gave his mother when he was twelve years old, saying: “Do you not know that I must be in my Father's house?” He was announcing to them, they say, the Father whom they did not know; and for this reason he sent the disciples out to the twelve tribes, to announce to them the unknown God. And to the one who said to him, “Good Teacher,” he confessed the God who is truly good, answering: “Why do you call me good? One is good, the Father in the heavens”; and by the heavens they now mean the Aeons. And for this reason he did not answer those who said to him, “By what authority do you do this?”, but confounded them instead by his own question, they interpret this as his having shown, by not saying it, the unspeakable nature of the Father. And his saying, “Often have I longed to hear one of these words, and I had no one to tell me,” they say shows by this word “one” the one who is truly the one God, whom they did not know. Further, by the fact that as he drew near to Jerusalem he wept over it and said, “If you too had known today the things that make for peace; but they are hidden from you,” by the word “hidden” he showed the hidden mystery of Bythus. And again, when he said, “Come to me, all you who labour and are burdened, and learn from me,” he announced the Father of truth. For what they did not know, they say, he promised to teach them.

Textual problem in this passage: see the notes.

Luke 2:49 (quotation, high confidence) · Matt 19:16–17 (quotation, high confidence) · Mark 10:17–18 (allusion, medium confidence) · Matt 21:23–25 (allusion, high confidence) · Luke 19:41–42 (quotation, high confidence) · Matt 11:28–29 (quotation, high confidence)

Notes and citation

Summary: The heretics twist several Gospel sayings to mean that Jesus revealed an unknown Father.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The saying “Often have I longed to hear one of these words” is not in the canonical Gospels (compare Gos. Thom. 38). The words “Come to me”, displaced in the OCR to the end of the section, are restored to their place; a margin reference, a misplaced chapter title (“On their redemption: how much they say and do about it, how many kinds of it they have, how they initiate those who believe them, and what words they use”), and Harvey's note on a reading are removed. Quotations: Luke 2:49; Matt 19:16–17 (Mark 10:17–18); Matt 21:23–25; Luke 19:41–42; Matt 11:28–29.

Notes on the original text

Digital text corrected (Harvey's note on a reading, removed; displaced words (restored above), margin reference and editor's chapter title; margin reference inside a word; words displaced by the OCR to the end of the section, restored to their place): interrogaMatt xxl. % tione → interrogatione; [d. non] → ; omnes qui laboratis et onerati estis, ^ et discite → Et iterum dicentem, Venite ad me omnes qui laboratis et onerati estis, et discite; Et iterum dicentem, Venite ad me Matt xi 38 εἰ 180 REDEMPTIO De redemptione sua quanta dicunt et faciunt: quot modi sunt apud eos redhibitions: quemadmodum vnbuunt eos, qui sib credunt, et quibus sermonibus utuntur. → .

Extrabiblical texts: Gos. Thom. 38 (Gospel of Thomas; echo)

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.20.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-20-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.20.3Harvey 1:73

Ostensionem autem superiorum, et velut finem regule sus afferunt hac: Confiteor tibi Pater Domine terra ei seqq. calorum, quoniam abscondisti ea a sapientibus et prudentibus, et revelasti ea pareulis. Ita Pater meus, quoniam tn conspectu tuo placitum. factum est. Omnia miM tradita sunt a. Patre: et nemo cognovit Patrem nist Filius, et Filium nisi Pater, et cuicunque Filius revelaverit. In his enim manifestissime aiunt ostendisse eum, quod ante adventum ejus nemo manifeste cognoverit Patrem veritatis: et aptare volunt, quod quasi fabricator et conditor semper ab omnibus cognitus sit: et hec Dominum dixisse de incognito omnibus Patre, quem ipsi annunciant.

As a demonstration of the higher things, and as it were the crown of their rule, they bring forward this: “I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and have revealed them to little ones. Yes, my Father, for so it was pleasing in your sight. All things have been handed over to me by the Father; and no one has known the Father except the Son, nor the Son except the Father, and anyone to whom the Son will reveal him.” In these words, they say, he showed most plainly that before his coming no one clearly knew the Father of truth. And they want to fit it to mean that the Fashioner and Founder was always known by all, and that the Lord said these words about the Father unknown to all, whom they themselves proclaim.

Textual problem in this passage: see the notes.

Matt 11:25–27 (quotation, high confidence) · Luke 10:21–22 (allusion, medium confidence)

Notes and citation

Summary: Their chief proof-text is Jesus' saying that no one knows the Father except the Son.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotation: Matt 11:25–27 (Luke 10:21–22), in a form differing from the canonical text (“has known”). The Latin conjunction misread as Greek letters is corrected.

Notes on the original text

Digital text corrected (OCR read et as Greek): σὲ prudentibus, σί revelasti → et prudentibus, et revelasti; σέ nemo → et nemo; οἱ Filium → et Filium.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 1.20.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-20-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 21

1.21.1Harvey 1:73

Repemprionis autem ipsorum traditionem evenit invisibilem esse et incomprehensibilem: videlicet cum sit incomprehensibilium et invisibilium mater. Et propter hoc cum sit instabilis, non simpliciter, neque uno sermone referendum est: quoniam unusquisque illorum, quemadmodum ipsi volunt, tradunt eam. Quanti enim sunt hujusmodi sententise mystici antistites, tot sunt et redemptiones. Et quia ad negationem baptismatis ejus quae est in Deum regenerationis, et universae fidei destructionem, remissa est species hec a Satana, arguentes eos referemus aptiori loco.

Their tradition of redemption turns out to be invisible and incomprehensible, as being, of course, the mother of incomprehensible and invisible things. And for this reason, since it is unstable, it cannot be reported simply or in one statement, because each of them hands it down as he pleases. For as many as are the mystic priests of this opinion, so many are the redemptions. And that this kind of thing was sent in by Satan to deny the baptism of regeneration unto God and to destroy the whole faith, we shall show when we refute them in a more suitable place.

Notes and citation

Summary: The heretics' 'redemption' takes as many forms as they have teachers and is a Satanic denial of baptism.

Harvey's note on readings is removed.

Notes on the original text

Digital text corrected (Harvey's note on readings, removed): [/.destitutionem, submissa] → .

Topics: Baptism, Heresy

Cite (SBL): Irenaeus, Haer. 1.21.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-21-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.21.2Harvey 1:73

Dicunt autem eam necessariam esse iis qui perfectam agnitionem acceperunt, ut in eam qus est super omnia virtus, sint regenerati. Aliter enim nobis impossibile esse intra Pleroma introire, quoniam hsec est que in profundum Bythi deducit secundum eos, Et baptisma quidem apparentis Jesu in remissionem ease peccatorum, redemptionem autem esse ejus qui in eo descenderit spiritus ad perfectionem: et illud quidem animale, illam autem spiritalem esse repromittunt. Et baptisma quidem a Joanne annuntiatum in poenitentiam; redemptionem autem ejus, qui in eo est, Christi, positam esse ad perfectionem: et hoc esse de quo dicit: Aliud baptisma habeo. baptizari, et valde propero ad illud. Sed et filiis Zebedaei, matre ipsorum postulante, ut sedere faceret eos a dextris et a sinistris cum eo in regno, hanc apposuisse rebaptizari, quod ego habeo baptizari? Et Paulum manifeste dicunt eam, quz sit in Christo Jesu, redemptionem sxpissime ostendisse: et esse hano eam qu ab ipsis varie et inconsonanter iraditur.

They say that it is necessary for those who have received perfect knowledge, so that they may be regenerated into the power that is above all things. For otherwise it is impossible to enter within the Pleroma, since this is what leads them down into the depth of Bythus, according to them. The baptism of the visible Jesus, they say, was for the remission of sins, but the redemption of the Spirit who descended into him was for perfection; and they claim that the one is animal, the other spiritual. And the baptism proclaimed by John was for repentance, but the redemption of the Christ who is in him was appointed for perfection; and this is what he speaks of when he says: “I have another baptism to be baptized with, and I am hastening greatly towards it.” And to the sons of Zebedee, when their mother asked that he would let them sit at his right and left with him in the kingdom, the Lord added this redemption, they say, saying: “… baptized with the baptism with which I am to be baptized?” And Paul, they say, very often plainly showed the redemption that is in Christ Jesus; and this is the one handed down by them in various and discordant ways.

Textual problem in this passage: see the notes.

Luke 12:50 (quotation, high confidence) · Matt 20:20–22 (quotation, high confidence) · Mark 10:38 (allusion, medium confidence) · Rom 3:24 (allusion, medium confidence) · Eph 1:7 (allusion, low confidence)

Notes and citation

Summary: They teach that 'redemption' is a second, spiritual rite for perfection, beyond the baptism for remission of sins.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Before “baptized with the baptism” a line is also missing from Stieren's scan; it remains marked “…” (ANF's text has “Can you be baptized”). Quotations and allusions: Luke 12:50 (in a form differing from the canonical text); Matt 20:20–22 (Mark 10:38); Rom 3:24; Eph 1:7. A margin reference and digit debris are removed.

Notes on the original text

Digital text corrected (OCR digits for letters; margin reference inside the text): 81118 Zebedaei → filiis Zebedaei; reLuc. xii. 50. → re.

Topics: Baptism, Heresy

Cite (SBL): Irenaeus, Haer. 1.21.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-21-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.21.3Harvey 1:73

Quidam enim ex ipsis sponsale cubiculum quoddam adaptant, et quasi mysticum conficiunt cum quibusdam profanis dictionibus iis qui sacrantur, et spiritales nuptias dicunt esse id quod ab ipsis fit, secundum similitudinem supernarum conjugationum. Alii autem adducunt ad aquam, et baptizantes ita dicunt: In nomen incogniti Patris omnium, in veritatem matrem omnium, in descendentem in Jesum, in unitionem et redemptionem et communionem virtutum. Alii autem et Hebraica nomina superfantur, ut stupori sint, vel deterreant eos qui sacrantur, sic: Basyma cacabasa eanaa irraumisia diarbada caiota bafobor camelantht. Horum autem interpretatio eat talis: Hoc quod est super omnem virtutem Patris invoco, quod vocatur lumen, et spiritus, et vita, quoniam tn corpore regnasti. Alii autem rursus redemptionem profantur sic: Nomen quod absconditum est ab universa deitate, et dominattone, et veritate, quod induit Jesus Nazarenus tn zonis. luminis, Christus Dominus viventis per Spiritum sanctum in redemptionem angelicam. Nomen quod est restaurationis: Messta ufar magno in seenchaldia mosomeda eaacha faronepseha Jesu Nazarene. Et horum interpretatio est talis: Christi non divido spiritum, cor, et supercoslestem virtutem misericordem: fruar nomine tuo Salvator veritatis. Et haec quidem profantur ipsi qui sacrant. Qui autem sacratur respondet: Confirmatus sum, et redemptus sum, el redimo animam meam ab cone hoc, el omnibus que sunt ab eo in nomine Iao, qué redemit animam ejus tn redemptionem in Christo vivente. Dehinc superfantur qui astant: Pax omnibus in quos hoc nomen requiescit. Post deinde ungunt sacratum opobalsamo. Unguentum enim hoc typum esse dicunt ejus suavitatis, que sit super universa.

For some of them prepare a bridal chamber and perform a kind of mystic rite with certain profane words for those who are being initiated, and they say that what they do is a spiritual marriage, after the likeness of the conjunctions above. Others bring them to water, and baptizing them they say thus: “Into the name of the unknown Father of all, into Truth the mother of all, into him who descended into Jesus, into union and redemption and communion of the powers.” Others also pronounce Hebrew names over them, to amaze or terrify those being initiated, thus: “Basyma cacabasa eanaa irraumisia diarbada caiota bafobor camelanthi.” And their interpretation is this: “I invoke that which is above every power of the Father, which is called light and spirit and life, because you have reigned in the body.” Others again pronounce the redemption thus: “The name which is hidden from all deity and dominion and truth, which Jesus of Nazareth put on in the zones of light, Christ the Lord of the living, through the Holy Spirit, for the angelic redemption. The name of restoration: Messia ufar magno in seenchaldia mosomeda eaacha faronepseha Jesu Nazarene.” And their interpretation is this: “I do not divide the spirit of Christ, the heart, and the supercelestial merciful power; may I enjoy your name, Saviour of truth.” These words are pronounced by those who initiate. And the one being initiated answers: “I am established and redeemed, and I redeem my soul from this age and from all things that come from it, in the name of Iao, who redeemed his soul for redemption in the living Christ.” Then the bystanders add: “Peace to all on whom this name rests.” After that they anoint the initiate with balsam, for they say this ointment is a type of the sweetness that is above all things.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Irenaeus describes Gnostic rites of 'redemption': a bridal chamber, baptism with invented formulas, Hebrew-sounding words, and anointing with balsam.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The “Hebrew” words are reproduced as they stand in the Latin; ANF's forms differ. A stray bracket is removed.

Notes on the original text

Digital text corrected (stray bracket): redemptionem] et → redemptionem et.

Topics: Baptism, Heresy

Cite (SBL): Irenaeus, Haer. 1.21.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-21-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.21.4Harvey 1:73

Quidam autem eorum adducere quidem ad aquam supervacuum esse dicunt; admiscentes autem oleum et aquam in unum, cum quibusdam prophanis dictionibus, similibus quse praediximus, mittunt super eorum caput qui sacrantur: et hoc esse redemptionem volunt. Ungunt autem et ipsi opobalsamo. Alii autem haec omnia recusantes, dicunt, non oportere inenarrabilis et invisibilis virtutis mysterium per visibiles et corruptibiles perfici creaturas: et ea quz mente concipi non possunt, et incorporalia, et insensibilia, per sensibilia et corporalia. Esse autem perfectam redemptionem, ipsam agnitionem inenarrabilis magnitudinis. Ea enim qus sunt de ignorantia labis et passione facta, per agnitionem dissolvi universum ignorantism statum, uti sit agnitio redemptio interioris hominis. Et neque corporalem esse eam; corruptibile enim est corpus: neque animalem, quoniam et anima de labe est, et spiritus velut habitaculum: spiritalem ergo oportere et redemptionem esse. Redimi enim per agnitionem interiorem hominem spiritalem, et sufficere eis universorum agnitionem: et hane esse redemptionem veram.

Some of them say it is superfluous to bring people to the water, but mixing oil and water together, with certain profane words like those we have mentioned, they pour it on the heads of those being initiated, and they will have this to be the redemption. They too anoint with balsam. Others reject all these things and say that the mystery of the unspeakable and invisible power ought not to be performed through visible and corruptible creatures, nor the inconceivable, incorporeal and imperceptible through the perceptible and corporeal. Perfect redemption, they say, is the knowledge itself of the unspeakable Greatness. For since deficiency and passion came from ignorance, the whole state that arose from ignorance is dissolved by knowledge, so that knowledge is the redemption of the inner man. And it is not bodily, for the body is corruptible; nor animal, since the soul too is from the deficiency and is, as it were, the dwelling of the spirit; so the redemption too must be spiritual. For the inner, spiritual man is redeemed through knowledge, and the knowledge of all things is enough for them; and this is the true redemption.

Notes and citation

Summary: Some pour oil and water on the initiate's head, while others reject all material rites and say knowledge alone is redemption.

“And” before “the dwelling of the spirit” is Harvey's supplement; his marker is removed.

Notes on the original text

Digital text corrected (Harvey's supplement; his marker removed): [adj. et] spiritus → et spiritus.

Topics: Baptism, Heresy

Cite (SBL): Irenaeus, Haer. 1.21.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-21-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.21.5Harvey 1:73

Alii sunt qui mortuos redimunt ad finem defunctionis, mittentes eorum capitibus oleum et aquam, sive predictum unguentum cum aqua, et cum supradictis invocationibus, ut incomprehensibiles et invisibiles principibus et potestatibus fiant, et ut superascendat super invisibilia interior ipsorum homo, quasi corpus quidem ipsorum in creatura mundi relinquatur, anima vero projiciatur Demiurgo. Et precipiunt eis venientibus ad potestates hsec dicere, posteaquam mortui fuerint: Ego filius a Patre, Patre qui ante fuit, filius autem in eo qui ante fuit. Veni autem videre omnia que sunt mea et aliena; non autem aliena in totum, sed sunt Achamoth, que est Soomina, et hac sibi fecit: deducit enim genus ex eo qui ante fuit, et eo rursus in mea unde vent. Et hee dicentem evadere et effugere potestates dicunt. Venire quoque ad eos qui sunt circa Demiurgum, et dicere eis: Vas ego sum pretiosum, magis quam fomina que fecit vos. Si mater vestra ignorat radicem suam, ego autem novi meipsum, et scio unde sim, et invoco incorrupttbilem Sophiam, que est in Patre, mater autem est matris vestra, qua non habet patrem, neque conjugem masculum; fomina autem a famina nata effecit vos, ignorans et matrem suam, et putans seipsam esse solam: ego autem invoco ejus matrem. Hec autem eos qui circa Demiurgum sunt audientes, valde conturbari, et reprehendere suam radicem, et genus matris: ipsos autem abire in sua, projicientes nodos ipsorum, id est animam. Et de redemptione quidem ipsorum hsec sunt quse quidem in nos venerunt. Cum autem discrepent ab invicem et doctrina, et traditione, et qui recentiores eorum agnoscuntur, affectant per singulos dies novum aliquid adinvenire, et fructificare quod nunquam quisquam excogitavit, durum est omnium describere sententias.

There are others who redeem the dying at the point of death, pouring oil and water on their heads, or the ointment mentioned before with water, together with the invocations given above, so that they may become impossible to seize and invisible to the principalities and powers, and that their inner man may ascend above the invisible things, as though their body were left in the created world and their soul cast off to the Demiurge. And they instruct them, when they come to the powers after they have died, to say: “I am a son from the Father, the Father who existed before, and a son in him who existed before. I have come to see all things, mine and others'; yet not altogether others', but they belong to Achamoth, who is female and made them for herself. For I derive my race from him who existed before, and I go again to my own place, from which I came.” And by saying this, they say, he escapes and flees the powers. He then comes to those around the Demiurge and says to them: “I am a vessel more precious than the female who made you. If your mother does not know her own root, I know myself, and I know where I come from, and I invoke the incorruptible Sophia, who is in the Father and is the mother of your mother, who has no father nor male consort. A female born of a female made you, not knowing even her own mother, and thinking herself to be alone; but I invoke her mother.” And when those around the Demiurge hear this, they are greatly troubled and blame their root and their mother's race; but he goes off to his own place, throwing off their bonds, that is, the soul. These are the things concerning their redemption that have come to us. But since they disagree with one another both in doctrine and in tradition, and those of them recognized as the more recent strive every day to invent something new and to bring forth what no one ever thought of, it is hard to describe the opinions of them all.

Notes and citation

Summary: Some 'redeem' the dying with oil and water and give them formulas to escape the powers and the Demiurge after death.

Running-head and note debris, and Greek letters misread for the Latin conjunction, are removed or corrected.

Notes on the original text

Digital text corrected (OCR digit for i; OCR read et as Greek; running head and Greek debris from Harvey's notes; stray mark; stray mark for i): sive predictum WaT pos, WaT pos LIB Lx Eyo vios @ @ eee ee ee »9 € -4. ^, ^ unguentum → sive predictum unguentum; ! Patre → Patre; δέ eo rursus → et eo rursus; $nvoco → invoco; 4gnorans → ignorans.

Topics: Heresy, Eschatology

Cite (SBL): Irenaeus, Haer. 1.21.5 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-21-5).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 22

1.22.1Harvey 1:73

Cum teneamus autem nos regulam veritatis, id est, quia sit unus Deus omnipotens, qui omnia condidit per Verbum suum, et aptavit, et fecit ex eo, quod non erat, ad hoc ut sint omnia, quemadmodum Scriptura dicit: Verbo enim Domini celi firmati sunt, σὲ Spiritu oris ejus omnis virtus eorum. Et iterum: Omnia per ipsum facta sunt, et sine ipso factum est Ex omnibus autem nihil subtractum est; sed omnia per ipsum fecit Pater, sive visibilia, sive invisibilia, sive sensibilia, sive intelligibilia, give temporalia propter quandam dispositionem, sive sempiterna, et ea omnia non per angelos, neque per virtutes aliquas abscissas ab ejus sententia: nihil enim indiget omnium Deus; sed per Verbum et Spiritum suum omnia faciens, et disponens, et gubernans, et omnibus esse prestans: hie qui mundum fecit, etenim mundus ex omnibus: hic qui hominem plasmavit, hic qui Deus Abraham, et Deus Isaac, et Deus Jacob, super quem alius Deus non est, neque initium, neque virtus, neque Pleroma: hic Pater Domini nostri Jesu Christi, quemadmodum ostendemus: hanc ergo tenentes regulam, licet valde varia et multa dicant, facile eos deviasse a veritate arguimus, Omnes enim fere quotquot sunt haereses, Deum quidem unum dicunt, sed per sententiam malam immutant, ingrati existentes ei, qui fecit eos, quemadmodum et gentes per idololatriam. Plasma autem Dei contemnunt, contradicentes suse saluti, ipsi sui accusatores amarissimi, et falsi testes existentes. Qui quidem resurgent in carne, licet nolint, uti agnoscant virtutem suscitantis eos a mortuis: cum justis autem non annumerabuntur, propter incredulitatem suam.

We hold the rule of truth, namely, that there is one God Almighty, who founded all things through his Word, and fitted them together, and made them out of what was not, so that all things might be, as the Scripture says: “For by the Word of the Lord the heavens were established, and all their power by the Spirit of his mouth”; and again: “All things were made through him, and without him nothing was made.” Nothing is excepted from “all things”; but the Father made all things through him, whether visible or invisible, perceptible or intelligible, temporal for the sake of a certain dispensation or eternal; and all these not through angels, nor through any powers cut off from his mind, for the God of all needs nothing; but making, arranging and governing all things through his Word and his Spirit, and giving being to all. He it is who made the world, for the world is part of all things; he who formed man; he who is the God of Abraham and the God of Isaac and the God of Jacob, above whom there is no other God, nor Beginning, nor Power, nor Pleroma; he is the Father of our Lord Jesus Christ, as we shall show. Holding, then, this rule, however varied and numerous their sayings, we easily show that they have strayed from the truth. For almost all the heresies there are say that God is one, but they alter this by an evil opinion, being ungrateful to him who made them, as the Gentiles are through idolatry. They despise God's handiwork, speaking against their own salvation, being themselves their own bitterest accusers and false witnesses. They will indeed rise in the flesh, though unwilling, so that they may acknowledge the power of him who raises them from the dead; but they will not be numbered with the just, because of their unbelief.

Ps 33:6 (32:6 LXX) (quotation, high confidence) · John 1:3 (quotation, high confidence) · Exod 3:6 (allusion, high confidence) · Isa 45:5 (allusion, medium confidence) · Rom 1:21 (allusion, low confidence)

Notes and citation

Summary: The rule of truth confesses one God who made all things by his Word and Spirit, the God of Abraham and Father of Jesus Christ; against it the heresies are easily shown to err.

Quotations: Ps 33:6 (32:6 LXX); John 1:3. Allusions: Exod 3:6; Isa 45:5; Rom 1:21. The last word of the quotation of John 1:3 (“nothing”) is lost among margin debris; it is supplied in the translation. Margin references, running heads inside words, and Harvey's notes on readings are removed.

Notes on the original text

Digital text corrected (Harvey's brackets and note on a reading, removed; Harvey's supplement; his marker removed; margin debris; margin references; running head inside a word): Et Joh.i3. ]: Ὶ 1 ine € Joh L3 |, iterum → Et iterum; Li.i.cp.? «4447. (6Ex omnibus → Ex omnibus; sensiLIB.I xv. bilia → sensibilia; disMASS (positionem → dispositionem; [sempiterna, et ea omnia, | [{. seonia |) non per ——— angelos → sempiterna, et ea omnia non per angelos; [adj. et] Deus Isaac → et Deus Isaac.

Topics: Trinity, Heresy

Cite (SBL): Irenaeus, Haer. 1.22.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-22-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.22.2Harvey 1:73

Cum sit igitur adversus omnes hereticos detectio atquo convictio varia et multifaria, et nobis propositum est omnibus secundum ipsorum characterem contradicere; necessarium arbitrati sumus prius referre fontem et radicem eorum, uti sublimissimum ipsorum Bythum cognoscens, intelligas arborem, de qua defluxerunt tales fructus.

Since, then, the exposure and refutation of all the heretics is varied and manifold, and our purpose is to answer them all according to their own character, we have thought it necessary first to report their source and root, so that, knowing their most sublime Bythus, you may understand the tree from which such fruits have flowed.

Matt 7:17–20 (allusion, low confidence)

Notes and citation

Summary: Irenaeus will now trace the heresies to their source and root.

Allusion: Matt 7:17–20 (a tree known by its fruits). Digit debris is removed.

Notes on the original text

Digital text corrected (OCR debris (digits)): omnibus 118 secundum → omnibus secundum.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.22.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-22-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

Against 1, chapter 23

1.23.1Harvey 1:73

Simon enim Samarites, magus ille, de quo discipulus et sectator Apostolorum. Lucas ait: Vir quidam autem nomine Simon, qui ante erat in civitate, magicam exercens [artem], et seducens gentem Samaritanorum, dicens se esse aliquem magnum, quem auscultabant a pusillo usque ad magnum, dicentes: Hic est virtus Dei, que vocatur magna. Intuebantur autem eum, propter quod multo tempore magicis suis dementasset eos. Hic igitur Simon, qui fidem simulavit, putans Apostolos et ipsos sanitates per magicam, et non virtute Dei perficere, et per impositionem manuum Spiritu sancto adimplere credentes Deo per eum, qui ab ipeis evangelizatur Christus Jesus, per majorem quandam magicam scientiam et hoc suspicans fieri, et offerens pecunias Apostolis, ut acciperet et ipse hane potestatem quibuscunque velit dandi Spiritum sanctum, audivit a Petro: Pecunia tua tecum sit in perditionem, quoniam donum Dei existimasts pecunia possideri: non est tibt pars, neque sors in sermone hoc: cor enim tuum non est rectum coram Deo. In felle enim amaritudinis, a obligatione injustitie video te esse. Et cum adhuc magis non credidisset Deo, et cupidus intendit contendere adversus Apostolos, uti et ipse gloriosus videretur esse, et universam magicam adhue amplius inscrutans, ita ut in stuporem cogeret multos hominum: quippe cum esset sub Claudio Cesare, a quo etiam statua honoratus esse dicitur propter magicam. Hic igitur a multis quasi Deus glorificatus est, et docuit semetipsum esse qui inter Judaeos quidem quasi Filius apparuerit, in Samaria autem quasi Pater descenderit, in reliquis vero gentibus quasi Spiritus sanctus adventaverit. Esse autem se sublimissimam virtutem, hoc est cum qui sit super omnia Pater, et sustinere vocari se quodeunque eum vocant homines.

For Simon the Samaritan was that magician of whom the disciple and follower of the apostles, Luke, says: “There was a certain man named Simon, who had formerly been in the city practising magic [arts] and leading astray the people of Samaria, saying that he was someone great, to whom they listened, from the least to the greatest, saying: This is the power of God that is called great. And they gave heed to him because for a long time he had driven them out of their minds with his magic.” This Simon, then, who feigned faith, thinking that the apostles too performed their cures by magic and not by the power of God, and suspecting that their filling with the Holy Spirit, through the laying on of hands, those who believed in God through Christ Jesus whom they preached, was also done by some greater magical knowledge, offered money to the apostles so that he too might receive this power of giving the Holy Spirit to whomever he wished, and heard from Peter: “Your money go to destruction with you, because you thought the gift of God could be possessed with money. You have no part or lot in this matter, for your heart is not right before God. For I see that you are in the gall of bitterness and the bond of iniquity.” And when he believed God still less and set himself eagerly to contend against the apostles, so that he too might seem glorious, he searched out the whole of magic still further, so as to drive many men into amazement, since he lived under Claudius Caesar, by whom he is also said to have been honoured with a statue because of his magic. This man, then, was glorified by many as a god, and taught that it was he himself who appeared among the Jews as the Son, descended in Samaria as the Father, and came among the other nations as the Holy Spirit. He said he was the most sublime power, that is, the Father who is above all, and allowed himself to be called whatever men called him.

Textual problem in this passage: see the notes.

Acts 8:9–11 (quotation, high confidence) · Acts 8:18–19 (allusion, high confidence) · Acts 8:20–23 (quotation, high confidence)

Notes and citation

Summary: Simon of Samaria, the magician of Acts 8, tried to buy the power of the Spirit and later presented himself as the supreme power, Father, Son and Spirit.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations: Acts 8:9–11; 8:20–23. The statue may be the inscription to the Sabine god Semo Sancus on the Tiber island, which Justin (1 Apol. 26) took to honour Simon. Margin references and running-head debris are removed.

Notes on the original text

Digital text corrected (OCR debris (digits); OCR digit for i; OCR slip; margin note; margin reference; stray letter; stray mark; stray marks): Act t9. → ; ^magicam → magicam; o seducens → et seducens; 4n sermone → in sermone; Loco citato → ; LIP. xvi.1. hominum → hominum; MASS. 1. statua → statua; a ——— — multis → a multis; esse 77 qui → esse qui; sublimissimam c. virtutem → sublimissimam virtutem; sustinere 11. ix. vocari → sustinere vocari; homines. b. → homines..

Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; echo)

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.23.1 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-23-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.23.2Harvey 1:73

Simon autem Samaritanus, ex quo universe hsreses substiterunt, habet hujusmodi sects materiam. Hic Helenam quandam, quam ipse a Tyro civitate Phoenices questuariam cum redemisset, secum circumducebat, dicens hanc esse primam mentis ejus conceptionem, matrem omnium, per quam in initio mente concepit angelos facere et archangelos. Hane enim Ennoiam exsilientem ex eo, cognoscentem que vult pater ejus, degredi ad inferiora, et generare angelos et potestates, a quibus ct mundum hune factum dixit. Posteaquam autem generavit eos, hec detenta est ab' ipsis propter invidiam, quoniam nollent progenies alterius cujusdam putari esse. Ipsum enim se in totum ignoratum ab ipsis: Ennoian autem ejus detentam ab iis, qus ab ea emisss essent potestates, et angeli; et omnem contumeliam ab iis passam, uti non recurreret sursum ad suum patrem, usque adeo ut et in corpore humano includeretur, et per saecula veluti de vase in vas trans migraret in altera muliebria corpora. Fuisse autem eam et in illa Helena, propter quam Trojanum contractum est bellum; quapropter et Stesichorum per carmina maledicentem. ean, orbatum oculis: post deinde paenitentem et scribentem eas, quae vocantur palinodias, in quibus hymnizavit eam, rursus vidisse. Transmigrantem autem eam de corpore in corpus, ex fornice prostitisse: et hane esse perditam ovem.

Simon the Samaritan, from whom all heresies took their origin, has the following material for his sect. Having bought the freedom of a certain Helena, a prostitute from the city of Tyre in Phoenicia, he took her about with him, saying that she was the first conception of his mind, the mother of all, through whom in the beginning he conceived in his mind the making of angels and archangels. For this Ennoia, leaping forth from him and knowing what her father wished, went down to the lower regions and generated angels and powers, by whom, he said, this world too was made. But after she had generated them, she was held captive by them out of envy, because they did not wish to be thought the offspring of anyone else. For he himself was altogether unknown to them; but his Ennoia was held captive by the powers and angels emitted by her, and suffered every insult from them, so that she could not return up to her father, so much so that she was even shut up in a human body, and for ages passed, as from vessel to vessel, into other female bodies. She was also in that Helen for whose sake the Trojan war was fought; for which reason Stesichorus, who reviled her in his verses, was deprived of his eyes, and afterwards, repenting and writing the so-called palinodes in which he sang her praise, saw again. Passing from body to body, she finally stood as a prostitute in a brothel; and she is the lost sheep.

Luke 15:4–6 (allusion, medium confidence)

Notes and citation

Summary: Simon taught that his companion Helena, a freed prostitute, was his first Thought, imprisoned by the angels she made and reborn in many women, among them Helen of Troy.

Allusion: Luke 15:4–6 (the lost sheep). Stesichorus's Palinode (fr. 192 PMG) retracted his account of Helen. Margin references and stray letters are removed.

Notes on the original text

Digital text corrected (margin debris; OCR read a as Greek; margin reference; stray letter): questuariam d. cum → questuariam cum; Hane enimd Ennoiam → Hane enim Ennoiam; {18.1.χν].5, degredi → degredi; potestates, ἃ ὁ. MASS. quibus → potestates, a quibus; et in d. illa Helena → et in illa Helena.

Extrabiblical texts: Stesichorus, fr. 192 (Stesichorus; allusion)

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.23.2 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-23-2).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.23.3Harvey 1:73

Quapropter et ipsum venisse, uti eam assumeret primam et liberaret eam a vinculis, hominibus autem salutem praestaret per suam agnitionem. Cum enim male moderarentur Angeli mundum, quoniam unusquisque eorum concupisceret principatum, ad emendationem venisse rerum, et descendisse eum transfiguratum, et assimilatum Virtutibus, et Potestatibus, et Angelis, ut et in hominibus homo appareret ipse, cum non esset homo; et passum autem in Judea putatum, cum non esset passus. Prophetas autem a mundi fabricatoribus Angelis inspiratos dixisse prophetias: quapropter nec ulterius curarent eos hi qui in eum et in Helenam ejus spem habeant, et ut liberos agere qus» velint: secundum enim ipsius gratiam salvari homines, sed non secundum operas justas. Nec enim esse naturaliter operationes justas, sed ex accidenti; quemadmodum posuerunt qui mundum fecerunt Angeli, per hujusmodi praecepta in servitutem deducentes homines. Quapropter et solvi mundum, et liberari eos qui sunt ejus ab imperio eorum qui mundum fecerunt, repromisit.

For this reason, he said, he himself had come, to take her up first and free her from her chains, and to bring salvation to men through knowledge of himself. For since the angels governed the world badly, because each of them coveted the chief rule, he had come to set things right, and had descended transformed and made like the Virtues, Powers and Angels, so that among men he too appeared as a man, though he was not a man, and was thought to have suffered in Judaea, though he had not suffered. The prophets, he said, uttered their prophecies inspired by the angels who made the world; and so those who put their hope in him and his Helena need no longer pay heed to them, but as free men may do what they will. For men are saved by his grace, and not by righteous works; for works are not righteous by nature but by accident, as the angels who made the world have laid them down, bringing men into slavery by such precepts. For this reason he promised that the world would be dissolved and that those who are his would be freed from the rule of those who made the world.

Notes and citation

Summary: Simon claimed to have come in apparent human form to free Helena and save men by grace alone, setting his followers free from the prophets and the moral law.

Simon's appearance and suffering only “in seeming” is an early form of docetism. Debris from Harvey's notes (Greek and a reference to Tertullian, On the Soul 34) is removed.

Notes on the original text

Digital text corrected (debris of Harvey's notes): Quapropter d. φησὶν, €voigcay...—C. 19. Vid. TregTULL. de An. c. 34. et ipsum → Quapropter et ipsum.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 1.23.3 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-23-3).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.23.4Harvey 1:73

Igitur horum mystici sacerdotes libidinose quidem vivunt, magias autem perficiunt, quemadmodum potest unusquisque ipsorum. Exorcismis et incantationibus utuntur. Amatoria quoque et agogima, et qui dicuntur paredri et oniropompi, et quaecunque sunt alia perierga apud eos studiose exercentur. Imaginem quoque Simonis habent factam ad figuram Jovis, et Helene in figuram Minerve; et has adorant: habent quoque et vocabulum miracula circulatoriis prestigits ludunt; a principe impiissimse sententie Simone, vocati Simoniani, a quibus falsi nominis scientia accepit initia, sicut ex ipsis assertionibus eorum adest discere!.

So the mystic priests of these people live licentiously and practise magic, each as best he can. They use exorcisms and incantations; love-potions too and charms, and what are called familiars and dream-senders, and whatever other curious arts there are, are eagerly practised among them. They have an image of Simon made in the form of Jupiter, and of Helena in the form of Minerva, and these they worship. They play at miracles with jugglers' tricks. They also have a name from Simon, the founder of this most impious opinion, being called Simonians; and from them the knowledge falsely so called took its beginning, as one may learn from their own assertions.

1 Tim 6:20 (allusion, high confidence)

Notes and citation

Summary: Simon's followers practise magic, worship images of Simon and Helena, and are the source of the 'knowledge falsely so called'.

The clause about jugglers' tricks stands in the middle of the sentence about the name in the OCR; it is translated as a separate sentence. Allusion: 1 Tim 6:20.

Notes on the original text

Digital text corrected (OCR slip): à principe → a principe.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 1.23.4 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-23-4).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

1.23.5Harvey 1:73

Hujus successor fuit Menander, Samarites genere, qui et ipse ad summum magis» pervenit. Qui primam quidem virtutem incognitam ait omnibus; se autem eum esse, qui missus sit ab invisibilibus Salvatorem pro salute hominum. Mundum autem factum ab Angelis; quos et ipse similiter ut Simon, ab Ennoia emissos dieit. Dare quoque per eam, que a se doceatur, magicam scientiam addidit. ut et ipsos qui mundum fecerunt, vincat Angelos. Resurrectionem enim per id quod est in eum baptisma accipere ejus discipulos, et ultra non posse mori, sed perseverare non senescentes et immortales.

His successor was Menander, a Samaritan by birth, who also reached the height of magic. He says that the first Power is unknown to all, and that he himself is the one sent as Saviour from the invisible ones for the salvation of men. The world was made by angels, whom he too, like Simon, says were emitted by Ennoia. He added that through the magic he teaches he gives knowledge by which one may overcome even the angels who made the world. For his disciples receive resurrection through baptism into him, and can no longer die, but remain without growing old and immortal.

Notes and citation

Summary: Menander, Simon's successor, claimed to be the Saviour and promised his baptized disciples deathless life.

Harvey's chapter title is removed.

Notes on the original text

Digital text corrected (editor's chapter title; stray mark): Que est Menandri sententia, et que operationes wpsorum. → ; °Resurrectionem → Resurrectionem.

Topics: Heresy, Baptism

Cite (SBL): Irenaeus, Haer. 1.23.5 (Harvey 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/1-18-1/#p-1-23-5).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).