Against Heresies 4.41.1–5.5.2

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 18 passages

Latin text: Harvey 1857 (Latin text: Harvey (1857), transcribed from archive.org OCR of the printed volumes; section numbers checked against Stieren (1853)).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885), Irenaeus, Against Heresies.

BothSource textEnglish

Show only the passage I followed

Against 4, chapter 41

4.41.1Harvey 2:205

Quoniam angelos quosdam dixit diaboli, quibus seternus ignis praeparatus est, et rursus in zizaniis ait, Zizania sunt filii maligni, necessarium est dicere, quoniam omnes qui sunt abscessionis, adscripsit illi qui princeps est hujus transgressionis. Sed non ille quidem natura aut angelos aut homines fecit. Nihil enim in totum diabolus invenitur fecisse, videlicet cum et ipse creatura sit Dei, quemadmodum et reliqui angeli. Omnia enim fecit Deus, quemadmodum et David ait de omnibus hujusmodi: Quoniam ipse dixit, et facta sunt; ipse praecepit, et creata sunt.

Since he spoke of certain angels of the devil, for whom eternal fire has been prepared, and again said of the weeds, “The weeds are the sons of the evil one,” it must be said that he assigned all who belong to the apostasy to the one who is the chief of this transgression. But he did not make either angels or men such by nature. For the devil is not found to have made anything at all, since he himself is a creature of God, like the other angels. For God made all things, as David too says of all such things: “For he spoke, and they came to be; he commanded, and they were created.”

Matt 25:41 (allusion, high confidence) · Matt 13:38 (quotation, high confidence) · Ps 33:9 (32:9 LXX) (quotation, high confidence) · Ps 148:5 (quotation, medium confidence)

Notes and citation

Summary: The devil’s angels and sons are not his creation by nature, for God made all things, the devil included.

Quotations: Matt 25:41; Matt 13:38; Ps 33:9 (LXX 32:9) with Ps 148:5.

Notes on the original text

Digital text corrected (OCR slip; margin reference): ignis ™. 2%. preparatus → ignis praeparatus; flit maligni → filii maligni; Omnia enim Ps, xxxiii. 9, fecit → Omnia enim fecit; dizit → dixit.

Cite (SBL): Irenaeus, Haer. 4.41.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-4-41-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-4-41-1) · Report an error

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).

4.41.2Harvey 2:205

Cum igitur a Deo omnia facta sint, et diabolus sibimetipsi et reliquis factus est abscessionis causa, juste Scriptura eos qui in abscessione perseverant, semper filios diaboli, et angelos dixit maligni Filius enim, quemadmodum et quidam ante nos dixit, dupliciter intelligitur: alius quidem secundum naturam, eo quod natus sit filius; alius autem secundum id quod factus est, reputatur filius: licet sit differentia inter natum et factum. Quoniam ille quidem ex eo natus est, ille autem ab ipso factus est, sive secundum conditionem, sive secundum doctrine magisterium. Qui enim ab aliquo edoctus est verbo, filius docentis dicitur, et ile ejus pater. Secundum igitur naturam, que est secundum conditionem, ut ita dicam, omnes filii Dei sumus, propter quod a Deo omnes facti sumus, Secundum autem dicto audientiam et doctrinam, non omnes filii Dei sunt, sed qui credunt ei et faciunt ejus voluntatem. Qui autem non credunt et non faciunt ejus voluntatem, filii et angeli sunt diaboli, secundum id quod opera diaboli faciunt. Quoniam autem ita se habet hoc, in Esaia dixit: Filios genui et exaltavi, ipsi autem me spreverunt. Et iterum quae dicit filios alienos eos ita: Filii alieni mentiti sunt mihi. Secundum enim naturam filii sunt, propter hoc quod ab eo facti sunt; secundum autem opera non sunt filii.

Since, then, all things were made by God, and the devil became the cause of apostasy to himself and to the rest, Scripture rightly always calls those who persist in apostasy sons of the devil and angels of the evil one. For “son,” as one before us also said, is understood in two ways: one is a son by nature, in that he was born a son; another is reckoned a son in that he was made so, although there is a difference between being born and being made. For the one was born from him, the other was made by him, whether by creation or by the instruction of teaching. For whoever has been taught by the word of another is called the son of the teacher, and the teacher his father. By nature, then, that is, by creation, so to speak, we are all sons of God, because we were all made by God; but by obedience and teaching not all are sons of God, but only those who believe him and do his will. Those who do not believe and do not do his will are sons and angels of the devil, in that they do the works of the devil. And that this is so he said in Isaiah: “I have begotten sons and raised them up, but they have spurned me.” And again, where he calls them alien sons: “Alien sons have lied to me.” For by nature they are sons, because they were made by him; but by their works they are not sons.

Isa 1:2 (quotation, high confidence) · Ps 18:44 (17:46 LXX) (quotation, high confidence) · John 8:44 (allusion, medium confidence)

Notes and citation

Summary: People are sons of God by creation, but only believers are his sons by obedience; the disobedient are called sons of the devil because they do his works.

Harvey’s notes (on the unnamed predecessor, perhaps Ignatius according to Pearson) and margin debris were removed. Quotations: Isa 1:2; Ps 18:44 (LXX 17:46). Allusion: John 8:44.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slips; margin debris; margin debris; margin references; OCR slips; running head; stray letter; stray mark): et o. s. reliquis → et reliquis; matus sit → natus sit; ^natum → natum; propter quod 1 Ar. liber. Sacre, Tom. 1. PEARSON, 3 d.o. ἃ. AnR.,but omitted Ct, Vos& Vind. Ign. 1. 4, p. 297. 3 quidam ante nos, factum. a Deo omnes → propter quod a Deo omnes; dicto audientiam 1. 1v. et doctrinam → dicto audientiam et doctrinam; et on iv. faciunt → et faciunt; non faciunt. MASS Iv. ejus → non faciunt ejus; secundum id quod T opera → secundum id quod opera; in Mat xii 5o. Esaia dixit: Filtos genus et exaltaei, (pei autem me spreverunt. καὶ. 1, 3. Et iterum 2quz → in Esaia dixit: Filios genui et exaltavi, ipsi autem me spreverunt. Et iterum quae; JFVit alient mentiti «e. sunt mis. → Filii alieni mentiti sunt mihi..

Cite (SBL): Irenaeus, Haer. 4.41.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-4-41-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-4-41-2) · Report an error

4.41.3Harvey 2:205

Quemadmodum enim in hominibus indicto audientes patribus filii abdicati, natura quidem filii eorum sunt, lege vero alienati sunt; eodem modo apud Deum, qui non obediunt ei, abdicati ab eo desierunt filii ejus esse. Unde nec haereditatem ejus percipere possunt; quemadmodum David ait: Alienati sunt peccatores ab utero: ira eis secundum similitudinem serpentis. Et propter hoc Dominus quod sciebat hominum esse progeniem, dixit progeniem viperarum, secundum similitudinem horum animalium in varietate ambulantes, et laedentes reliquos. … inquit, a fermento Pharisaeorum et Sadducaeorum. Sed et de Herode dicens: Dicite, inquit, vulpi huic, nequam astutiam ejus et dolum significans. Quapropter David propheta ait: Homo in honore positus, assimilatus est jumentis. Et iterum Hieremias ait: Equi furentes circa foeminas facti sunt, unusquisque ad uxorem proximi sui hinniebat. Et Esaias, in Judaea praeconans et cum Israel disputans, principes Sodomorum et populum Gomorrhae dicebat eos; similem Sodomitis transgressionem, et eadem quae illis fuerunt peccata esse apud eos significans, propter similem operationem eodem vocabulo vocans eos. Et quia non natura essent sic facti a Deo, sed qui possent et juste agere, idem dicebat, consilium eis dans bonum: Lavamini, mundi estote, auferte nequitias ab animabus vestris ante oculos meos, quiescite ab iniquitatibus vestris. Scilicet quoniam idem ipsi cum transgrederentur et peccarent, eandem quam Sodomitae perceperunt objurgationem. Cum enim converterentur et poenitentiam agerent et quiescerent a malitia, filii poterant esse Dei, et hereditatem consequi incorruptelae que ab eo prestatur. Secundum hane igitur rationem, angelos diaboli et filios dixit maligni, qui diabolo credunt, et ea que sunt ejus agunt. Qui quidem ab initio omnes ab uno et eodem Deo facti sunt. Verum quando credunt et subjecti sunt Deo, perseverant et doctrinam ejus eustodiunt, filii sunt Dei: cum autem abscesserint et transgressi fuerint, diabolo adscribuntur principi, ei qui primo sibi tunc et reliquis causa abscessionis sit factus.

For as among men disinherited sons who disobey their fathers are still their sons by nature but are made strangers by law, in the same way with God those who do not obey him are disinherited by him and have ceased to be his sons. Hence they cannot receive his inheritance either, as David says: “Sinners are estranged from the womb; their wrath is like the serpent’s.” And for this reason the Lord called those whom he knew to be the offspring of men a brood of vipers, because, like these animals, they go about in craftiness and harm others. … “of the leaven,” he says, “of the Pharisees and Sadducees.” And of Herod he said: “Tell that fox,” signifying his wicked cunning and deceit. Therefore the prophet David says: “Man, set in honour, has become like the beasts.” And again Jeremiah says: “They have become like horses mad after mares; each neighed after his neighbour’s wife.” And Isaiah, preaching in Judaea and contending with Israel, he called them “rulers of Sodom” and “people of Gomorrah,” signifying that their transgression was like that of the Sodomites and that the same sins were among them as among those, calling them by the same name because of their like conduct. And because they had not been made so by God by nature, but could also act justly, the same prophet said, giving them good counsel: “Wash, be clean, take away wickedness from your souls before my eyes, cease from your iniquities.” That is, because when they transgressed and sinned in the same way, they received the same rebuke as the Sodomites. But when they turned and repented and ceased from evil, they could be sons of God and obtain the inheritance of incorruption that he gives. On this principle, then, he called those who believe the devil and do his works angels of the devil and sons of the evil one. All of these were made from the beginning by one and the same God; but when they believe and are subject to God, and persevere and keep his teaching, they are sons of God; but when they fall away and transgress, they are assigned to the devil as their chief, who first became the cause of apostasy to himself and then to the rest.

Textual problem in this passage: see the notes.

Ps 58:3 (57:4 LXX) (quotation, high confidence) · Ps 58:4 (57:5 LXX) (quotation, high confidence) · Matt 3:7 (allusion, high confidence) · Matt 12:34 (allusion, medium confidence) · Matt 16:6 (quotation, high confidence) · Luke 13:32 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence) · Jer 5:8 (quotation, high confidence) · Isa 1:10 (quotation, high confidence) · Isa 1:16 (quotation, high confidence)

Notes and citation

Summary: As disobedient sons are disinherited, so those who disobey God cease to be his sons and are called by the names of beasts, of Sodom, and of the devil, though they could repent.

The OCR interleaves lines from two columns here; the first sentence about the brood of vipers was restored to its order, and the translation follows the sense. A short gap before “of the leaven” (in other editions, “Beware”) is marked “…”. Words lost in the scan before “contending with Israel” are supplied from Stieren's edition. Quotations: Ps 58:3–4 (LXX 57:4–5); Matt 3:7 / 12:34; Matt 16:6; Luke 13:32; Ps 49:12 (LXX 48:13); Jer 5:8; Isa 1:10, 16.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; line number; lines interleaved by the OCR restored to order; margin reference; OCR slips; line lost; lines interleaved by the OCR restored to order; margin references; OCR slips; lines interleaved by the OCR restored to order; margin references; OCR slips; line lost; margin reference; OCR slips): QuemMApMopuM enim → Quemadmodum enim; Altenats sunt peccatores ab Ῥε wit 4 δ. utero: tra eis → Alienati sunt peccatores ab utero: ira eis; Dominus quod sciebat hominum esse progeniem, dixit sic prOsate. xxii, Et propter hoc geniem viperarum, secundum similitudinem horum animalium i in^ varietate ambulantes, et laedentes reliquos. inquit, a fermento Phartseorum οἱ Sadducworum. → Et propter hoc Dominus quod sciebat hominum esse progeniem, dixit progeniem viperarum, secundum similitudinem horum animalium in varietate ambulantes, et laedentes reliquos. … inquit, a fermento Pharisaeorum et Sadducaeorum.; eulpi Àuic, nequam astutiam ejus Luc. xtti. as. Quapropter David propheta ait: Homo in p, av 2i. et dolum significans. honore positus → vulpi huic, nequam astutiam ejus et dolum significans. Quapropter David propheta ait: Homo in honore positus; Et iterum δ Hieremias ait: Equi furentes circa foaeminas facti sunt, unusquisque ad uxorem 3e. ν. 8. Et Esaias, in Judaea praeconans et cum Israel disputans, principes Sodomorum et populum Gomorrhe xa. 1.10, proximt sut hinntebat. ! dicebat eos; → Et iterum Hieremias ait: Equi furentes circa foeminas facti sunt, unusquisque ad uxorem proximi sui hinniebat. Et Esaias, in Judaea praeconans et cum Israel disputans, principes Sodomorum et populum Gomorrhae dicebat eos;; qua? lillis → quae illis; 5ei qui → ei qui.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 4.41.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-4-41-3).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-4-41-3) · Report an error

4.41.4Harvey 2:205

Quoniam autem multi quidem Domini sermones, unum autem et eundem omnes annuntiant Patrem factorem mundi hujus, oportebat et nos propter eos, qui in multis erroribus continentur, per multa confutare, si quo modo possent per multa confutati ad veritatem converti et salvari. Necessarium est autem, conscriptioni huic in sequenti post Domini sermones subjungere Pauli quoque doctrinam, et examinare sententiam ejus, et Apostolum exponere, et quaecunque ab haereticis in totum non intelligentibus que a Paulo dicta sunt, alias acceperunt interpretationes, explanare, et dementiam insensationis eorum ostendere: et ab eodem Paulo, ex quo nobis questiones inferunt, manifestare, illos quidem mendaces, Apostolum vero praedicatorem esse veritatis, et omnia consonantia veritatis praeconio docuisse; unum Deum Patrem eum, qui locutus sit ad Abraham, qui legisdationem fecerit, qui prophetas praemiserit, qui novissimis temporibus Filium suum misit, et salutem suo plasmati donat, quod est carnis substantia. Reliquos igitur sermones Domini, quos quidem non per parabolas, sed simpliciter ipsis dictionibus docuit de Patre, et expositionem epistolarum beati Apostoli, in altero libro disponentes, integrum tibi opus exprobrationis et eversionis falso cognominatae agnitionis, praestante Deo, praebebimus; et nos ipsos, et te ad contradictionem omnium hereticorum in quinque exercentes libris.

Since the Lord’s words are many, but all announce one and the same Father, the maker of this world, we too had to refute by many arguments those who are held in many errors, if perhaps, refuted by many, they might be converted to the truth and saved. But it is necessary to add to this writing, in what follows, after the Lord’s words, the teaching of Paul as well; to examine his meaning and expound the apostle; to explain whatever the heretics, who did not at all understand what Paul said, have taken in other senses; to show the madness of their folly; and from the same Paul, from whom they raise questions against us, to make plain that they are liars, but the apostle a preacher of the truth, who taught everything in harmony with the proclamation of the truth: one God the Father, who spoke to Abraham, who gave the law, who sent the prophets beforehand, who in the last times sent his Son and gives salvation to his handiwork, which is the substance of flesh. The remaining words of the Lord, then, which he taught concerning the Father not in parables but plainly in the words themselves, and the exposition of the blessed apostle’s letters, setting these out in another book, we shall, God granting, give you the complete work of the exposure and overthrow of knowledge falsely so called, exercising both ourselves and you in five books for the refutation of all the heretics.

Textual problem in this passage: see the notes.

1 Tim 6:20 (allusion, high confidence)

Notes and citation

Summary: Irenaeus closes Book 4 by announcing that the next book will take up the Lord’s plain sayings and Paul’s letters, completing the five books against the heretics.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusion: 1 Tim 6:20 (knowledge falsely so called).

Notes on the original text

Digital text corrected (margin debris; note marker inside a word; stray mark): salvari. ^ Necessarium → salvari. Necessarium; tem1 poribus → temporibus; in altero 777 libro → in altero libro; prestante Deo,? praebebimus → praestante Deo, praebebimus.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.41.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-4-41-4).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-4-41-4) · Report an error

Against 5, chapter 0

5.0.1Harvey 2

Traductis, dilectissime, omnibus haereticis in quatuor libris, qui sunt tibi ante hunc a nobis editi, et doctrinis ipsorum manifestatis: eversis quoque his, qui irreligiosas adinvenerunt sententias; aliquid quidem ex propria uniuscujusque illorum doctrina, quam in suis conscriptis reliquerunt, aliquid autem ex ratione universis ostensionibus procedente, et veritate ostensa, et manifestato praeconio Ecclesie, quod prophete quidem praeconaverunt, quemadmodum demonstravimus, perfecit autem Christus, Apostoli vero tradiderunt, a quibus Ecclesia accipiens, per universum mundum sola bene custodiens, tradidit filiis suis: qusestionibusque omnibus solutis, que ab hsereticis nobis proponuntur: et Apostolorum doctrina explanata, et manifestatis pluribus, quae a Domino per parabolas et dicta sunt et facta: in hoc libro quinto operis universi, qui est de traductione et eversione falso cognominate agnitionis, ex reliquis doctrinae Domini nostri, et ex apostolicis epistolis, conabimur ostensiones facere, quemadmodum postulasti a nobis, obedientibus tuo precepto, quoniam et in administratione sermonis positi sumus, et omni modo elaborantibus secundum nostram virtutem, plurima tibi quidem in subsidium prestare adversum contradictiones hsereticorum; errantes autem retrahere, et convertere ad Ecclesiam Dei; neophytorum quoque sensum confirmare, ut stabilem custodiant fidem, quam bene custoditam ab Ecclesia acceperunt, ut nullo modo transvertantur ab his, qui male docere eos, et abducere a veritate conantur. Oportebit autem te, omnesque lecturos hanc scripturam, impensius legere ea quse a nobis praedicta sunt, ut et argumenta ipsa scias, adversus quse contradictiones facimus. Sic enim et legitime eis contradices, et de praeparato accipies adversus eos contradictiones, illorum quidem sententias per coelestem fidem, velut stercora, abjiciens; solum autem verum et firmum magistrum sequens, Verbum Dei, Jésum Christum Dominum nostrum: qui propter immensam suam dilectionem factus est quod sumus nos, uti nos perficeret esse quod et ipse.

In the four books, dearest friend, which we published for you before this one, all the heretics have been exposed and their teachings brought to light, and those who devised irreligious opinions have been overthrown, partly from the teaching peculiar to each of them, which they left in their writings, and partly from reasoning that proceeds from proofs applying to them all. The truth has been shown, and the proclamation of the Church made plain, which the prophets proclaimed, as we have demonstrated, which Christ perfected, and which the apostles handed down; from whom the Church received it, and, alone keeping it well throughout the whole world, has handed it down to her children. All the questions that the heretics put to us have been resolved, the teaching of the apostles has been explained, and many things the Lord said and did in parables have been made plain. In this fifth book of the whole work, which is on the exposure and overthrow of knowledge falsely so called, we shall try to give proofs from the rest of the teaching of our Lord and from the apostolic letters, as you asked of us, obeying your instruction, since we too have been placed in the ministry of the word, and striving in every way, according to our power, to furnish you with as much help as we can against the contradictions of the heretics, and to bring back those who stray and turn them to the Church of God, and to strengthen the minds of the newly baptized, so that they keep steadfast the faith which they received, well kept, from the Church, and are in no way turned aside by those who try to teach them badly and lead them away from the truth. But you, and all who will read this writing, must read more carefully what we have said before, so that you may know the very arguments against which we are contending. For so you will both contradict them properly and have the refutations ready to hand against them, casting away their opinions like dung by means of the heavenly faith, and following the only true and firm teacher, the Word of God, Jesus Christ our Lord, who, because of his boundless love, became what we are, so that he might make us what he himself is.

Phil 3:8 (allusion, medium confidence) · 1 Tim 6:20 (allusion, high confidence)

Notes and citation

Summary: In the preface to Book 5 Irenaeus reviews the first four books and announces proofs from the Lord’s teaching and Paul’s letters, ending with the Word who became what we are to make us what he is.

Harvey’s chapter title for chapter 1 at the end of the section (“Christ alone could teach us divine things and redeem us; to restore us, he took flesh from the Virgin Mary, not in appearance but in reality, by the working of the Holy Spirit; against the follies of Valentinus and Ebion”) was removed. “Newly baptized” renders neophyti. Allusions: Phil 3:8 (dung); 1 Tim 6:20.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; note marker; stray mark): Travuctis → Traductis; quse & Domino → quae a Domino; in 7 administratione → in administratione; preparato ! accipies → praeparato accipies; ipse. Solus Christus divina nos docere, ac redimere potuit: idemque ut nos repararet, non opinione sed reipsa, Spiritus sancti operatione ex Maria Virgine carnem assumstt; adversus Valentin? οἱ Ebionis vanitates. → ipse..

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 5.0.1 (Harvey 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-0-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-0-1) · Report an error

Against 5, chapter 1

5.1.1Harvey 2:314

Non enim aliter nos discere poteramus que sunt Dei, nisi magister noster, Verbum exsistens, homo factus fuisset. Neque enim alius poterat enarrare nobis quse sunt Patris, nisi proprium ipsius Verbum. Quis enim alius cognovit sensum. Domini? aut quis alius ejus consiliarius factus est? Neque rursus nos aliter discere poteramus, nisi magistrum nostrum videntes, et per auditum nostrum vocem ejus percipientes, uti imitatores quidem operum, factores autem sermonum ejus facti, communionem habeamus cum ipso; a perfecto, et eo qui est ante omnem conditionem, augmentum accipientes, qui nunc nuper facti sumus a solo optimo et bono, et ab eo qui habet donationem incorruptibilitatis, in eam quae est ad eum similitudinem facti, (praedestinati quidem, ut essemus qui nondum eramus, secundum praescientiam Patris,) facti autem initium facture, accepimus in praecognitis temporibus seeundum ministrationem Verbi, qui est perfectus in omnibus, quoniam Verbum potens, et homo verus, sanguine suo rationabiliter redimens nos, redemtionem semetipsum dedit pro his, qui in captivitatem ducti sunt. Et quoniam injuste dominabatur nobis apostasia, et cum natura essemus Dei omnipotentis, alienavit nos contra naturam, suos proprios nos faciens discipulos, potens in omnibus Dei Verbum; et non deficiens in sua justitia, juste etiam adversus ipsam conversus est apostasiam, ea quie sunt sua redimens ab ea, nón cum vi, quemadmodum illa initio dominabatur nostri, ea quz non erant sua insatiabiliter rapiens, sed secundum suadelam, quemadmodum decebat Deum suadentem, et non vim inferentem, accipere que vellet; ut neque quod est justum confringeretur, neque antiqua plasmatio Dei deperiret. Suo igitur sanguine redimente nos Domino, et dante animam suam pro nostra anima,-et carnem suam pro nostris carnibus, et effundente Spiritum Patris in adunitionem et communionem Dei et hominis, ad homines quidem deponente Deum per Spiritum, ad Deum autem rursus imponente hominem per Suam incarnationem, et firme et vere in adventu suo donante nobis incorruptelam, per communionem quze est ad Deum, perierunt omnes haereticorum doctrine.

For in no other way could we learn the things of God unless our teacher, being the Word, had become man. For no one else could make known to us the things of the Father but his own Word. For who else has known the mind of the Lord? Or who else has become his counsellor? Nor again could we learn in any other way than by seeing our teacher and hearing his voice with our own hearing, so that, becoming imitators of his works and doers of his words, we might have communion with him, receiving increase from the perfect one, who is before all creation: we who were lately made by the only best and good one, and by him who has the gift of incorruptibility, made into likeness to him (predestined, indeed, according to the foreknowledge of the Father, so that we who did not yet exist might come to be), and made the first-fruits of creation, have received, in the times known beforehand, according to the ministry of the Word, who is perfect in all things, because he is the mighty Word and true man, who, redeeming us reasonably by his own blood, gave himself as a ransom for those who had been led into captivity. And since the apostasy ruled over us unjustly, and, though we were by nature the property of God almighty, estranged us against nature, making us its own disciples, the Word of God, mighty in all things and not lacking in his own justice, turned justly against the apostasy itself, redeeming from it what was his own, not by force, as it at the beginning ruled over us, greedily seizing what was not its own, but by persuasion, as it befitted God to receive what he wished by persuading and not by using force, so that neither should justice be broken nor God’s ancient handiwork perish. Since the Lord, then, redeemed us with his own blood, and gave his soul for our soul and his flesh for our flesh, and poured out the Spirit of the Father for the union and communion of God and man, bringing God down to men through the Spirit and again raising man up to God through his incarnation, and firmly and truly at his coming giving us incorruption through communion with God, all the teachings of the heretics have perished.

Rom 11:34 (quotation, high confidence) · Isa 40:13 (allusion, medium confidence) · Jas 1:18 (allusion, medium confidence) · Mark 10:45 (allusion, medium confidence) · 1 Tim 2:6 (allusion, medium confidence) · Col 1:15 (allusion, low confidence)

Notes and citation

Summary: Only the Word made man could teach and redeem us; he redeemed his own from the apostasy by just persuasion, not force, giving his blood, soul, and flesh for ours and uniting God and man.

Harvey’s notes and the running head were removed. Quotations and allusions: Rom 11:34 (Isa 40:13); Jas 1:18 (first-fruits); Mark 10:45 / 1 Tim 2:6 (ransom). The redemption “by persuasion” from the apostasy is translated as written.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; split word; line number; stray mark; margin debris; note marker; running head inside a word; stray mark; stray marks): Now enim → Non enim; faeti, (prae-. destinati → facti, (praedestinati; verus, 1 AR. accipis, abjicies. tuation followed. preserves the parallel being made to S. James i, MASSUET at acciSanguine suo → verus, sanguine suo; semetipLIB. ¥.. sum → semetipsum; Et quoniam “MARS. V. i injuste → Et quoniam injuste; Dei ———— omnipotentis → Dei omnipotentis; 3ut neque → ut neque; ^hominis → hominis; 5deponente Deum - per → deponente Deum per.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.1.1 (Harvey 2:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-1-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-1-1) · Report an error

5.1.2Harvey 2:314

Vani enim sunt qui putative dicunt eum apparuisse, Non enim putative hzec, sed in substantia veritatis fiebant. Si autem cum homo non esset, apparebat homo, neque, quod erat vere, perseveravit Spiritus Dei, quoniam invisibilis est Spiritus, neque veritas quaedam erat in eo, non enim illud erat quod videbatur. Praediximus autem, quoniam Abraham et reliqui prophetae prophetice videbant eum, id quod futurum erat, per visionem prophetantes. Si igitur et nunc talis apparuit, non exsistens quod videbatur, quaedam prophetica visio facta est hominibus, et oportet alium exspectare adventum ejus, in quo talis erit, qualis nunc visus est prophetice. Ostendimus autem, quoniam idem est, putative dicere eum visum, et nihil ex Maria accepisse. Neque enim esset vere sanguinem et carnem habens, per quam nos redemit, nisi antiquam plasmationem Adae in semetipsum recapitulasset. Vani igitur qui a Valentino sunt, hoc dogmatisantes, uti excludant salutem carnis, et reprobent plasmationem Dei.

For those are vain who say that he appeared only in seeming. For these things did not happen in seeming but in the substance of truth. But if he appeared as a man when he was not a man, neither did the Spirit of God remain on him, which truly happened, since the Spirit is invisible; nor was there any truth in him, for he was not what he seemed to be. And we said before that Abraham and the other prophets saw him prophetically, prophesying through vision what was to come. If, then, he has now too appeared in such a way, not being what he seemed, a kind of prophetic vision has been given to men, and we must wait for another coming of his, in which he will be such as he has now been seen prophetically. And we have shown that it is the same thing to say that he was seen only in seeming and that he received nothing from Mary. For he would not truly have had blood and flesh, by which he redeemed us, unless he had recapitulated in himself the ancient formation of Adam. Vain, then, are the followers of Valentinus, who teach this so as to exclude the salvation of the flesh and reject God’s handiwork.

Matt 3:16 (allusion, medium confidence)

Notes and citation

Summary: Against the Docetists and Valentinians, Christ was truly man, having received flesh from Mary and recapitulated Adam’s formation.

Harvey’s notes were removed. Allusion: Matt 3:16 (the Spirit resting on him); compare 4.20.5–11 on the prophetic visions.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text): Abraham? utique quod... deponente...imponente, karariérros... et reliqui → Abraham et reliqui.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.1.2 (Harvey 2:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-1-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-1-2) · Report an error

5.1.3Harvey 2:314–317

Vani autem et Ebionaei, unitionem Dei et hominis per fidem non recipientes in suam animam, sed in veteri generationis pergeverantes fermento; neque intelligere volentes, quoniam Spiritus sanctus advenit in Mariam, et virtus Altissimi obumbravit eam: quapropter et quod generatum est, sanctum est, et filius Altissimi Dei Patris omnium, qui operatus est incarnationem ejus, et novam ostendit generationem; uti quemadmodum per priorem generationem mortem haereditavimus, sic per generationem hanc hereditaremus vitam. Reprobant itaque hi commixtionem vini coelestis, et sola aqua secularis volunt esse, non recipientes Deum ad commixtionem suam: perseverantes autem in eo qui victus est Adam, et projectus est de paradiso, non contemplantes, quoniam quemadmodum ab initio plasmationis nostre in Adam ea quae fuit a Deo adspiratio vitae unita plasmati animavit hominem, et animal rationabile ostendit; sic in fine Verbum Patris et Spiritus Dei, adunitus antique substantie plasmationis Adae, viventem et perfectum effecit hominem, capientem perfectum Patrem: ut quemadmodum in animali omnes mortui sumus, sic in spiritali omnes vivificemur. Non enim effugit aliquando Adam manus Dei, ad quas Pater loquens, dicit: Faciamus hominem ad imaginem et similitudinem nostram. Et propter hoc in fine non ex voluntate carnis, neque ex voluntate viri, sed ex placito Patris manus ejus vivum perfecerunt hominem, uti fiat Adam secundum imaginem et similitudinem Dei.

Vain too are the Ebionites, who do not receive into their soul by faith the union of God and man, but remain in the old leaven of birth, and will not understand that the Holy Spirit came upon Mary and the power of the Most High overshadowed her; and therefore what was begotten is holy, and the Son of the Most High God, the Father of all, who brought about his incarnation and showed forth a new birth, so that as through the former birth we inherited death, so through this birth we might inherit life. So these men reject the mixing of the heavenly wine, and want it to be only the water of the world, not receiving God into their mixture; but they remain in the Adam who was conquered and cast out of paradise, not considering that, as at the beginning of our formation in Adam the breath of life from God, united to the handiwork, gave life to man and showed him a rational living being, so at the end the Word of the Father and the Spirit of God, united to the ancient substance of Adam’s formation, made man living and perfect, capable of receiving the perfect Father, so that as in the natural man we all died, so in the spiritual we may all be made alive. For Adam never escaped the hands of God, to which the Father, speaking, says: “Let us make man in our image and likeness.” And for this reason at the end, not by the will of the flesh, nor by the will of a man, but by the good pleasure of the Father, his hands made a living man perfect, so that Adam might come to be according to the image and likeness of God.

1 Cor 5:7 (allusion, medium confidence) · Luke 1:35 (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · 1 Cor 15:22 (allusion, high confidence) · 1 Cor 15:45 (allusion, medium confidence) · Gen 1:26 (quotation, high confidence) · John 1:13 (allusion, high confidence)

Notes and citation

Summary: Against the Ebionites, the virgin birth by the Holy Spirit is the new birth that brings life, as the Word and the Spirit, God’s hands, perfect Adam’s formation.

Harvey’s notes (including a reference to the Aquarians, who used water alone in the Eucharist) were removed. The “hands of God” are the Son and the Spirit. Quotations and allusions: 1 Cor 5:7 (old leaven); Luke 1:35; Gen 2:7; 1 Cor 15:22, 45–46; Gen 1:26; John 1:13.

Notes on the original text

Digital text corrected (Harvey's note leaked into the text; OCR slip; margin debris; margin reference; note marker; running head; stray mark): per fidem £. non → per fidem non; Spiritus Lue. 13M — sanctus → Spiritus sanctus; quapropter δ οἰ quod → quapropter et quod; in Adam ea et. Aquarii, Her. 64,) consecrating the elequze fuit → in Adam ea quae fuit; hominem, 11B. v. t 8. et animal → hominem, et animal; Patris et MASS.V. ts Spiritus → Patris et Spiritus; sic 1 in spiritali → sic in spiritali; ad cen.:. 2. imaginem. → ad imaginem.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.1.3 (Harvey 2:314–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-1-3).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-1-3) · Report an error

Against 5, chapter 2

5.2.1Harvey 2:317

Vani autem et qui in aliena dicunt Deum venisse, velut aliena concupiscentem, uti eum hominem qui ab altero factus esset exhiberet ei Deo, qui neque fecisset neque condidisset, sed et qui desolatus esset ab initio a propria hominum fabricatione. Non ergo justus adventus ejus qui secundum eos advenit in aliena; neque vere nos redemit sanguine suo, si non vere homo factus est, restaurans suo plasmati quod dictum est in principio, factum esse hominem secundum imaginem et similitudinem Dei; non aliena in dolo diripiens, sed sua propria juste et benigne assumens: quantum attinet quidem ad apostasiam, juste suo sanguine redimens nos ab ea; quantum autem ad nos, qui redemti sumus, benigne. Nihil enim illi ante dedimus, neque desiderat aliquid a nobis, quasi indigens; nos autem indigemus ejus que est ad eum communionis: et propterea benigne effudit semetipsum, ut nos colligeret in sinum Patris.

Vain also are those who say that God came to what belonged to others, as if coveting what was not his, in order to present the man made by another to a God who had neither made nor formed anything, but who had been destitute from the beginning of any fashioning of men of his own. So the coming of the one who, on their view, came to what belonged to others was not just; nor did he truly redeem us by his blood, if he did not truly become man, restoring to his handiwork what was said in the beginning, that man was made according to the image and likeness of God; not seizing what belonged to others by deceit, but taking up what was his own, justly and kindly: justly, as regards the apostasy, redeeming us from it by his blood; kindly, as regards us who have been redeemed. For we gave him nothing beforehand, nor does he desire anything from us as though in need; but we need communion with him. And for this reason he kindly poured himself out, to gather us into the bosom of the Father.

John 1:11 (allusion, medium confidence) · Gen 1:26 (allusion, high confidence) · Phil 2:7 (allusion, medium confidence) · John 1:18 (allusion, medium confidence)

Notes and citation

Summary: Christ did not come to what belonged to another, but justly and kindly redeemed his own handiwork by his blood.

Harvey’s chapter title (“Christ did not come to what was another’s, when he visited us with his grace; and he made our flesh capable of salvation by shedding his true blood for us”) and his notes were removed. Allusions: John 1:11; Gen 1:26; Phil 2:7 (poured himself out); John 1:18 (bosom of the Father).

Notes on the original text

Digital text corrected (Harvey's notes and running head; editor's chapter title; line number): Christus non venit in aliena, cum sua nos gratia, visitavit; et, Carni nostra contulit capacem, esse salutis, verum pro nobis Sanguinem fundendo, veramque Vani autem → Vani autem; 5communionis → communionis; propterea 9benigne effudit semetipsum, l effecit. AR. efficit. For uti fiat, ἀλλότρια. venit, 3 Qui desolatus esset, ἀπεστηρήθη sol actus esset, omitting ab initio. 6 benigne effudit, LIB. ¥ 5.1. ut nos colligeret in sinum Patris. * → propterea benigne effudit semetipsum, ut nos colligeret in sinum Patris..

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.2.1 (Harvey 2:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-2-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-2-1) · Report an error

5.2.2Harvey 2:317–319

Vani autem omnimodo, qui universam dispositionem Dei contemnunt, et carnis salutem negant et regenerationem ejus spernunt, dicentes non eam capacem esse incorruptibilitatis. Si autem non salvetur haec, videlicet, nec Dominus sanguine suo redemit nos, neque calix Eucharistiae communicatio sanguinis ejus est, neque panis quem frangimus communicatio corporis ejus est. Sanguis enim non est nisi a venis et carnibus, et a reliqua que est secundum hominem substantia, qua vere factum Verbum Dei, sanguine suo redemit nos. Quemadmodum et Apostolus ejus ait: In quo habemus redemtionem per sanguinem ejus, et remissionem peccatorum. Et quoniam membra ejus sumus, et per creaturam nutrimur; creaturam autem ipse nobis prsestat, solem suum oriri faciens, et pluens quemadmodum vult, eum calicem qui est creatura, suum sanguinem qui effusus est, ex quo auget nostrum sanguinem; et eum panem qui est a creatura, suum corpus confirmavit, ex quo nostra auget corpora.

But they are altogether vain who despise the whole dispensation of God, deny the salvation of the flesh, and scorn its regeneration, saying that it is not capable of incorruption. But if this is not saved, then neither did the Lord redeem us by his blood, nor is the cup of the Eucharist the communion of his blood, nor is the bread which we break the communion of his body. For blood is not except from veins and flesh and the rest of the substance that belongs to man, which the Word of God truly became, and redeemed us by his blood. As his apostle also says: “In whom we have redemption through his blood, and the forgiveness of sins.” And since we are his members and are nourished by means of creation, and he himself provides creation for us, making his sun rise and sending rain as he wills, he declared the cup, which is from creation, to be his own blood, which was poured out, from which he increases our blood; and the bread, which is from creation, he established as his own body, from which he increases our bodies.

Textual problem in this passage: see the notes.

1 Cor 10:16 (allusion, high confidence) · Col 1:14 (quotation, high confidence) · Eph 1:7 (quotation, medium confidence) · Matt 5:45 (allusion, high confidence)

Notes and citation

Summary: If the flesh were not saved, the cup and bread of the Eucharist would not be the communion of Christ’s blood and body, which nourish our flesh and blood.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Translated exactly; this passage on the Eucharist is much cited. Quotations and allusions: 1 Cor 10:16; Col 1:14 (Eph 1:7); Matt 5:45.

Notes on the original text

Digital text corrected (line lost in the OCR; stray mark; line lost in the OCR; stray mark; OCR slip; margin debris; margin debris inside a word; margin reference; note marker; running head; OCR slip): qui MAS&V.iLl.universam → qui universam; dicentes non eam ] capacem → dicentes non eam capacem; corporis ejus est.* Sanguis enim non est nisi à venis → corporis ejus est. Sanguis enim non est nisi a venis; factum 9Verbum → factum Verbum; Jn quo Lm. ¥ 1. habemus → In quo habemus; 1 δὲ remissionem peccaMASS Vig. torum. CoL i. 14. → et remissionem peccatorum..

Topics: Eucharist, Heresy

Cite (SBL): Irenaeus, Haer. 5.2.2 (Harvey 2:317–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-2-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-2-2) · Report an error

5.2.3Harvey 2:319

Quando ergo et mixtus calix, et factus panis percipit Verbum Dei, et fit Eucharistia sanguinis et corporis Christi, ex quibus augetur et consistit carnis nostrae substantia; quomodo carnem negant capacem esse donationis Dei, que est vita aeterna, que sanguine et corpore Christi nutritur, et membrum ejus est? Quemadmodum et beatus A postolus ait in epistola quze est ad Ephesios; Quoniam membra sumus corporis ejus, de carne ejus, et de ossibus ejus: non de spiritali aliquo et invisibili homine dicens haec; (Spiritus enim neque ossa, neque carnes habet) sed de ea dispositione, quze est secundum verum hominem, quz ex carnibus et nervis et ossibus consistit; quz de calice, qui est sanguis ejus, nutritur; et de pane, quod est corpus ejus, augetur. Et quemadmodum lignum vitis depositum in terram, suo fructificat tempore, et granum tritici decidens in terram et dissolutum, multiplex surgit per Spiritum Dei, qui continet omnia; quie deinde per sapientiam in usum hominis veniunt, et percipientia verbum Dei Eucharistia fiunt, quod est corpus et sanguis Christi: sic et nostra corpora ex ea nutrita, et reposita in terram, et resoluta in ea, resurgent in suo tempore, Verbo Dei resurrectionem eis donante, in gloriam Dei Patris: qui huic mortali immortalitatem circumdat, et corruptibili incorruptelam gratuito donat, quoniam virtus Dei in infirmitate perficitur: ut non quasi ex nobisipsis habentes vitam, inflemur aliquando et extollamur adversus Deum, ingratam mentem accipientes; experimento autem discentes, quoniam ex illius magnitudine, et non ex nostra natura, habemus in seternum perseverantiam, neque ab ea quze est circa Deum gloria, sieuti est, frustremur aliquando, neque nostram naturam ignoremus; sed ut sciamus, et quid Deus potest, et quid homo beneficii accipit: et non erremus aliquando a vera comprehensione eorum quz sunt, et quemadmodum sunt, id est Dei et hominis. Et numquid forte, quemadmodum praediximus, propter hoc passus est Deus fieri in nobis resolutionem; ut per omnia eruditi, in omnibus simus diligentes, neque Deum, neque nosmetipsos ignorantes?

When, then, both the mixed cup and the bread that has been made receive the Word of God and become the Eucharist of the blood and body of Christ, from which the substance of our flesh is increased and sustained, how do they deny that the flesh is capable of the gift of God, which is eternal life, when it is nourished by the blood and body of Christ and is a member of him? As the blessed apostle says in the letter to the Ephesians: “For we are members of his body, of his flesh and of his bones.” He does not say this of some spiritual and invisible man (for a spirit has neither bones nor flesh), but of the dispensation that belongs to a true man, which consists of flesh, sinews, and bones; which is nourished from the cup, which is his blood, and is increased from the bread, which is his body. And as the wood of the vine, laid in the ground, bears fruit in its season, and the grain of wheat, falling into the earth and dissolved, rises manifold through the Spirit of God, who holds all things together; and these then by wisdom come to the use of man, and receiving the Word of God become the Eucharist, which is the body and blood of Christ: so also our bodies, nourished by it, laid in the earth and dissolved in it, will rise in their time, the Word of God granting them resurrection to the glory of God the Father, who clothes this mortal with immortality and freely gives incorruption to the corruptible, because the power of God is made perfect in weakness; so that we may never be puffed up, as though we had life from ourselves, and exalted against God, taking on an ungrateful mind; but learning by experience that we have everlasting endurance from his greatness and not from our own nature, we may never fall short of the glory that surrounds God as he is, nor be ignorant of our own nature, but may know both what God can do and what benefit man receives, and may never stray from the true understanding of the things that are, as they are, that is, of God and of man. And perhaps, as we said before, it was for this reason that God allowed our dissolution to take place, so that, taught in every way, we may be careful in all things, ignorant neither of God nor of ourselves.

Eph 5:30 (quotation, high confidence) · Luke 24:39 (allusion, high confidence) · John 12:24 (allusion, high confidence) · 1 Cor 15:36 (allusion, medium confidence) · 1 Cor 15:53 (allusion, high confidence) · 2 Cor 12:9 (quotation, high confidence)

Notes and citation

Summary: As the cup and bread receive the Word and become the Eucharist of Christ’s body and blood, so our bodies, nourished by it and laid in the earth, will rise by the Word of God.

Harvey’s notes were removed. Translated exactly; this passage on the Eucharist and the resurrection is much cited. Quotations and allusions: Eph 5:30; Luke 24:39; John 12:24; 1 Cor 15:36, 53; 2 Cor 12:9.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; line number; stray marks; OCR slip; margin reference; margin reference; OCR slip; stray mark; stray marks): membrum ejus*est* → membrum ejus est?; membra sumus Eph. v.3 corporis → membra sumus corporis; nequa Lue. xxiv.39. carnes → neque carnes; secundum? verum → secundum verum; in usum * hominis → in usum hominis; qui 5huic mortali ! δὲ immortalitatem cireumdat → qui huic mortali immortalitatem circumdat; quasi ¢ ex → quasi ex; circa * Deum → circa Deum; uf sciamus → ut sciamus; propter plterat, jam annotavit. doctissimus Cote— fant. lerius, Mon. Eccl. Gr. 111. 643. Mass. 5 Àuic, indicating τουτῷ for ὄντως. hoc passus → propter hoc passus; ignorantes? - → ignorantes?.

Topics: Eucharist, Eschatology

Cite (SBL): Irenaeus, Haer. 5.2.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-2-3).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-2-3) · Report an error

Against 5, chapter 3

5.3.1Harvey 2:319

Manifestissime autem Apostolus ostendit, quoniam traditus est suae infirmitati homo, ne elatus aliquando excideret a veritate, in secunda quze est ad Corinthios dicens: Et ut sublimitate revelationum non superextollar, datus est mihi stimulus carnis, angelus Satane, uti me colaphiset. Et super hoc ter Dominum rogavi, ut absistat a me: et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur. Libenter ergo magis gloriabor in infirmitatibus, ut inhabitet in me virtus Christi. Quid ergo? (dicet enim aliquis) voluit ergo Dominus Apostolum suum sic colaphisari, et talem sustinere infirmitatem? Etiam, dicit verbum. Virtus enim in infirmitate perficitur, meliorem efficiens hune, qui per suam infirmitatem cognoscit virtutem Dei. Quemadmodum enim didicisset homo, quoniam ipse quidem infirmus et natura mortalis, Deus autem immortalis et potens, nisi id quod est in utroque, didicisset experimento? Suam enim infirmitatem discere per sustinentiam, nihil est malum: magis autem et bonum est non aberrare in natura sua. Extolli autem adversus Deum, et praesumtionem suze gloriae assumere, ingratum reddens hominem, multum mali inferebat ei, ut nec veritatem simul et dilectionem auferret ab eo, et eam que est ad eum qui fecit eum. Utrorumque autem experientia veram quz est de Deo et homine agnitionem indidit ei; et auxit ejus erga Deum dilectionem. Ubi autem augmentum est dilectionis, ibi major gloria Dei virtute perficitur his qui diligunt eum.

The Apostle most plainly showed that man has been given over to his own weakness, lest, lifted up, he should fall away from the truth, saying in the second letter to the Corinthians: “And so that I may not be too much exalted by the greatness of the revelations, a thorn in the flesh was given me, an angel of Satan, to buffet me. And about this I asked the Lord three times that it might leave me; and he said to me, ‘My grace is sufficient for you; for power is made perfect in weakness.’ Gladly, then, will I boast the more in weaknesses, so that the power of Christ may dwell in me.” What then? (someone will say) Did the Lord wish his apostle to be buffeted so, and to endure such weakness? Yes, says the word: for power is made perfect in weakness, making him better who comes to know the power of God through his own weakness. For how would man have learned that he himself is weak and mortal by nature, while God is immortal and powerful, unless he had learned by experience what is in each? For to learn one’s own weakness by enduring it is nothing evil; rather it is good not to go astray about one’s own nature. But to be lifted up against God and to take on the presumption of one’s own glory, making man ungrateful, brought much evil on him, so as to take away from him both truth and love, toward himself and toward the one who made him. But the experience of both has put into him the true knowledge of God and of man, and increased his love toward God. And where there is increase of love, there a greater glory is brought to completion by the power of God for those who love him.

Textual problem in this passage: see the notes.

2 Cor 12:7 (quotation, high confidence) · 2 Cor 12:8 (quotation, high confidence) · 2 Cor 12:9 (quotation, high confidence)

Notes and citation

Summary: Paul’s thorn in the flesh shows that God’s power is perfected in weakness, so that man learns by experience his own mortality and God’s power.

Harvey’s chapter title (“The power and glory of God shine out in the weakness of human flesh”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotation: 2 Cor 12:7–9.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; line lost in the OCR; line number; lines interleaved by the OCR restored to order; Harvey's note; line lost; margin debris; page number inside a word; stray marks): In infirmitate carnis humana elucet virtus et gloria Dei, qui corpus nostrum, resurrectionis et vmmortalitatis particeps efficiet, quum illud. ex limo terre formaveri: upsique avo sempiterno frui concedet, cur exiguam, et communem, hanc vitam largitur. Manifestissime autem Apostolus ostendit, quoniam traditus est suze → Manifestissime autem Apostolus ostendit, quoniam traditus est suae; Ef ut sublimitate → Et ut sublimitate; nam virtus Libenter ergo magis gloriabor in infirmitatibus, ut inhabitet in me virtus Christi. Quid ergo? (dicet tate perficitur; et ex)) ipsius capitis progressu. GRABE. enim aliquis) → nam virtus in infirmitate perficitur. Libenter ergo magis gloriabor in infirmitatibus, ut inhabitet in me virtus Christi. Quid ergo? (dicet enim aliquis); sic colaphi118. ¥ sari → sic colaphisari; dicit verbum. SR y ` ii. 1. Virtus → dicit verbum. Virtus; experimento ὃ Suam enim infirmitatem ! discere → experimento? Suam enim infirmitatem discere; ei,5ut nec → ei, ut nec.

Cite (SBL): Irenaeus, Haer. 5.3.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-3-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-3-1) · Report an error

5.3.2Harvey 2:319

Refutant igitur potentiam Dei, et non contemplantur quod est δ verbum, qui infirmitatem intuentur carnis, virtutem autem ejus qui suscitat eam a mortuis, non contemplantur. Si enim mortale non vivificat, et corruptibile non revocat ad incorruptelam, jam non potens est Deus. Sed quoniam potens est in his omnibus, de initio nostro contemplari debemus: quoniam sumsit Deus limum de terra, et formavit hominem. Et quidem multo diffieilius et incredibilius est, ex non exsistentibus ossibus, et nervis, et venis, et reliqua dispositione, quae est secundum hominem, facere ad hoc ut sit, et quidem animalem et rationabilem facere hominem, quam quod factum est, et deinde resolutum est in terram, propter causas quas praediximus, rursus redintegrare, licet in illa cesserit, unde et initio nondum factus, factus est homo. Qui enim initio eum qui non erat, fecit ut esset, quando voluit: multo magis eos, qui jam fuerunt, rursus restituet volens in eam qui ab eo datur vitam. Invenietur autem perceptrix et capax caro virtutis Dei, quz ab initio percepit artem Dei; et aliud quidem factum est oculus videns, aliud auris audiens, aliud manus palpans et operans, aliud nervi undique contensi, et continentes membra, aliud arteriae et venae, sanguinis et spiritus transitoria; aliud vero inviscera diversa; aliud sanguis, copulatio animae et corporis. Quid enim? Non est numerum dicere universae fabricationis, quze est secundum membra hominis, quz non alias facta est nisi ex magna sapientia Dei. Quz autem sapientiam participant Domini, participant et virtutem ejus.

They reject, then, the power of God and do not consider what the word says, who look at the weakness of the flesh but do not consider the power of him who raises it from the dead. For if he does not give life to the mortal and does not call the corruptible back to incorruption, God is no longer powerful. But that he is powerful in all these things we ought to consider from our own beginning: that God took clay from the earth and formed man. And indeed it is much harder and more incredible to make bones, sinews, veins, and the rest of man’s structure, which did not exist, come into being, and to make man a living and rational being, than to restore again what was made and then dissolved into the earth for the reasons we have stated, even though it has gone back into those things from which man, not yet made at the beginning, was made. For he who at the beginning made the one who did not exist come into being, when he wished, will much more restore those who already existed, when he wills, into the life given by him. And the flesh will be found receptive and capable of the power of God, which from the beginning received God’s art: one part became the eye that sees, another the ear that hears, another the hand that touches and works, another the sinews stretched everywhere and holding the limbs together, another the arteries and veins, passages for blood and breath, another the various inward organs, another the blood, the bond of soul and body. What more? One cannot count the whole structure of man’s members, which was made in no other way than by the great wisdom of God. And what shares in the wisdom of the Lord shares in his power too.

Textual problem in this passage: see the notes.

1 Cor 15:53 (allusion, medium confidence) · Gen 2:7 (allusion, high confidence)

Notes and citation

Summary: The God who formed man from clay can much more easily raise the dissolved body, and the flesh that received his wise craftsmanship can receive his power.

Harvey’s notes at the end were removed. “Than by” renders an OCR corruption (probably nisi). Allusions: 1 Cor 15:53; Gen 2:7.

Notes on the original text

Digital text corrected (Harvey's notes; OCR slip; line number): 5eos → eos; facta est 9864 ex → facta est nisi ex; virtutem ejus. 3 animal rationabile, 317, 1. 2. 6 factum, condensi, according se → virtutem ejus..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.3.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-3-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-3-2) · Report an error

5.3.3Harvey 2:319

Non igitur exsors est caro sapientie et virtutis Dei. Nam virtus ejus que vitam prestat, in infirmitate perficitur, id est, in carne. Dicant autem nobis, qui dicunt non esse capacem carnem illius vitae quae datur a Deo, utrum viventes nunc, et participantes vitam dicant haec; an in totum vitae quidem habentes nihil, mortuos autem semetipsos in praesenti confitebuntur? Et si quidem mortui, quomodo et moventur et loquuntur et reliqua faciunt, quie non mortuorum sed vivorum sunt opera? Si autem vivunt nune, et totum illorum corpus participat vite, quomodo audent dicere non esse carnem participatricem vitae, confitentes habere se vitam in presenti? Simile est quemadmodum si quis spongiam aque plenam tenens, vel faculam ignis, non posse participare aqua dicat spongiam, neque faculam igni. Eodem modo et hi vivere se dicentes, et portare vitam dicentes, et in suis membris exsultantes, postea sibimetipsis contrarii exsistentes, dicunt non esse membra ipsorum percapabilia vitae. Si autem haec quae est temporalis vita, cum sit multo infirmior quam illa aeterna vita, tamen tantum potens est, ut vivificet nostra membra mortalia; cur illa quz est eterna vita, non vivificabit eam carnem, que jam meditata et assueta sit portare vitam? Quoniam autem participatrix vitse sit caro, ex hoc quod vivat, ostenditur: vivit enim, in quantum Deus vult vivere. Quoniam autem et Deus potens est prestare ei vitam, manifestum est. Illo enim prestante vitam nobis qui vivimus, et Dominus itaque cum sit potens vivificare plasma suum, et caro cum possit vivificari, quid superest quod prohibeat eam percipere incorruptelam, que est longa et sine fine & Deo tributa vita?

The flesh, then, is not without a share in the wisdom and power of God. For his power that gives life is made perfect in weakness, that is, in the flesh. Let those who say that the flesh is not capable of the life given by God tell us whether they say this as living now and sharing in life, or whether they will confess that they have no life at all and are dead at present. And if they are dead, how do they move and speak and do the other things that are the works not of the dead but of the living? But if they live now, and their whole body shares in life, how do they dare to say that the flesh does not share in life, while confessing that they have life at present? It is as if someone holding a sponge full of water, or a burning torch, should say that the sponge cannot share in water, or the torch in fire. In the same way these men, saying that they live and bear life, and exulting in their members, afterwards contradict themselves and say that their members are not capable of life. But if this temporal life, though much weaker than that eternal life, is still so powerful that it gives life to our mortal members, why will not the eternal life give life to the flesh, which has already practised and become accustomed to bear life? That the flesh shares in life is shown by the fact that it lives: for it lives as long as God wills it to live. And that God is able to give it life is plain: for he gives life to us who live. Since, then, the Lord is able to give life to his handiwork, and the flesh can be given life, what remains to prevent it from receiving incorruption, which is a long and endless life granted by God?

2 Cor 12:9 (allusion, high confidence) · Rom 8:11 (allusion, medium confidence)

Notes and citation

Summary: The heretics, who live in the flesh while denying that flesh can share in life, refute themselves; the God who now gives the flesh life can give it eternal life.

Harvey’s note and running head (“On the Demiurge”) were removed. Allusions: 2 Cor 12:9; Rom 8:11.

Notes on the original text

Digital text corrected (Harvey's note and running head): Si autem hsec que est as above, saptentid.... Dni. 928 DE DEMIURGO temporalis vita → Si autem haec quae est temporalis vita.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.3.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-3-3).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-3-3) · Report an error

Against 5, chapter 4

5.4.1Harvey 2:319

Latent autem semetipsos, qui alterum affingunt patrem, preter Demiurgum, et bonum eum vocant; infirmum et inutilem et negligentem inferentes eum: ut non dicamus, quoniam lividum et invidum, in eo quod dicant non vivificari ab eo nostra corpora. Cum enim dicant ea que omnibus sunt manifesta quoniam perseverant immortalia, ut puta spiritus et anima, et quze sunt alia, quoniam vivificantur a patre, aliud autem quod non alias vivificatur, nisi illi Deus praestet, vita derelinqui; aut impotentem et infirmum ostendit patrem ipsorum, aut invidum et lividum. Demiurgo enim et hic vivificante mortalia corpora nostra, et resurrectionem eis per prophetas promittente, quemadmodum ostendimus; quis potentior, et fortior, et vere bonus ostenditur? utrum Demiurgus, qui totum vivificat hominem; an falso cognominatus ipsorum pater? Qui ea quidem que sunt natura immortalia, quibus a sua natura adest vivere, fingit se vivificare; quibus autem opus est ab eo adjutorium ut vivant, non vivificans illa benigne, sed relinquens illa negligenter in mortem. Utrum ergo et his vitam pater ipsorum, cum possit praestare, non prestat, an cum non possit? Siquidem cum non possit, jam non potens est, neque perfectus super Demiurgum: Demiurgus enim praestat, quemadmodum adest videre, quod ille non potest prestare. Si autem eum possit priestare, non prestat; jam non bonus ostenditur, sed invidus et malignus pater.

Those who invent another father besides the Demiurge and call him good deceive themselves without knowing it, making him weak, useless, and negligent, not to say spiteful and envious, in that they say our bodies are not given life by him. For when they say of things that are plainly immortal to all, such as spirit and soul and the like, that they are given life by the father, but that another thing, which is given life in no other way than by God granting it, is abandoned by life, they show their father either powerless and weak or envious and spiteful. For since the Demiurge gives life to our mortal bodies even here, and promises them resurrection through the prophets, as we have shown, who is shown more powerful and stronger and truly good: the Demiurge, who gives life to the whole man, or their falsely named father? He pretends to give life to things that are immortal by nature, to which life belongs by their own nature, but those that need his help to live he does not kindly give life to, but carelessly abandons to death. Is it, then, that their father does not give life to these when he can, or that he cannot? If he cannot, he is no longer powerful, nor more perfect than the Demiurge; for the Demiurge, as one can see, provides what he cannot provide. But if he can and does not, then he is shown to be not a good father but an envious and spiteful one.

Rom 8:11 (allusion, medium confidence)

Notes and citation

Summary: A “good” father who gave life only to soul and spirit and abandoned the body would be either powerless or spiteful, and inferior to the Creator who gives life to the whole man.

Harvey’s chapter title (“They are deceived who invent another God the Father besides the maker of the world”), a stray note (“Plato’s”), and stray marks were removed. Allusion: Rom 8:11.

Notes on the original text

Digital text corrected (Harvey's note; editor's chapter title; note marker; split word; stray mark): Falluntur qui preter mundi fabricatorem alterum Deum Patrem confingunt: quem infirmum et inutilem, aut malignum. et invidum. esse necesse est, st corporibus nostris vitam, &ternam prestare vel non possit, vel nolit. 3 LATENT autem → Latent autem; | PrATO's dicCum enim dicant → Cum enim dicant; vivifi— catur → vivificatur; ^illa benigne → illa benigne; “an cum → an cum.

Topics: Heresy, Eschatology

Cite (SBL): Irenaeus, Haer. 5.4.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-4-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-4-1) · Report an error

5.4.2Harvey 2:319

Si autem et causam aliquam dixerint, per quam non vivificat corpora pater ipsorum, ipsam causam majorem necesse est apparere quam patrem, obtinentem benignitatem ejus; et infirmabitur benignitas ejus propter causam eam. quze ab ipsis dicitur. Quoniam autem possunt corpora percipere vitam, omnibus videre est. Vivunt enim in quantum ea Deus vult vivere: et jam non possunt dicere quod minime valeant vitam capere. Si igitur propter necessitatem et causam aliam quandam non vivificantur, qure possunt participare vitam, erit necessitati et causae serviens pater ipsorum, et non jam liber et suze potestatis in sententia.

And if they name some cause why their father does not give life to bodies, that cause must appear greater than the father, since it holds back his kindness; and his kindness will be made weak because of the cause they name. But that bodies can receive life all may see: for they live as long as God wills them to live, and so they can no longer say that they are quite unable to receive life. If, then, those that can share in life are not given life because of necessity or some other cause, their father will be a slave to necessity and that cause, and no longer free and in his own power of decision.

Textual problem in this passage: see the notes.

Notes and citation

Summary: If some cause prevents the heretics’ father from giving life to bodies, he is subject to that cause and not free.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition.

Notes on the original text

Digital text corrected (stray marks): Si igitur J^ propter → Si igitur propter.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 5.4.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-4-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-4-2) · Report an error

Against 5, chapter 5

5.5.1Harvey 2:319

Quoniam autem multo tempore perseverabant corpora, in quantum placuit Deo bene habere, legant Scripturas, et invenient eos qui ante nos fuerunt, septingentos et octingentos et nongentos annos supergressos: et consequebantur corpora ipsorum longinquitatem dierum, et participabant vitam, in quantum ea Deus vivere volebat. Quid autem de illis dicimus? Quandoquidem Enoch placens Deo in quo placuit corpore translatus est, translationem justorum premonstrans. Et Helias, sicut erat in plasmatis substantia, assumtus est, assumtionem patrum prophetans: et nihil impediit eos corpus in translationem et assumtionem eorum. Per illas enim manus, per quas in initio plasmati sunt, per ipsas assumtionem et translationem acceperunt. Assuetae enim erant in Adam manus Dei coaptare et tenere et bajulare suum plasma, et ferre, et ponere ubi ipsae vellent. Ubi ergo primus positus est homo? scilicet in paradiso, quemadmodum Scriptura dicit: Et plantavit Deus paradisum in Eden contra orientem, et posuit ibi hominem quem plasmavit. Et inde projectus est in hunc mundum, non obediens. Quapropter dicunt Presbyteri, qui sunt Apostolorum discipuli, eos qui translati sunt illuc translatos esse; (justis enim hominibus et Spiritum habentibus preparatus est paradisus, in quem et Paulus Apostolus asportatus audivit sermones inenarrabiles, quantum ad nos in presenti) et ibi manere eos qui translati sunt usque ad consummationem, coauspicantes incorruptelam.

That bodies endured a long time, as long as it pleased God that they should flourish, let them read the Scriptures, and they will find that those who lived before us passed seven hundred, eight hundred, and nine hundred years; and their bodies kept pace with the length of their days and shared in life as long as God willed them to live. But why do we speak of them? For Enoch, pleasing God, was translated in the body in which he pleased him, showing beforehand the translation of the just. And Elijah was taken up just as he was, in the substance of his formation, prophesying the taking up of the fathers; and the body was no hindrance to their translation and assumption. For by the same hands by which they were formed at the beginning they received assumption and translation. For in Adam the hands of God had become accustomed to fit together, hold, and carry their own handiwork, and to bring and place it where they wished. Where, then, was the first man placed? In paradise, as Scripture says: “And God planted a paradise in Eden toward the east, and placed there the man whom he had formed.” And from there he was cast out into this world, because he did not obey. Therefore the presbyters, who are disciples of the apostles, say that those who were translated were translated there (for paradise has been prepared for just men and those who have the Spirit, into which the apostle Paul too was caught up and heard words unspeakable for us at present), and that those who were translated remain there until the consummation, beginning incorruption.

Gen 5:5 (allusion, medium confidence) · Gen 5:24 (allusion, high confidence) · Heb 11:5 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · Gen 2:8 (quotation, high confidence) · 2 Cor 12:4 (allusion, high confidence)

Notes and citation

Summary: The long lives of the patriarchs and the translation of Enoch and Elijah in the body show that God can preserve bodies; the translated remain in paradise until the end.

Harvey’s chapter title (on the long lives of the ancients, Elijah and Enoch, Jonah and the three young men) was removed, and the first line, which the OCR had displaced into the middle of the section, was restored to its place. “The fathers” is the reading of this text (other editions read “the spiritual”). The tradition of the presbyters is reported as Irenaeus gives it. Allusions and quotations: Gen 5; Gen 5:24 / Heb 11:5; 2 Kgs 2:11; Gen 2:8; 2 Cor 12:4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; displaced line (restored to the start of the section); margin debris; editor's chapter title; displaced first line restored; line number; stray letter): Priscorum vita longeva, Elie et Enoch cum propris corporibus translatio, una cum Jone Ananie Azarue et Misaelis in summis periculis conservatione, evidenter ostendunt Deum | excitare posse corpora nostra ad vitam aternam. quantum placuit → Quoniam autem multo tempore perseverabant corpora, in quantum placuit; in quantum ea A Deus → in quantum ea Deus; 5dicimus → dicimus; bajulare QuoNiAM autem multo tempore perseverabant corpora, in Μ. 9:91. suum plasma → bajulare suum plasma; posuit ἐδὲ hominem → posuit ibi hominem; ἘΠῚ inde projectus est in 1:11110 mundum → Et inde projectus est in hunc mundum.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.5.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-5-1).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-5-1) · Report an error

5.5.2Harvey 2:319

Si autem quis impossibile aestimet tantis temporibus permanere homines, et Heliam non in carne assumtum, consumtam autem carnem ejus in igneo curru, intendat, quoniam Jonas quidem in profundum projectus est, et in ventrem ceti absorptus, salvus iterum exsputus est terre jussu Dei. Ananias etiam, et Azarias, et Misael missi in caminum ignis septuplum exardentem, neque nociti sunt aliquid, neque odor ignis inventus est in eis. Quse igitur adfuit ills manus Dei, et inopinata, et impossibilia nature hominum in eis perficiens; quid mirum si in his qui translati sunt effecit aliquid inopinatum, deserviens voluntati Patris? Hic est autem Filius Dei, quemadmodum Scriptura ait dixisse Nabuchodonozor regem: Nonne tres viros misimus in caminum? et ecce ego video quatuor deambulantes in medio ignis, et quartus similis est Filio Dei. Neque igitur natura alicujus eorum que facta sunt, neque infirmitas carnis fortior erit super voluntatem Dei. Non enim Deus his qu: facta sunt, sed ea que facta sunt subjecta sunt Deo: et omnia serviunt voluntati ejus. Quapropter et Dominus ait: Qua impossibilia sunt apud homines, possibilia sunt apud Deum. Quemadmodum igitur his qui nune sunt hominibus, ignorantibus dispositionem Dei, incredibile et impossibile videtur, tantos annos aliquem hominem posse vivere, et vixerunt hi qui ante nos fuerunt, et vivunt qui translati sunt ad exemplum futurae longitudinis dierum; et de ventre ceti, et de camino ignis salvos exisse, et tamen exierunt, educti velut manu Dei ad ostensionem virtutis ejus: sic et nunc, quamvis quidam ignorantes virtutem et promissionem Dei, contradicant sux saluti, impossibile existimantes posse Deum suscitantem corpora in sempiternum perseverationem eis donare, non tamen incredulitas talium evacuabit fidem Dei.

But if anyone thinks it impossible for men to last so long, and that Elijah was not taken up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah was thrown into the deep and swallowed into the whale’s belly, and was spat out again safe onto land at God’s command. And Hananiah, Azariah, and Mishael, sent into the furnace of fire burning sevenfold, were not harmed at all, nor was the smell of fire found on them. Since, then, the hand of God was present with them, accomplishing in them things unexpected and impossible to human nature, what wonder if in those who were translated it did something unexpected, serving the will of the Father? And this is the Son of God, as Scripture says King Nebuchadnezzar said: “Did we not send three men into the furnace? And see, I see four walking in the midst of the fire, and the fourth is like the Son of God.” So neither the nature of anything that has been made nor the weakness of the flesh will be stronger than the will of God. For God is not subject to the things that have been made, but the things that have been made are subject to God, and all things serve his will. Therefore the Lord too says: “What is impossible with men is possible with God.” As, then, to the men of the present, who do not know God’s dispensation, it seems incredible and impossible that any man could live so many years, and yet those who were before us did live, and those who were translated do live, as a pattern of the length of days to come; and that men came out safe from the whale’s belly and from the furnace of fire, and yet they did come out, led out as by the hand of God to show his power: so now, though some who do not know the power and promise of God contradict their own salvation, thinking it impossible for God, who raises bodies, to give them everlasting endurance, still the unbelief of such men will not make void the faithfulness of God.

Textual problem in this passage: see the notes.

2 Kgs 2:11 (allusion, high confidence) · Jonah 2:10 (allusion, high confidence) · Dan 3:19 (allusion, high confidence) · Dan 3:27 (3:94 LXX) (allusion, high confidence) · Dan 3:24 (3:91 LXX) (quotation, high confidence) · Dan 3:25 (3:92 LXX) (quotation, high confidence) · Luke 18:27 (quotation, high confidence) · Rom 3:3 (allusion, medium confidence)

Notes and citation

Summary: Jonah and the three young men in the furnace show that nothing in nature can resist God’s will, so he can give raised bodies everlasting life.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Harvey’s note and the running head were removed. Allusions and quotations: 2 Kgs 2:11; Jonah 2:1, 10; Dan 3:19–27, 92 (LXX); Luke 18:27; Rom 3:3.

Notes on the original text

Digital text corrected (Harvey's note inside a word; OCR slip; margin debris; running head and margin debris; stray mark): ^in igneo → in igneo; eqo video → ego video; Nou enim → Non enim; igno1Exxatouévgy melius legit vet. Caeterum inter hanc vocem et particulam hominis. rantes → ignorantes; saluti, LIB. v.. eq 9 e e e e vi. 1. impossibile → saluti, impossibile; in aR. V. vi sempiternum → in sempiternum.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.5.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-41-1/#p-5-5-2).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-irenaeus-adversus-haereses-5-5-2) · Report an error