Against Heresies 4.5.1–4.9.3

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 22 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.

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Against 4, chapter 5

4.5.1Harvey 2:154–155

Unus igitur et idem Deus, qui plicat coelum quemadmodum librum, et renovat faciem terre: qui temporalia fecit propter hominem, ut maturescens in eis fructificet immortalitatem, et qui eterna superducit propter suam benignitatem, ut ostendat saeculis supervenientibus inenarrabiles divitias benignitatis suae: qui a Lege et prophetis annuntiatus est, quem Christus suum Patrem confessus est. Ipse est autem fabricator; et ipse est qui super omnia est Deus, quemadmodum Esaias ait: Ego testis, dicit Dominus Deus, et puer meus quem elegi, ut cognoscatis, et credatis, et intelligatis, quia ego eum. Ante me non fuit alius Deus, et post me non erit. Ego Deus, et non est absque me salvans. Annuntiavi, et salvavi. Et iterum: Ego sum Deus primus, et super ventura ego sum. Neque enim varie, neque elate, neque glorians dicit haec: sed quoniam impossibile erat sine Deo discere Deum, per Verbum suum docet homines scire Deum. — His igitur qui nesciunt haec, et propter hoc alterum advenisse putant Patrem, juste quis dicit: Erratis, nescientes Scripturas, neque virtutem Dei.

One and the same, then, is God, who rolls up the heaven like a book and renews the face of the earth; who made temporal things for man’s sake, so that, maturing in them, he may bear the fruit of immortality; and who adds eternal things through his kindness, so as to show in the ages to come the unspeakable riches of his kindness; who was proclaimed by the law and the prophets, whom Christ confessed as his Father. He is the Maker, and he is the God who is over all, as Isaiah says: “I am witness, says the Lord God, and my servant whom I have chosen, that you may know and believe and understand that I am. Before me there was no other God, and after me there will be none. I am God, and there is no saviour besides me. I have announced, and I have saved.” And again: “I am the first God, and I am above the things to come.” He does not say these things ambiguously, nor arrogantly, nor boastfully; but since it was impossible without God to learn God, he teaches human beings through his Word to know God. To those, then, who do not know these things and for this reason think that another Father has come, one rightly says: “You are in error, knowing neither the Scriptures nor the power of God.”

Isa 34:4 (allusion, high confidence) · Ps 104:30 (103:30 LXX) (allusion, high confidence) · Eph 2:7 (quotation, high confidence) · Isa 43:10 (quotation, high confidence) · Isa 43:11 (quotation, high confidence) · Isa 43:12 (quotation, high confidence) · Isa 41:4 (quotation, medium confidence) · Matt 22:29 (quotation, high confidence)

Notes and citation

Summary: The one God who made temporal things and gives eternal ones is the God of the law and the prophets, whom Christ called Father; God is known only through his Word.

Quotations and allusions: Isa 34:4; Ps 104:30 (LXX 103:30); Eph 2:7; Isa 43:10–12; Isa 41:4; Matt 22:29.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris; OCR slip; small capitals): Unvs → Unus; exculis supervententibus tnenarrabiles divitias benignitatis sum → saeculis supervenientibus inenarrabiles divitias benignitatis suae; Kyo testis → Ego testis; non ent → non erit; salvavt → salvavi; haec: o. ses. Bed quoniam → haec: sed quoniam; hzec, et 118. B. TV vill propter → haec, et propter; dicit: MASS. iv. Erratis → dicit: Erratis; virtutem Dei. uz → virtutem Dei..

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 4.5.1 (Harvey 2:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-5-1).

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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).

4.5.2Harvey 2:155–156

Dominus enim noster et magister in ea responsione, quam habuit ad Sadducaeos, qui dicunt resurrectionem non esse, et propter hoc inhonorantes Deum atque Legi detrahentes, et resurrectionem ostendit et Deum manifestavit, dicens eis: Erratis, nescientes Scripturas, neque virtutem Dei. De resurrectione enim, inquit, mortuorum non legistis quid dictum est a Deo dicente: Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob? et adjecit: Non est Deus mortuorum, sed viventium: omnes enim ei vivunt. Per haec utique manifestum fecit, quoniam is qui de rubo locutus est Moysi, et manifestavit se esse Deum patrum, hic est viventium Deus. Quis enim est vivorum Deus, nisi qui est Deus, et super quem alius non est Deus? Quem et Daniel propheta, cum dixisset ei Cyrus rex Persarum, Quare non adoras Bel? annuntiavit, dicens: Quoniam non colo idola manufacta, sed vivum Deum, qui constituit colum, et terram, et habet omnis carnis dominationem. Iterum dixit: Dominum Deum meum adorabo, quoniam hic est Deus vivus. Qui igitur a prophetis adorabatur Deus vivus, hic est vivorum Deus, et Verbum ejus, qui et locutus est Moysi, qui et Sadducaeos redarguit, qui et resurrectionem donavit: utraque his qui caecutiunt ostendens, id est, resurrectionem et Deum. Si enim Deus mortuorum non est, sed vivorum, hic autem dormientium patrum Deus dictus est, indubitate vivunt Deo, et non perierunt, cum sint filii resurrectionis. Resurrectio autem ipse Dominus noster est, quemadmodum ipse ait; Ego sum resurrectio et vita. Patres autem, ejus filii; dictum est enim a propheta: Pro patribus tuis facti sunt tibi filii tui. Ipse igitur Christus cum Patre vivorum est Deus, qui locutus est Moysi, qui et patribus manifestatus est.

For our Lord and Master, in the answer he gave to the Sadducees, who say there is no resurrection and therefore dishonour God and disparage the law, both showed the resurrection and revealed God, saying to them: “You are in error, knowing neither the Scriptures nor the power of God. For concerning the resurrection of the dead,” he says, “have you not read what was spoken by God, who said: I am the God of Abraham, and the God of Isaac, and the God of Jacob?” And he added: “He is not the God of the dead but of the living; for all live to him.” By this he certainly made it plain that he who spoke to Moses from the bush and showed himself to be the God of the fathers is the God of the living. For who is God of the living except him who is God and above whom there is no other God? Him also the prophet Daniel proclaimed when Cyrus, king of the Persians, said to him, “Why do you not worship Bel?”, saying: “Because I do not worship idols made with hands, but the living God, who established heaven and earth and has dominion over all flesh.” Again he said: “I will worship the Lord my God, for he is the living God.” He, then, who was worshipped by the prophets as the living God is the God of the living, and so is his Word, who spoke to Moses, who refuted the Sadducees, who granted the resurrection, showing both truths to the blind, that is, the resurrection and God. For if he is not God of the dead but of the living, and he was called God of the fathers who sleep, without doubt they live to God and have not perished, since they are children of the resurrection. Now our Lord is himself the resurrection, as he himself says: “I am the resurrection and the life.” And the fathers are his children; for it was said by the prophet: “In place of your fathers, your sons have been born to you.” Christ himself, then, together with the Father, is the God of the living, who spoke to Moses and was also manifested to the fathers.

Matt 22:29 (quotation, high confidence) · Matt 22:31 (quotation, high confidence) · Matt 22:32 (quotation, high confidence) · Exod 3:6 (quotation, high confidence) · Luke 20:38 (quotation, high confidence) · Luke 20:36 (allusion, high confidence) · John 11:25 (quotation, high confidence) · Ps 45:16 (44:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ’s answer to the Sadducees shows that the God who spoke from the bush is the God of the living, and that Christ with the Father is that God.

Harvey’s chapter title (how the Lord confesses that he who spoke from the bush is the God of the living) and note debris were removed. “Christ himself, together with the Father, is the God of the living”: translated as written. Quotations: Matt 22:29, 31–32; Exod 3:6; Luke 20:38; Bel 4–5, 25 (Dan 14 in the Greek); Luke 20:36; John 11:25; Ps 45:16 (LXX 44:17).

Notes on the original text

Digital text corrected (OCR slip; stray mark; editor's chapter title; margin debris; margin debris inside a word; margin reference; margin reference inside a word; margin reference; OCR slip; note debris and running head; stray mark; stray marks): Quemadmodum Dominus eum qui de rubo locutus est ad Moysem confitetur esse Deum viventium. Dominus → Dominus; Erratis, Matt, xxil.29, nescientes → Erratis, nescientes; enim, Um inquit → enim, inquit; Ego Exod. μι. 6. sum → Ego sum; adjecit: — — Non est ! Deus → adjecit: Non est Deus; qui est?* Deus → qui est Deus; annunpan. xiv. 5. tiavit → annuntiavit; vivum. Deum, ς. qui → vivum Deum, qui; et * Verbum → et Verbum; perierunt, norum, et Arianorum hereses plane reLB IV. tx, Cum sint fili → perierunt, cum sint filii; DomiMASSIV. nus → Dominus; Eso sum resurrectio et — vita → Ego sum resurrectio et vita; Pro Ps. xliv.17. patribus tuis facti sunt tibi ftü tw. → Pro patribus tuis facti sunt tibi filii tui..

Extrabiblical texts: Bel 4–5 (Bel and the Dragon [in RC, EO, ETH canons]; quotation); Bel 25 (Bel and the Dragon [in RC, EO, ETH canons]; quotation)

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 4.5.2 (Harvey 2:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-5-2).

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4.5.3Harvey 2:156

Et hoc ipsum docens dicebat Judeis: Abraham pater vester exultavit ut videret diem meum, et vidit, et gavisus est. Quid enim? Credidit Abraham Deo, et deputatum est ei ad justitiam; primum quidem, quoniam ipse est factor coeli et terre, solus Deus: deinde autem, quoniam faciet semen ejus quasi stellas coeli. Hoc est quod a Paulo dicitur: Quemadmodum luminaria in mundo. Juste igitur derelinquens terrenam cognationem omnem, sequebatur Verbum Dei; cum Verbo peregrinans, ut cum Verbo moraretur.

And teaching this very thing he said to the Jews: “Your father Abraham rejoiced that he would see my day; and he saw it and was glad.” What does this mean? “Abraham believed God, and it was reckoned to him as righteousness”: first, that he alone is God, the maker of heaven and earth; and then, that he would make his seed like the stars of heaven. This is what Paul says: “as lights in the world.” Rightly, then, leaving all his earthly kindred, he followed the Word of God, journeying as a stranger with the Word, so that he might dwell with the Word.

John 8:56 (quotation, high confidence) · Rom 4:3 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · Gen 15:5 (allusion, high confidence) · Phil 2:15 (quotation, high confidence) · Gen 12:1 (allusion, high confidence)

Notes and citation

Summary: Abraham believed the one Creator God and his promise, left his kindred, and followed the Word.

Harvey’s chapter title (that Abraham’s faith and ours are one and the same) was removed. Quotations and allusions: John 8:56; Rom 4:3 (Gen 15:6); Gen 15:5; Phil 2:15; Gen 12:1.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; margin reference; margin reference; margin reference; OCR slip): Quoniam una est et eadem Abrahe fides, et nostra. Jon. viil.86. 1. Er hoc → Et hoc; videret. diem meum, σέ vidit → videret diem meum, et vidit; Rom. iv.3, Quid enim? ϑδΟγοαιαϊέ Abraham Deo, et deputatum est ei ad jus` titiam → Quid enim? Credidit Abraham Deo, et deputatum est ei ad justitiam; quasi Phi 1& stellas → quasi stellas; dieitur → dicitur; cognafionem → cognationem.

Cite (SBL): Irenaeus, Haer. 4.5.3 (Harvey 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-5-3).

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4.5.4Harvey 2:156–157

Juste autem et Apostoli, ex Abraham genus habentes, derelinquentes naviculam et patrem, sequebantur Verbum Dei. Juste autem et nos, eandem fidem accipientes quam habuit Abraham, tollentes crucem, quemadmodum ligna Isaac, sequimur eum. In Abraham enim praedidicerat et assuetus fuerat homo sequi Verbum Dei. Etenim Abraham secundum fidem suam secutus praeceptum verbi Dei, prono animo unigenitum et dilectum filium suum concessit sacrificium Deo; ut et Deus beneplacitum habeat, pro universo semine ejus dilectum et unigenitum filium suum prestare sacrificium in nostram redemtionem.

Rightly also the apostles, who were of Abraham’s race, left the boat and their father and followed the Word of God. Rightly also we, receiving the same faith that Abraham had, taking up the cross as Isaac took up the wood, follow him. For in Abraham man had learned beforehand and had grown used to following the Word of God. For Abraham, following the command of the Word of God in accordance with his faith, with a ready mind gave up his only-begotten and beloved son as a sacrifice to God, so that God too might be pleased to offer his beloved and only-begotten Son as a sacrifice for all his seed, for our redemption.

Matt 4:22 (allusion, high confidence) · Matt 16:24 (allusion, high confidence) · Gen 22:6 (allusion, high confidence) · Gen 22:2 (allusion, high confidence)

Notes and citation

Summary: The apostles and we, sharing Abraham’s faith, follow the Word; Abraham’s offering of Isaac foreshadowed God’s offering of his Son.

Harvey’s footnotes and running head, printed in the middle of the section, were removed. Allusions: Matt 4:22; Matt 16:24; Gen 22:6, 2.

Notes on the original text

Digital text corrected (Harvey's footnotes and running head leaked into the text; margin reference; stray mark): ex Mat.iv.$$ Abraham → ex Abraham; acci1 In uncial writing three ^ artifez et conditor est Deus, quam Abraletters sufficiently — hamum exespectasse scribit Apostolus Hebr. civitatem, fundamenta habentem, cujus 3 N. T. dicit Scriptura. JUSTIFICATUS EST. 157 pientes → accipientes; quemadmodum €. ligna → quemadmodum ligna; ut Ge xut 1 et Deus → ut et Deus.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.5.4 (Harvey 2:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-5-4).

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4.5.5Harvey 2:157

Propheta ergo cum esset Abraham, et videret in Spiritu diem adventus Domini, et passionis dispositionem, per quem ipse quoque et omnes, qui, similiter ut ipse credidit, credunt Deo, salvari inciperent, exultavit vehementer. Non incognitus igitur erat Dominus Abrahae, cujus diem concupivit videre: sed neque Pater Domini; didicerat enim a Verbo Domini, et credidit ei: quapropter et deputatum est ei ad justitiam a Domino. Fides enim que est ad Deum justificat hominem: et propter hoc dicebat: Extendam manum meam ad Deum altissimum, qui constituit celum et terram. Haec autem omnia conantur evertere illi qui sunt malae sententiae, ob unum dictum, quod quidem apud eos non bene intellectum est.

Since Abraham, then, was a prophet and saw in the Spirit the day of the Lord’s coming and the dispensation of his passion, through whom both he himself and all who believe God as he believed would begin to be saved, he rejoiced greatly. So the Lord was not unknown to Abraham, whose day he longed to see; nor was the Lord’s Father; for he had learned from the Word of the Lord and believed him; therefore it was also reckoned to him as righteousness by the Lord. For faith directed to God justifies a man; and for this reason he said: “I will stretch out my hand to the most high God, who made heaven and earth.” But all these things those of evil opinion try to overturn because of one saying, which they have not understood rightly.

John 8:56 (allusion, high confidence) · Gen 15:6 (allusion, high confidence) · Gen 14:22 (quotation, high confidence)

Notes and citation

Summary: Abraham, a prophet, saw Christ’s day and knew both the Lord and his Father; the heretics overturn all this on the strength of one misunderstood saying.

Justification by faith: translated as written. Quotations and allusions: John 8:56; Gen 15:6; Gen 14:22.

Notes on the original text

Digital text corrected (OCR slip; line number; hyphenated word; margin reference): incogmitus → incognitus; Fides Gen. χν. 6. enim → Fides enim; 5con- stituit → constituit; 1106 autem omnia → Haec autem omnia.

Cite (SBL): Irenaeus, Haer. 4.5.5 (Harvey 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-5-5).

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Against 4, chapter 6

4.6.1Harvey 2:157

Dominus enim ostendens semetipsum discipulis, quoniam ipse est Verbum, qui agnitionem Patris facit, et exprobrans Judaeis putantibus se habere Deum, cum et frustrentur Verbum ejus, per quem cognoscitur Deus, dicebat: Nemo cognoscit Filium nisi Pater, neque Patrem quis cognoscit nisi Filius, et cui voluerit Filius revelare. Sic et Matthaeus posuit, et Lucas similiter, et Marcus idem ipsum: Johannes enim preterit locum hunc. Hi autem qui peritiores Apostolis volunt esse, sic describunt: Nemo cognovit Patrem nisi Filius, nec Filium nisi Pater, et cui voluerit Filius revelare; et interpretantur, quasi a nullo cognitus sit verus Deus ante Domini nostri adventum: et eum Deum qui a prophetis sit annuntiatus, dicunt non esse Patrem Christi.

For the Lord, showing his disciples that he himself is the Word who gives knowledge of the Father, and reproaching the Jews, who thought they had God while they rejected his Word, through whom God is known, said: “No one knows the Son except the Father, nor does anyone know the Father except the Son, and those to whom the Son wills to reveal him.” So Matthew set it down, and Luke likewise, and Mark the very same; John passes over this passage. But those who want to be more expert than the apostles write it thus: “No one knew the Father except the Son, nor the Son except the Father, and those to whom the Son wills to reveal him”; and they interpret it as if the true God was known by no one before the coming of our Lord, and they say that the God who was proclaimed by the prophets is not the Father of Christ.

Matt 11:27 (quotation, high confidence) · Luke 10:22 (allusion, high confidence)

Notes and citation

Summary: The heretics alter the saying “No one knows the Father except the Son” into the past tense to claim that the true God was unknown before Christ.

Harvey’s chapter title (on “No one knows the Father except the Son”) was removed. The saying is in Matt 11:27 and Luke 10:22; it is not in Mark, as Irenaeus says it is. The heretics’ reading “knew” (past tense) is noted in Justin and other early writers. Quotation: Matt 11:27.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; line number; stray mark; stray stop): Quid est quod nemo cognoscit Patrem, nisi Filius, et per ° quot occasiones revelat Filius Patrem. Dominus → Dominus; et ! exprobrans → et exprobrans; Verbum. ejus → Verbum ejus; nist Pater → nisi Pater; 5Hi autem → Hi autem; F'ilius → Filius.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.6.1 (Harvey 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-1).

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4.6.2Harvey 2:157–159

Si autem Christus tunc inchoavit esse, quando et secundum hominem adventum suum egit, et a temporibus Tiberi Caesaris commemoratus est Pater providere hominibus, et non semper Verbum ejus, una eum plasmate fuisse ostendebatur; nec tunc quidem oportuit alterum Deum annuntiari, sed causas tantae incuriae et negligentiae ejus inquiri. Nullam enim oportet quaestionem talem esse, et tantum invalescere, ut et Deum quidem mutet, et eam que est erga fabricatorem, qui nos alit per suam conditionem, fidem nostram evacuet. Sicut enim in Filium fidem nostram dirigimus, sic et in Patrem dilectionem firmam et immobilem habere debemus. Et bene Justinus in eo libro qui est ad Marcionem ait: Quoniam ipsi quoque Domino non credidissem, alterum Deum annuntianti, prater fabricatorem et factorem et nutritorem nostrum. Sed quoniam ab uno Deo, qui et hunc mundum fecit, et nos plasmavit, et omnia continet et administrat, unigenitus Filius venit ad nos, suum plasma in semetipsum recapitulans, firma est mea ad eum fides, et immobilis erga Patrem dilectio, utraque Deo nobis prabente.

But if Christ began to exist only when he made his coming as man, and the Father remembered to provide for human beings only from the times of Tiberius Caesar, and it were shown that his Word had not always been with his handiwork, then not even so ought another God to have been proclaimed; rather, the reasons for so great carelessness and neglect on his part ought to have been looked into. For no question ought to be such, or to grow so strong, as to change God and empty out our faith in the Maker who nourishes us through his creation. For as we direct our faith to the Son, so we ought also to have a firm and unshakable love toward the Father. And Justin says well in his book against Marcion: “I would not have believed the Lord himself if he had proclaimed another God besides our fashioner, maker, and nourisher. But since the only-begotten Son came from the one God, who made this world, formed us, and contains and governs all things, recapitulating his own handiwork in himself, my faith in him is firm and my love toward the Father unshakable, God granting us both.”

Luke 3:1 (allusion, medium confidence)

Notes and citation

Summary: If God provided for mankind only from the time of Tiberius, that would show neglect, not another God; Justin said he would not have believed the Lord had he preached a God other than the Creator.

Justin’s treatise against Marcion is lost; this is one of its few surviving quotations (no entry in the site’s list of extrabiblical texts yet). Allusion: Luke 3:1.

Notes on the original text

Digital text corrected (OCR slip; margin debris; stray comma; stray stop; stray stop; margin debris): tanium → tantum; qui, nos alit → qui nos alit; quoque. Domino → quoque Domino; nostrum. 1.29. Sed → nostrum. Sed; continet. et administrat, unigenitus Filius venit ad 208, suum → continet et administrat, unigenitus Filius venit ad nos, suum; Jides → fides.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 4.6.2 (Harvey 2:157–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-2).

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4.6.3Harvey 2:159

Neque enim Patrem cognoscere quis potest, nisi Verbo Dei, id est, nisi Filio revelante; neque Filium, nisi Patris beneplacito. Bonum autem placitum Patris Filius perficit: mittit enim Pater; mittitur autem et venit Filius. Et Patrem quidem invisibilem et indeterminabilem, quantum ad nos est, cognoscit suum ipsius Verbum, et cum sit inenarrabilis, ipse enarrat eum nobis: rursum autem Verbum suum solus cognoscit Pater: utraque autem hee sic se habere manifestavit Dominus. Et propter hoc Filius revelat agnitionem Patris per suam manifestationem. Agnitio enim Patris est Filii manifestatio: omnia enim per Verbum manifestantur. Ut ergo cognosceremus quoniam qui advenit Filius, ipse est qui agnitionem Patris facit credentibus sibi, dicebat discipulis: Nemo cognoscit Filium nisi Pater, neque Patrem nisi Filius, et quibuscunque Filius revelaverit; docens semetipsum et Patrem sicut est, ut alterum non recipiamus Patrem, nisi eum qui a Filio revelatur.

For no one can know the Father except by the Word of God, that is, unless the Son reveals him; nor the Son, except by the good pleasure of the Father. And the Son carries out the Father’s good pleasure: for the Father sends, and the Son is sent and comes. And his own Word knows the Father, who as far as we are concerned is invisible and boundless; and since he is unspeakable, the Word himself declares him to us; and again the Father alone knows his own Word. Both these things the Lord made known to be so. And for this reason the Son reveals the knowledge of the Father through his own manifestation. For the knowledge of the Father is the manifestation of the Son; for all things are made manifest through the Word. So that we might know, then, that the Son who came is himself the one who gives knowledge of the Father to those who believe in him, he said to his disciples: “No one knows the Son except the Father, nor the Father except the Son, and those to whom the Son reveals him,” teaching himself and the Father as he is, so that we might not receive another Father than the one revealed by the Son.

Matt 11:27 (quotation, high confidence) · John 1:18 (allusion, medium confidence)

Notes and citation

Summary: The Father is known only through the Son, whose manifestation is the knowledge of the Father, so no Father other than the one he reveals may be accepted.

Quotation and allusion: Matt 11:27; John 1:18.

Notes on the original text

Digital text corrected (OCR slip; stray mark): invisibilem et ' indeterminabilem → invisibilem et indeterminabilem; Memo cognoscit Filium nist Pater → Nemo cognoscit Filium nisi Pater.

Topics: Trinity, Christology

Cite (SBL): Irenaeus, Haer. 4.6.3 (Harvey 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-3).

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4.6.4Harvey 2:159

Hic autem est fabricator caeli et terre, quemadmodum ex sermonibus ejus ostenditur; et non is qui a Marcione, vel a Valentino, aut a Basilide, aut a Carpocrate, aut Simone, aut reliquis falso cognominatis Gnosticis adinventus est falsus Pater. Nemo enim illorum Filius fuit Dei, sed Christus Jesus Dominus noster, adversus quem et contrariam exercent disciplinam, incognitum Deum audentes annuntiare. Debent autem in semetipsos audire: quemadmodum enim incognitus, qui ab ipsis cognoscitur? quodcunque enim vel a paucis cognoscitur, non est incognitum. Dominus autem non in totum non posse cognosci et Patrem et Filium dixit: caeterum supervacuus fuisset adventus ejus. Quid enim huc veniebat? an uti diceret nobis: Nolite quaerere Deum; incognitus est enim, et non invenietis eum: quemadmodum et Christum Aeonibus eorum dixisse mentiuntur hi qui sunt a Valentino? Sed hoc quidem vanum est. Edocuit autem Dominus, quoniam Deum scire nemo potest, nisi Deo docente, hoc est, sine Deo non cognosci Deum: hoc ipsum autem cognosci eum, voluntatem esse Patris. Cognoscunt enim eum quibuscunque revelaverit Filius.

This Father is the maker of heaven and earth, as is shown from his words, and not the false Father invented by Marcion, or Valentinus, or Basilides, or Carpocrates, or Simon, or the rest of those falsely called Gnostics. For none of them was the Son of God, but Christ Jesus our Lord, against whom they practise a contrary teaching, daring to proclaim an unknown God. But they ought to hear this against themselves: how is he unknown who is known by them? For whatever is known even by a few is not unknown. Now the Lord did not say that the Father and the Son cannot be known at all; otherwise his coming would have been superfluous. For why did he come here? To tell us, “Do not seek God, for he is unknown and you will not find him”? as the followers of Valentinus falsely say that Christ told their Aeons. But this is empty. The Lord taught that no one can know God unless God teaches him, that is, that God is not known without God; and that this very thing, that he be known, is the will of the Father. For those know him to whom the Son has revealed him.

Matt 11:27 (allusion, high confidence)

Notes and citation

Summary: The Father Christ reveals is the Creator, not the unknown God of the Gnostics; God is known only when God teaches, and he wills to be known.

Harvey’s footnotes and running head, printed in the middle of the section, were removed. On the Valentinian claim that Christ taught the Aeons that the Father is incomprehensible, see 1.2.5. Allusion: Matt 11:27.

Notes on the original text

Digital text corrected (Harvey's footnotes and running head leaked into the text; OCR slip; margin debris; margin debris inside a word; OCR slip; stray mark; stray mark; OCR slip): aut 8 Basilide, aut ἃ Carpocrate → aut a Basilide, aut a Carpocrate; >cognominatis → cognominatis; audire: 901. quemadmodum → audire: quemadmodum; dixit: ^ezeterum → dixit: caeterum; queerere Deum; 1 Cp.,, cognoMERO. 11. snferminalilem. mine, 118. ΒΟῚΝ αἱ 213, incognitus → quaerere Deum; incognitus; quemadmodum et MARS iv. ` Christum ! /Eonibus eorum dixisse mentiuntur hi qui sunt a VaEx Parallel. » lentino? → quemadmodum et Christum Aeonibus eorum dixisse mentiuntur hi qui sunt a Valentino?.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 4.6.4 (Harvey 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-4).

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4.6.5Harvey 2:159

Et ad hoc Filium revelavit Pater, ut per eum omnibus manifestetur, et eos quidem qui credunt ei justi, in incorruptelam et in aeternum refrigerium recipiat; credere autem ei, est facere ejus voluntatem; eos autem qui non credunt, et propter hoc fugiunt lumen ejus, in tenebras quas ipsi sibi elegerunt juste recludet. Omnibus igitur revelavit se Pater, omnibus Verbum suum visibile faciens: et rursus Verbum omnibus ostendebat Patrem et Filium, cum ab omnibus videretur. Et ideo justum judicium Dei super omnes qui similiter quidem viderunt, non autem similiter crediderunt.

And for this purpose the Father revealed the Son, that through him he might be made manifest to all, and might receive those who believe in him, as righteous, into incorruption and eternal refreshment (and to believe in him is to do his will); but those who do not believe, and therefore flee his light, he will justly shut up in the darkness they have chosen for themselves. To all, then, the Father revealed himself, making his Word visible to all; and in turn the Word showed the Father and the Son to all, since he was seen by all. And therefore the judgment of God is just upon all who saw alike but did not believe alike.

John 3:19 (allusion, medium confidence)

Notes and citation

Summary: The Father revealed himself to all by making the Word visible; God’s judgment is just on those who saw but did not believe.

Allusion: John 3:19–21.

Notes on the original text

Digital text corrected (OCR slip; margin debris): Filum → Filium; crediderunt. 4. 5^ → crediderunt..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 4.6.5 (Harvey 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-5).

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4.6.6Harvey 2:159–161

Etenim per ipsam conditionem revelat Verbum conditorem Deum, et per mundum fabricatorem mundi Dominum, et per plasma eum qui plasmaverit artificem, et per Filium eum Patrem qui generaverit Filium: et haec omnes similiter quidem colloquuntur, non autem similiter credunt. Sed per Legem et prophetas similiter Verbum et semetipsum et Patrem praedicabat: et audivit quidem universus populus similiter; non similiter autem omnes crediderunt. Et per ipsum Verbum visibilem et palpabilem factum, Pater ostendebatur, etiamsi non omnes similiter credebant ei; sed omnes viderunt in Filio Patrem: invisibile ergo credere in Deum, invisibile etenim Filii Pater, visibile autem Patris Filius. Et propter hoc omnes Christum loquebantur praesente eo, et Deum nominabant. Sed et daemones videntes Filium, dicebant: Scimus te qui es, Sanctus Dei. Et tentans Diabolus, videns eum, dicebat: Si tu es Filius Dei; omnibus quidem videntibus et loquentibus Filium et Patrem, non autem omnibus credentibus.

For by means of creation itself the Word reveals God the Creator; through the world, the Lord who made the world; through the handiwork, the craftsman who formed it; and through the Son, the Father who begot the Son. These things speak to all alike, but all do not believe alike. Through the law and the prophets, too, the Word proclaimed both himself and the Father alike, and the whole people heard alike, but not all believed alike. And through the Word himself, made visible and palpable, the Father was shown, even though not all believed in him alike; but all saw the Father in the Son. For the Father is the invisible of the Son, and the Son the visible of the Father. And for this reason all spoke of Christ when he was present and named him God. Even the demons, seeing the Son, said: “We know who you are, the Holy One of God.” And the devil, tempting him and seeing him, said: “If you are the Son of God”: all seeing and speaking of the Son and the Father, but not all believing.

1 John 1:1 (echo, medium confidence) · Mark 1:24 (quotation, high confidence) · Luke 4:34 (quotation, high confidence) · Matt 4:3 (quotation, high confidence)

Notes and citation

Summary: Creation, the law and the prophets, and the incarnate Word all reveal the Father; even demons named the Son, but not all believe.

Harvey’s note debris, printed in the middle of the section, was removed. “The Father is the invisible of the Son, and the Son the visible of the Father”: translated as written. Quotations: Mark 1:24 (Luke 4:34); Matt 4:3 (Luke 4:3).

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; margin debris; margin reference; OCR slip; running head; stray comma): revelat, Verbum → revelat Verbum; simihter → similiter; credendo adherere editor's work upon The Creeds, 89—122. ad bene cooperandum bona operanti Deo. δ colloquuntur, σύμφασι. etenim Filii Pater → invisibile etenim Filii Pater; Et propter hoc LIB. IV.a4. omnes → Et propter hoc omnes; nominabant. MASS TV. Sed → nominabant. Sed; Scimus te qui es, Mere és, Sanctus Dei → Scimus te qui es, Sanctus Dei; St tu ¢t Lue iv. 34. es Filius Dei → Si tu es Filius Dei; Filium ** L"c et Patrem → Filium et Patrem.

Topics: Trinity, Christology

Cite (SBL): Irenaeus, Haer. 4.6.6 (Harvey 2:159–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-6).

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4.6.7Harvey 2:161–162

Oportebat enim veritatem ab omnibus accipere testimonium, et esse judicium in salutem quidem credentium, in condemnationem autem non credentium, ut omnes juste judicentur, et ea quz est in Patrem et Filium fides, ab omnibus comprobetur, id est, ab omnibus confirmetur ab omnibus accipiens testimonium, et a domesticis quoniam et amici; et ab extraneis quoniam et inimici. Illa est enim vera et sine contradictione probatio, quie etiam ab adversariis ipsis singula testificationis profert: in ipsa quidem manifesta sua visione convictis de praesenti negotio, et testificantibus, et signantibus; postea vero ad inimicitiam erumpentibus, et accusantibus, et volentibus non esse verum suum testimonium. Non ergo alius erat qui cognoscebatur, et alius qui dicebat: Nemo cognoscit Patrem; sed unus et idem, omnia subjiciente ei Patre, et ab omnibus accipiens testimonium, quoniam vere homo, et quoniam vere Deus, a Patre, a Spiritu, ab angelis, ab ipsa conditione, ab hominibus, et ab apostaticis spiritibus, et daemoniis, et ab inimico, et novissime ab ipsa morte. Omnia autem Filius administrans Patri, perficit ab initio usque ad finem, et sine illo nemo potest cognoscere Deum. Agnitio enim Patris Filius; agnitio autem Filii in Patre, et per Filium revelata: et propter hoc Dominus dicebat: Nemo cognoscit Filium, neque Patrem, nisi Filius, et quibuscunque Filius revelaverit. Revelaverit enim, non solum in futurum dictum est, quasi tunc inceperit Verbum manifestare Patrem, cum de Maria natus; sed communiter per totum tempus positum est. Ab initio enim assistens Filius suo plasmati, revelat omnibus Patrem, quibus vult, et quando vult, et quemadmodum vult Pater: et propter hoc in omnibus, et per omnia unus Deus Pater, et unum Verbum, et unus Filius, et unus Spiritus, et una salus omnibus credentibus in eum.

For the truth had to receive testimony from all, and to become a judgment, for salvation to those who believe and for condemnation to those who do not, so that all may be judged justly, and faith in the Father and the Son may be approved by all, that is, confirmed by all, receiving testimony from all: from those of its household, since they are friends, and from outsiders, though they are enemies. For that proof is true and beyond contradiction which draws testimonies in its favour even from its adversaries, who at the moment are convinced of the matter by its plain appearance, and testify and set their seal to it, but afterwards break out into enmity, accuse it, and wish their own testimony not to be true. So it was not one who was known and another who said, “No one knows the Father,” but one and the same, the Father subjecting all things to him, and receiving testimony from all that he is truly man and truly God: from the Father, from the Spirit, from the angels, from creation itself, from human beings, from apostate spirits and demons, from the enemy, and last of all from death itself. And the Son, ministering all things to the Father, accomplishes them from the beginning to the end, and without him no one can know God. For the knowledge of the Father is the Son, and the knowledge of the Son is in the Father and revealed through the Son. And for this reason the Lord said: “No one knows the Son, nor the Father except the Son, and those to whom the Son will reveal him.” For “will reveal” was not said of the future only, as if the Word began to manifest the Father only when he was born of Mary, but it is put generally for all time. For from the beginning the Son, standing by his handiwork, reveals the Father to all to whom the Father wills, and when he wills, and as he wills. And for this reason in all things and through all things there is one God the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in him.

Textual problem in this passage: see the notes.

Matt 11:27 (quotation, high confidence) · 1 Cor 15:27 (echo, medium confidence)

Notes and citation

Summary: All, friend and foe, testify that Christ is truly man and truly God; the Son has revealed the Father from the beginning, not only since his birth from Mary.

Margin debris was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. “Truly man and truly God”: translated as written. Quotation: Matt 11:27.

Notes on the original text

Digital text corrected (line number; margin debris; margin reference; OCR slip): quoniam Ex quisus vere homo → quoniam vere homo; ab angelis, Cuniervs, | ab ipsa conditione → ab angelis, ab ipsa conditione; spiritibus, et Hono. Art daemoniis → spiritibus, et daemoniis; 5administrans → administrans; Memo cognoscit. Filium, Matt xt. 27. neque Patrem, nisi Filius, et. quibuscunque Filius revelavertt. → Nemo cognoscit Filium, neque Patrem, nisi Filius, et quibuscunque Filius revelaverit..

Topics: Christology, Trinity

Cite (SBL): Irenaeus, Haer. 4.6.7 (Harvey 2:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-6-7).

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Against 4, chapter 7

4.7.1Harvey 2:162–163

Et Abraham ergo a Verbo cognoscens Patrem, qui fecit caelum et terram, hunc Deum confitebatur: et doctus representatione, quod inter homines homo futurus esset Filius Dei, per cujus adventum semen ejus erat futurum quasi stellae caeli, concupivit eam diem videre, uti et ipse complecteretur Christum: et per spiritum prophetiae eam videns exultavit. Propter quod et Simeon ex semine ejus reimplebat gratulationem patriarche, et dicebat: Nunc dimittis servum tuum, Domine, in pace; quoniam viderunt oculi mei salutare tuum, quod parasti in facie omnium populorum: lumen in revelationem oculorum; et gloriam populi Israel. Et angeli autem gratulationem magnam vigilantibus nocte pastoribus enuntiaverunt. Sed et Maria ait: Magnificat anima mea Dominum, et exultavit spiritus meus in Deo salutari meo: descendente quidem exultatione Abrahe in eos qui erant ex semine ejus, vigilantes et videntes Christum, et credentes ei; reciproca autem rursus et regrediente exultatione a filiis in Abraham, qui et concupierat diem adventus Christi videre. Bene igitur Dominus noster testimonium reddebat ei, dicens: Abraham pater vester exultavit ut videret diem meum, et vidit et gavisus est.

Abraham, then, knowing the Father through the Word, who made heaven and earth, confessed him as God; and taught by a revelation that the Son of God would be a man among men, by whose coming his seed would be like the stars of heaven, he longed to see that day, so that he too might embrace Christ; and seeing it by the spirit of prophecy, he rejoiced. For this reason Simeon too, of his seed, completed the patriarch’s rejoicing and said: “Now you let your servant depart, Lord, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples: a light for the revelation of the eyes, and the glory of your people Israel.” And the angels announced great joy to the shepherds keeping watch by night. And Mary too said: “My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour”: Abraham’s rejoicing coming down on those of his seed who were watching, saw Christ, and believed in him; and, in return, the rejoicing going back again from the children to Abraham, who had longed to see the day of Christ’s coming. Rightly, then, our Lord bore witness to him, saying: “Your father Abraham rejoiced that he would see my day; and he saw it and was glad.”

Textual problem in this passage: see the notes.

Gen 15:5 (allusion, high confidence) · John 8:56 (quotation, high confidence) · Luke 2:29 (quotation, high confidence) · Luke 2:30 (quotation, high confidence) · Luke 2:31 (quotation, high confidence) · Luke 2:32 (quotation, high confidence) · Luke 2:10 (allusion, high confidence) · Luke 1:46 (quotation, high confidence) · Luke 1:47 (quotation, high confidence)

Notes and citation

Summary: Abraham longed to see Christ’s day and rejoiced; his joy passed to Simeon, the shepherds, and Mary, and returned from them to him.

“A light for the revelation of the eyes”: so the Latin (lumen in revelationem oculorum), for “of the Gentiles”; probably a slip in the Latin translation or the manuscripts. Quotations and allusions: Gen 15:5; John 8:56; Luke 2:29–32, 8–10; Luke 1:46–47.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; line number; OCR slip; stray mark; margin debris; margin debris inside a word; margin reference; running head; stray mark): Er Abraham ergo a Verbo cognoscens Patrem, qui 5fecit ecelum → Et Abraham ergo a Verbo cognoscens Patrem, qui fecit caelum; eujus → cujus; semine ejus " reimplebat → semine ejus reimplebat; Nune ®dimittis sereum → Nunc dimittis servum; eiderunt → viderunt; populorum: LIB. 1V. xii lumen → populorum: lumen; Israel. Et Mss. 1V. angeli → Israel. Et angeli; Domisea num, et. exultavit → Dominum, et exultavit; reciproca autem Lue li. 8, 17. rursus → reciproca autem rursus; exultavit, se. ut videret → exultavit ut videret.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.7.1 (Harvey 2:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-7-1).

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4.7.2Harvey 2:163

Non enim tantum propter Abraham hee dixit: sed et ut ostenderet quoniam omnes qui ab initio cognitum habuerunt Deum, et adventum Christi prophetaverunt, revelationem acceperunt ab ipso Filio; qui et in novissimis temporibus visibilis et passibilis factus est, et cum humano genere locutus est, uti ex lapidibus excitaret filios Abrahae, et adimpleret repromissionem, quam promiserat illi Deus, et faceret semen ejus tanquam stellas caeli, quemadmodum ait Johannes Baptista: Potens est enim Deus et ex lapidibus istis suscitare filios Abrahae. Hoc autem fecit Jesus, a lapidum religione extrahens nos, et a duris et infructuosis cogitationibus transferens nos, et similem Abrahae fidem in nobis constituens. Quemadmodum et Paulus testificatur, dicens, nos esse filios Abrahae secundum similitudinem fidei, et repromissionem haereditatis.

For he did not say this on Abraham’s account alone, but to show that all who from the beginning knew God and prophesied the coming of Christ received the revelation from the Son himself, who in the last times became visible and passible and spoke with the human race, so that he might raise up children to Abraham from stones, fulfil the promise God had made him, and make his seed like the stars of heaven, as John the Baptist says: “For God is able from these stones to raise up children to Abraham.” And this Jesus did, drawing us out of the religion of stones, carrying us over from hard and fruitless thoughts, and establishing in us a faith like Abraham’s. As Paul also testifies, saying that we are children of Abraham by the likeness of faith and by the promise of the inheritance.

Matt 3:9 (quotation, high confidence) · Gen 15:5 (allusion, high confidence) · Rom 4:12 (allusion, medium confidence) · Rom 4:13 (allusion, medium confidence) · Gal 3:7 (allusion, high confidence) · Gal 3:29 (allusion, medium confidence)

Notes and citation

Summary: All who knew God from the beginning received revelation from the Son, who raised up children to Abraham from the stones by giving the Gentiles Abraham’s faith.

Harvey’s chapter title (how Christ fulfilled the promise God made to Abraham) was removed. “The religion of stones”: idolatry. Quotations and allusions: Matt 3:9; Gen 15:5; Rom 4:12–13; Gal 3:7, 29.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; margin reference; note marker; stray mark; margin reference): Quemadmodum | promissionem quam | promisit Deus Abrahae, Christus perfecit. Non enim → Non enim; dixit: sed Set ut → dixit: sed et ut; et 1 passibilis → et passibilis; stellas Gen. - Ey. ot caeli → stellas caeli; ®Potens est enim Deus Matt io 9, et → Potens est enim Deus et; nos Rom, tv 1$ esse → nos esse; et al. iv. s haereditatis → haereditatis.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.7.2 (Harvey 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-7-2).

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4.7.3Harvey 2:163–164

Unus igitur et idem Deus, qui advocavit Abraham et repromissionem ei dedit. Hic est autem fabricator, qui et per Christum praeparat luminaria in mundo, eos qui ex gentibus credunt. Vos autem, inquit, estis lumen mundi, hoc est, quasi stellae. Hunc ergo recte ostendimus a nemine cognosci, nisi a Filio, et quibuscunque Filius revelaverit. Revelat autem omnibus Filius, quibus velit cognosci, Patrem, et neque sine bona voluntate Patris, neque sine administratione Filii cognoscet quisquam Deum. Et propter hoc dicebat discipulis Dominus: Ego sum via, veritas, vita. Et nemo venit ad Patrem, nisi per me. Si cognovissetis me, et Patrem meum cognovissetis, et amodo cognovistis eum, et vidistis eum. Ex quibus manifestum est, quoniam per Filium, id est per Verbum, cognoscitur.

One and the same, then, is God, who called Abraham and gave him the promise. He is the Maker, who also through Christ prepares lights in the world, those from the Gentiles who believe. “You,” he says, “are the light of the world,” that is, like the stars. Him, then, we have rightly shown to be known by no one except the Son and those to whom the Son reveals him. And the Son reveals the Father to all by whom he wishes him to be known; and neither without the good will of the Father nor without the ministry of the Son will anyone know God. And for this reason the Lord said to his disciples: “I am the way, the truth, the life; and no one comes to the Father except through me. If you had known me, you would also have known my Father; and from now on you have known him and have seen him.” From this it is plain that he is known through the Son, that is, through the Word.

Phil 2:15 (allusion, high confidence) · Matt 5:14 (quotation, high confidence) · Matt 11:27 (allusion, high confidence) · John 14:6 (quotation, high confidence) · John 14:7 (quotation, high confidence)

Notes and citation

Summary: The God who called Abraham is the Creator, known only through the Son, the way to the Father.

Harvey’s footnote and running head, printed in the middle of the section, were removed. Quotations and allusions: Phil 2:15; Matt 5:14; Matt 11:27; John 14:6–7.

Notes on the original text

Digital text corrected (Harvey's footnote and running head leaked into the text; OCR slip; OCR slip; page number of Massuet; margin debris; stray mark; OCR slip; margin reference): Ilic est → Hic est; stellae.) Hune ergo recte ostendimus ἃ nemine cognosci, nisi a Matt v. M, Filio → stellae. Hunc ergo recte ostendimus a nemine cognosci, nisi a Filio; omnibus δ᾽ 1 leo 3-25 6 Gr. δύναται, enim. 164 SCRIPTURIS ADVERSANTUR LIP. tv.xiti. Filius → omnibus Filius; voluntate MASCIV. Patris → voluntate Patris; Deum. pv τ Et propter → Deum. Et propter; Si cognovissetis me, et. Patrem meum cognovisselis, et amodo cognovistis eum, et M. sss. vidistis eun, Ex → Si cognovissetis me, et Patrem meum cognovissetis, et amodo cognovistis eum, et vidistis eum. Ex.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.7.3 (Harvey 2:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-7-3).

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4.7.4Harvey 2:164–165

Propter hoc Judaei excesserunt a Deo, Verbum ejus non recipientes, sed putantes per seipsum Patrem, sine Verbo id est sine Filio, posse cognoscere, Deum nescientes eum qui in figura locutus est humana ad Abraham, et iterum ad Moysem, dicentem: Videns vidi vexationem populi mei in Egypto, et descendi liberare eos. Haec enim Filius qui est Verbum Dei ab initio prestruebat, non indigente Patre angelis, uti faceret conditionem et formaret hominem, propter quem et conditio fiebat: neque rursus indigente ministerio ad fabricationem eorum que facta sunt, ad dispositionem eorum negotiorum, quae secundum hominem erant; sed habente copiosum et inenarrabile ministerium. Ministrat enim ei ad omnia sua progenies et figuratio sua, id est Filius, et Spiritus sanctus, Verbum et Sapientia; quibus serviunt et subjecti sunt omnes angeli. Vani igitur sunt qui propter hoc quod dictum sit, Nemo cognoscit Patrem, nisi Filius, alterum introducunt incognitum Patrem.

For this reason the Jews departed from God, not receiving his Word, but thinking that they could know the Father by himself, without the Word, that is, without the Son, not knowing God who spoke in human form to Abraham and again to Moses, saying: “I have surely seen the oppression of my people in Egypt, and I have come down to deliver them.” For the Son, who is the Word of God, prepared these things beforehand from the beginning, the Father not needing angels to make creation and to form man, for whom creation was also made; nor again needing any help for fashioning what was made and for arranging the affairs that concerned man; but having an abundant and unspeakable ministry. For his own offspring and his own image minister to him in all things, that is, the Son and the Holy Spirit, the Word and Wisdom, whom all the angels serve and to whom they are subject. Vain, then, are those who, because it is said, “No one knows the Father except the Son,” bring in another, unknown Father.

Exod 3:7 (quotation, high confidence) · Exod 3:8 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)

Notes and citation

Summary: The Jews erred in seeking the Father without the Word, who spoke to Abraham and Moses; the Son and the Spirit, not angels, serve the Father in creation.

Harvey’s note debris and his next chapter title (that Abraham inherits the kingdom of heaven) were removed from the end of the section, which had broken off because the scan lost a line; the lost words are supplied from Stieren's edition. The polemic against the Jews is translated as written. Son and Spirit as “offspring” and “image” (progenies et figuratio): translated as written. Quotations and allusions: Exod 3:7–8; Matt 11:27.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris inside a word; margin reference inside a word; margin reference, Harvey's note, and editor's chapter title; small capitals; OCR slip): PnorrER hoc Judi excesserunt → Propter hoc Judaei excesserunt; dicenExod. ili 5,5 tem → dicentem; Hsc enim → Haec enim; conditionem o. »« et → conditionem et; ministerium. MiPai 6 nistrat → ministerium. Ministrat; propter hoc Matt. xi.97, quod dictum sit, Nemo cognoscit Patrem, nist Filius, alterum et °. 3 ejus. Holy Spirit; as Ostensio quoniam Abraham haereditate percipi regnum celorum. → propter hoc quod dictum sit, Nemo cognoscit Patrem, nisi Filius, alterum.

Topics: Trinity, Christology

Cite (SBL): Irenaeus, Haer. 4.7.4 (Harvey 2:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-7-4).

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Against 4, chapter 8

4.8.1Harvey 2:165

Vanus autem et Marcion et qui ab eo, expellentes ab haereditate Abraham, cui Spiritus per multos, jam autem et per Paulum testimonium reddit, quoniam credidit Deo, et deputatum est ei ad justitiam: et Dominus, primum quidem de lapidibus excitans filios ei, et faciens semen ejus quasi stellas caeli, dicens: Quoniam venient ab Oriente, et Occidente, ab Aquilone, et Austro, et recumbent cum Abraham, et Isaac, et Jacob in regno caelorum; Iterum dicens Judaeis: Cum videritis Abraham, et Isaac, et Jacob, et omnes prophetas in regno calorum, vos autem projici foras. Manifestum est ergo, quoniam qui contradicunt saluti ejus, et alterum preter eum qui promissionem fecerit Ábrahae formant Deum, extra regnum Dei sunt, et exhaeredes sunt ab incorruptela, frustrantes et blasphemantes Deum, qui in regnum coelorum introducit Abraham, et semen ejus quod est Ecclesia, per Christum Jesum, cui et adoptio redditur et haereditas quse Abrahae promissa est.

Vain too are Marcion and his followers, who expel Abraham from the inheritance, to whom the Spirit bears witness through many, and now also through Paul, that “he believed God, and it was reckoned to him as righteousness.” And the Lord bears witness, first by raising up children to him from stones and making his seed like the stars of heaven, saying: “They will come from the east and the west, from the north and the south, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven”; and again by saying to the Jews: “When you see Abraham and Isaac and Jacob and all the prophets in the kingdom of heaven, but yourselves thrown out.” It is plain, then, that those who deny his salvation and shape another God besides the one who made the promise to Abraham are outside the kingdom of God and disinherited from incorruption, setting at nought and blaspheming God, who brings into the kingdom of heaven, through Christ Jesus, Abraham and his seed, which is the Church, to whom also the adoption and the inheritance promised to Abraham are given.

Rom 4:3 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · Matt 3:9 (allusion, high confidence) · Gen 15:5 (allusion, high confidence) · Matt 8:11 (quotation, high confidence) · Luke 13:29 (quotation, high confidence) · Luke 13:28 (quotation, high confidence) · Gal 3:29 (allusion, medium confidence)

Notes and citation

Summary: Marcion wrongly excludes Abraham from salvation; Christ himself places Abraham in the kingdom with his seed, the Church.

Quotations and allusions: Rom 4:3 (Gen 15:6); Matt 3:9; Gen 15:5; Matt 8:11 (Luke 13:29); Luke 13:28; Gal 3:29.

Notes on the original text

Digital text corrected (OCR slip; margin debris; OCR slip; margin reference; margin reference inside a word; margin reference; OCR slip; small capitals): V ANus → Vanus; hsereditate → haereditate; deputatum Re Rom. ty. 3, est οἱ ad justitiam → deputatum est ei ad justitiam; exci¢% Gen: xv. tans → excitans; dicens: Gen. ἂν δ, Quoniam → dicens: Quoniam; colorum; S. Iterum dicens ᾿ Judaeis → caelorum; Iterum dicens Judaeis; Matt: n, et recumbent → et recumbent; Jacob, Luc. xui. 2. et omnes → Jacob, et omnes; profici foras → projici foras.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 4.8.1 (Harvey 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-8-1).

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4.8.2Harvey 2:165–166

Vindicabat enim semen ejus Dominus, solvens a vinculis, et advocans ad salutem, quemadmodum fecit in muliere, quae ab eo curata est, manifeste dicens his qui non similem Abrahae habebant fidem: Hypocrita, unusquisque vestrum die sabbatorum bovem suum, vel asinum non solvit, et ducit, et adaquat? Hanc autem, cum sit filia Abrahae, quam alligaverat Satanas decem et octo annis, non oportuerat solvi ab hoc vinculo in die sabbatorum? Manifestum est igitur, quoniam eos qui similiter ut Abraham credebant ei, solvit, et vivificavit, nihil extra Legem faciens, curans in die sabbatorum. Non enim prohibebat Lex curari homines sabbatis, quae et circumcidebat eos in hac die, et pro populo jubebat ministeria sacerdotibus perficere; sed et mutorum animalium curationem non prohibebat. Et Siloa, et jam sepe sabbatis curavit: et propter hoc assidebant ei multi die sabbatorum. Continere se enim jubebat eos Lex ab omni opere servili, id est ab omni avaritia, quae per negotiationem et reliquo terreno actu agitatur: animae autem opera, quse fiunt per sententiam, et sermones bonos, in auxilium eorum qui proximi sunt, adhortabatur fieri. Et propter hoc Dominus arguebat eos, qui injuste exprobrabant ei, quia sabbatis curabat. Non enim solvebat, sed adimplebat Legem, summi Sacerdotis opera perficiens, propitians pro hominibus Deum, et emundans leprosos, infirmos curans, et ipse moriens, uti exiliatus homo exiret de condemnatione, et reverteretur intrepide ad suam haereditatem.

For the Lord vindicated his seed, loosing them from their chains and calling them to salvation, as he did with the woman whom he healed, saying plainly to those who did not have faith like Abraham’s: “Hypocrite, does not each of you on the sabbath untie his ox or his donkey and lead it away to water it? And ought not this woman, since she is a daughter of Abraham, whom Satan had bound for eighteen years, be loosed from this bond on the sabbath day?” It is plain, then, that he loosed and gave life to those who believed him as Abraham did, doing nothing outside the law when he healed on the sabbath. For the law did not forbid people to be healed on sabbaths: it even circumcised them on that day and commanded the priests to perform their ministries for the people; it did not even forbid the care of dumb animals. Both at Siloam and often afterward he healed on sabbaths, and for this reason many sat by him on the sabbath day. For the law commanded them to refrain from every servile work, that is, from all greed pursued by trade and other earthly business; but it urged them to do the works of the soul, which are done by thought and by good words, for the help of their neighbours. And for this reason the Lord rebuked those who unjustly reproached him for healing on sabbaths. For he did not destroy but fulfilled the law, carrying out the works of the high priest, propitiating God for human beings, cleansing lepers, healing the sick, and himself dying, so that exiled man might go out from condemnation and return without fear to his inheritance.

Luke 13:15 (quotation, high confidence) · Luke 13:16 (quotation, high confidence) · John 7:22 (allusion, medium confidence) · John 9:14 (allusion, medium confidence) · Lev 23:7 (allusion, medium confidence) · Matt 5:17 (allusion, high confidence)

Notes and citation

Summary: Christ’s healing on the sabbath fulfilled the law, which forbade servile work and greed, not works of mercy.

Harvey’s chapter title (that the Lord, healing on sabbaths, acted according to the law) was removed. Sabbath and law: translated as written. Quotations and allusions: Luke 13:15–16; John 7:22–23; John 9:7, 14; Lev 23:7; Matt 5:17.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; small capitals; line number; margin debris; OCR slip; margin reference and running head; stray mark; stray marks; OCR slip): Quoniam Dominus Sabbatis curans secundum Legem faciebat. VINDICABAT → Vindicabat; 5solvens → solvens; Abrahs → Abrahae; °Hypocrita → Hypocrita; sabbatorum Lue. xit. 15, LIB. IV. xvi bovem → sabbatorum bovem; Hanc G. 30s. MASS. 1 iv. autem, cwm sit filia Abrahw → Hanc autem, cum sit filia Abrahae; decem et ———— octo annis, non oportuerat soloi → decem et octo annis, non oportuerat solvi; hsereditatem → haereditatem.

Cite (SBL): Irenaeus, Haer. 4.8.2 (Harvey 2:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-8-2).

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4.8.3Harvey 2:166–167

Sed et esurientes accipere sabbatis escas ex his quze adjacebant non vetabat Lex: metere autem et colligere in horreum vetabat. Et ideo Dominus his qui incusabant discipulos ejus, quoniam vellentes spicas manducabant, dixit: Nec hoc legistis, quod David cum esurisset, quemadmodum introivit in domum Dei, et panes propositionis manducavit, et dedit eis qui cum eo erant, quos non licebat manducare, nisi solis sacerdotibus? per Legis verba suos discipulos excusans, et significans licere sacerdotibus libere agere. Sacerdos autem scitus fuerat David apud Deum, quamvis Saul persecutionem faceret ei. Omnes enim justi sacerdotalem habent ordinem. Sacerdotes autem sunt omnes Domini Apostoli, qui neque agros, neque domus h:ereditant hic, sed semper altari et Deo serviunt. De quibus et Moyses in Deuteronomio, in benedictione Levi ait: Qui dicit patri suo, et matri suae, Non novi te, et fratres suos non agnovit, et filios suos abdicavit: custodivit pracepta tua, et testamentum tuum servavit. Qui autem sunt qui dereliquerunt patrem et matrem, et omnibus proximis renuntiaverunt, propter verbum Dei et testamentum ejus, nisi discipuli Domini? De quibus iterum Moyses: Hereditas autem, inquit, non erit eis. Dominus enim ipse hereditas ipsorum. Et iterum: Non erit sacerdotibus Levitis in tota tribu Levi pars, neque substantia cum Israel: fructificationes Domini substantia eorum, manducabunt eas. Propter hoc et Paulus: Non inquiro, inquit, datum; sed inquiro fructum. Discipulis, inquit, Domini Leviticam substantiam habentibus, licebat eis esurientibus, a seminibus accipere escam. Dignus est enim operarius esca sua. Et sacerdotes in templo sabbatum prophanabant, et rei non erant. Quare ergo rei non erant? Quia cum essent in templo, non secularia, sed Dominica perficiebant ministeria, Legem adimplentes, non autem praetereuntes Legem; quemadmodum is qui a semetipso arida ligna attulit in castra Dei, juste lapidatus est. Omnis enim arbor que non facit fructum bonum, abscindetur, et in ignem mittetur; et, Quicunque templum Dei violaverit, violabit illum Deus.

But the law did not forbid those who were hungry to take food on the sabbath from what lay at hand; it forbade reaping and gathering into the barn. And therefore the Lord said to those who accused his disciples because they plucked ears of grain and ate them: “Have you not read what David did when he was hungry, how he went into the house of God and ate the bread of the presence and gave it to those who were with him, which it was not lawful to eat except for the priests alone?”, excusing his disciples by the words of the law and signifying that priests may act freely. Now David had been recognized as a priest before God, though Saul persecuted him. For all the righteous have the priestly order. And all the apostles of the Lord are priests, who inherit neither fields nor houses here, but always serve the altar and God. Of them Moses too, in the blessing of Levi in Deuteronomy, says: “Who says to his father and his mother, I do not know you, and did not acknowledge his brothers, and disowned his sons: he kept your commandments and guarded your covenant.” And who are those who left father and mother and renounced all their kin for the sake of the word of God and his covenant, if not the disciples of the Lord? Of them Moses says again: “They shall have no inheritance, for the Lord himself is their inheritance.” And again: “The priests, the Levites, in the whole tribe of Levi shall have no portion nor property with Israel; the produce of the Lord is their property; they shall eat it.” For this reason Paul too says: “I do not seek the gift, but I seek the fruit.” Since the disciples of the Lord had the Levitical portion, it was lawful for them, when hungry, to take food from the crops. “For the worker is worthy of his food.” And the priests in the temple profaned the sabbath and were guiltless. Why, then, were they guiltless? Because, being in the temple, they performed not secular but the Lord’s ministries, fulfilling the law and not passing beyond it, unlike the man who on his own account brought dry wood into the camp of God and was justly stoned. “For every tree that does not bear good fruit will be cut down and thrown into the fire”; and: “Whoever destroys the temple of God, God will destroy him.”

Matt 12:1 (allusion, high confidence) · Matt 12:3 (quotation, high confidence) · Matt 12:4 (quotation, high confidence) · 1 Sam 21:6 (allusion, high confidence) · Deut 33:9 (quotation, high confidence) · Matt 19:29 (allusion, medium confidence) · Deut 10:9 (quotation, high confidence) · Deut 18:1 (quotation, high confidence) · Phil 4:17 (quotation, high confidence) · Matt 10:10 (quotation, high confidence) · Matt 12:5 (quotation, high confidence) · Num 15:32 (allusion, high confidence) · Matt 3:10 (quotation, high confidence) · 1 Cor 3:17 (quotation, high confidence)

Notes and citation

Summary: The disciples plucking grain on the sabbath acted lawfully as priests, for all the righteous are priests and the apostles have the Levites’ portion.

Harvey’s chapter titles (that the disciples did not break the law by plucking grain; that all the disciples are Levites; and the title of the next chapter) and margin debris were removed. “All the righteous have the priestly order” and “all the apostles are priests”: translated as written. Quotations and allusions: Matt 12:1–4 (Luke 6:1–4); 1 Sam 21:1–6; Deut 33:9; Deut 18:1–2; Phil 4:17; Matt 10:10; Matt 12:5; Num 15:32–36; Matt 3:10; 1 Cor 3:17.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; editor's chapter title; editor's chapter titles; margin debris; margin debris and running head; margin debris; OCR slip; margin reference; margin reference; OCR slip; page number of Massuet; repeated mark; stray mark; stray stop): Quoniam non contra Legem faciebant discipuli Domini sabbatis spicas legentes: οἱ quoniam Levite omnes discipuli Domina. Sep et esurientes → Sed et esurientes; vetabat. Μ. 337. Et ideo → vetabat. Et ideo; quoniam 1.18.1. xv. vellentes → quoniam vellentes; legistis, quod MASS, IV. David → legistis, quod David; Dei, et τς panes → Dei, et panes; quos ex Beg non licebat → quos non licebat; sacerdotalem Antontus habent ordinem → sacerdotalem habent ordinem; Apostoli, in Paral LIB. IV. xvi. qui neque → Apostoli, qui neque; hic, 1864 semper altari MASS. iV" et Deo → hic, sed semper altari et Deo; patra suo, et matri sua → patri suo, et matri suae; agnovit, el. filios → agnovit, et filios; iterum. Moyses → iterum Moyses; eis. x9. viii), Dominus → eis. Dominus; eas. Phil. iv.17. Propter → eas. Propter; Non énquiro → Non inquiro; fructum. — Discipulis → fructum. Discipulis; escam. Mat. χ 10, Dignus → escam. Dignus; erant?? Quia → erant? Quia; praetereuntes Nom. xv.5? Legem → praetereuntes Legem; in Matt. it 10, castra → in castra; facit tue iit 9. J/ructum. bonum → facit fructum bonum; Det violaverit, violabit slum Deus. Ostensio unius et ejusdem substantiam esse ea que secundum Legem sunt, et ea que secundum Evangelium: et quemadmodum novum. → Dei violaverit, violabit illum Deus..

Topics: Church office

Cite (SBL): Irenaeus, Haer. 4.8.3 (Harvey 2:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-8-3).

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Against 4, chapter 9

4.9.1Harvey 2:167–169

Unius igitur et ejusdem substantiae sunt omnia, hoc est, ab uno et eodem Deo, quemadmodum et Dominus ait discipulis: Propterea omnis scriba doctus in regno caelorum similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. Non alterum quidem vetera, alterum vero proferentem nova docuit; sed unum et eundem. Paterfamilias enim Dominus est, qui universae domui paterne dominatur: et servis quidem et adhuc indisciplinatis condignam tradens legem; liberis autem et fide justificatis congruentia dans precepta, et filiis adaperiens suam haereditatem. Scribas autem et doctores regni coelorum, suos dicebat discipulos, de quibus et alibi ait Judaeis: Ecce mitto ad vos sapientes, et scribas, et doctores, et ex eis occidetis, et effugabitis a civitate in civitatem. Sic itaque que de thesauro proferuntur nova et vetera, sine contradictione duo testamenta dicit: vetus quidem quod ante fuerat legisdatio; novum autem, que secundum Evangelium est conversatio, ostendit, de qua David ait: Cantate Domino canticum novum. Et Esaias: Cantate Domino hymnum novum. Initium ejus, glorificatur nomen ejus a summo terrae: virtutes ejus in insulis annuntiant. Et Hieremias ait: Ecce disponam, inquit, testamentum novum, non quemadmodum disposui patribus vestris in monte Oreb. Utraque autem testamenta unus et idem paterfamilias produxit, Verbum Dei, Dominus noster Jesus Christus, qui et Abrahae et Moysi collocutus est, qui nobis in novitate restituit libertatem, et multiplicavit eam, qu:e ab ipso est, gratiam.

All things, then, are of one and the same substance, that is, from one and the same God, as the Lord also says to his disciples: “Therefore every scribe instructed in the kingdom of heaven is like a householder who brings out of his treasure things new and old.” He did not teach that one brings out the old and another the new, but that they are one and the same. For the householder is the Lord, who rules over the whole house of his Father, handing on to slaves and to those still undisciplined a fitting law, giving to the free and to those justified by faith suitable precepts, and opening his inheritance to sons. And he called his disciples scribes and teachers of the kingdom of heaven, of whom he says elsewhere to the Jews: “Behold, I send you wise men and scribes and teachers, and some of them you will kill and drive from city to city.” So the new and old things brought out of the treasure he calls, beyond dispute, the two covenants: the old, the giving of the law that had been before; and he shows as the new the way of life according to the gospel, of which David says, “Sing to the Lord a new song”; and Isaiah, “Sing to the Lord a new hymn. His beginning: his name is glorified from the height of the earth; they proclaim his powers in the islands.” And Jeremiah says: “Behold, I will make a new covenant, not as I made with your fathers” on Mount Horeb. Both covenants one and the same householder brought out, the Word of God, our Lord Jesus Christ, who spoke with Abraham and with Moses, who has restored freedom to us anew and multiplied the grace that comes from him.

Textual problem in this passage: see the notes.

Matt 13:52 (quotation, high confidence) · Matt 23:34 (quotation, high confidence) · Ps 96:1 (95:1 LXX) (quotation, high confidence) · Isa 42:10 (quotation, high confidence) · Jer 31:31 (38:31 LXX) (quotation, high confidence) · Jer 31:32 (38:32 LXX) (quotation, high confidence)

Notes and citation

Summary: The householder who brings out things new and old is Christ, author of both the old and the new covenants.

Harvey’s notes (on the altar, the Eucharist, and readings of the manuscripts) were removed from the start of the section. “On Mount Horeb” is Irenaeus’s addition to Jeremiah. Quotations: Matt 13:52; Matt 23:34; Ps 96:1 (LXX 95:1); Isa 42:10; Jer 31:31–32 (LXX 38:31–32).

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; running head; OCR slip; stray mark; editor's chapter title; margin reference; OCR slip; hyphenated word; stray mark; margin debris; margin reference; stray mark): Testamentum predicatum Univs igitur et ejusdem 5substantize sunt omnia, hoc est, ab uno Matt. xii.52. e£ eodem. Deo → Unius igitur et ejusdem substantiae sunt omnia, hoc est, ab uno et eodem Deo; Prop1 Sed semper altari.) Vel hinc pro2 est, MS. 7 7 " est vide e, Christianos a temEsca, so Christi, A m, M, 3 guia, MS vasse, quibus Deo sacrificium incruentum etiam hujus libri cap. 34, confirmat nosthe addition is cancelled. munus tuum ad altare etc, FEUARD. pare c. XIX, v terea → Propterea; colorum similis est homini Lp. Iv. patrifamilias → caelorum similis est homini patrifamilias; Non Gn. iV. IY. x. alterum → Non alterum; docuit; el. sed → docuit; sed; ad Matt,, vos → ad vos; et * doctores → et doctores; Cantate Ps. xev.1, et” Domino → Cantate Domino; hj ymnum x aat ÷ novum → hymnum novum; terre: vir-" tutes → terrae: virtutes; ἘΠῚ Hieremias → Et Hieremias; festamentum nooum, mon quemadmodum disposui patribus ^ vestris → testamentum novum, non quemadmodum disposui patribus vestris.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.9.1 (Harvey 2:167–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-9-1).

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4.9.2Harvey 2:169–170

Plus est enim, inquit, templo hic. Plus autem et minus non in his dicitur, que inter se communionem non habent, et sunt contrariae naturae, et pugnant adversus se; sed in his qu ejusdem sunt substantiae, et communicant secum, solum autem multitudine et magnitudine differunt: quemadmodum aqua ab aqua, et lumen a lumine, et gratia a gratia. Major est igitur legisdatio quz in libertatem, quam quz data est in servitutem: et ideo non in unam gentem, sed in totum mundum diffusa est. Unus autem et idem Dominus, qui plus quam templum est, et plus quam Salomon, et plus quam Jonas donat hominibus, id est, suam praesentiam et resurrectionem a mortuis: sed non Deum immutans, nec alium predicans Patrem, sed eundem ipsum, qui semper habet plura metiri domesticis, et proficiente eorum erga Deum dilectione, plura et majora donans, quemadmodum et Dominus discipulis dicebat: Quoniam et majora horum videbitis. Et Paulus ait: Non quod jam acceperim, aut quod justificatus sim, aut jam perfectus sim: ex parte enim scimus, et ex parte prophetamus. Cum autem venerit quod perfectum est, que sunt ex parte, destruentur. Sicut igitur adveniente perfecto, non alterum Patrem videbimus, sed hunc quem nunc videre concupimus: Beati enim mundi corde, quoniam ipsi Deum videbunt; neque alium Christum et Dei Filium exspectabimus, sed hunc qui ex Maria Virgine, qui et passus est, in quem et credimus, quem et diligimus; quemadmodum Esaias ait: Et dicent in illa die: Ecce, Dominus Deus noster, in quem speravimus, et exultavimus in salute nostra. Et Petrus ait in epistola sua: Quem non videntes diligitis, inquit, in quem nunc non videntes credidistis, gaudebitis gaudio inenarrabili; neque alium Spiritum sanctum percipimus, nisi hunc qui est nobiscum, et qui clamat, Abba, Pater; et in iisdem ipsis augmentum habebimus, et proficiemus, ut jam non per speculum, et per aenigmata, sed facie ad faciem fruamur muneribus Dei: sic et nunc plus templo, et plus Salomone percipientes, quod est adventus Filii Dei, non alterum didicimus Deum, preter fabricatorem et factorem omnium, qui ab initio nobis demonstratus est; neque alterum Christum Dei Filium, preter eum qui a prophetis praedicatus est.

“For something greater than the temple is here,” he says. Now greater and less are not said of things that have nothing in common, are of contrary nature, and fight against each other, but of things that are of the same substance and share with one another, differing only in number and size: as water from water, light from light, and grace from grace. Greater, then, is the legislation given for freedom than that given for slavery; and therefore it has been spread not to one nation but to the whole world. One and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, gives human beings gifts, that is, his presence and the resurrection from the dead; but he does not change God or proclaim another Father, but the very same one, who always has more to measure out to his household, and, as their love toward God advances, gives more and greater things, as the Lord also said to his disciples: “You will see greater things than these.” And Paul says: “Not that I have already received, or have been justified, or am already perfect. For we know in part and we prophesy in part; but when the perfect comes, the things that are in part will be done away.” As, then, when the perfect comes, we shall not see another Father but the one we now long to see (“for blessed are the pure in heart, for they shall see God”), nor shall we wait for another Christ and Son of God, but the one from the virgin Mary, who also suffered, in whom we believe and whom we love, as Isaiah says, “And they will say on that day: Behold the Lord our God, in whom we hoped, and we rejoiced in our salvation”; and Peter says in his letter, “Whom you love without seeing; in whom, though you do not see him now, you have believed; you will rejoice with unspeakable joy”; nor do we receive another Holy Spirit than the one who is with us and cries “Abba, Father”; and in these very things we shall grow and advance, so as to enjoy the gifts of God no longer through a mirror and in riddles but face to face: so now too, receiving more than the temple and more than Solomon, that is, the coming of the Son of God, we have not learned another God besides the fashioner and maker of all things, who was shown to us from the beginning, nor another Christ, Son of God, besides the one proclaimed by the prophets.

Matt 12:6 (quotation, high confidence) · Matt 12:41 (allusion, high confidence) · Matt 12:42 (allusion, high confidence) · John 1:50 (quotation, high confidence) · Phil 3:12 (quotation, high confidence) · 1 Cor 13:9 (quotation, high confidence) · 1 Cor 13:10 (quotation, high confidence) · Matt 5:8 (quotation, high confidence) · Isa 25:9 (quotation, high confidence) · 1 Pet 1:8 (quotation, high confidence) · Gal 4:6 (allusion, high confidence) · 1 Cor 13:12 (allusion, high confidence)

Notes and citation

Summary: “Greater than the temple” implies the same kind of thing, not a different God; the fuller gifts of the new covenant come from the same Father, Christ, and Spirit.

Harvey’s chapter title (on “greater than the temple” and “greater than Solomon”) was removed. Quotations and allusions: Matt 12:6, 41–42; John 1:50; Phil 3:12; 1 Cor 13:9–10, 12; Matt 5:8; Isa 25:9; 1 Pet 1:8; Gal 4:6 (Rom 8:15).

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin reference inside a word; editor's chapter title; margin debris; margin reference; margin reference inside a word; note marker; running head; stray mark): Quid est, Plus quam templum, et, Plus quam Salomon hic. Plus est enim → Plus est enim; minus Matt. xit c. non → minus non; in LIB. Iv. unam gentem → in unam gentem; et M. ΘΕΟΥ͂. xxi. idem → et idem; Salomon, 2 et plus → Salomon, et plus; discipulis Joh.L8. dicebat → discipulis dicebat; ait: Phil. ub 12.? Non → ait: Non; gam per4; xli. 9,10. fectus → jam perfectus; hune quem nunc videre coneupimus → hunc quem nunc videre concupimus; Dewn → Deum; ex Maria " Virgine → ex Maria Virgine; quemadmoEs xxv.9. dum → quemadmodum; Ht dicent in illa die: Eece → Et dicent in illa die: Ecce; Petrus 1Pe.18. ait → Petrus ait; neque o.: alium → neque alium; nisi hune qui est nobiscum, et qui clamat, 455a, Pater; et in iisdem ipsis augmentum habe1 Cor.,19. bimus, et ˆ proficiemus → nisi hunc qui est nobiscum, et qui clamat, Abba, Pater; et in iisdem ipsis augmentum habebimus, et proficiemus.

Topics: Eschatology, Trinity

Cite (SBL): Irenaeus, Haer. 4.9.2 (Harvey 2:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-9-2).

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4.9.3Harvey 2:170–172

Novo enim Testamento cognito et praedicato per prophetas, et ille qui illud dispositurus erat secundum placitum Patris praedicabatur, manifestatus hominibus quemadmodum voluit Deus; ut possint semper proficere credentes in eum, et per testamenta maturescere profectum salutis. Una enim salus et unus Deus; quae autem formant hominem, precepta multa, et non pauci gradus qui adducunt hominem ad Deum. Terreno quidem et temporali regi, cum sit homo, licet aliquoties majores profectus attribuere his qui sunt subjecti: Deo autem non licebit, cum sit idem, et semper majorem gratiam praestare humano generi velit, et pluribus muneribus assidue honorare eos qui placent ei? Si autem hoc est proficere, alterum adinvenire Patrem praeter eum qui ab initio annuntiatus est, et rursum, praeter eum qui putatur secundo inventus esse, alterum tertium adinvenire; et ejusdem erit profectus et a tertio in quartum, et ab hoc rursum alterum et alterum: et sic semper putans proficere talis sensus, nunquam in uno stabit Deo. Expulsus enim ab eo qui est, et reversus retrorsum, quaeret quidem semper, inveniet autem nunquam Deum; sed semper incomprehensibilitatis profundo natabit, nisi per poenitentiam conversus, unde et abjectus erat, revertatur, unum Deum Patrem Demiurgum confitens et credens, qui a Lege et prophetis annuntiatus est, qui a Christo testificatus est, quemadmodum ipse ait ad eos qui accusabant ejus discipulos, quasi non servarent traditionem seniorum: Quare vos frustramini preceptum Domini propter traditionem vestram? Deus enim dixit: Honora patrem et matrem; et, Qui maledixerit patri aut matri, morte moriatur. Et iterum secundo ait eis: Et frustrati estis sermonem Dei propter traditionem vestram; manifestissime Patrem et Deum confitens Christus eum qui in Lege dixit: Honora patrem et matrem, ut tibi bene sit. Verbum enim Dei confessus est Legis praeceptum verax Deus, et neminem alterum Deum appellavit, quam suum Patrem.

For since the new covenant was known and proclaimed by the prophets, he too who was to carry it out according to the Father’s good pleasure was proclaimed, revealed to human beings as God willed, so that those who believe in him might always advance, and through the covenants their progress in salvation might ripen. For there is one salvation and one God; but the precepts that form man are many, and the steps that lead man to God are not few. An earthly and temporal king, though he is a man, may at times grant greater advantages to his subjects: shall God not be allowed, since he is the same and wishes always to give greater grace to the human race and constantly to honour with more gifts those who please him? But if this is progress, to discover another Father besides the one proclaimed from the beginning, and again, besides the one supposed to have been discovered second, to discover a third, then the same man’s progress will also be from the third to a fourth, and from this again to another and another; and so such a mind, always thinking it is advancing, will never rest in one God. For, driven away from him who is and turned backward, it will always seek but never find God, but will always swim in the depth of incomprehensibility, unless, converted by repentance, it returns to the place from which it was cast out, confessing and believing one God, the Father, the Demiurge, who was proclaimed by the law and the prophets and testified to by Christ, as he himself said to those who accused his disciples of not keeping the tradition of the elders: “Why do you make void the commandment of the Lord because of your tradition? For God said: Honour father and mother; and, Whoever curses father or mother, let him die the death.” And again he says to them a second time: “And you have made void the word of God because of your tradition”; Christ most plainly confessing as Father and God him who said in the law, “Honour father and mother, that it may be well with you.” For the truthful God confessed the precept of the law as the word of God, and called no one else God but his own Father.

Matt 15:2 (allusion, high confidence) · Matt 15:3 (quotation, high confidence) · Matt 15:4 (quotation, high confidence) · Exod 20:12 (quotation, high confidence) · Exod 21:17 (quotation, high confidence) · Matt 15:6 (quotation, high confidence) · Deut 5:16 (quotation, high confidence)

Notes and citation

Summary: God gives more grace through successive covenants without changing; those who keep inventing new Fathers never find God, while Christ confirmed the law’s command as the word of his Father.

Margin references and a note on the Septuagint were removed. Quotations: Matt 15:2–4, 6; Exod 20:12; Exod 21:17; Deut 5:16.

Notes on the original text

Digital text corrected (Harvey's note; stray mark; OCR slip; margin debris; margin debris inside a word; margin reference; margin reference inside a word; stray mark): cognito et? praedicato → cognito et praedicato; przediCf. 1. 90. 3. cabatur → praedicabatur; generi * velit → generi velit; prseter → praeter; sed 118. iv. semper → sed semper; poenitenonY ἵν AR tiam → poenitentiam; Deum E Patrem → Deum Patrem; traMatt.xv.3,4 ditionem → traditionem; Domint → Domini; dizit → dixit; maledizerit → maledixerit; Et Matt.xv.6 iterum → Et iterum; JE? frustrati → Et frustrati; ut tibi juxta LX X.... bene sit. * Verbum → ut tibi bene sit. Verbum.

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.9.3 (Harvey 2:170–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-5-1/#p-4-9-3).

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