Against Heresies 5.12.1–5.15.4

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 19 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 5, chapter 12

5.12.1Harvey 2:319

In quibus igitur periebamus membris, operantes ea quae sunt corruptelae, in iisdem ipsis vivificamur, operantes ea quse sunt Spiritus. Quemadmodum enim corruptelae est capax caro, sic et incorruptele; et quemadmodum mortis, sic et vite. Hsc autem invieem cedunt, et utraque non permanent in idipsum, sed expellitur alterum ab altero, et praesente altero interit alterum. Si igitur mors possidens hominem expulit ab eo vitam, et mortuum ostendit; multo magis vita possidens hominem expellit mortem, et viventem hominem restituet Deo. Si enim mors mortificavit, quare vita adveniens non vivificabit hominem? quemadmodum Esaias propheta ait: Devoravit mors potens. Et rursus: Deus abstulit omnem lachrymam ab omni facie. Expulsa est autem pristina vita, quoniam non per spiritum, sed per afflatum fuerat data.

In the very members, then, in which we were perishing by doing the works of corruption, in those same members we are given life by doing the works of the Spirit. For as the flesh is capable of corruption, so also of incorruption; and as of death, so also of life. And these give way to each other, and both do not remain in the same place, but one is driven out by the other, and when one is present the other perishes. If, then, death, taking possession of man, drove life out of him and showed him dead, much more will life, taking possession of man, drive out death and restore man living to God. For if death brought death, why will not life, when it comes, give life to man? As the prophet Isaiah says: “Death, being strong, has swallowed up.” And again: “God has taken away every tear from every face.” And the former life was driven out because it had been given not by the Spirit but by the breath.

Isa 25:8 (quotation, high confidence) · Rev 21:4 (allusion, medium confidence)

Notes and citation

Summary: Flesh capable of death is also capable of life; as death drove out life, so the life of the Spirit drives out death.

Harvey’s chapter title (“On the difference between death and life, the breath of life and the life-giving Spirit; and how the same substance of flesh that died comes to life again”) and notes were removed. Quotations: Isa 25:8 (in a form close to the Greek versions); Rev 7:17 / 21:4.

Notes on the original text

Digital text corrected (Harvey's note; Harvey's notes; OCR slip; editor's chapter title; margin reference; OCR slip; section number and line number): De differentia mortis et vite, afflatus vite et Spiritus vivificantis: et quomodo eadem. substantia carnis, que mortua est, reviviscit. In quibus igitur → In quibus igitur; ea 6 sunt corruptelae → ea quae sunt corruptelae; expellit mortem, 1 CL. hoe, indicating perhaps Acc, ὃ Hac Greca usque ad ista. Esai et viventem → expellit mortem, et viventem; quemadmodum Rai.xxv.8, 4Hsaias → quemadmodum Esaias; Deus nterpr. vers. abstulit → Deus abstulit; facie. 2. 5Expulsa → facie. Expulsa.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.12.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-1).

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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).

5.12.2Harvey 2:319

Aliud enim est afflatus vite, qui et animalem efficit hominem: et aliud Spiritus vivificans, qui et Spiritalem efficit eum. Et propter hoc Esaias ait: Sic dicit Dominus, qui fecit colum et fixit illud; qui firmavit terram, et que in ea sunt: et dedit afflatum populo, qui super eam est; et Spiritum his qui calcant illam. Afflatum quidem communiter omni qui super terram est populo dicens datum: Spiritum autem proprie his, qui conculcant terrenas concupiscentias. Propter quod rursus ipse Esaias distinguens ea que praedicta sunt, ait: Spiritus enim a me exiet, et afflatum omnem ego feci. … Spiritum effudit per adoptionem filiorum in genus humanum: afflatum autem communiter in conditionem, et facturam ostendens illum. Aliud autem est quod factum est, ab eo qui fecit. Afflatus igitur temporalis; Spiritus autem sempiternus. Et afflatus quidem auctus ad modicum, et tempore aliquo manens, deinde abit, sine spiramento relinquens illud in quo fuit ante. Spiritus autem circumdans intus et foris hominem, quippe semper perseverans, nunquam relinquens eum. Sed non primo quod spiritale est, ait Apostolus, hoc tanquam ad nos homines dicens, sed primo quod animale est, deinde quod spiritale secundum rationem. Oportuerat enim primo plasmari hominem, et plasmatum accipere animam; deinde sic communionem Spiritus recipere. Quapropter et primus Adam factus est a Domino in animam viventem, secundus Adam in spiritum vivificantem. Sicut igitur qui in animam viventem factus est, divertens in pejus, perdidit vitam; sic rursus idem ipse in melius recurrens, assumens vivificantem spiritum, inveniet vitam.

For the breath of life, which makes man a living being, is one thing, and the life-giving Spirit, which makes him spiritual, is another. And for this reason Isaiah says: “Thus says the Lord, who made heaven and fixed it, who made firm the earth and what is in it, and gave breath to the people upon it, and Spirit to those who tread it.” He says that breath is given in common to all the people on earth, but the Spirit properly to those who tread down earthly desires. Therefore Isaiah himself again, distinguishing the things just mentioned, says: “For the Spirit will go forth from me, and I made every breath.” … the Spirit, which he poured out on the human race through the adoption of sons; but the breath in common on creation, showing it to be something made. And what is made is other than the one who made it. The breath, then, is temporary, but the Spirit everlasting. And the breath grows for a little while and remains for some time, then departs, leaving breathless that in which it was before; but the Spirit, surrounding man within and without, since it always remains, never leaves him. “But the spiritual is not first,” says the apostle, saying this as with reference to us men, “but first the natural, then the spiritual,” according to reason. For man had first to be formed, and the formed man to receive a soul, and then so to receive the communion of the Spirit. Therefore “the first Adam” was made by the Lord “a living soul, the second Adam a life-giving spirit.” As, then, the one who was made a living soul, turning to the worse, lost life, so again the same man, returning to the better and receiving the life-giving Spirit, will find life.

Isa 42:5 (quotation, high confidence) · Isa 57:16 (quotation, high confidence) · Gal 4:5 (allusion, medium confidence) · 1 Cor 15:46 (quotation, high confidence) · 1 Cor 15:45 (quotation, high confidence)

Notes and citation

Summary: The breath of life given to all is temporary, but the life-giving Spirit given to those who tread down earthly desires is everlasting; the natural comes first, then the spiritual.

A long block of Harvey’s notes was removed; with it a line of the text is lost (in other editions, “attributing the Spirit properly to God, which in the last times he”); marked “…”. Quotations: Isa 42:5; Isa 57:16; 1 Cor 15:46, 45. Allusion: Gal 4:5.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; line lost; OCR slips; OCR slip; margin reference; note marker inside a word; stray mark): Sic dic Dominus → Sic dicit Dominus; ait: αὐτόν, ex Catena in Genes. a Jac. Sirm. 3 Hencethe Rabbinical distinction of descripta accepit Halloiz., et erudito orbi — the animal man, into whose nostrils God prior periodus Graece quoque eodem modo πὰ allegata est ab Aug. Steuch. Eugub. in — divine image, See I. 134, 2. Cosmop. ad ista vero: rhv μὲν 3 Sr. τοῖς. inculcant. Cat. MS. Bibl. Reg. Gall. in Esa., prout 5 MSS. explosa; ex schedis nuper Parisiis a R. P. Mich. — definesthereading. CL. pristinam vitam, Lequien transmissis perspezi; quanquam 6 quidem, Spiritus enim a me exiet, et afflalum omnem ego fect. Spiritum Eat. tii. 16. effudit → ait: Spiritus enim a me exiet, et afflatum omnem ego feci. … Spiritum effudit; ait Apo1 stolus → ait Apostolus; Adam 1 oor. xv. 45. factus → Adam factus; vicificantem → vivificantem; ^qui in animam → qui in animam; ^divertens → divertens.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.12.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-2).

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5.12.3Harvey 2:319

Non enim aliud est quod moritur, et aliud quod vivificatur: quemadmodum neque aliud quod perit, et aliud quod invenitur; sed illam ipsam quz perierat ovem venit Dominus exquirens. Quid ergo erat quod moriebatur? Utique carnis substantia, que amiserat afflatum vitae, et sine spiramento et mortua facta. Hanc itaque Dominus venit vivificaturus, uti quemadmodum in Adam omnes morimur, quoniam animales, in Christo vivamus, quoniam spiritales: deponentes non plasma Dei, sed concupiscentias carnis, et assumentes Spiritum sanctum, sicut Apostolus in epistola que est ad Colossenses ait: Mortificate itaque membra vestra qua sunt super terram. Qus sunt autem hsc, ipse exposuit: Fornicationem, immunditiam, passionem, concupiscentiam malam, et avaritiam, que est idololatria. Horum depositionem A postolus praeconatur, et eos qui talia operantur, velut carnem et sanguinem tantum exsistentes, non posse ait regnum colorum possidere. Anima enim ipsorum declinans in pejus, et in terrenas concupiscentias descendens, ejusdem cujus et illa sunt participavit appellationis: quz deponere nos jubens, ait rursus in eadem epiStola: Exspoliantes vos veterem hominem cum operibus ejus. Hoe autem dicebat, non veterem amovens plasmationem: alioquin oportebat nosmetipsos interficientes separari ab ea que est istic conversatione.

For it is not one thing that dies and another that is given life, just as it is not one thing that is lost and another that is found; but the Lord came seeking that very sheep which had been lost. What, then, was it that died? The substance of the flesh, which had lost the breath of life and become breathless and dead. This, then, the Lord came to give life to, so that, as in Adam we all die, being natural, in Christ we may live, being spiritual: laying aside not God’s handiwork but the lusts of the flesh, and receiving the Holy Spirit, as the apostle says in the letter to the Colossians: “Put to death, therefore, your members that are on earth.” And what these are he himself explained: “Sexual immorality, uncleanness, passion, evil desire, and greed, which is idolatry.” The laying aside of these the apostle proclaims, and he says that those who do such things, being only flesh and blood, cannot inherit the kingdom of heaven. For their soul, turning to the worse and going down into earthly desires, has come to share the same name as these; and bidding us lay them aside, he says again in the same letter: “Stripping off the old man with his works.” But he said this not to remove the old formation; otherwise we should have to kill ourselves to be separated from life here.

Luke 15:4 (allusion, high confidence) · 1 Cor 15:22 (allusion, high confidence) · Col 3:5 (quotation, high confidence) · Col 3:9 (quotation, high confidence)

Notes and citation

Summary: The same flesh that died is what Christ came to give life to; Paul bids us put to death not our bodies but the lusts of the flesh.

Margin debris was removed. Quotations and allusions: Luke 15:4–6; 1 Cor 15:22; Col 3:5, 9.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; margin debris; stray mark): invenitur; advertens. 22—29. sed → invenitur; sed; Forntcationem, tmmunditiam → Fornicationem, immunditiam; ^operantur → operantur; EHzspoliantes → Exspoliantes.

Topics: Ethics, Eschatology

Cite (SBL): Irenaeus, Haer. 5.12.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-3).

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5.12.4Harvey 2:319

Sed et ipse Apostolus, ille exsistens qui in vulva plasmatus erat, et de utero exierat, scribebat nobis, et vivere in carne fructus operis epistola confessus est, in ea quze est ad Philippenses, dicens. Fructus autem operis spiritus, est carnis salus. Quis enim alius apparens fructus ejus est qui non apparet Spiritus, quam maturam efficere carnem et capacem incorruptele? Si igitur vivere in carne, hic mihi fructus operis est, non utique substantiam contemnebat carnis, in eo quod diceret, Spoliantes vos veterem hominem cum operibus ejus; sed spoliationem pristinae nostrae conversationis manifestavit, eam que veterascit et corrumpitur: et propter hoc intulit: Et induentes novum hominem, eum qui renovatur in agnitionem. secundum imaginem ejus qui ereavit eum. In eo ergo quod ait, Qui renovatur in agnitionem, demonstravit quoniam ipse ille qui ignorantiae erat ante homo, id est ignorans Deum, per eam qu: in eo est agnitionem renovatur. Agnitio enim Dei renovat hominem.

And the apostle himself, being one who was formed in the womb and came out of the womb, wrote to us and confessed in the letter to the Philippians that to live in the flesh was the fruit of his work. And the fruit of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit than to make the flesh mature and capable of incorruption? If, then, “to live in the flesh, this is the fruit of my work,” he certainly did not despise the substance of the flesh when he said, “Stripping off the old man with his works”; but he made plain the stripping off of our former conduct, which grows old and is corrupted; and for this reason he added: “And putting on the new man, who is renewed in knowledge according to the image of the one who created him.” By saying “who is renewed in knowledge” he showed that the very man who was before a man of ignorance, that is, ignorant of God, is renewed by the knowledge that is in him. For the knowledge of God renews man.

Phil 1:22 (quotation, high confidence) · Col 3:9 (quotation, high confidence) · Col 3:10 (quotation, high confidence)

Notes and citation

Summary: Paul, born of a womb, counted life in the flesh the fruit of his work; to strip off the old man is to put away former conduct, while knowledge of God renews the same man.

The OCR text of the first sentence is disturbed and margin debris was removed; translated by sense. Quotations: Phil 1:22; Col 3:9–10.

Notes on the original text

Digital text corrected (Harvey's note; note marker; OCR slip; OCR slip; stray mark; OCR slips; line number; margin debris; margin reference inside a word; running head): ef vivere in carne fructus * operis → et vivere in carne fructus operis; Philippenses, ABUND. preconantur. dicens. 1 Fructus → Philippenses, dicens. Fructus; Quis 118. V. xi enim → Quis enim; Spiritus, 9R V xit quam → Spiritus, quam; Θὲ igitur © vivere → Si igitur vivere; substanPhi. i. 35. tiam → substantiam; veteCol. tii. 10. rem → veterem; 5sed → sed; E? induentes → Et induentes.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.12.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-4).

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5.12.5Harvey 2:319

Et in eo quod dicit, Secundum imaginem conditoris, recapitulationem manifestavit ejusdem hominis, qui in initio secundum imaginem factus est Dei. Quoniam autem idem ipse erat Apostolus, qui ex utero generatus fuerat, hoc est, antiqua carnis substantia, ipse in ea epistola quae est ad Galatas dixit: Cum autem placuit Deo, qui me ex utero matris meae segregavit, et vocavit per gratiam suam, revelare Filium suum in me, ut evangelisarem eum in gentibus; non alius erat qui natus fuerat ex utero, sicut praediximus, et alius qui evangelisabat Filium Dei: sed idem ille qui ante ignorabat, et persequebatur Ecclesiam, revelatione ei de caelo facta, et colloquente cum eo Domino, quemadmodum in tertio libro ostendimus, evangelisabat Filium Dei Christum Jesum, qui sub Pontio Pilato crucifixus est, preterita ignorantia exterminata a posteriore agnitione: quemadmodum caeci, quos curavit Dominus, caecitatem quidem amiserunt, perfectam autem receperunt substantiam oculorum, et iisdem ipsis quibus ante non videbant oculis, recipiebant visionem, caligine a visione tantum exterminata, servata autem substantia oculorum; ut per quos non viderant oculos, per eos rursus videntes, gratias agerent ei, qui rursus visum eis redintegravit: et qui aridam curavit manum, et omnes omnino quos curavit, non ea quz ab initio ex utero edita fuerant membra mutaverunt; sed eadem ipsa salva recipiebant.

And by saying “according to the image of the Creator,” he made plain the recapitulation of the same man who at the beginning was made according to the image of God. And that the apostle who had been born from the womb, that is, the ancient substance of the flesh, was the very same, he himself said in the letter to the Galatians: “But when it pleased God, who set me apart from my mother’s womb and called me by his grace, to reveal his Son in me, so that I might preach him among the nations.” It was not one who had been born from the womb, as we said before, and another who preached the Son of God; but the same man who before was ignorant and persecuted the Church, when the revelation was made to him from heaven and the Lord spoke with him, as we showed in the third book, preached the Son of God, Christ Jesus, who was crucified under Pontius Pilate, his former ignorance being driven out by his later knowledge. So the blind whom the Lord healed lost their blindness but received the perfect substance of their eyes, and received sight in the very eyes with which they did not see before, the darkness alone being driven out by sight, while the substance of the eyes was kept; so that, seeing again through the eyes through which they had not seen, they might give thanks to him who restored their sight. And the one whose withered hand he healed, and all whom he healed, did not exchange the members that had come from the womb at the beginning, but received those very members whole.

Col 3:10 (quotation, high confidence) · Gal 1:15 (quotation, high confidence) · Gal 1:16 (quotation, high confidence) · Acts 9:4 (allusion, high confidence) · John 9:7 (allusion, medium confidence) · Luke 6:6 (allusion, high confidence)

Notes and citation

Summary: The same Paul who was born of the womb was renewed by the revelation of Christ, as the healed blind men received sight in their own eyes.

Margin debris was removed. Quotations and allusions: Col 3:10; Gal 1:15–16; Acts 9:3–6 (the reference is to 3.12–13); John 9; Luke 6:6–10.

Notes on the original text

Digital text corrected (OCR slip; margin debris; OCR slip; margin reference; margin reference; OCR slips; running head; stray mark; margin reference): tmaginem conditoris → imaginem conditoris; fuerat, L1B. V. xi. hoc est → fuerat, hoc est; in ! ea epistola quse est ad Giuss v. Galatas → in ea epistola quae est ad Galatas; Oum autem → Cum autem; matris LEER meee segregavit → matris meae segregavit; suum 93.1.1516. iv me, wt evangelisarem → suum in me, ut evangelisarem; Domino, Cap. xil.et quemadmodum → Domino, quemadmodum; et qui Lw.v.6 aridam → et qui aridam.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.12.5 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-5).

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5.12.6Harvey 2:319

Fabricator enim universorum Dei Verbum, qui et ab initio plasmavit hominem, a malitia inveniens labefactatum suum plasma omni modo curavit: hoc quidem et secundum unumquodque membrum, sicut et in suo plasmate est; hoc autem et in semel totum sanum et integrum redintegravit hominem, perfectum eum sibi praeparans ad resurrectionem. Et quam enim causam habebat carnis membra curare, et restituere in pristinum characterem, si non habebant salvari, que ab illo curata fuerant? Si enim temporalis erat ab eo utilitas, nihil grande prestitit his qui ab eo curati sunt. Aut quomodo dicunt non esse capacem carnem vitae quae est ab eo, que percepit curationem ab eo? Vita enim per curationem, incorruptela autem per vitam efficitur. Qui igitur curationem confert, hic et vitam: et qui vitam, hic et incorruptelam circumdat plasmati suo.

For the maker of all things, the Word of God, who also formed man at the beginning, finding his handiwork damaged by wickedness, healed it in every way: at one time member by member, as it is in his handiwork; at another, once for all he restored man whole and sound, preparing him perfect for himself for the resurrection. For what reason had he to heal the members of the flesh and restore them to their original form, if those he had healed were not to be saved? For if the benefit from him was temporary, he gave nothing great to those he healed. Or how do they say that the flesh is not capable of the life that comes from him, when it received healing from him? For life is brought about through healing, and incorruption through life. He, then, who bestows healing bestows life too; and he who bestows life also clothes his handiwork with incorruption.

Notes and citation

Summary: The Word who healed bodies member by member would have no reason to do so unless the flesh were to be saved; who gives healing gives life and incorruption.

Harvey’s note and margin debris were removed.

Notes on the original text

Digital text corrected (Harvey's note; OCR slip; OCR slip; line number; margin debris; note marker): 5habebant → habebant; fuerant Si enim → fuerant? Si enim; 9dicunt → dicunt; vite 6. as. quze est → vitae quae est; cireumdat plasmati suo. 1 ea, I find → circumdat plasmati suo..

Topics: Eschatology, Christology

Cite (SBL): Irenaeus, Haer. 5.12.6 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-12-6).

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Against 5, chapter 13

5.13.1Harvey 2:319

Dicant enim nobis hi qui contraria dicunt, id est, qui contradicunt suze saluti, summi Sacerdotis mortua filia, et viduse filius qui circa portam mortuus efferebatur, et Lazarus qui in monumento quartam habebat diem, in quibus resurrexerint corporibus? In iisdem ipsis scilicet, in quibus et mortui fuerant. Si enim non in iisdem ipsis, videlicet nec iidem ipsi qui mortui erant resurrexerunt. Sed enim apprehendit, ait, Dominus manum mortui, et dixit ei: Juvenis, tibi dico, surge: et sedit mortuus, et jussit ei dari manducare, et dedit eum matri sue. Et Lazarum vocavit voce magna, dicens: Lazare, veni foras: et exivit, inquit, mortuus, colligatus pedes et manus institis, Hoc symbolum ejus hominis, qui illigatus fuerat in peccatis. Et propter hoc ait Dominus: Solvite illum, et dimittite abire. Sicut igitur qui curati sunt, in his quz ante passa fuerant membra curati sunt; et mortui in lisdem surrexerunt corporibus, membris et corporibus ipsorum percipientibus curationem, et eam vitam quze dabatur a Domino, per temporalia praeformante seterna, et ostendente quoniam ipse est, qui et curationem plasmati suo, et vitam praestare potest, uti ejus de resurrectione quoque credatur sermo: sic et in fine in novissima tuba clamante Domino, resurrecturi sunt mortui, quemadmodum ipse ait: Veniet hora, in qua omnes mortui, qui in monumentis sunt, audient vocem Filii Hominis, et exibunt, qui bona fecerunt, in resurrectionem vita: et qui mala operati sunt, in resurrectionem judicii.

Let those who say the contrary, that is, who speak against their own salvation, tell us: the dead daughter of the chief priest, and the widow’s son who was being carried out dead by the gate, and Lazarus, who was in his fourth day in the tomb, in what bodies did they rise? In those very bodies, of course, in which they had died. For if not in the very same, then the very same who had died did not rise. “For the Lord,” it says, “took the dead man’s hand and said to him, ‘Young man, I say to you, arise.’ And the dead man sat up, and he ordered that he be given something to eat, and gave him to his mother.” And he called Lazarus with a loud voice, saying, “Lazarus, come out”; and the dead man came out, it says, bound hand and foot with bandages: a symbol of the man who had been bound in sins. And for this reason the Lord says: “Unbind him, and let him go.” As, then, those who were healed were healed in the members that had suffered before, and the dead rose in the same bodies, their members and bodies receiving healing and the life given by the Lord, who prefigured eternal things by temporal ones and showed that it is he who can give both healing and life to his handiwork, so that his word about the resurrection too might be believed: so also at the end, when the Lord calls out at the last trumpet, the dead will rise, as he himself says: “The hour will come when all the dead who are in the tombs will hear the voice of the Son of Man and will come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.”

Textual problem in this passage: see the notes.

Luke 8:41 (allusion, high confidence) · Mark 5:22 (allusion, medium confidence) · Luke 7:12 (allusion, high confidence) · Luke 7:14 (quotation, high confidence) · Luke 7:15 (quotation, high confidence) · Luke 8:55 (allusion, high confidence) · John 11:39 (allusion, high confidence) · John 11:43 (quotation, high confidence) · John 11:44 (quotation, high confidence) · 1 Cor 15:52 (allusion, high confidence) · John 5:28 (quotation, high confidence) · John 5:29 (quotation, high confidence)

Notes and citation

Summary: Jairus’s daughter, the widow’s son, and Lazarus rose in the same bodies in which they died, a pledge that at the last trumpet the dead will rise in their bodies.

Harvey’s chapter title (“In the dead raised by Christ we have the greatest proof of the resurrection, and our hearts are shown capable of eternal life because they now receive the Spirit of God”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Irenaeus calls Jairus “the chief priest”, as written. Quotations and allusions: Mark 5:22–43 / Luke 8:41–56; Luke 7:12–15; John 11:39, 43–44; 1 Cor 15:52; John 5:28–29.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; note marker; editor's chapter title; OCR slip; line number; margin debris; OCR slips; margin reference inside a word; word lost in the OCR; note marker; running head; stray letters; OCR slip; stray marks; stray marks; OCR slips): Maximum specimen resurrectionis habemus in mortuis a Christo suscitatis: cordaque nostra capaci, esse vite eterna eo ostenduntur, quod nunc Spiritum Der recipiant.. 1. DicawT enim → Dicant enim; 5quartam → quartam; 9Sed enim → Sed enim; manum αἱ, mortui, et dizit → manum mortui, et dixit; et tue 1* jussit ei " dari → et jussit ei dari; vent foras → veni foras; οἱ 9 dimittite → et dimittite; !^dabatur → dabatur; in fine 1 in novissima → in fine in novissima; mortui, LIB. y. quemadmodum → mortui, quemadmodum; omnes ! mortus, qui tn GRY. xi. monumentis → omnes mortui, qui in monumentis; vocem ! Fili Hominis, et exrent, qui bona oe fecerunt → vocem Filii Hominis, et exibunt, qui bona fecerunt; in resurJoh. v. 28 rectionem → in resurrectionem.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.13.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-13-1).

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5.13.2Harvey 2:319

Vani igitur et vere infelices, qui sic manifesta et clara nolunt conspicere, sed fugiunt lumen veritatis, secundum tragicum CEdipodem semetipsos exczecantes, Et quemadmodum in palaestra insueti concertantes aliis, unam quamlibet partem corporis totis complectentes manibus, per illud quod detinent cadunt, et cadentes putant se vincere, eo quod contentiose teneant illud quod primum apprehenderunt membrum, super hoc autem quod ceciderunt et derisui habentur: sic autem et heretici, Caro et sanguis regnum Dei possidere mon possunt, duas dictiones tollentes a Paulo, neque sensum Apostoli perspexerunt, neque virtutem dictionum scrutati sunt; nude autem ipsas dictiones tenentes, circa eas moriuntur, universam dispositionem Dei, quantum in ipsis est, evertentes.

Vain, then, and truly wretched are those who will not look at things so plain and clear, but flee the light of truth, blinding themselves like the tragic Oedipus. And as unskilled wrestlers, contending with others, grasp some part of the body with both hands and fall by means of what they hold, and in falling think they are winning because they stubbornly keep hold of the limb they first seized, and besides falling become a laughing-stock: so also the heretics, taking two expressions from Paul, “Flesh and blood cannot inherit the kingdom of God,” have neither perceived the apostle’s meaning nor examined the force of the expressions; but holding the bare expressions, they die over them, overturning, as far as lies in them, the whole dispensation of God.

1 Cor 15:50 (quotation, high confidence)

Notes and citation

Summary: The heretics cling to Paul’s words about flesh and blood like unskilled wrestlers who fall holding one limb, ignoring the apostle’s meaning.

Allusions: 1 Cor 15:50; Sophocles’ Oedipus the King (Oedipus’s self-blinding).

Notes on the original text

Digital text corrected (margin reference inside a word): cecide1Cor. xv. &&, runt → ceciderunt.

Extrabiblical texts: Sophocles, Oed. tyr. (Sophocles (plays and fragments); allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.13.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-13-2).

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5.13.3Harvey 2:319

Sic enim proprie de carne hoc dictum dicent, et non de carnalibus operationibus, quemadmodum demonstrabimus, ipsum sibi contraria Apostolum dicentem ostendentes. Ait enim statim in eadem epistola demonstrative de carne sic dicens: Oportet enim corruptibile hoc induere incorruptelam, et mortale hoc induere immortalitatem. Cum autem mortale hoc induerit immortalitatem, tunc fiet sermo qui scriptus est: Absorpta est mors in victoria. Ubi est mors aculeus tuus? Ubi est mors victoria tua? Hee autem juste dicentur tune, quando mortalis haec et corruptibilis caro, circa quam et mors est, quz et quodam dominio mortis pressa est, in vitam conscendens induerit incorruptelam et immortalitatem. Tunc enim vere erit victa mors, quando ea quz continetur ab ea caro, exierit de dominio ejus. Et rursus ad Philippenses ait: Nostra autem conversatio in colis est: unde et Salvatorem exspectamus Dominum Jesum, qui transfigurabit corpus humilitatis nostra» conforme corpori glori suc, ita ut possit secundum operationem virtutis sue. Quod igitur est humilitatis corpus, quod transfigurabit Dominus conformatum corpori glorie suae? Manifestum est quoniam corpus quod est caro, quae et humiliatur cadens in terram. Transfiguratio autem ejus, quoniam cum sit mortalis et corruptibilis, immortalis fit et incorruptibilis: non secundum propriam substantiam, sed secundum Domini operationem, qui potest mortali immortalitatem, et corruptibili circumdare incorruptibilitatem. Et propter hoc ait in secunda ad Corinthios: Ut absorbeatur mortale a vita. Qui autem perficit nos in hoc ipsum, Deus, qui dedit nobis pignus Spiritus; manifestissime hoc de carne dicens; nec enim anima mortalis, neque spiritus. Absorbetur autem mortale a vita, quando et caro jam non mortua, sed viva et incorrupta perseveraverit, hymnum dicens Deo, qui in hoc ipsum perficit nos. Ut ergo in hoc perficiamur, bene Corinthiis ait: Glorificate Deum in corpore vestro. Deus autem incorruptibilitatis est effector.

For in this way they will say that this was said strictly of the flesh and not of fleshly works, as we will show, making the apostle contradict himself. For immediately in the same letter he says, speaking expressly of the flesh: “For this corruptible must put on incorruption, and this mortal put on immortality. And when this mortal has put on immortality, then the word that is written will come to pass: Death is swallowed up in victory. Where, O death, is your sting? Where, O death, is your victory?” These words will rightly be said then, when this mortal and corruptible flesh, which death concerns and which is oppressed by a certain dominion of death, rising up into life, puts on incorruption and immortality. For then death will truly be conquered, when the flesh held by it goes out from its dominion. And again he says to the Philippians: “But our citizenship is in heaven, from which we also await a Saviour, the Lord Jesus, who will transform the body of our humiliation to be conformed to the body of his glory, so that he is able, according to the working of his power.” What, then, is the body of humiliation which the Lord will transform, conformed to the body of his glory? Plainly the body which is flesh, which is humbled when it falls into the earth. And its transformation is that, being mortal and corruptible, it becomes immortal and incorruptible, not according to its own substance but according to the Lord’s working, who can clothe the mortal with immortality and the corruptible with incorruptibility. And for this reason he says in the second letter to the Corinthians: “So that what is mortal may be swallowed up by life. And the one who prepares us for this very thing is God, who gave us the pledge of the Spirit”: saying this most plainly of the flesh, for neither the soul nor the spirit is mortal. And the mortal is swallowed up by life when the flesh too remains no longer dead but living and incorrupt, singing a hymn to God, who prepares us for this very thing. That we may be prepared for this, then, he rightly says to the Corinthians: “Glorify God in your body.” And God is the maker of incorruptibility.

1 Cor 15:53 (quotation, high confidence) · 1 Cor 15:54 (quotation, high confidence) · 1 Cor 15:55 (quotation, high confidence) · Isa 25:8 (allusion, medium confidence) · Hos 13:14 (allusion, medium confidence) · Phil 3:20 (quotation, high confidence) · Phil 3:21 (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence) · 2 Cor 5:5 (quotation, high confidence) · 1 Cor 6:20 (quotation, high confidence)

Notes and citation

Summary: Paul himself says the corruptible and mortal must put on incorruption and immortality and that Christ will transform our lowly body, so “flesh and blood” cannot mean the substance of the body.

Harvey’s notes and margin references were removed. Quotations: 1 Cor 15:53–55 (Isa 25:8; Hos 13:14); Phil 3:20–21; 2 Cor 5:4–5; 1 Cor 6:20.

Notes on the original text

Digital text corrected (Harvey's notes; line number; line number; OCR slip; margin debris; margin debris inside a word; note marker; margin reference; margin reference; OCR slip; stray mark; page number; printer's debris; stray letter; stray letters; stray mark; OCR slip; stray marks; split word): 5demonstrabimus, ipsum 1 mortui, incorporated tn. Filii Hominis (v. 25, Dei) for ejus. 4 Sic, si. sibi contraria → demonstrabimus, ipsum sibi contraria; statim 118. in eadem → statim in eadem; enim OR. DAT corruptibile → enim corruptibile; induere inED mortalitatem. 3 Cum autem → induere immortalitatem. Cum autem; immortalitatem, LCox. xv. 5 tunc → immortalitatem, tunc; unde et so Salvatorem → unde et Salvatorem; corpus t humilitatis → corpus humilitatis; suze? 5 Manifestum → suae? Manifestum; ®quze et humi..liatur → quae et humiliatur; quoniam M 4 ^ e 4 Φ cum → quoniam cum; perficit 2 coc. v. 4. nos in hoc tpsum, Deus, qui ! dedit → perficit nos in hoc ipsum, Deus, qui dedit; Glorificate * Deum $n corpore → Glorificate Deum in corpore.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.13.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-13-3).

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5.13.4Harvey 2:319

Quoniam autem non de alio quodam corpore, sed de corpore carnis dicit haec, manifeste et indubitate et sine ulla ambiguitate Corinthiis ait: Semper mortificationem Jesu in corpore nostro circumferentes, ut et vita Jesu Christi in corpore nostro manifestetur. Si enim qui vivimus, in mortem tradimur per Jesum, ut et vita Jesu manifestetur in carne mortali nostra. Et quoniam spiritus complectitur carnem, in eadem epistola ait: Quoniam estis epistola Christi, ministrata a nobis, inscripta non atramento, sed Spiritu Dei vivi, non in tabulis lapideis, sed in tabulis cordis carnalibus. Si ergo nunc corda carnalia capacia Spiritus fiunt, quid mirum si in resurrectione eam que a Spiritu datur capiunt vitam? De qua resurrectione Apostolus in ea qu: est ad Philippenses, ait: Conformatus morti ejus, si quo modo occurram ad resurrectionem que est a mortuis. In qua igitur alia mortali carne intelligi potest vita manifestari, nisi in hac substantia, qua et mortificatur propter eam que est ad Deum confessionem? Quemadmodum ipse dixit: Si secundum hominem cum bestiis Ephesi pugnavi, quid mihi prodest, si mortui non resurgunt? Si enim mortui non resurgunt, neque Christus resurrexit: si autem Christus non resurrexit, inanis est pra dicato nostra, inanis est et fides vestra. Invenimur autem et falsi testes Dei, quoniam testificati sumus, quod suscitavit Christum, quem non suscitavit. Si enim mortui non resurgunt, neque Christus resurrexit. Si autem Christus non resurrexit, inanis est fides vestra: quoniam adhuc estis in peccatis vestris. Ergo et qui dormierunt in Christo, perierunt. Si in vita hac in Christo sperantes sumus tantum, miserabiliores omnibus sumus hominibus. Nune autem Christus resurrexit a mortuis, primitie dormientium: quoniam enim per hominem mors, et per hominem resurrectio mortuorum.

And that he says these things not of some other body but of the body of flesh, he says to the Corinthians plainly, indubitably, and without any ambiguity: “Always carrying about in our body the dying of Jesus, so that the life of Jesus Christ may also be made manifest in our body. For if we who live are given over to death for Jesus’ sake, it is so that the life of Jesus may also be made manifest in our mortal flesh.” And that the Spirit embraces the flesh, he says in the same letter: “Because you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart.” If, then, fleshly hearts now become capable of the Spirit, what wonder if in the resurrection they receive the life given by the Spirit? Of which resurrection the apostle says in the letter to the Philippians: “Being conformed to his death, if by any means I may attain to the resurrection from the dead.” In what other mortal flesh, then, can life be understood to be made manifest, if not in this substance, which is also put to death for the confession made to God? As he himself said: “If, humanly speaking, I fought with beasts at Ephesus, what does it profit me, if the dead are not raised? For if the dead are not raised, neither has Christ been raised; and if Christ has not been raised, our preaching is empty, and your faith is empty too. And we are found false witnesses of God, because we testified that he raised Christ, whom he did not raise. For if the dead are not raised, neither has Christ been raised. And if Christ has not been raised, your faith is empty, since you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more to be pitied than all men. But now Christ has been raised from the dead, the first-fruits of those who sleep; for since death came through a man, the resurrection of the dead also came through a man.”

2 Cor 4:10 (quotation, high confidence) · 2 Cor 4:11 (quotation, high confidence) · 2 Cor 3:3 (quotation, high confidence) · Phil 3:10 (quotation, high confidence) · Phil 3:11 (quotation, high confidence) · 1 Cor 15:32 (quotation, high confidence) · 1 Cor 15:13 (quotation, high confidence) · 1 Cor 15:14 (quotation, high confidence) · 1 Cor 15:15 (quotation, high confidence) · 1 Cor 15:16 (quotation, high confidence) · 1 Cor 15:17 (quotation, high confidence) · 1 Cor 15:18 (quotation, high confidence) · 1 Cor 15:19 (quotation, high confidence) · 1 Cor 15:20 (quotation, high confidence) · 1 Cor 15:21 (quotation, high confidence)

Notes and citation

Summary: Paul’s words about the life of Jesus made manifest in our mortal flesh, and his argument for the resurrection in 1 Corinthians 15, concern the body of flesh.

Margin references and stray marks were removed. Quotations: 2 Cor 4:10–11; 2 Cor 3:3; Phil 3:10–11; 1 Cor 15:32, 13–21.

Notes on the original text

Digital text corrected (OCR slip; note marker; OCR slip; stray mark; OCR slips; note marker; margin debris; margin reference; note marker; OCR slips; running head; stray letter; stray mark; stray mark; line number; OCR slips; stray marks): J'esu → Jesu; 7Christt tn corpore → Christi in corpore; St enim qui eivimus, in mortem tradimur 9 per Jesum, ut et δ vita → Si enim qui vivimus, in mortem tradimur per Jesum, ut et vita; Et o. 42o. quoniam → Et quoniam; si quo LIB Vv. modo → si quo modo; In qua SB V. xut igitur → In qua igitur; nisi —*!!- * in hac → nisi in hac; ad Phil ti 1! Deum → ad Deum; δὲ secundum | hominem → Si secundum hominem; St enim mortui non resurgunt, neque Christus 1 resurrexit → Si enim mortui non resurgunt, neque Christus resurrexit; — Invenimur autem et falsi testes 5 Dei, quoniam testificatt sumus, quod suscitaeit Christum, quem non Ssuscitavit → Invenimur autem et falsi testes Dei, quoniam testificati sumus, quod suscitavit Christum, quem non suscitavit; vestra: T quoniam → vestra: quoniam.

Topics: Eschatology, Martyrdom

Cite (SBL): Irenaeus, Haer. 5.13.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-13-4).

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5.13.5Harvey 2:319

In his igitur omnibus, quemadmodum praediximus, aut contraria sentientem sibimetipsi Apostolum dicent, quantum ad illud, Caro et sanguis regnum Dei possidere non possunt: aut iterum malignas et extortas cogentur omnium dictorum facere expositiones, ad transvertendam et immutandam sententiam dictorum. Quid enim dicere habebunt sanum, si conabuntur aliter interpretari hoc quod scribit: Oportet enim corruptibile hoc induere incorruptelam, et mortale hoc induere immortalitatem? Et: Ut vita Jesu manifestetur in carne mortali nostra, et reliqua omnia, in quibus Apostolus manifeste et clare resurrectionem et incorruptelam carnis predicat? Cogentur itaque haec tanta male interpretari, qui unum nolunt bene intelligere.

In all these, then, as we said before, they will either say that the apostle holds views contrary to himself as regards “Flesh and blood cannot inherit the kingdom of God”; or else they will be forced to make spiteful and twisted interpretations of all the sayings, so as to turn aside and change their meaning. For what sound thing will they be able to say, if they try to interpret otherwise what he writes: “For this corruptible must put on incorruption, and this mortal put on immortality”? And: “So that the life of Jesus may be made manifest in our mortal flesh”; and all the other passages in which the apostle plainly and clearly proclaims the resurrection and incorruption of the flesh? So those who will not understand one passage rightly will be forced to interpret so many wrongly.

Textual problem in this passage: see the notes.

1 Cor 15:50 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · 2 Cor 4:11 (quotation, high confidence)

Notes and citation

Summary: The heretics must either make Paul contradict himself or twist every passage in which he plainly teaches the resurrection of the flesh.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations: 1 Cor 15:50, 53; 2 Cor 4:11.

Notes on the original text

Digital text corrected (OCR slip; note marker; margin debris; margin debris inside a word; margin reference and running head; OCR slips): tn1 corruptelam → incorruptelam; 4mmortalitatem; Et: Ut vita 2cor.iv. n. LIB.Y. Jesu mangfestetur → immortalitatem? Et: Ut vita Jesu manifestetur; in OR IR NEL quibus → in quibus; incorrupXS telam → incorruptelam.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.13.5 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-13-5).

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Against 5, chapter 14

5.14.1Harvey 2:319

Quoniam autem non adversus ipsam substantiam carnis et sanguinis dixit Apostolus, non possidere eam regnum Dei, ubique idem Apostolus in Domino Jesu Christo usus est carnis et sanguinis nomine; aliquid quidem, uti hominem ejus statueret, etenim ipse semetipsum Filium dicebat Hominis: aliquid autem, uti salutem carnis nostre confirmaret. Si enim non haberet caro salvari, nequaquam Verbum Dei caro factum esset. Et si non haberet sanguis justorum inquiri, nequaquam sanguinem habuisset Dominus. Sed quoniam ab initio vocalis est sanguis, Deus ad Cain dixit, cum occidisset fratrem suum: Vox sanguinis fratris tui clamat ad me. Et quoniam haberet exquiri sanguis ipsorum, dixit ad eos qui circa Noe erant: Etenim vestrum sanguinem animarum vestrarum exquiram illum de manu omnium bestiarum. Et iterum: Qui effundet sanguinem hominis, pro sanguine ejus effundetur. Similiter autem et Dominus his qui habebant ejus sanguinem effundere, dicebat: Exquiretur omnis sanguis justus, qui effunditur super terram, a sanguine Abel justi, usque ad sanguinem Zacharie filii Barachie, quem occidistis inter templum et altare: etiam dico vobis, venient omnia ista super generationem istam; recapitulationem effusionis sanguinis ab initio omnium justorum et prophetarum in semetipsum futuram indicans, et exquisitionem sanguinis ipsorum per semetipsum. Non autem exquireretur hoc, nisi et salvari haberet: nec in semetipsum recapitulatus esset hzec Dominus, nisi et ipse caro et sanguis secundum principalem plasmationem factus fuisset, salvans in semetipso in fine illud quod perierat in principio in Adam.

And since the apostle did not say against the very substance of flesh and blood that it does not inherit the kingdom of God, the same apostle everywhere used the name of flesh and blood of the Lord Jesus Christ: partly to establish his humanity (for he called himself the Son of Man), and partly to confirm the salvation of our flesh. For if the flesh were not to be saved, the Word of God would by no means have become flesh. And if the blood of the righteous were not to be required, the Lord would by no means have had blood. But since blood has had a voice from the beginning, God said to Cain when he had killed his brother: “The voice of your brother’s blood cries out to me.” And since their blood was to be required, he said to those with Noah: “For I will require your blood, the blood of your souls, from the hand of all beasts.” And again: “Whoever sheds man’s blood, for his blood his own will be shed.” Likewise the Lord too said to those who were to shed his blood: “All the righteous blood shed on the earth will be required, from the blood of Abel the righteous to the blood of Zechariah the son of Barachiah, whom you killed between the temple and the altar. Truly I tell you, all these things will come upon this generation”: indicating that the recapitulation of the shedding of the blood of all the righteous and the prophets from the beginning would take place in himself, and the requiring of their blood through himself. But this would not be required unless it were also to be saved; nor would the Lord have recapitulated these things in himself, unless he himself had been made flesh and blood according to the original formation, saving in himself at the end what had perished in the beginning in Adam.

Textual problem in this passage: see the notes.

John 1:14 (allusion, high confidence) · Gen 4:10 (quotation, high confidence) · Gen 9:5 (quotation, high confidence) · Gen 9:6 (quotation, high confidence) · Matt 23:35 (quotation, high confidence) · Matt 23:36 (quotation, high confidence)

Notes and citation

Summary: Christ had real flesh and blood, recapitulating the blood of the righteous from Abel onward, which would be pointless unless flesh and blood were to be saved.

Harvey’s chapter title (“Unless the flesh were to be saved, the Word would not have taken flesh of the same substance as ours”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: John 1:14; Gen 4:10; Gen 9:5–6; Matt 23:35–36.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; line number; margin debris; OCR slip; stray mark; stray marks; stray marks; OCR slip): Nisi caro salvanda esset, carnem ejusdem substantie cum nostra Verbum non adsumsisset: quapropter nec per ipsum essemus reconciliati. QvoNiAx autem → Quoniam autem; carnis et y. sio. Banguinis → carnis et sanguinis; vocalis est** sanguis → vocalis est sanguis; Voae sanguinis → Vox sanguinis; ἘΠῚ quoniam → Et quoniam; ^circa Noe → circa Noe; 5vestrum → vestrum; bestiarum. |. * Et iterum → bestiarum. Et iterum; Ezquiretur → Exquiretur; omnia, ista. super ! generationem stam → omnia ista super generationem istam.

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 5.14.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-14-1).

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5.14.2Harvey 2:319

Si autem ob alteram quandam dispositionem Dominus incarnatus est, et ex altera substantia carnem attulit, non ergo in semetipsum recapitulatus est hominem: adhuc etiam nec caro quidem dici potest. Caro enim vere prime plasmationis e limo facta est successio. Si autem ex alia substantia habere eum oportuit materiam, ab initio ex altera substantia Pater operatus fuisset fieri conspersionem ejus. Nunc autem quod fuit qui perierat homo, hoc salutare factum est Verbum, per semetipsum eam quz» esset ad eum communionem, et exquisitionem salutis ejus efficiens. Quod autem perierat, sanguinem et carnem habebat. Limum enim de terra accipiens Dominus, plasmavit hominem, et propter hunc omnis dispositio adventus Domini. Habuit ergo et ipse carnem et sanguinem, non alteram quandam, sed illam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat. Et propter hoc Apostolus in ea epistola quze est ad Colossenses, ait: Et vos cum essetis aliquando alienati, et inimici cogitationi ejus in operibus malis, nunc autem reconciliati in corpore carnis ejus, per mortem ejus, exhibere vos sanctos et castos et sine crimine in conspectu ejus. In corpore, ait, reconciliati carnis ejus, hoc est, quoniam justa caro reconciliavit eam carnem, quae in peccato detinebatur, et in amicitiam adduxit Deo.

But if the Lord became incarnate for some other dispensation and brought flesh from some other substance, then he did not recapitulate man in himself; indeed, it could not even be called flesh. For flesh is truly the succession of the first formation made from the clay. But if he had to have his material from another substance, the Father would have made the mixture of man from another substance at the beginning. But as it is, the Word became the salvation of what the man who had perished was, bringing about through himself communion with it and the seeking of its salvation. And what had perished had blood and flesh. For the Lord took clay from the earth and formed man, and it is for his sake that the whole dispensation of the Lord’s coming took place. So he himself also had flesh and blood, not some other kind, but recapitulating in himself the original formation of the Father, seeking what had perished. And for this reason the apostle says in the letter to the Colossians: “And you, though you were once estranged and enemies in mind by evil works, have now been reconciled in the body of his flesh, through his death, to present you holy, chaste, and blameless before him.” He says, “reconciled in the body of his flesh,” that is, because the righteous flesh reconciled the flesh that was held in sin, and brought it into friendship with God.

Textual problem in this passage: see the notes.

Gen 2:7 (allusion, high confidence) · Luke 19:10 (allusion, medium confidence) · Col 1:21 (quotation, high confidence) · Col 1:22 (quotation, high confidence)

Notes and citation

Summary: Christ’s flesh was of the same substance as Adam’s, for only so could he recapitulate and reconcile the flesh that had perished.

Harvey’s note was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: Gen 2:7; Luke 19:10; Col 1:21–22.

Notes on the original text

Digital text corrected (Harvey's note leaked into the text; OCR slip; OCR slip; line lost in the OCR; OCR slips; margin debris; stray mark): illam ! etiam dico vobis.. generationem, OL. — conprincipalem Patris → illam principalem Patris; exquirens id iv. quod → exquirens id quod; Ef vos → Et vos; inimict? cogifationi → inimici cogitationi; “hoc est → hoc est; eam carnem, quie in → eam carnem, quae in.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.14.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-14-2).

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5.14.3Harvey 2:319

Si quis igitur secundum hoc alteram dicit Domini carnem a nostra carne, quoniam illa quidem non peccavit, neque inventus est dolus in anima ejus, nos autem peccatores, recte dicit. Si autem alteram substantiam carnis Domino affingit, jam non constabit illi reconciliationis sermo. Reconciliatur enim illud quod fuit aliquando in inimicitia. Si autem ex altera substantia carnem attulit Dominus, jam non illud reconciliatum est Deo, quod per transgressionem factum fuerat inimicum. Nune autem per eam qu est ad se communicationem, reconciliavit Dominus hominem Deo Patri, reconcilians nos sibi per corpus carnis suse, et sanguine suo redimens nos, quemadmodum Apostolus Ephesiis ait: In quo habuimus redemtionem per sanguinem ejus, remissionem peccatorum. Et rursus eisdem: Vos, inquit, qui aliquando eratis longe, facti estis juxta, in sanguine Christi. Et iterum: Inimicitias in carne sua, legem praeceptorum decretis evacuans. Et in omni autem epistola manifeste testificatur Apostolus, quoniam per carnem Domini nostri et sanguinem ejus nos salvati sumus.

If, then, someone says on this ground that the Lord’s flesh was different from our flesh, because it did not sin and no deceit was found in his soul, while we are sinners, he speaks rightly. But if he invents another substance of flesh for the Lord, the word about reconciliation will no longer hold for him. For what is reconciled is what was once at enmity. If the Lord brought flesh from another substance, then what had become an enemy through transgression was not reconciled to God. But as it is, through communion with himself, the Lord reconciled man to God the Father, reconciling us to himself through the body of his flesh and redeeming us by his blood, as the apostle says to the Ephesians: “In whom we have redemption through his blood, the forgiveness of sins.” And again to the same: “You,” he says, “who were once far off have been brought near in the blood of Christ.” And again: “The enmity in his flesh, making void the law of commandments in decrees.” And in every letter the apostle plainly testifies that we have been saved through the flesh of our Lord and his blood.

Textual problem in this passage: see the notes.

1 Pet 2:22 (allusion, high confidence) · Isa 53:9 (allusion, medium confidence) · Eph 1:7 (quotation, high confidence) · Eph 2:13 (quotation, high confidence)

Notes and citation

Summary: Christ’s flesh differed from ours only in being sinless; had it been of another substance, it could not have reconciled our flesh to God.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: 1 Pet 2:22 (Isa 53:9); Eph 1:7; Eph 2:13.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; quotation lost in the OCR; note marker; stray marks): carnem 6a nostra → carnem a nostra; carnis?* Domino → carnis Domino; sanguinem ojus → sanguinem ejus; ἘΠῚ iterum: Jnimicitias → Et iterum: Inimicitias.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.14.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-14-3).

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5.14.4Harvey 2:319

Si igitur caro et sanguis sunt, que faciunt nobis vitam, non proprié de carne dictum est et sanguine, non posse ea possidere regnum Dei; sed de praedictis carnalibus actibus, qui ad peccatum transvertentes hominem, privant eum vita. Et propterea in epistola ad Romanos ait: Non ergo regnet peccatum in corpore mortali vestro ad obediendum ei: neque exhibeatis membra vestra arma injustiti peccato: sed exhibete vosmetipsos Deo, velut a mortuis viventes, et membra vestra arma justitie Deo. Quibus igitur membris serviebamus peccato, et fructificabamus morti, in iisdem ipsis membris servire nos vult justitiae, ut fructificemus vite. Memor igitur, dilectissime, quoniam carne Domini nostri redemtus es, et sanguine ejus redhibitus, et tenens caput, ex quo universum corpus Ecclesiae compaginatum augescit, hoc est, carnalem adventum Filii Dei, et Deum confitens, et hominem ejus firmiter excipiens, utens etiam his ostensionibus qus sunt ex Seripturis, facile evertis, quemadmodum demonstravimus, omnes eas que postea affictae sunt haereticorum sententias.

If, then, it is flesh and blood that give us life, it was not said strictly of flesh and blood that they cannot inherit the kingdom of God, but of the fleshly acts mentioned above, which turn man aside to sin and deprive him of life. And therefore in the letter to the Romans he says: “Let not sin, then, reign in your mortal body, so that you obey it; nor present your members to sin as weapons of unrighteousness; but present yourselves to God as living from the dead, and your members to God as weapons of righteousness.” In the members, then, with which we served sin and bore fruit for death, in those very members he wants us to serve righteousness, so that we may bear fruit for life. Remember, then, dearest friend, that you have been redeemed by the flesh of our Lord and bought back by his blood; and holding the head, from which the whole body of the Church, fitted together, grows, that is, the coming of the Son of God in the flesh, and confessing him as God and firmly receiving him as man, and using these proofs from the Scriptures, you easily overturn, as we have shown, all the opinions of the heretics invented later.

Textual problem in this passage: see the notes.

Rom 6:12 (quotation, high confidence) · Rom 6:13 (quotation, high confidence) · Rom 6:19 (allusion, medium confidence) · Rom 7:5 (allusion, medium confidence) · Col 2:19 (quotation, high confidence)

Notes and citation

Summary: “Flesh and blood” in Paul means the works of the flesh; the members once used for sin are to serve righteousness, and the reader, redeemed by Christ’s flesh and blood, can overturn the heretics.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: Rom 6:12–13; Rom 6:19–22; Col 2:19.

Notes on the original text

Digital text corrected (margin debris; OCR slip; margin debris; OCR slips; note marker; margin reference; OCR slip; stray letter; stray mark): in lepistola → in epistola; peccatum tn — vis. v. corpore mortal vestro ad obediendum 3 ei: neque exhibeatis membra gE Y. V. 363 vestra → peccatum in corpore mortali vestro ad obediendum ei: neque exhibeatis membra vestra; morti, I 3^ 33, εἰ lisdem ipsis → morti, in iisdem ipsis; nostri - redemtus → nostri redemtus; caput, ex quo co. 1i.19. universum corpus Eccleswe → caput, ex quo universum corpus Ecclesiae.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.14.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-14-4).

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Against 5, chapter 15

5.15.1Harvey 2:319

Quoniam autem is qui ab initio condidit hominem, post resolutionem ejus in terram promisit ei secundam generationem, Esaias quidem sic ait: Resurgent mortui, et surgent qui in monumentis sunt, et latabuntur qui sunt in terra. Ros enim qui a te est, sanitas est eis. Et iterum: Ego vos advocabo, et in Hierusalem advocabimini, et videbitis, et gratulabitur cor vestrum, et ossa vestra quasi herba, orientur, et cognoscetur manus Domini his qui colunt eum. Et Ezechiel autem sic: Et facta est super me manus Domini, et eduxit me in spiritu Dominus, et posuit me in medio campi, et hic erat plenus ossibus, et circumduxit me super ea in circuitum in gyro, et ecce multa super faciem campi arida valde. Et dixit ad me: Fili hominis, si vivunt ossa hoc? Et dixi: Domine tu scis, qui fecisti hac. Et dixit ad me: Prophetare super ossa h«c, et dices eis: Ossa arida, audite sermonem Domin. Hoc dicit Dominus ossibus his: Ecce, ego superduco super vos spiritum vite, et dabo super vos nervos, et reduco super vos carnem, et extendam super vos cutem, et dabo spiritum meum in vos, et vivetis, et cognoscetis quia ego sum Dominus. Et prophetae, sicut praecepit mihi Dominus. Et factum est cum prophetarem, et ecce terre motus, et adducebantur ossa unumquodque ad compaginem suam: et vidi, et ecce super ea nervi et carnes nascebantur, et ascendebant super ea cutes desuper, et spiritus non erat in eis. Et dicit ad me: Ad spiritum propheta, fili hominis, et dic spiritui: Hee dicit Dominus: A quatuor spiritibus veni, et insuffla in mortuos istos, et vivant. Et prophetavi, quemadmodum praecepit mili Dominus, et intravit in eos spiritus, et vixerunt, et steterunt supra pedes suos collectio multa valde. Et rursus ipse ait: Hoc dicit Dominus: Ecce, ego aperiam monumenta vestra, et educam vos de monumentis vestris, et inducam vos in terram Israel, et cognoscetis, quia ego sum Dominus, cum aperiam ego sepulchra vestra, ut reducam de sepulchris populum meum, et dabo spiritum meum in vos, et vivetis, et ponam vos in terram vestram, et cognoscetis quia ego Dominus. Locutus sum, et faciam, dicit Dominus. Demiurgo itaque et hic vivificante corpora nostra mortua, quemadmodum videre adest, et resurrectionem eis repromittente et de sepulchris et monumentis suscitationem, et incorruptelam donante. Secundum enim lignum vite, ait, dies ipsorum erunt; hic solus Deus ostenditur, qui heec facit, et ipse bonus Pater, benigne vitam donans his, qui ex se non habent vitam.

And that he who created man at the beginning promised him a second birth after his dissolution into earth, Isaiah says thus: “The dead will rise, and those in the tombs will arise, and those who are in the earth will rejoice; for the dew that is from you is health to them.” And again: “I will comfort you, and you will be comforted in Jerusalem; and you will see, and your heart will rejoice, and your bones will spring up like grass, and the hand of the Lord will be known to those who worship him.” And Ezekiel says thus: “And the hand of the Lord came upon me, and the Lord brought me out in the spirit and set me in the middle of the plain, and it was full of bones; and he led me around over them in a circle, and behold, there were many on the face of the plain, very dry. And he said to me, ‘Son of man, will these bones live?’ And I said, ‘Lord, you know, who made them.’ And he said to me, ‘Prophesy over these bones and say to them: Dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold, I will bring upon you the spirit of life, and I will put sinews on you, and bring flesh back upon you, and stretch skin over you, and I will put my Spirit into you, and you will live, and you will know that I am the Lord.’ And I prophesied as the Lord commanded me. And it came to pass, as I prophesied, behold, an earthquake, and the bones were brought together, each to its own joint; and I looked, and behold, sinews and flesh grew on them, and skin came up over them from above, but there was no spirit in them. And he said to me, ‘Prophesy to the spirit, son of man, and say to the spirit: Thus says the Lord: Come from the four winds and breathe into these dead, and let them live.’ And I prophesied as the Lord commanded me, and the spirit entered into them, and they lived, and stood on their feet, a very great gathering.” And again he says: “Thus says the Lord: Behold, I will open your tombs and bring you out of your tombs, and bring you into the land of Israel; and you will know that I am the Lord, when I open your graves to bring my people back from the graves; and I will put my Spirit into you, and you will live; and I will set you in your land, and you will know that I am the Lord. I have spoken, and I will do it, says the Lord.” Since, then, the Demiurge here too, as one may see, gives life to our dead bodies and promises them resurrection and raising from graves and tombs, and gives incorruption (for, it says, “their days will be like the tree of life”), he alone is shown to be God who does these things, and himself the good Father, kindly giving life to those who do not have life of themselves.

Textual problem in this passage: see the notes.

Isa 26:19 (quotation, high confidence) · Isa 66:13 (quotation, high confidence) · Isa 66:14 (quotation, high confidence) · Ezek 37:1 (quotation, high confidence) · Ezek 37:2 (quotation, high confidence) · Ezek 37:3 (quotation, high confidence) · Ezek 37:4 (quotation, high confidence) · Ezek 37:5 (quotation, high confidence) · Ezek 37:6 (quotation, high confidence) · Ezek 37:7 (quotation, high confidence) · Ezek 37:8 (quotation, high confidence) · Ezek 37:9 (quotation, high confidence) · Ezek 37:10 (quotation, high confidence) · Ezek 37:12 (quotation, high confidence) · Ezek 37:13 (quotation, high confidence) · Ezek 37:14 (quotation, high confidence) · Isa 65:22 (quotation, high confidence)

Notes and citation

Summary: Isaiah and Ezekiel’s vision of the dry bones promise the resurrection of the body by the same God who formed man.

Harvey’s chapter title (“He proves the resurrection from the testimonies of Isaiah and Ezekiel”) and margin debris were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations: Isa 26:19; Isa 66:13–14; Ezek 37:1–10, 12–14; Isa 65:22 (LXX, “tree of life”).

Notes on the original text

Digital text corrected (Harvey's note inside a word; OCR slip; OCR slip; stray mark; OCR slips; editor's chapter title; OCR slip; margin reference inside a word; margin reference inside a word; OCR slip; margin reference; OCR slips; note marker; page number; line lost in the OCR; stray letters; stray mark): Testimoniis Esoim et Ezechielis probat resurrectionem, eundemque Deum nos resuscitaturum esse qui creavit. Quon1am autem → Quoniam autem; monuxmi. xxvi.19. mentis → monumentis; ἘΠῚ iterum: Ego vos advocabo, et in Hierussi ixvt 15 salem → Et iterum: Ego vos advocabo, et in Hierusalem; et ossa σι vestra → et ossa vestra; colunt ewm → colunt eum; JE? facta est super me Esech, manus Domini, et \eduxit me in spiritu Dominus, et posuit me tn xv. medio → Et facta est super me manus Domini, et eduxit me in spiritu Dominus, et posuit me in medio; circumdusit me super ea tn, circuttum tn gyro → circumduxit me super ea in circuitum in gyro; Et divit ad me → Et dixit ad me; Et dixi: 3 Domine → Et dixi: Domine; σέ cognoscetis → et cognoscetis; procepit mihi ^ Dominus → praecepit mihi Dominus; nerei → nervi; Ad spiritum * propheta → Ad spiritum propheta; mor(uos → mortuos; intravit tn eos → intravit in eos; Teicetis, et. ponam → vivetis, et ponam; ostenmortuorum resurrectionem inde probatum ditur → ostenditur; benigne vitam donans 118. ν. his → benigne vitam donans his.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.15.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-15-1).

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5.15.2Harvey 2:319

Et propter hoc manifestissime Dominus ostendit se et Patrem quidem suis discipulis, ne scilicet quaererent alterum Deum, preter eum qui plasmaverit hominem, et afflatum vite donaverit ei; neque in tantam insaniam procederent, uti super Demiurgum alterum affingerent patrem. Et ideo reliquos quidem omnes, quibuscunque propter transgressionem eorum eveniebant languores, curabat sermone: quibus et dicebat: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat; manifestans quoniam propter inobedientiae peccatum subsecuti sunt languores hominibus. Ei autem qui caecus fuerat a nativitate, jam non per sermonem, sed per operationem praestitit visum; non vane, neque prout evenit hoc faciens, sed ut ostenderet manum Dei, eam que ab initio plasmavit hominem. Et propterea interrogantibus eum discipulis, qua ex causa caecus natus esset, utrumne sua an parentum culpa? ait: Nee hic peccavit, neque parentes ejus, sed ut manifestentur opera Dei in ipso. Opera autem Dei plasmatio est hominis. Hanc enim per operationem fecit, quemadmodum Scriptura ait: Et sumsit Dominus limum de terra, et plasmavit hominem. Quapropter et Dominus exspuit in terram, et fecit lutum, et superlinivit illud oculis ostendens antiquam plasmationem quemadmodum facta est, et manum Dei manifestans his qui intelligere possint, per quam e limo plasmatus est homo. Quod enim in ventre plasmare praetermisit artifex Verbum, hoc in manifesto adimplevit; uti manifestarentur opera Dei in ipso, nec jam alteram requireremus manum, per quam plasmatus est homo, neque alterum patrem: scientes quoniam quz plasmavit nos initio, et plasmat in ventre manus Dei, heec in novissimis temporibus perditos exquisivit nos, suam lucrifaciens et super humeros assumens ovem perditam, et cum gratulatione in cohortem restituens vite.

And for this reason the Lord most plainly showed himself and the Father to his disciples, so that they would not seek another God besides the one who formed man and gave him the breath of life, nor go so far in madness as to invent another father above the Demiurge. And so all the others, on whom sicknesses came because of their transgression, he healed by a word; to them he also said, “See, you have been made well; sin no more, so that nothing worse happens to you,” making plain that sicknesses followed upon men because of the sin of disobedience. But to the man who had been blind from birth he gave sight not by a word but by an action, doing this not idly or as it happened, but to show the hand of God which formed man at the beginning. And therefore, when the disciples asked him for what reason the man was born blind, whether by his own fault or his parents’, he said: “Neither did this man sin nor his parents, but that the works of God might be made manifest in him.” And the work of God is the forming of man. For he made him by an action, as Scripture says: “And the Lord took clay from the earth and formed man.” Therefore the Lord too spat on the ground, made clay, and smeared it on the eyes, showing how the ancient formation was made, and making plain to those who can understand the hand of God by which man was formed from clay. For what the artist, the Word, omitted to form in the womb, he completed openly, so that the works of God might be made manifest in him, and we might no longer seek another hand by which man was formed, nor another father; knowing that the hand of God which formed us at the beginning and forms us in the womb has in the last times sought us out when we were lost, gaining back its own sheep that was lost, taking it on its shoulders, and with rejoicing restoring it to the fold of life.

Gen 2:7 (quotation, high confidence) · John 5:14 (quotation, high confidence) · John 9:2 (allusion, high confidence) · John 9:3 (quotation, high confidence) · John 9:6 (allusion, high confidence) · Luke 15:5 (allusion, high confidence)

Notes and citation

Summary: By making clay to give sight to the man born blind, Christ showed himself to be the hand of God that formed man from the earth and seeks out the lost.

Quotations and allusions: John 5:14; John 9:1–7 (9:3 quoted); Gen 2:7; Luke 15:4–6.

Notes on the original text

Digital text corrected (line number; margin debris; margin reference; split word): alterum 9.45. Deum → alterum Deum; sanus factus son. v. 14. es → sanus factus es; mani. festentur → manifestentur; hominem, M.312. Quapropter → hominem. Quapropter; 5lucrifaciens → lucrifaciens.

Topics: Christology, Heresy

Cite (SBL): Irenaeus, Haer. 5.15.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-15-2).

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5.15.3Harvey 2:319

Quoniam autem in ventre plasmat nos Verbum Dei, ait Hieremie: Priusquam plasmarem te in utero novi te, et priusquam exires de vulva sanctificavi te, et prophetam in gentibus posui te. Sed et Paulus similiter ait: Quando autem complacuit ei, qui me segregavit ex utero matris mew, uti evangelisarem eum in gentibus. Cum ergo in ventre a Verbo plasmemur, idipsum Verbum ei, qui a nativitate caecus fuerat, formavit visionem, eum qui in abscondito plasmator noster est in manifesto ostendens, quoniam ipsum Verbum manifestum hominibus factum fuerat: et antiquam plasmationem Adae disserens, et quomodo factus est, et per quam plasmatus est manum, ex parte totum ostendens. Qui enim visionem formavit Dominus, hic est qui universum hominem formavit, voluntati Patris deserviens. Et quoniam in illa plasmatione, que secundum Adam fuit, in transgressione factus homo, indigebat lavacro regenerationis, postquam linivit lutum super oculos ejus, dixit ei: Vade in Siloam, et lavare; simul et plasmationem, et eam que est per lavacrum regenerationem restituens ei. Et propter hoc lotus venit videns, ut et suum cognosceret plasmatorem, et disceret homo eum qui donavit ei vitam.

And that the Word of God forms us in the womb, he says to Jeremiah: “Before I formed you in the womb I knew you, and before you came out of the womb I sanctified you, and I appointed you a prophet to the nations.” And Paul likewise says: “But when it pleased the one who set me apart from my mother’s womb, that I should preach him among the nations.” Since, then, we are formed in the womb by the Word, the same Word formed sight for the man who had been blind from birth, showing openly the one who forms us in secret, since the Word himself had been made manifest to men; and explaining the ancient formation of Adam, how he was made and by what hand he was formed, showing the whole from a part. For the Lord who formed the sight is the one who formed the whole man, serving the will of the Father. And since man, in the formation that was after Adam, had come into transgression and needed the washing of regeneration, after smearing the clay on his eyes he said to him, “Go to Siloam and wash”: restoring to him at once both the formation and the regeneration that comes through washing. And for this reason he came back washed and seeing, so that he might know his maker, and man might learn who gave him life.

Jer 1:5 (quotation, high confidence) · Gal 1:15 (quotation, high confidence) · Gal 1:16 (quotation, high confidence) · John 9:7 (quotation, high confidence) · Titus 3:5 (allusion, high confidence)

Notes and citation

Summary: The Word who forms us in the womb formed the blind man’s sight and sent him to wash in Siloam, restoring both his formation and the regeneration of the washing.

Harvey’s notes were removed. Quotations and allusions: Jer 1:5; Gal 1:15–16; John 9:7; Titus 3:5 (washing of regeneration).

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; margin reference inside a word; OCR slip; note marker; stray mark): et priusJer. i. 5. quam 5evires → et priusquam exires; 9Sed et Paulus → Sed et Paulus; complacuit 01 15seq. 1 habeant, habebant. 5 [ucrifaciens, cohortem. κερδήσας, plasmare, ib. invenit replaemare. progredereris. sed ei, qui me → complacuit ei, qui me; evangelisarem. eum → evangelisarem eum; vitam. | → vitam..

Topics: Baptism, Christology

Cite (SBL): Irenaeus, Haer. 5.15.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-15-3).

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5.15.4Harvey 2:319

Excidunt itaque et hi qui a Valentino sunt, dicentes, non ex hae terra plasmatum esse hominem, sed a fluida materia et effusa. Ex qua enim terra Dominus ei formavit oculos, ex hac manifestum est quoniam et ab initio plasmatus est homo. Non enim consequens erat, aliunde quidem oculos, aliunde autem reliquum corpus plasmatum esse: quemadmodum nec consequens est, alterum quidem corpus, alterum vero plasmasse oculos. Sed idem ipse qui ab initio plasmavit Adam, cum quo et loquebatur Pater: Faciamus hominem secundum imaginem et similitudinem nostram; in novissimis temporibus semetipsum manifestans hominibus, ei qui ab Adam caecus erat, formavit visionem. Et propter hoc Scriptura significans quod futurum erat, ait, abscondito Adam propter inobedientiam, Dominum venisse vespere ad eum, et evocasse eum, et dixisse: Ubi es? Hoc est, quoniam in novissimis temporibus idipsum venit Verbum Dei advocare hominem, recommemorans eum opera sua, in quibus degens absconditus fuerat Domino. Quemadmodum enim tunc ad Adam vespere locutus est exquirens illum Deus; sic in novissimis temporibus per eandem vocem visitavit exquirens genus ejus.

So the followers of Valentinus also fall, who say that man was not formed from this earth but from fluid and diffused matter. For from the earth from which the Lord formed his eyes, it is plain that man too was formed at the beginning. For it would not be consistent for the eyes to be formed from one source and the rest of the body from another; just as it is not consistent that one should have formed the body and another the eyes. But the very one who formed Adam at the beginning, with whom the Father also spoke, “Let us make man according to our image and likeness,” manifesting himself to men in the last times, formed sight for the one who had been blind from Adam. And for this reason Scripture, signifying what was to come, says that when Adam had hidden because of his disobedience, the Lord came to him in the evening, called him, and said, “Where are you?” That is, in the last times the same Word of God came to call man, reminding him of his works, living in which he had been hidden from the Lord. For as God then spoke to Adam in the evening, seeking him, so in the last times by the same voice he visited his race, seeking it.

Gen 1:26 (quotation, high confidence) · Gen 3:8 (allusion, high confidence) · Gen 3:9 (quotation, high confidence)

Notes and citation

Summary: Against the Valentinians, the clay used to heal the blind man shows man was formed from this earth by the same Word who sought Adam in the garden.

Margin debris was removed. “Blind from Adam” is the Latin as printed (other editions, “blind in the body he had from Adam”). Quotations and allusions: Gen 1:26; Gen 3:8–9.

Notes on the original text

Digital text corrected (OCR slip; line number; margin debris; margin reference inside a word; running head; stray mark): 5quidem → quidem; imaginem et * similitudinem → imaginem et similitudinem; 10 novissimis → in novissimis; abscondito Adam o. 4 propter → abscondito Adam propter; dixisse*: Ubi es → dixisse: Ubi es; recomTit. lil. δ. memorans → recommemorans; fuerat 118. v. Domino → fuerat Domino; locutus GRY. est → locutus est.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 5.15.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-12-1/#p-5-15-4).

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