St Irenaeus Proof Of The Apostolic Preaching

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ST. IRENAEUS

PROOF

OF
THE APOSTOLIC PREACHING

ANCIENT CHRISTIAN
WRITERS

THE WORKS OF THE FATHERS IN TRANSLATION

EDITED BY
JOHANNES QUASTEN, S. T. D. JOSEPH C. PLUMPE, PH. D.

Professor of Ancient Church History
and Christian Archaeology

Professor of Patristic Greek
and Ecclesiastical Latin

The Catholic University of America
Washington, D. C.

No. 1 6

WESTMINSTER, MARYLAND

THE NEWMAN PRESS

LONDON

LONGMANS, GREEN AND CO.
1952

APOST

T IRENAEUS

OF THE
PREACHING

TRANSLATED AND ANNOTATED
BY

JOSEPH P. SMITH, S. J.

Professor in
The Pontifical Biblical Institute, Rome

WESTMINSTER, MAHYLAND

THE NEWMAN PRESS

LONDON

LONGMANS, GREEN AND CO.
1952

THE NEWMAN PRESS

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First published in the U. S. A, 1952
First 'published in Great Britain 1953

De licentia Suyerioris Ordinis. NiUl obstat: J. QUASTEN, cens. dcp,
Imprimatur: PATRICIUS A. O'BoYLE, DJD., ArcMep. Washingtonen,, d. 19 Mali 1952

COPYRIGHT 1952 BY REV. JOHANNES QUASTEN AND REV. JOSEPH C. PLUMPE

PRINTED IN THE UNITED STATES OF AMERICA
BY J. H. FURST COMPANY, BALTIMORE, MARYLAND

CONTENTS

PAGE

INTRODUCTION 3

A. AUTHOR AND WORKS. PUBLICATIONS OF

THE PROOF 3

i. The Author. 2. His Works. 3. Armenian Text.
4. Translations.

B. TEXTUAL HISTORY 5

5. Authenticity. 6. Date and Place of Composition.
7. Date of the Manuscript. Textual Tradition. 8.
Date of Translation: External Evidence. 9. Date of
Translation: Internal Evidence. 10. Translation Di-
rectly from Greek. n. State of Text. 12. Principles
of this Translation.

C. TITLE, ADDRESSEE, FORM AND STYLE ... 13

13. Title. 14. Addressee. 15. Literary Form. 16.
Style.

D. DIVISION AND CONTENTS 15

17. Division. 18. God and Creatures; the Fall. 19.
History of Redemption. 20. Christ in the Old Law.
21. Christ, in the New Law. 22. Problems presented.

E. SCOPE AND IMPORTANCE 19

23. Apparent Aim: Catechetic. 24. Real Aim: Apolo-
getic. 25. Method. Exegesis. 26. Importance.

F. THEOLOGY OF THE PROOF 22

27. Irenaeus's Preoccupations. 28. Gnosticism; Mar-
cion, 29. God and the World. 30. God the Father.
31. God the Son. 32. The Holy Spirit. 33. Man.
34. "Spiritual Man" and Good Works. 35. The
Trinity and Man. 36. Recapitulation; Communion;
Incorruptibility.

vi CONTENTS

G. LITERARY AFFINITIES OF THE PROOF ... 31

37. Irenaeus and his Sources; Contra ludaeos. 38.
Scripture. 39. Apocrypha. 40. Tradition; Plato; the
" Elders." 41 . Apostolic Fathers. 42. Justin. 43.
Theophilus; other Apologists. 44. Clement of Alex-
andria?

H. SOME REMARKS ON THE MATTER OF THE

PROOF 40

45. Omissions and Inclusions. 46. Some Notable
Points. 47. Some Peculiarities. 48. Leading Ideas.

I. CONCLUSION (SUMMARY) 43

49. Irenaeus and the Proof. 50. The Message of the
Proof.

TEXT 45

A. GOD AND CREATURES. THE FALL .... 47

i. The Way of Life. 2. Faith and Good Works. 3.
The Rule of Faith. 4. Origin of Creatures. 5. The
Trinity and Creatures. 6. The Three Articles of the
Faith. 7, The Trinity and our Rebirth. 8. God the
Father and Mankind. 9. Seven Heavens. i o. God
Supreme Ruler. n. Creation of Man. 12. Paradise.

13. Eve, 14. Primal Innocence. 15. Tree of
Knowledge. Immortality. 16. The Fall.

B. HISTORY OF REDEMPTION 57

17. Cain and Abel. 18. The Giants. 19. The Flood*

20. The Curse of Cham. 21. The Blessings of Sem
and Japheth. 22. The Covenant with Noe. 23.
Babel. 24. Abraham, Isaac, and Jacob. 25. Egypt,
The Passover. 26. The Law. 27. The Spies. The
Wandering in the Desert. 28. Deuteronomy, 29.
The Promised Land. 30. The Prophets. 3 1 . Incor-
ruptibility. 32. Adam and Christ. 33. Eve and the
Mother of God. 34. The Tree of Knowledge and the
Cross. 35. Promise of Abraham fulfilled. Justification
of Faith. 36. Promise to David fulfilled. Virgin Birth.

37. The Triumph of the Redemption. 38-39. Genu-
ine Birth, Death, and Resurrection. 39-40. The Pri-
macy of Christ. 40-41. Review: Moses to the Apostles.

41-42. Apostolic Preaching.

CONTENTS vii

C. CHRIST IN THE OLD LAW 75

42. The Prophecies. 43. The Son in the Beginning.

44. The Son and Abraham. Sodom and Gomorrha.

45. The Son and Jacob. Theophanies are of the Son.

46. The Son and Moses in the Desert. 47. The Trinity
and Creatures. 48. The Lord saith to my Lord . . .
(Ps. 109). 49. The Son Anointed King. God speaks in
the Prophets. 50-51. The Son Pre-existent. Saviour of
All. 52. The Message of Scripture. 53. The Virgin
shall conceive. " Christ Jesus." 54. " Emmanuel."
Virgin Birth. 54-55. " Wonderful Counsellor/' 56.
They shall wish that they had been burnt -with fire.
57. " A Ruler from Juda." " Blood of the Grape/' - 58.
Star of Jacob. 59. Rod and Flower from the Roots of
Jesse. 60. " Just Judgement to the Lowly." 61. The
wolf shall feed with the lamb. 62. I will raise up the
tabernacle of David. 63. Bethlehem of Judaea.
64. The Son of David for evermore. 65. Entry into
Jerusalem. 66. Christ in the Prophets. 67. Christ's
Miracles. 68-69. The Passion. 69 The Taking of
Judgement. 70. Who shall declare His generation? .
71. Under Thy shadow shall we live. 72. The Death
of the Just Man. 73. The Resurrection. 74. Herod
and Pilate. 75. The Passion (by the Will of the
Father). 76. The Arrest of Christ. 77. Christ before
Herod. 78. Descent into Hell. 79. Crucifixion.
80. The Parting of the Garments. 81. The Thirty
Pieces of Silver. 82. Gall and Vinegar. 83. The As-
cension. 84. The Entry into Heaven. 85. Awaiting
the Judgement.

D. CHRIST IN THE NEW LAW 100

86, The Prophets and the Apostolic Preaching. 87.
Charity supersedes the Law. 88. Christ in Glory. He
Himself redeemed us. 89. The Spirit supersedes the
Law. 90. Newness of Spirit. The New Covenant.
91-92. The Gentiles Heirs to the Promises. 93. The
Gentiles to be a Holy People. 94. Church more fruit-
ful than Synagogue. 95. The Gentiles supplant Israel.

96. We have no need of the Law. 97. Nearness of
Almighty Aid. 98. Conclusion. 99. Error against
the Persons of the Trinity. 100. Beware of Heretics!

viii CONTENTS

NOTES m

TO THE INTRODUCTION 114

TO THE TEXT 131

INDEX 221

ST. IRENAEUS

PROOF

OF
THE APOSTOLIC PREACHING

INTRODUCTION.

A. AUTHOR AND WORKS. PUBLICATIONS
OF THE PROOF.

1. THE AUTHOR. St. Irenaeus (end of second century)
comes in the history of patrology after the " Apostolic
Fathers/' and the " Apologists/' and in some ways constitutes
a link between the latter and the Alexandrians. He may be
said to belong to the third generation of Christian teachers,
for in his youth in Asia Minor he had known the celebrated
Polycarp, and the latter had himself known our Lord's own
disciples, in particular the apostle St. John, who made him
bishop of Smyrna. 1 In the reign of Marcus Aurelius, when
persecution was raging at Lyons, Irenaeus was a presbyter
in that city, and about the years 1 77-8 succeeded the martyr
St. Pothinus as its bishop. 2 The year of Irenaeus's death is
unknown; it is commonly put at about 2,02,, at the time of
the renewed persecution under Septimius Severus, and he is
venerated as a martyr; but the evidence for his martyrdom is
unsatisfactory. 8

2. His WORKS. Eusebius of Caesarea, to whom we are
ultimately indebted for all we know about Irenaeus (apart
of course from what may be gathered of him from his own
writings), mentions as his works a treatise against Marcion,
various letters, of which the most celebrated is the one
written to Victor of Rome on the Paschal controversy, sundry
other treatises, including one " for the proof of the apostolic
preaching " (the one here translated: hereafter referred to
as " the Proof "), and his principal work the five books

4 INTRODUCTION

of his treatise against the Gnostics, commonly known under
the title Adversus haereses, " Against the heresies." 4 This
work, as we shall see later, is of especial importance for the
understanding of several passages of the Proof. Irenaeus
wrote in Greek, but his works have not corne down to us, as
such, in the original. 5 We have, however, in addition to
numerous fragments in various languages, much of the origi-
nal Greek as quoted by later writers, and the complete text,
in an early Latin version, of Adversus haereses, and also an
Armenian version of the last two of the five books of that
work, and of the Proof. This last-named version is the one
here translated into English; with the exception of a few
fragments textually of little help and also in Armenian, it is
our only source for the text of the Proof.

3. ARMENIAN TEXT. The Proof was for long supposed
to have been irretrievably lost, but in 1904 an Armenian
version of it was found, in a manuscript belonging to the
church of Our Lady at Erevan (now the capital of Soviet
Armenia) by the Most Rev. Archimandrite (of Etschmiad-
zin) Karapet Ter Mekerttschian, who was at the time acting
as Vicar to the Catholicos, and later became bishop of Azer-
baidjan. 6 In addition to the Proof, the same manuscript con-
tained several other items, including the Armenian version,
referred to in the previous paragraph, of books 4 and 5 of
Adversus haereses, which is in the same peculiarly distinc-
tive Armenian style as that of the Proof. The Armenian text
of the Proof was first published, by the finder of the manu-
script, in 1907, along with a German translation, and with
annotations by Adolf von Harnack, who also divided the
text into a hundred " chapters/' 7 It was republished in 1919
in Graffin and Nau's Patrologia Orientalist

4. TRANSLATIONS. The German translation of the editio

INTRODUCTION 5

princess appeared in a revised edition in 1908; meanwhile a
Russian version had been published by Professor Sagarda. 9
In 1912 Professor Simon Weber published a new German
translation, and in 1917, after a controversy as to the accuracy
of the rival German versions, the same scholar published a
Latin one whose aim was to reproduce the Armenian text,
so far as possible, word for word. 10 In the meantime a French
version, made by the Rev. J. Barthoulot, S. J., had been
published by Professor Tixeront. 11 This was reprinted as an
appendix to the Patrologia Orientalis republication of the
text (1919), which was itself accompanied with an English
version made by the finder and others. In 1920 another
English version was published by J. Armitage Robinson, and
a Dutch one by H. U. Meyboom; and in 1923 an Italian
one, by Ubaldo Faldati. 12 The present translation was made
from the text of the editio princess (attention being paid to
various emendations since suggested) and collated with the
text as republished in the Patrologia Orientalis. All the
other translations mentioned above, except the Dutch one
and the second edition of the first German one, were glanced
through, and are occasionally mentioned in the notes to this
version, but no attempt was made to collate them exhaus-
tively. The chapter-division of the editio yrinceps, though
open to certain criticisms, has of course been retained.

B. TEXTUAL HISTORY.

5. AUTHENTICITY. That the work here presented to us is
really, as the manuscript describes it, the " Proof of the
Apostolic Preaching" of Irenaeus, is certain on internal
grounds. The title and the name (chapter i) of the ad-
dressee agree with the information given us by Eusebius; 13
the work reflects the conditions of the end of the second

6 INTRODUCTION

century, 14 and its matter and manner and many of its turns
of expression agree with Irenaeus's known writings, and with
his views and preoccupations; the parallels with Adversus
haereses are many and striking; in chapter 74, to mention a
particular example, we have the erroneous statement that
Pontius Pilate was procurator under Claudius, a peculiar
error which agrees with what we know to have been Ire-
naeus's opinion; 15 and in chapter 99 the author refers to his
work against heretics, using the longer title which is given
by Eusebius as that of Adversus haereses

6. DATE AND PLACE OF COMPOSITION. This reference
in the Proof to the author's Adversus haereses enables us to
date the former work approximately, since it must be pos-
terior to at least the earlier part of Adversus haereses. In book
three of this work there is a list of the bishops of Rome,
which concludes with the mention of Eleutherus as then
reigning. 17 Since Eleutherus became bishop of Rome about
the year 174, and Irenaeus became bishop of Lyons about
177-8 and died early in the following century, we may say
that he composed the Proof at Lyons, when bishop of that
city, in the last two decades of the second century, or possibly
in the early years of the third. Certain indications have been
taken to favour a later rather than an earlier date within that
period, and it has even been suggested that the work belongs
to the last years of its author's life; but this is all pure
conjecture. 18

7. DATE OF THE MANUSCRIPT. TEXTUAL TRADITION. Our
manuscript bears, at the end of the Proof, a scribal post-
script naming as its owner the " Lord Archbishop John . . .
brother of the holy king." This can be none other than the
well-known "John Arkhayeghbayrn (= ' kingVbrother ')/'
for his learning also called " Rabbun/' younger brother of

INTRODUCTION 7

King Hethum I of Cilicia (1226-1270). John, who died in
1289, was consecrated bishop in 1259 and only some years
later is given the title " archbishop. Hence one may date
the manuscript around the middle of the second half of the
thirteenth century, say between the years 1265 and 1289.
The translation itself was certainly made long before that
date, and is in a style which lends itself to certain corrup-
tions; exactly to what extent corruption has taken place we
have no external means of judging; as has already been said,
our only sources for the text of the Proof are this manuscript
and a few Armenian fragments. The latter exhibit certain
differences from the text of the manuscript, and these dif-
ferences are most likely to be accounted for by " editing " of
a text more faithfully copied in our manuscript. 19 Two
questions, however, we are now able to answer with a certain
degree of confidence: at what date was the Armenian trans-
lation made, and was it made directly from the Greek. As
will be seen from the following paragraphs, it was almost
certainly made in the sixth century, and most probably
between the years 570 and 590, and was made directly from
the Greek.

8. DATE OF TRANSLATION: EXTERNAL EVIDENCE. In
previous editions of the Proof, or of the Armenian version
of Adversus haereses 4-5, the dating has been based on
quotations from those works found in earlier manuscripts
than ours. Both versions are in the same peculiar style, and
were assumed to be the work of the same translator and so of
the same approximate date. When the two versions were
first published, earlier quotations were known from " Stephen
the Philosopher/' who was identified with the eighth-century
Stephen of Siunikh, and from the " Catholicos Sahak," who
was identified as Sahak (Isaac) III, who died about the end

8 INTRODUCTION

of the seventh century. 20 Hence the translations were said
to be not later than the seventh century. 21 Later, however,
quotations were found which were datable to the beginning
of that century. 22 The quotations are but slight, and show
certain differences from our text, so that one might suspect
them to be the result of independent translation, and so far
from proving that our translation already existed, rather to
suggest the contrary. There is, however, sufficient evidence
of the peculiar style of our version to allow us to account for
the differences by supposing editorial revision and the cor-
ruption to which the style lends itself, and conclude, with
Jordan, that our version must have been made before the
year 6oo. 23

9. DATE OF TRANSLATION: INTERNAL EVIDENCE. As
soon as the Armenian text of the two works in our manu-
script was published, Conybeare pointed out its stylistic
resemblance to the Armenian version of Philo, and main-
tained that it must be from the same pen, and hence of the
early fifth century, since the version of Philo was then as-
signed to that period. 24 Subsequent research has established
beyond a doubt that our text does in fact belong, if not
necessarily to the same pen, at least to the same school and
to the same short period as the Armenian Philo and certain
other translations from the Greek; but the dating of this
school has been matter of dispute. 25 The Armenian Philo
was known to Moses of Khoren, who used to be assigned
to the mid-fifth century. Considerable doubt! has been
thrown on this dating, most scholars now maintaining that
Moses of Khoren must be assigned to the eighth or ninth
century. Conybeare controverted this view, and so do other
scholars. 28 Failing Moses of Khoren, the earliest witness to
the Armenian Philo is the historian Elisaeus; he also used

INTRODUCTION 9

to be assigned and by many still is assigned to the mid-
fifth century; but it has been maintained that he wrote sub-
sequently to 570. 2T What may be regarded as certain is that
the translation of the Proof, along with that of Philo and
others, belongs to the earliest phase of the so-called " Hel-
lenising " school of Armenian. It has been maintained that
this school cannot be earlier than the sixth century: it has
seemed necessary to allow for a considerable lapse of time
between the " golden age " of Armenian (first half of
fifth century) and this strange style; and the school seems
to have been unknown to the philhellene historian Lazar of
Pharp, who wrote at the beginning of the sixth century.
If we accept the beginning of the sixth century as the
earliest date, and the end of the same century as the latest,
both because of the evidence mentioned in the previous
paragraph and because of Elisaeus, we are left with the sixth
century as the period within which our translation was made.
The extraordinary style, however, of the versions in question
can scarcely be accounted for except by supposing them to
have been intended as " keys " to the Greek text, and the
most probable dating of the rise of the Hellenising school is
that of Akinean, who places it among the Armenian exiles
at Byzantium after 5yo. 28 That was the period at which
Armenian students had need of such keys. The early phase
in question cannot have lasted long, and in any case many
of the exiles returned after 590, so that one may say that our
version was most probably made at Byzantium between the
years 570 and 590. In deference, however, to the views of a
number of scholars, it should be pointed out that this is the
latest dating, that the reasons for denying that the Hel-
lenising school can have existed before the sixth century are
by no means cogent, and that if those scholars are right in

i o INTRODUCTION

maintaining the traditional date for Moses of Khoren or
Elisaeus, our translation may be put into the first half of
the fifth century. This, however, seems to the present writer
unlikely.

10. TRANSLATION DIRECTLY FROM GREEK. In the case
of an Armenian translation of an early Greek work, one has
to take into account the possibility that the translation was
made not directly from the Greek, but from a Syriac version.
In the editio princess of the Proof attention was drawn to
certain peculiarities in the text of the Proof and of Adversns
haereses which seemed to indicate such a Syriac intermediary,
but in view of the counter-indications the question was left
open, and in republishing the text in Patrologia Orientalis
Bishop Karapet mentions the general agreement that the
version had been made directly from the Greek (though
indeed in the meantime it had even been suggested that the
translation had been made from a Latin version). 29 In fact,
the indications of Syriac transmission were with one excep-
tion utterly negligible, and even that exception is inconclu-
sive, while the indications of translation directly from the
Greek were very strong. 30 One may now assert with con-
fidence that our version, like the other products of the
Hellenising school, is based immediately on the Greek text;
one may even go further and say that it seems to have been
made with a view to providing those insufficiently acquainted
with Greek with a key to a text they were studying in the
original.

1 1 . STATE OF TEXT. From what has just been said, the
reader will be able to form an idea of the style of Armenian
in which the version is cast. 31 At its worst it approaches the
type " The hand-shoes, which on the table were, have I in
the pocket put." A particular feature of this early period of

INTRODUCTION 1 1

the Hellenising school is the use of doublets or expanded
expressions to render Greek compound words or " bracket "
the exact meaning of single Greek words. 32 This does not
as a rule occasion any difficulty, as the resulting expressions,
though often awkward, are fairly intelligible. The attempt,
however, to reproduce the syntactical features of the original
in a language which has its own different syntax results
inevitably in passages whose meaning is most obscure, even "
when one knows the language whose syntax is so reproduced,
and which are not infrequently quite unintelligible to the
average scribe and so give rise to corruptions in the text which
increase the difficulty of reconstructing the original. 33 The
text presented to us by our manuscript is no doubt fairly
faithful, and is on the whole not unsatisfactory, but it is too
often obscure, and in several places is manifestly corrupt. 34
It may however be said that there is no doubt in any matter
of importance as to the general sense, and one can confidently
accept the version as being on the whole a faithful rendering
of Irenaeus's work.

12. PRINCIPLES OF THIS TRANSLATION. In making the
present version, the translator has aimed at producing a read-
able English text which should represent not the peculiarities
of the text of our manuscript, but Irenaeus's work, while still
remaining a translation of our manuscript, not a paraphrase.
Accordingly, where the Armenian text seemed certainly at
fault, the necessary emendation has been rendered in the text
of this version, the meaning of the manuscript's text being
relegated to the notes. Other emendations, while not so
accepted into the text, have been mentioned in the notes.
Where the exact sense of the Armenian was uncertain, the
present version has sometimes aimed at reproducing in
English the same ambiguity; at other times a likely version

1 2 INTRODUCTION

has been given in the text, and alternatives in the notes;
in one or two places, where the general sense was clear
enough, but the expression obscure or corrupt, a paraphrase
has been given, representing what seemed most likely to
have been the original expression. In all such cases the
reading of the manuscript is given and briefly discussed in
the notes, as also in cases in which it might be useful to
readers to know the origin and the degree of probability
or possibility of variant renderings in other versions. Such
textual notes, however, have been kept as brief as might be,
this series not being the place for philological discussions.
The punctuation of the Armenian text is not invariably
felicitous, and has been departed from without acknowledge-
ment of such departure in the notes, except once or twice
where the change of punctuation has induced a notable
change of sense. In the Scriptural quotations the wording
of the Douay version has been used as a rule wherever the
Armenian seemed to rest on the same reading of the Scrip-
tural original. In dealing with the peculiarities of the Ar-
menian style (use of doublets and expansions) there is
perhaps a certain inconsistency. Such doublets are not seldom
desirable in English, and they have occasionally been re-
tained for that reason; in general, however, expanded expres-
sions have been reduced where English usage normally
requires such a reduction (for example, the constantly re-
curring " it is right and necessary " is regularly rendered by
use of the verb " must "); moreover, in several places a wordy
expression of the text has been kept even though in all
probability it represents an expansion of the original.

INTRODUCTION 1 3

C. TITLE, ADDRESSEE, FORM AND STYLE.

13. TITLE. Eusebius refers to the work as (Aoyos) . . .
19 TTJV eiriSei&v rov aTroo-ToXLKov K^pvy pares, " (a treatise)
for the demonstration of the apostolic preaching/' 35 The
word here rendered " demonstration " is in Greek epideixis,
and the treatise is therefore sometimes referred to as " the
Epideixis." This word means, more or less, " demonstration/*
since it connotes not only " proof " but also " display, expo-
sition/' and J. Armitage Robinson used for his English ver-
sion the title " Demonstration of the Apostolic Preaching." 36
The present version retains the title " Proof . . . /' both
because it has some claim to be regarded as the traditional
English title, and because it goes better in English, and
because it represents in fact the scope of the treatise. The
academic question has been raised, whether Irenaeus's title
was (Aoyo?) ^ T ^ emSe^tv . . . , " (A treatise) for the
proof . . . /' as we read in Eusebius, or simply 'EmSec^is . . . ,
" Proof . . . ," the rest being merely the turn of phrase used
by Eusebius in order to work the title into his sentence. In
any case, the Armenian manuscript bears the shorter form:
" Proof of the Apostolic Preaching/'

14. ADDRESSEE. The treatise is addressed, in chapter i,
to " my dear Marcianus/' and Eusebius tells us that Irenaeus
wrote it dSeX<j!><p MapKiavq), " to brother Marcianus." 37 The
use of this expression does not necessarily mean that Marci-
anus was the writer's brother according to the flesh, though
this is a natural interpretation of it, and there seems to be
no reason why that should not be the meaning. If Marcianus
was Irenaeus's brother, he was presumably some years his
junior. A " brother Marcianus " is also named as author of
the Martyrium Polycarpi, and some have sought to identify

14 INTRODUCTION

him witli the addressee of the Proof; but the reading " Mar-
cion " is regarded as more likely than " Marcianus " in the
Martyrium. 38 Others have thought our Marcianus must have
been a recent convert from Judaism, in view of Irenaeus's
repeated insistence, in the Proof, that the Old Law has been
abrogated. 39 This insistence is indeed remarkable, and calls
for an explanation, but as we shall see, it is not necessary
to seek such an explanation in any judaising tendency of the
addressee. He must have been a former companion of
Irenaeus, for in chapter i we read: "Would that it were
possible for us to be always together. ... As it is, as we
are at the present time distant in body from each other . . ." ;
and he may perhaps have been a bishop, or at least a priest,
for in the same chapter he is told that the treatise will help
him to confound heretics and preach the truth, and it seems
to be suggested though the rendering here is uncertain
that he has the " care of souls/' 40 It seems clear at least that
he was not a mere catechumen.

15. LITERARY FORM. The Proof, then, is written in the
form of a letter, as indeed all of Irenaeus's writings seem
to have been, not only the " letters " more properly so called,
but his other treatises also being cast in letter form; even
Adversus haereses is addressed, in the prefaces to the indi-
vidual books, to an unnamed " dearly beloved " (in the
singular). It is, however, evident that the Proof, like Ad-
versus haereses, is a planned composition, and destined for
the general public, so that though it was doubtless addressed
to a real Marcianus, we may regard the letter-form as being
in effect a literary artifice; it was at that time a common one.
The construction is on the whole clear and logical enough
in the arrangement of the matter, though in this, as we shall
see later, Irenaeus was probably simply following his source;

INTRODUCTION 1 5

and precisely in the earlier chapters, where he is himself
responsible for the arrangement of the matter, there is a little
of the confusion and repetitiveness which seems to have been
characteristic of Irenaeus. 41 If one has at times the impression
of a string of quotations introduced by nearly identical for-
mulas, this is only to be expected in view of the nature of the
work; and in other places the quotations are led up to or
followed in a more artistic manner.

1 6. STYLE. In the preface to the first book of Adversus
haereses Irenaeus says that niceness of language is not to be
expected of him, since he was living " among Celts " and
speaking for most of his time a foreign tongue; nor artistic
elegance, since he had never learnt it; but he adds that he
writes with affection and expects to be read with affection.
The style of the Proof, like that of Adversus haereses, is fre-
quently confused in fairness to the men who translated
Irenaeus into often enigmatic Latin and Armenian, it should
be remarked that not all of the obscurity is due to the fault
of the translators and at times repetitive and diffuse; and
here, in fairness to Irenaeus, it may be said that the failure
of his translators to see their author's point has led to not a
little false phrasing and lost emphasis which have made the
style seem even more repetitive. The very sentence, in the
first chapter, in which the author promises to be brief, is
itself a model of rhetorical prolixity. So indeed is the whole
chapter, and the following section, and it seems clear that, as
is normally the case, the introductory portion of the work was
aiming deliberately at literary effect.

D. DIVISION AND CONTENTS.

17. DIVISION. Harnack, as has already been said, divided
the text into a hundred numbered "chapters," and this

1 6 INTRODUCTION

division is retained in the present translation. In addition,
for convenience of reference, headings have been added,
which do not always coincide with the chapter-division, and
the treatise has been divided into four main sections. There
is a fairly clear distinction of topic in the course of the
treatise, which serves as a basis for this division, but it is not
so easy to choose the exact spot at which to divide, and the
division here adopted makes no claim to being better than
others. The treatise may be first divided into two parts, cor-
responding to the " moments " before and after Christ, and
each of these parts may be further divided into two sections.
After a short introduction on the need of orthodox faith and
good works, there follows a section on the Trinity, creation,
and the fall of man. This constitutes the first section of the
" pre-Christian " part; the second section recounts the de-
velopment of God's plan for the undoing of the evil wrought
by the fall, in the course of Old Testament history, cul-
minating in the Incarnation. The first section of the " Chris-
tian " part deals with Christ as seen in the Old Testament;
and the second section with the New Law. There is a short
conclusion, warning once more against heretics. The thesis
of each of the four sections may be summarised as follows.

1 8. GOD AND CREATURES; THE FALL. (Chapters 1-16):
the way of life is that of the orthodox faith and good works.
Faith tells us we are baptised for the remission of sins in the
name of one God almighty, Father, Son (who became man
and died and was raised), and Holy Spirit (who spoke
through the prophets and is poured out upon the faithful).
God is supreme ruler over all things, for they are His own,
creation; with His Word (the Son) and Wisdom (the Holy
Spirit) He made all things. The Father is invisible and in-
comprehensible, the Son appears as a link with man, the

INTRODUCTION 1 7

Holy Spirit is given by tlie Son to man, and leads him to the
Son, who brings him to the Father, who gives incorrupti-
bility; God has made us His sons. There are seven heavens
in which dwell angels. God is glorified by His Word and
Spirit and by their angels. He made man as His own image,
from earth and His own Spirit, free and lord of the world,
including its angels, and set him in Paradise, giving him a
help like himself. Adam and Eve were children, innocent
and guileless, and were deceived by the jealous angel into
disobeying God's prohibition of the tree of knowledge, im-
posed on them as a sign of subjection and a condition of
immortality; so man was cast out of Paradise and became
subject to death, the angel and the serpent being cursed
for their part in his fall.

19. HISTORY OF REDEMPTION. (Chapters i7-mid. 42):
The devil brought about the first death through Cain, and
man went from bad to worse, especially through marriage
with angels, who corrupted him with wicked knowledge,
until man was destroyed by the Flood. God saved Noe and
his sons; of the latter, Cham was cursed and the curse worked
Itself out in his descendants, while first Sem and then
Japheth were blessed, the blessings being inherited in the
same order by their descendants. That of Sem came to
Abraham, who found God and was justified by faith, and to
his seed, whom God rescued from Egypt through Moses,
and to whom He gave the Old Law. Through Jesus son of
Nun (to whom He had given that holy name) He brought
them into the promised land, which they took from the
descendants of Cham, and where they had a kingdom and
were taught by the prophets, until God's promises were ful-
filled in the virgin birth of Christ of the seed of Abraham
and of David; so man was brought into contact with God,

1 8 INTRODUCTION

by a repetition of creation and by obedience which restored
man to the likeness of God and undid the primal disobedi-
ence. Christ's birth, death, and resurrection are real, so we
are really saved. His apostles founded the Church and gave
the Holy Spirit to the faithful, and in the calling of the
Gentiles through the Church the blessing of Japheth is
inherited by his descendants.

20. CHRIST IN THE OLD LAW. (Chapters mid. 42-85):
All this is foretold in the Old Testament. Christ is there as
the " Son in the beginning " in creation; He appeared to
Abraham and to Jacob, and spoke with Moses, and spoke
through the prophets. The prophets foretold His eternal
kingdom, His incarnation, the virgin birth, and told where
and of what stock He would be born, and foretold His king-
dom of peace in the Church. They prophesied His entry
into Jerusalem, His miracles, His sufferings and crucifixion,
His descent into hell, His resurrection and His ascension
into glory, where He now reigns at the right hand of the
Father, till He judge in triumph. (This section, though it
may so be resumed in brief space, is the largest of the four.)

21 . CHRIST IN THE NEW LAW. (Chapters 86-100) : The
fulfilment of the prophecies confirms our faith, showing the
truth of the mission of the apostles. The abrogation of the
Old Law was foretold; it is superseded by the Law of
Charity. Christ's exaltation was foretold, and the establish-
ment of the New Covenant, as the inheritance of the Gen-
tiles, who were to become a holy people. So is brought about
a change of heart in man, and the Church is more fruitful
than the Synagogue; the old chosen people has given place
to the new, and we have no need of the Law. Man is
restored to his lost innocence and is virtuous without the
Law. He is saved by the invocation of the name of Christ;

INTRODUCTION 19

God accomplishes what is impossible to man. This is the
preaching of the truth, which is that of the Church and
must he sincerely accepted. Heretics sin against Father or
Son or Holy Spirit; we must avoid their ways if we hope to
be saved.

22. PROBLEMS PRESENTED. Certain problems cannot fail
to present themselves to the reader of the Proof. In the first
place, the title suggests that the work is an exposition of the
preaching of Christianity; but though the theology is of
course Christian, the argument is drawn practically entirely
from the Old Testament, and there is no mention for instance
of the Eucharist, or of several other points essential to Chris-
tianity. On the other hand, there are certain curious em-
phases, and in particular the repeated insistence on the
abolition of the Old Law. These and similar problems find
an answer in the following sections in this Introduction. 42

E. SCOPE AND IMPORTANCE.

23. APPARENT AIM: CATECHETIG. The aim of the
treatise is stated in its first chapter: to give Marcianus " in
brief the proof (or exposition) of the things of God/' or, as
we would put it nowadays, " a compendium of theology,"
which should serve both to guide bin to salvation and to
enable him to refute heretics and expound the faith with
confidence " in its integrity and purity/' This description
suffices to show the importance, as a Christian document, of
the Proof; it seems to correspond to the title understood in
the sense " exposition of the apostolic preaching/' and to
promise to be the earliest summary of Christian doctrine
we have, and at that, from the pen of a bishop separated
by only one intervening generation of teachers from the
apostles themselves. It has in fact been called a catechetical

20 INTRODUCTION

work, representing Christianity as then expounded by the
bishops to the faithful. 43 Nevertheless, this estimate must be
accepted with reserve. Beyond a doubt, we have here in ftict
an exposition of much of what was preached by the apostles;
but a perusal of the Proof suffices to show that it cannot be
regarded as a complete exposition of their preaching, or of
what Irenaeus regarded as " Christianity/ '

24. REAL AIM: APOLOGETIC. Though Marcianus is told
that by means of the treatise he may " comprehend all the
members of the body of truth/' this is to be " in a few
details "; the treatise is f< in the form of notes on the main
points/' and its aim is to confirm the faith of Marcianus and
enable him to confound heretics. 44 The real thesis of the
work is seen from the passage in chapter 42 in which we are
told that God caused our redemption to be prophesied in
order that when it came we might believe, and from the
passage in chapter 86 in which we are told that the realisa-
tion in Christ of the prophecies is the proof that the witness
of the apostles is the truth, and from the author's preoccupa-
tion especially at the beginning and end of the work to insist
on the need for orthodoxy and the avoidance of heresy, 40
The author wishes to prove that what the apostles preached
was true rather than to give an exposition of their preaching,
and is concerned for the " integrity " of the faith not so
much in the sense of its " exhaustiveness " as in the sense of
its " soundness/' 4G The points on which he repeatedly insists
are those which were denied by the heretics. Hence the
work has been said to be apologetic rather than catechetical; * 7
and while its catechetical aspect cannot be denied, it is cer-
tainly apologetic in aim, though not in quite the same sense
as the works of the earlier " apologists." It is rather " apolo-
getics " in the modern sense, aiming not so much at the

INTRODUCTION 21

defence of Christianity against paganism or Judaism, as at
the positive establishment of the credentials of the orthodox
Church. It is, in fact, a " proof of the apostolic preaching/*
that is, a proof of the divine mission of the Church founded
by the apostles. It may indeed be called a " compendium of
theology/' but, as Weber puts it, it is " fundamental the-
ology/' 4S It has the practical aim of establishing the truths
whose acceptance means acceptance of the orthodox Church
the rest will follow from that.

25. METHOD. EXEGESIS. This proof Is drawn mainly
from the Old Testament, and the treatise is important for
its use of Scripture; indeed it has been called a Biblical
manual. 49 It passes in review practically the whole of the
Old Testament, showing how it prepares the way for the
New. Irenaeus's exegesis is characterised by that develop-
ment of " typical " senses which was so much in accord with
the spirit of the times, the method employed by the apolo-
gists, developed still further by Irenaeus and Clement of
Alexandria, and carried to its greatest heights by the letter's
successors. The exegesis of the Proof, as befits a work written
not for edification alone, but to bring conviction, is compara-
tively sober. Inevitably it is at times arbitrary or based on
mere associations, but it is free from the wilder flights of
fancy found elsewhere, and there is no cabbalistic juggling
with letters or numbers. 50

26. IMPORTANCE. The importance of the Proof as a
" manual of theology/' although not in the same sense as
might have been hoped, is clear enough from what has been
said in the preceding paragraphs; it should be pointed out,
however, that the finding of this lost work has in fact added
little to what was already known. The Proof contains little
that was not already to be found in even earlier documents;

22 INTRODUCTION

in particular, little that is not in Adversus haereses. There
are, it is true, one or two points which may be regarded as
an advance on that work, but the real importance of the
Proof , as compared with Adversus haereses, is due to its
manner o presentation, its brevity and coherence. One may
say that it is important not so much for its theology, as for
being precisely a manual of theology.

F. THEOLOGY OF THE PROOF.

27. IRENAEUS'S PREOCCUPATIONS. For an account of
Irenaeus's theology in general, or of that of the Proof in
particular, or of the systems of his Gnostic adversaries, the
reader must be referred to the existing treatises on those
subjects. There are certain points, however, which should
be touched on here, because some acquaintance with them
is necessary to the proper understanding of the author's ex-
pressions in the Proof. Irenaeus has certain definite ideas
to which he constantly returns, and his allusions are not
seldom difficult to interpret without knowledge of the idea
underlying them. Moreover there are in the Proof several
statements of which one risks missing the point unless one
knows what prompted the author to make them, namely his
preoccupation with the errors now long forgotten of his
opponents, the Gnostics in general, and Marcion in par-
ticular. It will not be out of place, therefore, to give here a
brief account of such points of Irenaeus's theology, and of
Gnosticism, as are relevant to the understanding of the Proof.

28. GNOSTICISM; MARCION. The proper title of Ire-
naeus's principal work, commonly known as Adversus
haereses, was " Exposure and Overthrowal of Knowledge
falsely so called "; and the " knowledge falsely so called "
was Gnosticism, which may be roughly described as belief

INTRODUCTION 23

in various systems of esoteric doctrine, whose knowledge was
supposed to bring salvation to the initiate. 51 In the broad
sense Gnosticism is fairly universal both in time and in space,
but in the strict sense the word is applied to certain forms
current in the Greco-Roman world from some time before
the birth of Christ until several centuries later. In Irenaeus's
time such " fancy religions " were rife, and constituted an
especial danger to Christian orthodoxy. Gnosticism is not,
of course, a specifically Christian heresy, but then, as ever
since, Gnostic sects drew largely from Biblical and Christian
sources; several of their leaders, and many of their adherents,
were ex-Christians, or regarded themselves as being Chris-
tians, as having the true interpretation of Christian revela-
tion. Marcion, against whom Irenaeus wrote a special treatise,
was the son of a bishop, and seems to have been a bishop
himself, and was one of the most prominent of the pseudo-
Christian leaders, numbered by Irenaeus and others along
with the Gnostics, though his system differed considerably
from the general run of Gnosticism. fia Though all Gnosticism
was distinguished by certain fundamental peculiarities, the
various sects differed considerably in their views; not all sects
held all the views attributed in the following paragraphs to
" the Gnostics/' as is clear enough from the fact that several
of them are mutually exclusive.

29. GOD AND THE WORLD. The perpetual problem of
theology is to reconcile the transcendence and goodness of
God with this world's dependence on Him and with the
existence of evil. For the Gnostics, the supreme God was
unknowable, entirely aloof from matter, and matter was the
root of evil. The void between God and the world was filled
by a number of spiritual beings produced by " emanation "
from God and by multiplication among themselves, and

24 INTRODUCTION

called Aeons. 53 Matter was eternal, or the abortive product
of a fallen Aeon; material things and the spiritual principle
in the world were not of like nature, matter being foreign
to God and the root of corruption and beyond salvation, but
spirit being (ultimately) from God, and immortal. This
world was created, or formed from chaotic matter, by a being,
who himself owed his origin to God or to the Aeons, known
as the demiurge; 54 for some sects, the angels were creators.
Though, as has been said, the origin of evil was seen in
matter, an evil principle was commonly posited as a third
member of a triad: God demiurge " devil/' From this
account there arise several particular points which have their
repercussions on the Proof, and which will be considered in
greater detail in the following paragraphs. Irenaeus's own
outlook naturally resembles that of the Gnostics in certain
respects; both were the product of the same intellectual
milieu, and both were ultimately based on the same sound
philosophy. For Irenaeus too, as we shall see, the gulf be-
tween God and the world had to be filled in; but it was filled
in not by intermediate " emanated J> beings, but by God's
own Word and Spirit; matter was of itself incapable of sal-
vation or incorruption, but was nevertheless good, created by
God, and part of man, and so, by the redemption, brought
into touch with incorruptibility; evil is due not to any essen-
tially evil principle but to the misuse of godlike free will.

30. GOD THE FATHER. The " God the Father " of the
New Testament is the supreme God. In that, Irenaeus and
the "Christian" Gnostics are in agreement. For Irenaeus,
as for the Gnostics, He is invisible, incomprehensible, not
to be circumscribed in space; yet it is He who " contains "
all things; He is unknowable and unapproachable save
through His Son and the Holy Spirit. 55 The " God " of the

INTRODUCTION 25

Old Testament is, as He Himself says, the creator. Hence,
for the Gnostics, He was not the supreme God, the Father-
God of the New Testament, but the demiurge; some of them
even represented Him as the enemy of God, and the source
of evil. Marcion in particular elaborated the distinction be-
tween the God of the Old Testament and the God of the
New; the former was the demiurge, the " God " of the Law,
just but severe, jealous and violent, having for his favourite
people the Jews, and intent on bringing about a Messianic
Jewish empire, and the source of strife and evil; whereas the
God of the New Testament is kind and merciful, a God of
peace, and wishes to save men from evil, by making use of
the demiurge's Messianic plans and turning them to His own
ends. In all these views, God's intervention to save mankind
could be described as the interference, by an " other God "
with the creatures of the demiurge. Hence the importance
for Irenaeus of the line of argument adopted in the Proof,
showing the continuity between the Old Law and the New;
and hence the special emphasis on the identity of God the
Father with the creator, on the fact that He the creator
is Lord of all men, Jews and Gentiles alike, both just judge
and loving Father. 56

3 1 . GOD THE SON. As " God the Father " is the supreme
God, so Christ is His Son. Here too Irenaeus is at least in
verbal agreement with the Gnostics. For Irenaeus, He is the
Word of God; God created through Him, it is He who gives
matter its solidity, and He is immanent in the universe as
the Platonic world-soul. 57 He was ever with man, and is the
link whereby we have access to the transcendent Father. 58
He is " the Son " because He is the " reproduction " of the
Father, His image, expressed on the plane of possible contact
with creation; He was always with the Father; the manner of

2 16

26 INTRODUCTION

His " generation " is inscrutable. 59 Because He is the visible
image of the invisible Father, it was He who manifested
Himself materially in the theophanies of the Old Testament
(to Adam, to Abraham and Jacob and Moses). 60 So too man
is made in His image; 61 and in His incarnation He repro-
duced the original creation of man in order to " recapitulate "
all things. 62 It is He who confers the Holy Spirit. For the
Gnostics, Christ the Saviour was an Aeon. In consequence
of their view of matter as essentially evil, they maintained
that he did not really assume a human body. According to
Marcion and others he took only a " seeming " body, and
that not through the Virgin, but by a special act; Marcion
represented him as appearing for the first time in the
synagogue at Capharnaum; according to others, he came
" through " the Virgin, but " took nothing from her/' G3
According to others, the child born of Mary was not Christ
but only Jesus, the son of Joseph, or of the demiurge, or a
man prepared to act as the " vehicle " of Christ; Christ
descended upon him in the form of a dove at his baptism, and
left him before his passion. In all these views " Christ " was
not really born, nor did he really die or rise again. These
errors also find their reactions in the Proof ^

32. THE HOLY SPIRIT, The Holy Spirit, for Irenaeus, is
the Wisdom of God; in creation, He is associated with the
Word; it is He who speaks through the prophets, and in
Scripture, but it is the Word who communicates Him to
men. 65 At man's creation, God breathed into him His own
Spirit, which is free from evil and so kept man innocent
until man rejected Him by the fall. 06 Man's likeness to God
was given by the Spirit, and restored by the pouring out of
the Spirit on the faithful, which gives man back his lost
innocence, rendering him virtuous without the law; it is the

INTRODUCTION 27

Spirit who leads man to Christ. 67 Irenaeus does not state
explicitly the divinity or personality of the Holy Spirit, but
that is no reason for speaking of his " binitarianism." He
enumerates Father, Son, and Holy Spirit as the three " arti-
cles " of the faith; he says the Spirit is the Wisdom of God,
and he constantly associates Him with the Word, whose
divinity and personality he does expressly declare; so that his
view is clearly perfectly orthodox: the Holy Spirit is a
divine Person, proceeding from the Father (though Irenaeus
does not of course use that expression), and conferred on
creatures through the Son. 68 Marcion and others rejected
the sending of the Holy Spirit, and His gifts, especially that
of prophecy; for which they are taken to task, without being
named, in the Proof. 69

33. MAN. God made man with His own hands, that is,
with the Word and the Spirit; He made him from earth,
giving him an outward form to His own " image " (that is,
to that of the Son), and gave him " likeness " to God by
breathing into him His own Spirit. 70 Man was created free
like God, and lord of the world, including its angels, and
immortal; he was intended to develop a more and more per-
fect likeness to God, but the very freedom of will which
likened him to God proved his undoing, since he misused it
and so lost his high estate and his " likeness " to God (though
the " image " was in his outward form and not lost) and
his immortality. 71 Man is composed of body, soul, and spirit;
in Adversus liaereses Irenaeus gives an account of this com-
position, with the soul drawn between the attractions of spirit
and body, resembling the description of the charioteer in the
Phaedrus. All three elements are necessary to man as God
made him and meant him to be, but whereas body and soul
are the constituents of man as an animal forming part of

28 INTRODUCTION

creation as a whole, the spirit Is a special " godlikeness." 73
For the Gnostics, matter was evil and incapable of salvation;
only the soul and spirit could be saved. Irenaeus insists
that the body too is part of man, and that everything is
equally the creation of the one God, not only angels and
the (spiritual) heavens, but also this world and man, body
as well as soul and spirit, 74

34. " SPIRITUAL MAN" AND GOOD WORKS. For the
Gnostics, all men were not alike; fundamental to Gnosticism
was a special interpretation of the trinity body soul spirit.
As has already been said, the body was for them beyond
salvation. The soul might be saved, the spirit could not but
be saved. A current characterisation of men (not peculiarly
Gnostic; it is found for example in the New Testament)
divided mankind into three classes; according to his " spiritual
level " a man might be described as " material " (or " earthly "
or " carnal "); or as " sensual " (to use the translation adopted
in the Douay version); or as " spiritual." 75 For the Gnostics
this represented a division of the human race into three
classes with respect to salvation. The " material " man the
unbeliever would not be saved in any case; the " sensual "
man the ordinary run of believers; for the " Christian "
Gnostics, orthodox Christians could attain a measure of
salvation, by reason of his faith, but must supplement it by
good works; the "spiritual " man the Gnostic initiate
was saved as such, by virtue of his superior knowledge, quite
apart from " good works/' 76 Irenaeus interprets quite differ-
ently from the Gnostics the statement that flesh and Uood
cannot possess the kingdom of God; 77 and if he agrees with
them not only that the " sensual man " needs good works as
well as faith, but also that he who has the spirit is thereby
saved and is superior to the law, which is not made for the

INTRODUCTION 29

just man; 78 this is because the spirit knows no evil, and he
who has it is virtuous by reason o the " change of heart "
which it produces, and abounds in good works without need-
ing to be admonished by the formulated word of the law. 79
The Spirit is offered to all men and necessary to all men; the
man who does evil loses the spirit and ceases to be a " spiritual
man." Instead of being distributed between three classes,
belonging as it were to the devil, to the demiurge, and to God,
all men alike believers, Jews, or Gentiles are the crea-
tures of the one God, though He does not stand in the same
relation to all of them. 80

35. THE TRINITY AND MAN. Particularly clear and strik-
ing in Irenaeus is the account of the persons of the Trinity in
their dealings with man. Reference has already been made
to the distinction between the " image " of God (the Son)
and the " likeness " (in the Spirit), and to the representation
of the Son and the Spirit as the " hands " of God. 81 The
roles of the persons of the Trinity are expressed in the exe-
gesis of Eph. 4. 6: here it is the transcendent Lord, the
Father, who is above all, the creative Word, the "world-
soul/' who is with all, and the vivifying Spirit in man's con-
stitution who is in us all. 82 The Father reveals Himself in
His " reproduction," the Son, and the Son gives the Spirit to
the prophets, who convey the revelation to man. In the
process of redemption there are two chains of action, from
God to man and from man to God. In the former, God the
Father sends the Son, who becomes incarnate, and who con-
fers the Spirit, who enables man to live as he should; in the
latter, the Spirit leads man to the Son, who presents him to
the Father, and the Father confers " rebirth " and incorrupti-
bility. 83 " The Son is knowledge of the Father, and knowl-
edge of the Son is through the Holy Spirit." 84

30 INTRODUCTION

36. RECAPITULATION; COMMUNION; INCORRUPTIBILITY.
Mention should also be made of certain other ideas to which
Irenaeus often makes reference: the " recapitulation " of all
things in Christ, man's " communion " with God, and his
reception of " incorruptibility " as the fruit of the redemp-
tion, The idea of " recapitulation " (" summing up/' " re-
storing '0 is a central theme in Irenaeus; the word is of course
taken from St. Paul, but the idea has been worked out by
Irenaeus in his own way. 85 For him the " recapitulation " is
a <( fresh start," accomplished in the manner of the incarna-
tion; a taking up again and restitution of God's original plan
for man by the reproduction in the incarnation of the features
of the original creation, and the reversal of the features of the
fall. The immediate effect of this " fresh start " is to bring
about, or rather, to restore, a " communion " between God
and man. The reference is not merely to the two natures in
the person of Christ, for the " communion " is between the
human race and God the Father. It is more than a mere
" reconciliation " in the sense of the putting off of wrath; the
expression implies friendly intercourse, a readmission in some
degree to the privileged position held by Adam as the com-
panion of God. By it we are enabled to be " adopted " by
God, and to approach the Father and so receive the ultimate
fruit of the redemption, " incorruptibility/' 8G For the Gnos-
tics, as has been said, incorruptibility, the immortality of the
body, was a contradiction in terms, matter being essentially
corruptible; only the soul or spirit could be immortal. For
Irenaeus too, incorruptibility was bound up with the tran-
scendence and unattainability of God, not "natural" to
matter, but a special favour, granted' originally under con-
dition, and after the fall unattainable to man, had it not been
for the visible coming of Christ. Soul or spirit, however, is

INTRODUCTION 3 1

part of man but not man; the whole man is saved, body in-
cluded; thanks to the coming of Christ, to the " fresh start "
or recapitulation accomplished in His incarnation, and the
restored communion with the Father, man is enabled to
receive from the Father that incorruptibility which will
finally restore him to the state to which the first, immortal,
man was destined before the fall. 87

G. LITERARY AFFINITIES OF THE PROOF.

37, IRENAEUS AND HIS SOURCES; Contra ludaeos. It
has been suggested that Irenaeus is rather a reporter or
compiler than either an original thinker or even a systema-
tiser; and it is true that investigation of his works reveals
much that parallels or echoes the works of earlier writers,
and that if one amplify the echoes, almost the whole of
Christian literature up to his time might seem to have been
drawn upon by him; he can hardly, however, be called an
uncritical compiler, and his system, though often confused-
ly expressed, is pace Loofs coherent enough. 88 More-
over, many parallels between Irenaeus and earlier writers
are doubtless to be explained not so much by direct borrow-
ing as by a common source in the catechetical tradition, or
by independent exploitation of a common work of reference.
In the case of the Proof, it was suggested by J. Rendel Harris,
as soon as the text was published, that the source of the
main body of the work was probably a collection since lost
of " Testimonies against the Jews/' that is to say, of Scrip-
tural texts grouped under argument-headings, intended to
convince the Jews out of the Old Testament itself that the
Old Law was abolished, that its abolition was foreseen in the
Old Testament, and that its purpose had been to prepare and
prefigure the New Law of Christ. 89 Such " testimonies }>

3 2 INTRODUCTION

have come down to us from later times, and it seems not
improbable that such a collection of Scriptural " ammuni-
tion " existed already before the time of the apologists, per-
haps even before the New Testament was written. The
" apostolic preaching " itself must have relied largely on such
arguments (witness the examples in the New Testament),
and that not only as addressed to the Jews. Such a hypothesis
explains not only the almost exclusive use, in the Proof, of
the Old Testament, and that in an ordered series of texts,
and the insistence on the abolition of the Old Law, and such
arguments as the greater fruitfulness of the Church as com-
pared with the Synagogue, but also several points of detail,
which will be mentioned briefly in the following paragraphs.

38. SCRIPTURE. It would seem, from the Proof, that
Irenaeus was not acquainted with the whole of the Old
Testament not that there is anything very remarkable in
that. Both Harnaclc and Tixeront remark that he restricts
his Old Testament history within the limits which are tra-
ditionally those of such a catechesis. 90 This is but natural;
but in the course of his review of the historical books,
Irenaeus has inserted, in the appropriate places, what seems
to be intended as a description of the book of Leviticus, and
what is expressly put forward as a description of the book of
Deuteronomy, though neither of these books is of great use
for the end in view; and both the descriptions leave one
with the impression that Irenaeus knew little of the books in
question, beyond their names, although he has quotations
from both of them. 91 He must, of course, have been ac-
quainted with such portions of the Old Testament as were in
" liturgical " use, for reading at Christian assemblies; and no
doubt for him, as for most other Christian writers and
speakers, the liturgical text with which he was acquainted

INTRODUCTION 33

was often the immediate source of his quotations. For the
Proof, however, he seems, as has been said, to have used a
collection of texts grouped under argument-headings, rather
than the original text or even such selections from it as were
used liturgically. Certain of the texts cited by him as if
they were continuous and taken en Hoc from the book of the
Old Testament which he names as their source are in fact
formed out of the relevant portions of a longer continuous
passage, or simply composite, consisting of phrases taken
from quite different parts of the same book (though at other
times he separates such phrases and says explicitly that they
are from different places). 92 It would seem here that Ire-
naeus has simply transcribed what was grouped together in
his source, rather than sought his matter in the text of the
Scripture itself. The occasional false attribution of quota-
tions is easily explained by supposing that Irenaeus has
attributed a text to the author named in his source for a
preceding text, but harder to explain if he looked up the
original text; the same may perhaps apply to one or two
apparently apocryphal quotations; Irenaeus may have mis-
taken a headline or gloss for a quotation. 03 Moreover, though
he is as a rule careful to name the sources of his quotations,
he leaves some of them attributed to an unnamed " prophet "
or " the prophets," or " the book of the twelve prophets/' 9 *
Had he taken the quotation directly from the source he could
easily have ascertained who was the author; but perhaps his
secondary source did not distinguish them; though it is of
course possible that he was citing from memory or from his
own notes and had simply forgotten or not noted the author.
The quotation, in the Proof, of Isa. 5. 9 in two different
forms, in close succession and apparently without realisation
that the same passage was in question, shows that the pas-

34 INTRODUCTION

sage was not simply taken from a copy of Isaias. 95 It may
also be remarked here that where an Old Testament passage
has been quoted in slightly different form in the New Testa-
ment, Irenaeus, while attributing the passage to its Old
Testament source, and making no mention of the New,
quotes nevertheless in the form used in the New Testa-
ment, 96 So too he quotes simply as " Jeremias " the passage
attributed to that prophet in Matt. 27, 9-10, although it is
not found in our Old Testament text. 97 Moreover, in one
place he attributes to " the Law " not only the expression
which is in fact from " the Law/' namely the God of Abra-
ham and the God of Isaac and the God of Jacob, but also the
words the God of the living, which occur in the argument
with which the New Testament follows up the quotation
from the Law. 08 Apart from this circumstance, the actual
text of the New Testament is little used in the Proof, though
both St. Paul and St. John are quoted, and there are of course
echoes of the New Testament and statements based on it,
and a parallellism of argument more likely due to Ire-
naeus's immediate source than to the New Testament itself
especially with the epistle to the Romans, and with the
Acts. In Adversus haereses Irenaeus makes it clear that for
him the Septuagint version represents the genuine Old
Testament in Greek; " but his quotations occasionally depart
from the standard " Septuagint/' and that not only when
they are in the form given in the New Testament. This may
well be another indication of a collection of " Testimonies "
as an immediate source; indeed the agreement with the New
Testament forms seems to be accounted for in this manner
rather than by use of the New Testament as the immediate

source. 100

39. APOCRYPHA. Not only canonical Scripture, but also

INTRODUCTION 35

apocryphal books have evidently served, directly or indi-
rectly, as sources. They are rarely, however, quoted as
" Scripture/' In addition to the quotation attributed to Jere-
mias in the New Testament, of which mention has already
been made, there is in the Proof another quotation attributed
to Jeremias, which is not to be found in our Old Testament
text, and one attributed to David which is likewise not to be
found. 101 There are several other statements or expressions,
some of them apparently quotations, which may perhaps have
an apocryphal source. 102 Under this heading it may be re-
marked here that the quotation from the Shepherd of Hermas
which is found (unacknowledged) in the Proof is also found
in Adversus haereses, and is there cited as " Scripture/' 103
Apart however from direct quotation, there are several de-
pendences upon apocryphal literature. The account of the
corruption of humanity before the flood is evidently taken
from an apocryphal source, almost certainly the book of
Enoch. 104 The " seven heavens " are more likely to have been
taken from such a source than from the Gnostics, whom
Irenaeus would scarcely have copied; he may have taken
them from the Testament of Levi, or from the Ascensio
Isaiae, of which there seem to be some echoes in other places
of the Proof; or he may have been influenced by the apologist
Aristo. 105 The account of the behaviour of the star at Beth-
lehem, and of Abraham's search for God, are also doubtless
of apocryphal origin. 100

40. TRADITION; PLATO; THE " ELDERS/' As has already
been remarked, much of what is common to Irenaeus and
other writers may well represent not so much influence of
one on another as the common stock. So too the influence of
philosophical systems, especially Platonism, is to be accounted
for not so much by direct influence of the authors of those

36 INTRODUCTION

systems, as by the intellectual common stock of educated men
of die time. The influence of Platonism on Irenaeus's the-
ology, as on that of his fellows, is evident; Christian theology
was formulated against a background of Platonism, and the
Platonic tradition passed into the Christian one. It is natural
that Irenaeus, who was so proud of his connection, through
Polycarp, with the apostles, should appeal to tradition in
the form of the declarations of men of the apostolic age. He
refers in several places (twice in the Proof) to the " elders/'
by which he means " the disciples of the Apostles," as evi-
dence for what he says; but it is worthy of notice that one of
the references in the Proof merely records as a tradition of
the "elders" the chiliastic interpretation of Isa. n. i-io
which Irenaeus defended in Adversus haereses against the
one which he gives in the Proo/. 107 The erroneous view,
which reappears in the Proof, that Christ was crucified under
Claudius, is said in Adversus haereses to have been the
tradition of the " elders." 108 Irenaeus's source for what he
attributes to the " elders " was no doubt, to a certain extent,
Polycarp. For chiliasm in particular, however, though it is
also found in Justin, and for other matters also, his source
was that indefatigable and uncritical collector of " apostolic
gossip," Papias. 109 Whether he had any other written source
is doubtful. No doubt much of the Johannine and Pauline
character of Irenaeus's thought is to be attributed to the in-
fluence of Polycarp, who had known St. John personally,
and who repeatedly quotes St. Paul in his own epistle to
the Philippians.

41. APOSTOLIC FATHERS. In addition to Papias, whose
chiliasm is represented in the Proof by the brief reference
to the tradition of the " elders," and to Polycarp, who is
quoted by name in Adversus haereses, and of whose epistle

INTRODUCTION 37

to the Philippians there may be an echo in the Proof, and to
whom Irenaeus doubtless owed much that he had assimilated
in youth and no longer consciously referred to any source,
Irenaeus is indebted to others of the apostolic age, 110 Men-
tion has already been made of the quotation in the Proof of
the Shepherd of Hermas, and of the fact that in Advemis
haereses the same quotation is attributed to " Scripture/'
There are also perhaps other echoes of the Shepherd in the
Proof, and there is what may be a reminiscence of the
Didache, though it is not likely that the expression "the
teaching of the twelve apostles " in chapter 46 is an allusion
to the title of that work; and there are echoes of the Epistle
of Barnabas, and perhaps of Clement of Rome. All these
" echoes " however are but echoes, some of them very faint,
and do not prove any real dependence on those works. 111

42. JUSTIN. The most considerable of the apologists, and
a man who enjoyed a great reputation for his learning, was
St. Justin " philosopher and martyr/* It seems not improb-
able that Irenaeus knew Justin personally at Rome, and it
is certain that he knew his works and was influenced by
them. The dependence of Irenaeus on Justin has commonly
been regarded as evident and extensive. Whole passages of
Irenaeus can be parallelled in the works of Justin; Irenaeus's
Scriptural repertoire, and his readings of the text, agree to
a large extent with Justin's; Irenaeus often repeats not merely
the exegesis or argument of Justin, but even some of the
actual wording used by Justin. 112 On the other hand, there
are certain notable differences, and the community of Scrip-
tural repertoire and exegesis may well be due to a common
use of a source book rather than to dependence of Irenaeus
on Justin. 113 The hypothesis put forward above, of a book of
texts against the Jews, would account for the choice of texts

38 INTRODUCTION

and the order and nature of arguments of both writers, and
would better account for the differences of treatment, since
such a source book would give simply the headings and the
texts and glosses, not a detailed working out of the argument;
while the occasional echoes of the wording used are, as Harris
has pointed out, much better accounted for by supposing that,
both authors echo a gloss or a headline or an adjacent text
of a source book, than by supposing that Irenaeus had gone
to the works of Justin for his quotations and echoed some
chance phrase in Justin's further argument. 114 In Adversus
haereses y Irenaeus names Justin as the author of a treatise
against Marcion; otherwise he does not refer to him, and
Loofs, in his posthumously published article on the sources
of Irenaeus, went so far as to say that there is no demonstrable
borrowing on the part of Irenaeus from the extant works of
Justin. 115 This statement, like several others in the same
article, will scarcely meet with general approval; but it may
well be admitted that direct dependence of Irenaeus on Justin
cannot be shown to have been so extensive as it has been
thought to be.

43. THEOPHILUS; OTHER APOLOGISTS. In the work just
referred to, Loofs endeavoured to show that one of Irenaeus's
principal sources was the lost work of Theophilus of Antioch
against Marcion. However that may be, it seems certain
enough that Irenaeus owed something to Theophilus. There
are not a few echoes in Irenaeus of Theophilus's extant work
Ad Autolycum. The most striking of these to be found in
the Proof is the representation of Adam and Eve as children,
used to explain both their innocence and the ease with
which they were misled into sin. 110 There are also in the
Proof a couple of points of resemblance to Melito of Sardis,
and perhaps an echo of the Epistola ad Diognetum; and in

INTRODUCTION 39

one or two points there may be dependence on Aristo:
mention has already been made of the fact that belief in
" seven heavens " is said to have been found in Aristo. The
account given by Origen of Aristo's lost " Discussion between
Jason and Papiscus " shows it to have been a sort of " Summa
contra ludaeos," but though such a work may well have
influenced both Justin and Irenaeus, it is not likely that it
is to be identified with the lost " Testimonies " supposed as
a common source for the latter; more likely it too was an
elaboration of that source/ 17

44. CLEMENT OF ALEXANDRIA? That there are parallels
between the works of Irenaeus and those of Clement of
Alexandria is undeniable. It seems however more likely that
such parallels are to be attributed to a common source, or
that if there was any borrowing, it was Clement who bor-
rowed from Irenaeus rather than vice versa. The literary
activity of Irenaeus falls in the last quarter of the second
century, until his death perhaps about 202; that of Clement
extends from about the eighties of the second century until
his death about 215. Hence the two were contemporaries,
and influence in both directions is possible. Clement, how-
ever, probably started writing later than Irenaeus, and cer-
tainly continued after the latter's death. Moreover, book
three of Adversus haereses can be dated by the reference to
Eleutherus as the reigning pontiff to between the years 1 74
and iSp. 118 Clement was already writing before the death of
Eleutherus, but of his extant writings only the Protreytlcus
can be assigned with any likelihood to that early period; while
both Stromata and Paedagogus were produced after the date
commonly assigned for the death of Irenaeus,

40 INTRODUCTION

H. SOME REMARKS ON THE MATTER OF THE PROOF.

45. OMISSIONS AND INCLUSIONS. What has been said
in the preceding sections supplies an answer to some of the
problems mentioned in 21. The almost exclusive use of
the Old Testament, the silence (apart from the mention of
baptism) on ecclesiastical, liturgical, or sacramental disci-
pline, and the insistence, on the contrary, on the abrogation
of the Old Law, may be explained both by the scope of
the work to induce acceptance of the orthodox Church,
which will ensure all the rest and by the hypothesis that
the source used was a book of " Testimonies against the
Jews/' a source suitable for a work with such a scope. The
comparative silence on eschatological questions may be ac-
counted for in the same way; this was not a point of impor-
tance for the question of orthodoxy, except in so far as
Gnostic views on the possibility of bodily resurrection were
concerned, and this point is dealt with. Various other em-
phases and repetitions are likewise due to the need to set
orthodox theology against the views of the Gnostics. Thus
in treating of the Trinity Irenaeus naturally does not con-
cern himself with points that only later took on special
importance, such as the divinity of the Holy Spirit or the
Person and natures of Christ; but he does insist on the divinity
of the Creator, and His identity with God the Father, and
on the genuineness of Christ's birth, and on the charism
of prophecy given by the Holy Spirit, because these points,
little as it may now seem necessary to dwell on them, were
the ones denied by the " trinitarian heretics " of the time.
The curious insertion, as if it were fundamental to Christi-
anity, of the " seven heavens " may perhaps be due to the
desire to set this " orthodox Gnosticism " against the more
extravagant Gnostic cosmologies.

INTRODUCTION 41

46. SOME NOTABLE POINTS. From what has been said
of the contents of the Proof and of the theology of Irenaeus,
it will be clear that the work contains much that is of interest
to theologians: the theology of the Trinity, the Soteriology,
and especially the development of the parallelism between
creation fall and incarnation redemption; and the expo-
sition of Old-Testament history as leading up to the Church.
Among minor particular points may be mentioned the attri-
bution of Scripture to the Holy Spirit, and of the fourth
gospel to Christ's " disciple John/' and the testimony to the
use of the trinitarian formula in baptism. 119 The resemblance
between the account of Christianity given at the end of the
Proof and that given by the " Reformers " has been remarked
on by several writers; 12 lest this resemblance be regarded as
having any polemical value it should perhaps be pointed
out that it is purely negative and due to the scope of the work,
which is clearly not the exposition of Christian institutions;
and that Irenaeus does insist on the insufficiency of faith
without good works, and that the faith which he demands is
clearly " dogmatic faith/' that is, orthodoxy; and that re-
deemed man undergoes a " change of heart/' and by virtue
of the Spirit is not " still a sinner." 121

47. SOME PECULIARITIES. Mention may be made of
several points in the Proof which are striking not because of
their importance, but because of their comparative rarity,
at least in an account of the fundamentals of Christianity.
Thus the reading of Gen i. i, whence Irenaeus derives his
interpretation " a Son in the beginning . . . ," is not extant
elsewhere than in the Proof, though similar interpretations
are found elsewhere. 122 The other points are none of them
uniquely Irenaean, and some of them are not very un-
common, but they may still be remarked upon; some of them

42, INTRODUCTION

are certainly erroneous. Thus he includes, as if it were es-
sential to orthodoxy, the doctrine that there are seven con-
centric heavens; and he says Pontius Pilate was procurator
of Claudius. 123 There is also a reference to the Millenarian
tradition, so phrased however that it cannot he concluded
with certainty that Irenaeus still upheld the truth of that
tradition, 124 Other points more or less " peculiar " are the
representation of Adam and Eve as children, and of man as
lord of the world, including the angels in it; the attribution
to the Word of God's walking with man in Paradise, and of
the theophanies of the Old Testament, and of the punish-
ment of Sodom and Gomorrha; and the statement that the
decalogue was abolished along with the rest of the Old
Law. 125 Remarkable also is the exegesis of the blessings of
Sem and Japheth, the latter being realised in the calling of
the Gentiles through the Church; and the detailed parallel-
ism between the creation of Adam, from virgin soil and the
Spirit of God, and the incarnation of Christ, from the
Virgin and the Holy Spirit; and the identification of the
Holy Spirit, instead of the Word, with divine Wisdom; and
the distinction between the Persons of the Trinity founded
on their activity ad extra

48. LEADING IDEAS. It may be said that the main points
of the doctrine of the Proof are, as Irenaeus says, the three
" articles " of the baptismal " rule of faith ": Father (Creator,
transcendent but accessible giver of incorruptibility ), Son
(the Word with the Father from the beginning, immanent in
the universe and always with man, linking him with the
Father, and in His incarnation " recapitulating " the creation
and reversing the fall), and the Holy Spirit (in man, giving
him likeness to God and leading him to the Son, speaking
through the prophets, making man sinless and superior to

INTRODUCTION 43

the Law, by abiding Charity). The framework of the various
" Creeds " is here already clearly discernible. 127 The his-
torical section is of course ruled by the Christian outlook on
the history of the world as a history of redemption, with the
incarnation as its culmination. In the working out of the
argument one may perhaps, by a useful but not rigorously
accurate generalisation, distinguish what may be called the
" Johannine " and the " Pauline " trains of thought: the
Johannine insistence on " the Word from the beginning "
and His role as our link with the Father, and the primacy
and sinlessness of Charity in the Spirit; and the Pauline argu-
ment from the helplessness of fallen man and the reversal
of the fall by Christ, and the abrogation of the Old Law, as
the culmination of God's calling first of Israel and then of
the Gentiles to be the heirs of Abraham's justification by
faith. Regarded precisely as a " proof," the Proof has for its
basis the fact that the old dispensation was but the prepara-
tion and prophecy of the new, and that the realisation of
that prophecy is the proof of the genuineness of the message
brought by the Gospel.

I. CONCLUSION (SUMMARY).

49. IRENAEUS AND THE Proof. To resume, by way of
conclusion, in the form of an appreciation of the work: it is
certain that the thirteenth-century Armenian manuscript
here translated is a version, made almost certainly in the sixth
century, and from the Greek original, of the " Proof of the
Apostolic Preaching " written by St. Irenaeus, bishop of
Lyons, in that city towards the end of the second century.
Only one intervening generation of tradition separated its
author from the apostles themselves, and its value lies in
the fact that, invested as it is with the authority of so early

44 INTRODUCTION

a successor to the apostolic ministry, it is the earliest docu-
ment we have that professes to give an exposition of the basis
on which the apostolic preaching rests. It is important as a
catechetic-apologetic document, and for its exegesis; though
it adds little new matter to what we already knew from
Adversus haereses, its value, as compared with that work, lies
in its compendiousness.

50. THE MESSAGE OF THE Proof. The Proof must not
he supposed to contain a full exposition of what its author
regarded as essential to Christian theology and behaviour; its
scope is to prove the Church's credentials. It is addressed to
a fellow-Christian, Marcianus, who may have been the
author's brother, and who may have been a bishop. It
expounds the " rule of faith " in the formula of baptism (the
mysteries of the Trinity and of the Incarnation), and the
history in the Old Testament of the creation and fall of man
and the unfolding of God's design for his restoration, show-
ing also how the details of the Incarnation, Ministry, Passion,
Resurrection, Ascension and universal Kingdom of Christ
were foretold, and thereby proves the truth of the mission of
the apostles, and so of the Church which they founded. In
the calling of all nations through the Church God's plan
reaches its term; as was also foreseen and foretold, the Old
Law is superseded by the Law of Charity; we are saved
through the name of Christ, by good works and the faith of
the orthodox Church,

ST. IRENAEUS
PROOF OF THE APOSTOLIC PREACHING

Translated from the unique Armenian manuscript as edited
by Bishop Karapet Ter Mekerttschian.

N. B. : The headings are not in the manuscript.

What is enclosed within angular brackets < > is not
in the manuscript, but has been supplied by the present
translator as a restoration of the original.

Empty square brackets [ ] indicate the omission of
what is to be found in the manuscript, but certainly
not in the original.

Words preceded by an asterisk * are corrections
which depart notably from the manuscript.

The translation does not always follow the punctu-
ation of the manuscript.

45

PROOF OF THE APOSTOLIC PREACHING.
A. GOD AND CREATURES. THE FALL.

THE WAY OF LIFE.

i . Knowing, my dear Marcianus, your inclination to walk
the path of God's service (which alone brings man to eternal
life), I both congratulate you, and pray that you may keep
the faith in its purity and so be well-pleasing to God your
Maker. 1 Would it were possible for us to be always together,
to help each other, and to relieve the preoccupations of
earthly life by daily conference on profitable themes. As it
is, since we are at the present time distant in body from each
other, we have not delayed, so far as may be, to commune
with you a little in writing, and to set forth in brief the
preaching of the truth, to confirm your faith. 2 What we
are sending you is in the form of notes on the main points,
so that you may find much matter in short space, com-
prehending in a few details all the members of the body of
truth, and receiving in brief the proof of the things of God. 3
In this way, not only will it bear fruit in your own salvation,
but also you may confound all those who hold false views,
and to all who wish to hear, you may with all confidence
expound what we have to say in its integrity and purity. 4
For the road of all those who see is a single upward path, lit
by heavenly light; but the ways of those who see not are
many and dark and divergent. The former road leads to the
kingdom of heaven by uniting man with God, but the others
bring down to death by severing man from God. 5 Therefore

47

48 ST. IRENAEUS

must both, you, and all those who look after the salvation
of souls, 6 make your way by faith, without deviation, with
courage and determination, lest through lack of tenacity or
perseverance you remain at a standstill in material passions,
or even be led astray and turn aside from the straight path. 7

FAITH AND GOOD WORKS.

2. And since man is an animal made up of soul and body,
that must come about through the instrumentality of both of
these; 8 and since occasions of stumbling follow from both of
them, there is both bodily holiness, the safeguard of absti-
nence from all shameful things and all wicked deeds, and
holiness of soul, the preservation in its integrity of faith in
God, adding nothing and subtracting nothing from it. For
piety is clouded and loses its lustre by contamination, by
impurity of body, and is broken and stained and loses its
integrity when falsehood enters the soul; but it will be pre-
served in beauty and measure by the constant abiding of
truth in the mind and of holiness in the body. 9 For what is
the use of knowing the truth in word, while defiling the body
and accomplishing the works of evil? Or what real good at
all can bodily holiness do, if truth be not in the soul? 10 For
these two rejoice in each other's company, and agree together
and fight side by side to set man in the presence of God. 11
Therefore the Holy Spirit says through David: Blessed is the
man who hath not walked in the counsel of the ungodly,
that is, the counsel of the peoples that know not God; for
those are " ungodly " who do not worship Him who IS,
essentially, God. 13 Therefore the Word says to Moses: I am
He-who-IS; 14: so those who do not worship the God who
really IS are the " ungodly." Nor stood in the way of sinners;
and " sinners " are they who have knowledge of God, and do

PROOF OF THE APOSTOLIC PREACHING 49

not keep His commandments; that is, scornful, disdainful
folk. 15 Nor sat in the chair of the pestilential; and " pestilen-
tial " are they who with wicked and perverse doctrine corrupt
not only themselves hut also others; for "the chair" is a
symbol of the school; and such are all heretics. In the chair
of the pestilential sit and are brought to corruption those who
take the poison of their doctrine. 16

THE RULE OF FAITH.

3. So, lest the like befall us, we must keep strictly, with-
out deviation, the rule of faith, and carry out the commands
of God, believing in God, and fearing Him, because He is
Lord, and loving Him, because He is Father. 17 Action, then,
is preserved by faith, because unless you believe, says Isaias,
you shall not ^continue; and faith is given by truth, since
faith rests upon reality: for we shall believe what really is,
as it is, and, believing what really is, as it is for ever, keep
a firm hold on our assent to it. 18 Since, then, it is faith that
maintains our salvation, one must take great care of this
sustenance, to have a true perception of reality. 19 Now, this
is what faith does for us, as the elders, the disciples of the
apostles, have handed down to us. 20 First of all, it admonishes
us to remember that we have received baptism for remission
of sins in the name of God the Father, and in the name of
Jesus Christ, the Son of God, who became incarnate and
died and was raised, and in the Holy Spirit of God; 21 and
that this baptism is the seal of eternal life and is rebirth unto
God, that we be no more children of mortal men, but of the
eternal and everlasting God; 22 and that the eternal and ever-
lasting One is God, and is above all creatures, and that all
things whatsoever are subject to Him; 2S and that what is
subject to Him was all made by Him, 24 so that God is not

50 ST. IRENAEUS

ruler and Lord of what is another's, but of His own, 25 and
all things are God's; that God, therefore, is the Almighty, 26
and all things whatsoever are from God.

ORIGIN OF CREATURES.

4. For creatures must have the origin of their heing from
some great cause; and the Origin of all is God, since It Itself
was not made by anyone, but by It were made all things
whatsoever. 27 Therefore, first, one must believe that there
is one God, the Father, who made and fashioned everything,
and brought being out of nothing, and, while holding all
things, is alone beyond grasp. 28 But in " all things " is in-
cluded this world of ours, with man in it; so this world too
was created by God. 29

THE TRINITY AND CREATURES.

5. In this way, then, there is declared one God, the
Father, uncreated, invisible, maker of all things, above whom
is no other God whatever, and after whom there is no other
God. 30 And God is rational, and therefore produced creatures
by His Word, and God is a spirit, and so fashioned everything
by His Spirit, as the prophet also says: by the word of the
Lord the heavens were established, and all the power of them
hy His Spirit** Hence, since the Word " establishes/' that is,
works bodily and consolidates being, 32 while the Spirit dis-
poses and shapes the various " powers," so the Word is fitly
and properly called the Son, but the Spirit the Wisdom of
God. a3 Hence too His apostle Paul well says: one God, the
Father, who is above all and with all and in us all; 34 for
" above all " is the Father, but " with all " is the Word, since
it is through Him that everything was made by the Father,
and " in us all " is the Spirit, who cries: Aloha, Father, and

PROOF OF THE APOSTOLIC PREACHING 51

has formed man to the likeness of God. 36 So the Spirit mani-
fests the Word, and therefore the prophets announced the
Son of God, but the Word articulates the Spirit, and there-
fore it is Himself who gives their message to the prophets,
and takes up man and brings him to the Father. 37

THE THREE ARTICLES OF THE FAITH.
6. And this is the drawing-up of our faith, the foundation
of the building, and the consolidation of a way of life. 88 God,
the Father, uncreated, beyond grasp, invisible, one God the
maker of all; this is the first and foremost article of our faith. 39
But the second article is the Word of God, the Son of God,
Christ Jesus our Lord, who was shown forth by the prophets
according to the design of their prophecy and according to
the manner in which the Father disposed; and through Him
were made all things whatsoever. 40 He also, in the end of
times, 41 for the recapitulation of all things, is become a man
among men, visible and tangible, in order to abolish death and
bring to light life, and bring about the communion of God
and man. 42 And the third article is the Holy Spirit, through
whom the prophets prophesied and the patriarchs were
taught about God and the just were led in the path of
justice, and who in the end of times has been poured forth
in a new manner upon humanity over all the earth renewing
man to God. 43

THE TRINITY AND OUR REBIRTH.
7. Therefore the baptism of our rebirth comes through
these three articles, granting us rebirth unto God the Father,
through His Son, by the Holy Spirit. 44 For those who are
bearers of the Spirit of God are led to the Word, that is,
to the Son; but the Son takes them and presents them to the
Father; and the Father confers incorruptibility. 45 So without

52 ST. IRENAEUS

the Spirit there is no seeing the Word of God, and without
the Son there is no approaching the Father; for the Son is
knowledge of the Father, and knowledge of the Son is
through the Holy Spirit. 46 But the Son, according to the
Father's good-pleasure, administers the Spirit charismati-
cally 47 as the Father will, to those to whom He will. 48

GOD THE FATHER AND MANKIND.

8. And the Father is called by the Spirit Most High, and
Almighty, and Lord of Hosts* 9 that we may learn that God
is indeed such, that is, creator of heaven and earth and the
whole world, and maker of angels and men, and Lord of all,
who upholds all things, and by whom everything is sus-
tained; merciful, compassionate and most tender, good, just,
God of all, both of Jews and of Gentiles and of the faithful. 50
But to the faithful He is as a Father, for in the end of times
He has opened the testament of adoption of sons. 51 But to
the Jews He was as Lord and Lawgiver, for when in the
mean time mankind had forgotten and fallen away and
rebelled against God, He brought them into subjection
through the Law, 62 that they might learn that they had a
Lord who was author and maker, who grants the breath of
life; and to Him we must return homage by day and by night.
But to the Gentiles He is as Maker and Creator and Al-
mighty. But for all alike He is sustainer and nourisher and
king and judge for none shall escape immune from His
judgement, neither Jew nor Gentile nor sinner among the
faithful, nor angel. 53 But those who are now sceptical of
His kindness will know His power in the judgement, as the
blessed apostle says: knowing not, that the benignity of God
leadeth thee to penance, hut according to thy hardness and
impenitent heart, thou treasurest up for thyself wrath, in the

PROOF OF THE APOSTOLIC PREACHING 53

day of wrath, and revelation of the just judgement of God,
who will render forth to every man according to his works. 541
This is He, who is called in the Law the God of Abraham
and the God of Isaac and the God of Jacob, the God of the
living. 55 Yet is the sublimity and greatness of this same God
beyond the power of expression. 56

SEVEN HEAVENS.

9. But the earth is encompassed by seven heavens, in
which dwell Powers and Angels and Archangels, giving
homage to the Almighty God who created all things, not
as to one having need of anything, but lest they too be idle
and useless and accursed, 57 Therefore the Spirit of God in
His indwelling is manifold, and is enumerated by Isaias the
prophet in the seven charismata 58 resting on the Son of God,
that is, the Word, in His coming as man. For he says: the
spirit of God shall rest upon him, the spirit of wisdom and
of understanding, the spirit of counsel and of fortitude, <$ie
spirit of knowledge} and of godliness; the spirit of the fear
of God shall fill him Hence the first heaven from the top,
which encloses the others, is wisdom; and the one after it,
that of understanding; but the third is that of counsel, and
the fourth, counting from the top downwards, that of forti-
tude, and the fifth that of knowledge, and the sixth that of
godliness; and the seventh, this firmament of ours, full of
the fear of this Spirit, who lights up the heavens. 60 For after
this pattern Moses received the seven-branched candlestick
always burning in the sanctuary; since it was on the pattern
of the heavens that he received the liturgy, as the Word says
to him: Thou shalt do according to all the pattern of what
thou hast seen on the mount. 61

54 ST. IRENAEUS

GOD SUPREME RULER.

10. This God, then, is glorified by His Word, who is His
Son for ever, and by the Holy Spirit, who is the Wisdom of
the Father of all. And their Powers (those of the Word and
of Wisdom), which are called Cherubim and Seraphim, with
unfailing voice glorify God, and the entire establishment of
heaven gives glory to God, the Father of all. 62 He has estab-
lished with the Word the whole world, and angels too are
included in the world; and to the whole world He has given
laws, that each one keep to his place and overstep not the
bound laid down by God, each accomplishing the work
marked out for him. 63

CREATION OF MAN.

1 1 . But man He fashioned with His own hands, taking
of the purest and finest of earth, in measured wise mingling
with the earth His own power; 64 for He gave his frame the
outline of His own form, that the visible appearance too
should be godlike for it was as an image of God that man
was fashioned and set on earth and that he might come
to life, He breathed into his face the breath of life, so that
the man became like God in inspiration as well as in frame. 05
So he was free, and his own master, having been made by
God in order to be master of everything on earth. 66 And
this world of creation, prepared by God before He fashioned
man, was given to the man as his domain, with all things
whatsoever in it. 67 In the domain were also, with their tasks,
the servants of that God who fashioned all, and this domain
was in the keeping of the administrator-in-chief, who was set
over his fellow-servants; and the servants were angels, but
administrator-in-chief the archangel. 68

PROOF OF THE APOSTOLIC PREACHING 55

PARADISE.

12. So, having made the man lord of the earth and every-
thing in it, He made him in secret lord also of the servants
in it. 69 They, however, were in their full development,
while the lord, that is, the man, was a little one; for he was
a child and had need to grow so as to come to his full per-
fection. 70 And so that he might have nourishment and grow
up in luxury, a place was prepared for him better than this
world, well-favoured in climate, beauty, light, things good
to eat, plants, fruit, water, and all other things needful to life;
and its name is the Garden. 71 And so fair and goodly was the
Garden, the Word of God was constantly walking in it; He
would walk round and talk with the man, prefiguring what
was to come to pass in the future, how He would become
man's fellow, and talk with him, and come among mankind,
teaching them justice. 72 But the man was a little one, and
his discretion still undeveloped, wherefore also he was easily
misled by the deceiver.

EVE.

13. God, then, in Paradise, while the man was walking
around, brought before him all living things and bade him
give names to them all; and whatever Adam called each
living being, *this was its name. 73 And He decided also to
make a help for the man; for God said: it is not good for the
man to he alone; let us make him a help like unto himself. 7 *
For among all other living things there was not to be found
a helper equal and the peer and the like of Adam. 75 But
God Himself hrought a trance upon Adam, and put him to
sleep 76 and, that one work be accomplished out of another,
as sleep had not been brought into being in the Garden, it
was brought upon Adam by the will of God. 7T And God took

56 ST. IRENAEUS

one of Adams ribs, and filled up flesh for it, and "built uy the
rib which He took into a woman, and brought in this wise to
Adam. But he, on seeing this, said: This now is bone of
my bone and flesh of my flesh; she shall be called woman,
because she was taken out of her man. 79

PRIMAL INNOCENCE.

14. And Adam and Eve (for this is the name of the
woman) were naked and were not ashamed* for their
thoughts were innocent and childlike, and they had no con-
ception or imagination of the sort that is engendered in the
soul by evil, through concupiscence, and by lust. 81 For they
were then in their integrity, preserving their natural state,
for what had been breathed into their frame was the spirit
of life; 82 now, so long as the spirit still remains in proper
order and vigour, it is without imagination or conception
of what is shameful. 83 For this reason they were not ashamed,
as they kissed each other and embraced with the innocence
of childhood. 84

TREE OF KNOWLEDGE. IMMORTALITY.

15. But so that the man should not have thoughts of
grandeur, and become lifted up, as if he had no lord, because
of the dominion that had been given to him, and the freedom,
fall into sin against God his creator, overstepping his bounds,
and take up an attitude of self-conceited arrogance towards
God, a law was given him by God, that he might know that
he had for lord the Lord of all. 85 And He laid down for
him certain conditions: so that, if he kept the command of
God, then he would always remain as he was, that is, im-
mortal; but if he did not, he would become mortal, melting
into earth, whence his frame had been taken. 88 And the

PROOF OF THE APOSTOLIC PREACHING 57

commandment was this: Of every tree -within the Garden
eating thou shalt eat; lout only of the tree -whence is knowl-
edge of good and evil, you shall not eat; for in what day you
eat, yon shall die the death. B7

THE FALL.

1 6. This commandment the man did not keep, hut dis-
obeyed God, being misled by the angel, who, becoming
jealous of the man and looking on him with envy because
of God's many favours which He had bestowed on the man,
both ruined himself and made the man a sinner, persuading
him to disobey God's command. 88 So the angel ; having be-
come by falsehood the head and fount of sin, both was him-
self stricken, having offended against God, and caused the
man to be cast forth out of Paradise. 89 And because, at the
prompting of his nature, he had rebelled and fallen away
from God, he was called in Hebrew Satan, that is, rebel; but
the same one is also called the slanderer. 90 So God rebuked
the serpent, who had been the bearer of the slanderer, and
this curse fell upon both the animal itself, and the angel,
Satan, lurking hidden within it; and the man He put away
from His face, and sent away to dwell by the road into
the Garden, since the Garden does not admit a sinner. 91

B. HISTORY OF REDEMPTION.

CAIN AND ABEL.

17. Expelled from the Garden, Adam and his wife Eve
fell into many miseries of mind and body, walking in this
world with sadness and toil and sighs. 92 For under the rays
of our sun the man tilled the earth, and the earth brought
forth thorns and thistles, the punishment of sin. 93 Then came

3 16

5 8 ST. IRENAEUS

to pass also what is written: Adam knew his wife, and she
conceived and brought forth Cain, and after him she bore
Abel. Q4: But the rebel angel, the same who had brought the
man into disobedience, and made him a sinner, and been the
cause of his being cast out of the Garden, not content with
this first evil, brought about in the brothers a second one; for,
filling Cain with his own spirit, he made him a slayer of his
brother. 95 And thus Abel died, slain by his brother, a sign
for the future, that some would be persecuted and straitened
and slain, but the unjust would slay and persecute the just.
Whereupon God became exceedingly angry and cursed Cain;
and it came to pass, that every generation in the line of suc-
cession from him became like its forefather. 96 And God
raised up another son to Adam in place of Abel who was
slain. 97

THE GIANTS.

1 8. And wickedness very long-continued and widespread
pervaded all the race of men, until very little seed of justice
was in them. For * unlawful unions 9S came about on earth,
as angels linked themselves with offspring of the daughters
of men, who bore to them sons, who on account of their
exceeding great size were called Giants." The angels, then,
brought to their wives as gifts teachings of evil, for they
taught them the virtues of roots and herbs, and dyeing and
cosmetics and discoveries of precious materials, love-philtres,
hatreds, amours, passions, constraints of love, the bonds of
witchcraft, every sorcery and idolatry, hateful to God; and
when this was come into the world, the affairs of wickedness
were propagated to overflowing, and those of justice dwindled
to very little. 1

100

PROOF OF THE APOSTOLIC PREACHING 59

THE FLOOD.

19. At last, when a judgement came upon the world from
God, by means of a flood, in the tenth generation from the
first man, Noe alone was found just, and because of his
justice both he himself was saved, and his wife and his three
sons and the three wives of his sons, shut up in the ark with
all animals which God ordered Noe to bring into the ark. 101
And when all who were on earth, both mankind and other
living things too, were brought to destruction, what was pre-
served in the ark was saved. And the three sons of Noe were
Sent, Cham, and Japheth; and his stock was multiplied again;
for these were the beginning of mankind since the flood. 102

THE CURSE OF CHAM.

20. But of these, one fell under a curse, and two In-
herited a blessing, for their deeds; for the youngest of them,
who is called Cham, mocked their father, and, reprobated
for the sin of impiety because of the affront and offence
against his father, received a curse, and brought a share of the
curse upon all his offspring, whence it came about that every
generation after him was accursed, increased and multiplied
in sin. But Sem and Japheth, his brothers, won a blessing
for their dutifulness towards their father. 103 Now the curse
of Cham, with which his father Noe cursed him, is this:
Cursed lye the child Cham; a slave shall he he of his
hrethren; 10 * and when this came upon his stock, he had
much offspring upon earth, growing as it were into a forest
in fourteen generations, and then his race was delivered unto
judgement and mown down by God. 105 For the Chanaamtes
and the Hittites and the Pherezites and the Hevites and the
Amorrhites and the Jebusites and the Gergesites and the

60 ST. IE.ENAEUS

Sodomites, the Arabs and the dwellers in Phoenicia, all the
Egyptians and the Lydians are of the stock of Cham, who
fell under the curse, and for long was the curse extended
over the ungodly. 106

THE BLESSINGS OF SEM AND JAPHETH.

21. And in the same way as the curse, so too the blessing
came down to the posterity of him who was blessed, each in
his turn; and the first of them to be blessed was Sem, in
these words: Blessed be the Lord, God of Sem; be Cham his
servant. 7 The force of the blessing is this: that God, the
Lord of all, was to be for Sem a peculiar possession of wor-
ship; and this blessing burgeoned when it reached Abraham,
descended from the stock of Sem, assigned by the genealogy
to the tenth generation. 108 And therefore the Father and God
of all was pleased to be called the God of Abraham and the
God of Isaac and the God of Jacob; X09 for Sem's blessing was
carried over to Abraham. 110 But the blessing of Japheth was
as follows: May God enlarge Japheth, and let him * dwell
in the house of Sem, and Cham be his servant; 1U and *this
blossomed forth in the end of this age, * in the manifestation
of the Lord to the Gentiles of the calling, when God ex-
tended to them His call, 112 and their sound went forth into
all the earth, and their words unto the ends of the world^
So " enlarge " refers to the calling from the Gentiles, that is
to say, the Church, and he " dwells in the house of Sem/'
that is to say, in the heritage of the patriarchs, in Christ
Jesus receiving the birthright. 114 So, according to the order
in which each was blessed, in the same degree does he receive
in his posterity the fruit of the blessing.

PROOF OF THE APOSTOLIC PREACHING 61

THE COVENANT WITH NOE.

22. But after the flood God established a covenant for
the whole world, and for all living beasts, and for men, that
He would no more destroy with a flood all the new life of
the earth; and He appointed them a sign: When the sky is
covered with clouds, a how shall appear in the cloud, and I
-will remember my covenant, and no more destroy with water
every living thing that moves on the earth* 15 And He made
a change in the food of mankind, bidding them eat flesh; for
from the first man, Adam, until the flood, men had been
nourished only on the seeds and fruits of trees, but flesh food
was not allowed them. And because the sons of Noe were a
beginning of the race of men, God blessed them for multi-
plication and growth, saying: Increase and multiply, and fill
the earth, and he its lord; and let the fear and dread of you
he upon all living beasts and upon all the birds of heaven;
and they shall he food for you, even as green herbs; save only
you shall not eat the flesh of the blood of life; for I will
require your blood at the hand of every beast, and at the hand
of man; whoever shall shed mans blood, it shall be shed in
return for his blood; for as the image of God hath He made
man-, 116 and the " image " is the Son of God, in whose image
man was made. 117 And therefore, He was manifested in the
last times, 11 * to show the Image like unto Himself. After this
covenant the race of men was multiplied, arising from the off-
spring of the three; and there was one lip on earth, that is,
one tongue.

BABEL.

23. So they arose and made their way from the land of
the East; and in their passage over the earth they came into
the vast land of Senaar, where they undertook the building
of a tower, and were planning by this means to mount to the

62 ST. IRENAEUS

heavens, being able to leave their work as a memorial to man-
kind after them. And the building was being made of baked
brick and bitumen, and the boldness of their temerity was
making great strides, they being of one mind and heart, and
through the medium of a single language carrying out their
tasks in conformity with what was in their intention. 120 So,
lest their work advance further, God divided their tongues,
so that they might no longer be able to understand one
another. 121 Thus they were split up and dispersed, and oc-
cupied countries and dwelt distributed in groups according
to their respective languages; hence all the various peoples
and different languages on earth. So three races of men
occupied the earth, and one of them was under a curse,
two under a blessing; and the blessing came first to Sem,
whose progeny dwelt in the East and held the land of the
Chaldees. 122

ABRAHAM, ISAAC, AND JACOB.

24. And with the passage of time, that is, in the tenth
generation after the flood, we have Abraham seeking the
God who was his rightful due by the blessing of his pro-
genitor. 128 And since, following the bent and prompting of
his heart, he was going all about the earth, seeking where was
God, and was growing faint and beginning to desist from
the discovery, God, having pity on him who alone quietly
sought Him, appeared to Abraham, manifesting Himself
through the Word as through a ray of light, 12 * For He spoke
to him from the heavens, and said to him: Go forth out of
thy country, and from thy kindred, and out of thy fathers
house, and go over into a land ^vhich I will show thee^ and
dwell there; and he trusted the voice from heaven, and,
Awhile he was seventy years old, and had a wife, * and while
she herself was of a ripe age, he rose up with her and went

PROOF OF THE APOSTOLIC PREACHING 63

forth from Mesopotamia, taking with him Lot, the son of
his dead brother. 126 And when he came into the land which
is now called Judaea, which at that time was inhabited by
seven nations, descended from Cham, God appeared to him
in a vision and said: to thee will I give this land, and to thy
seed after thee, as a possession for ever; m and that his seed
would be a stranger in a land not their own, and there be
molested, ill-treated and enslaved for four hundred years;
and in the fourth generation return to the place promised to
Abraham, and God would judge the people that had en-
slaved his seed. 128 And that Abraham might know not only
the great number but also the splendour of his seed, God led
him forth by night and said to him: Look up to heaven, and
see if thou canst number the stars in heaven; so shall he thy
seed. 129 And when God saw the faith and resolution of his
spirit, He testified to him, saying through the Holy Spirit
in the Scriptures: and Abraham believed God; and it was
refuted to him unto justice And he was not circumcised,
when he received that testimonial; and that the excellence of
his faith might be marked by a sign, He gave him circum-
cision, a seal of the * justice of his faith in uncircumcision. 1 ^
And after this there was born to him a son, Isaac, of Sara,
the barren, according to God's promise; and he circumcised
him, in accordance with God's covenant with him; and of
Isaac was born Jacob. 132 And in this way the original blessing
given in the beginning to Sem came to Abraham, and from
Abraham to Isaac, and from Isaac to Jacob, the Spirit assign-
ing to them the inheritance, for He was called the God of
Abraham and the God of Isaac and the God of Jacob. And
there were born to Jacob twelve sons, after whom the twelve
tribes of Israel are named. 134

64 ST. IRENAEUS

EGYPT. THE PASSOVER,

25, And when all the earth was in the grip of a famine,
it happened that in Egypt alone there was food; so Jacob
migrated along with all his progeny into Egypt. 135 And the
number of all those who migrated was seventy-five souls; and
in four hundred years, as the oracle had said in the begin-
ning, they became six hundred and sixty thousand. 136 And
since they were greatly afflicted and oppressed by cruel ser-
vitude, and turned with sighs and tears to God, the God of
the patriarchs, Abraham and Isaac and Jacob, led them forth
from Egypt at the hand of Moses and Aaron, striking the
Egyptians with ten plagues, in the tenth of which He sent
a killer angel, destroying their firstborn, from man to brute. 137
From this He saved the children of Israel, showing forth in
a mystery the Passion of Christ, by the immolation of a spot-
less lamb, and by its blood, given as a guarantee of im-
munity to be smeared on the houses of the Hebrews; and
the name of this mystery is the Passover, 138 source of freedom.
And He divided the Red Sea and brought the children of
Israel with all care into the desert; and the pursuing Egyp-
tians, who came after them into the sea, all perished; this
was God's judgement on those who had unjustly afflicted
Abraham's seed. 138

THE LAW.

2,6. And in the desert Moses received from God laws, ten
sentences on tablets of stone, written with the finger of God;
and " finger of God " is that which is put forth by the Father
in the Holy Spirit, and the commandments and laws which
He committed to the children of Israel to be kept, 140 He also
constructed at God's command the tabernacle of the testi-
mony, a visible construction on earth of what is spiritual and

PROOF OF THE APOSTOLIC PREACHING 65

invisible in heaven, and a figure of the form of the Church,
and a prophecy of things to be; and in it both vessels and
altars and an ark, in which he put the tablets. 141 And he also
appointed as priests Aaron and his sons, giving the priesthood
to them and to all their stock; and they were of the tribe of
Levi; but he also summoned at God's word the whole of that
tribe, to work in the service of the temple of God, and also
gave them the levitical law, for the character and behaviour
of those whose occupation it was to carry on constantly the
work of the service of God's temple. 142

THE SPIES. THE WANDERING IN THE DESERT.

27. And when they were near to the land which God had
promised to Abraham and his seed, Moses chose one man
out of each tribe and sent them to spy the land and the cities
in it and the inhabitants of the cities. 143 At that time God
revealed to him the name which alone has power to save
him who believes in it, and Moses changed the name of Osee,
son of Nun, one of the envoys, and named him Jesus, and
so sent him with the power of the Name, confident that he
would receive them safe back, under the conduct of the
Name; and so it came to pass. 144 They did return, after their
journey and spying and reconnaissance, bearing a cluster of
grapes; but some of the twelve envoys cast the whole people
into a timidity of apprehension, saying that the cities were
huge, and fortified, and the inhabitants giants, sons of the
Titans, so that they could hold the land; and upon this all
the people fell to weeping, losing trust in God who was
lending them strength and bringing all into subjection. 145
And they also spoke disparagingly of the land, as if it
were not a good one, and as if it were not worth taking
risks for the sake of such a land. 146 But two of the twelve,

66 ST, IRENAEUS

Jesus, son of Nun, and Caleb, son of Jephone, rent their
garments at the misdeed, and begged the people not to
let their spirits be discouraged or their hearts cast down,
for God had given everything into their hands, and the
land was very good indeed. 147 And since the people did
not believe, but still remained in the same state of mistrust,
God diverted and changed their course, to lead them astray,
punishing 14S and afflicting them in the desert. And, count-
ing a year for each day of all the days spent on the journey
there and back of those who had spied out and reconnoitred
the land and that was forty days He kept them for forty
years in the desert; not one of those who were fully grown
and had full use of reason did He judge worthy to enter the
land, because of their unbelief, but only the two who had
spoken in favour of the inheritance, Jesus son of Nun and
Caleb son of Jephone, and such as were babes not knowing
their right hand from their left. 149 So all the unbelieving
people gradually came to an end and died out in the desert,
suffering as their unbelief merited; but the children who
grew up during the forty years filled and made up the
number of the dead.

DEUTERONOMY.

28. When the forty years were completed, the people
came near to the Jordan, and were assembled and drawn up
over against Jericho. 150 Here Moses assembled the people
and again summed everything up, recounting the great works
of God even to that day, preparing and disposing those who
had grown up in the desert to fear God and obey His com-
mandments, and imposing on them as it were a new code of
laws, in addition to the one made before. And this was called
Deuteronomy, and in it also many prophecies are written

PROOF OF THE APOSTOLIC PREACHING 67

about our Lord Jesus Christ and about the people and about
the calling of the Gentiles and about the kingdom. 151

THE PROMISED LAND.

29. And Moses, having finished his course, is told by
God: Mount on high onto the mountain, and die* 52 for thou
shalt not bring my people into the land. And he died,
according to the word of the Lord, and was succeeded by
Jesus, son of Nun. 153 This man, dividing the Jordan, brought
the people across into the land; and overthrowing and de-
stroying the seven nations that dwelt in it, distributed it
among the people; here is Jerusalem, where was King David,
and his son Solomon, who built the temple to the name of
God, after the likeness of the tabernacle which Moses had
made on the pattern of heavenly and spiritual things. 154

THE PROPHETS.

30. Hither were sent by God the prophets, through the
Holy Spirit; they admonished the people and brought it back
to the God of the patriarchs, the Almighty, and were the
heralds of the revelation of our Lord Jesus Christ, the Son
of God, announcing that His flesh would blossom forth from
the seed of David, that He would be according to the flesh
a son of David, who was the son of Abraham through a long
line of succession; but according to the Spirit, Son of God,
pre-existent with the Father, born before all the building of
the world, and appearing to the whole world in the end of
this age as man, the Word of God, resuming anew in Him-
self all things in heaven and on earth. 155

INCORRUPTIBILITY.

31. So He united man with God and brought about a
communion of God and man, we being unable in any other

68 ST. IRENAEUS

wise to have part in incorruptibility, had it not been for His
coining to us. 156 For incorruptibility, while invisible and im-
perceptible, would not help us; so He became visible, that
we might be taken into full communication with incorrupti-
bility. 157 And because, being all implicated in the first ^for-
mation of Adam, we were bound to death through disobedi-
ence, the bonds of death had necessarily to be loosed through
the obedience of Him who was made man for us; 15S because
death ruled in the body, it was necessarily through the body
that it should be done away with and let man go free from
its oppression. 159 So the Word was made flesh, in order
that sin, destroyed by means of that same flesh through
which it had gained the mastery and taken hold and lorded it,
should no longer be in us; and therefore our Lord took up
the same first ^formation for an Incarnation, that so He
might join battle on behalf of His forefathers, and overcome
through Adam what had stricken us through Adam. 161

ADAM AND CHRIST.

32. Whence, then, comes the substance of the first man?
From God's Will and Wisdom, and from virgin earth. For
God had not rained, says the Scripture, before man was made,
and there was no man to till the earth. 1 * 2 From this earth,
then, while it was still virgin, God took dust and fashioned
the man, the beginning of humanity. So the Lord, summing
up afresh this man, reproduced the scheme of his incarna-
tion, being born of a virgin by the Will and Wisdom of God,
that He too might copy the incarnation of Adarn, and man
might be made, as was written in the beginning, according
to the image and, likeness of God. 163

PROOF OF THE APOSTOLIC PREACHING 69

EVE AND THE MOTHER OF GOD.

33. And just as it was through a virgin who disobeyed
that man was stricken and fell and died, so too it was through
the Virgin, who obeyed the word of God, that man resusci-
tated by life received life. 164 For the Lord came to seek back
the lost sheep, and it was man who was lost; 165 and therefore
He did not become some other formation, but He likewise,
of her that was descended from Adam, preserved the likeness
of formation; 166 for Adam had necessarily to be restored in
Christ, that mortality be absorbed in immortality, and Eve
in Mary, that a virgin, become the advocate of a virgin,
should undo and destroy virginal disobedience by virginal
obedience. 167

THE TREE OF KNOWLEDGE AND THE CROSS.

34. And the sin that was wrought through the tree was
undone by the obedience of the tree, obedience to God
whereby the Son of man was nailed to the tree, destroying
the knowledge of evil, and bringing in and conferring the
knowledge of good; and evil is disobedience to God, as obedi-
ence to God is good, 168 And therefore the Word says through
Isaias the prophet, foretelling what was to come to pass in
the future for it was because they told the future that
they were " prophets " the Word says through him as
follows: I refuse not, and do not gainsay, my back have I
delivered to Mows and my cheeks to buffets, and I have not
turned away my face from the contumely of them that spzt. 169
So by the obedience, whereby He obeyed unto death, hang-
ing on the tree, He undid the old disobedience wrought in
the tree. 170 And because He is Himself the Word of God
Almighty, who in His invisible form pervades us universally
in the whole world, and encompasses both its length and

70 ST. IRENAEUS

breadth and height and depth for by God's Word every-
thing is disposed and administered the Son of God was
also crucified in these, imprinted in the form of a cross on
the universe; 171 for He had necessarily, in becoming visible,
to bring to light the universality of His cross, in order to show
openly through His visible form that activity of His: 172 that
it is He who makes bright the height, that is, what is in
heaven, and holds the deep, which is in the bowels of the
earth, and stretches forth and extends the length from East
to West, navigating also the Northern parts and the breadth
of the South, and calling in all the dispersed from all sides
to the knowledge of the Father. 173

PROMISE TO ABRAHAM FULFILLED. JUSTIFICATION

BY FAITH.

35. So He fulfilled the promise made to Abraham by
God, that He would make his seed like the stars of heaven;
for Christ did this by being born of the Virgin who came of
Abraham's seed, and setting up as lights in the world those
who believe in Him, justifying the Gentiles through the same
faith with Abraham. 174 For Abraham believed God, and it
was reputed to him unto justice; 175 in like manner we too
are justified by believing God, for a just man shall live "by
faith. 1 So not through the law was the promise to Abraham.,
but through faith. 117 For Abraham was justified by faith, and
the law is not made for the just man 1 So too are we
justified not through the law, but through the faith of Him
to whom witness was borne by the law and the prophets
whom the Word of God brought to us. 179

PROMISE TO DAVID FULFILLED: VIRGIN BIRTH.

36. And He fulfilled the promise made to David, for God
had promised him to raise up from the *fruit of his bowels

PROOF OF THE APOSTOLIC PREACHING 71

an everlasting king, of whose reign there would be no end. 180
And this king is Christ the Son of God, made Son of man,
that is to say, made fruitfulness from the Virgin, who came
of the seed of David; and therefore the promise was in the
form " from the * fruit of the bowels/' which is birth taken
separately and specially of conception by a woman, and not
" from the fruit of the loins/' or " from the fruit of the
reins/' which is birth taken separately and specially *of a
man; 181 in order to declare as unique and separate and special
this fruitfulness of the virginal womb sprung from David,
who was everlasting King over the house of David, and of
whose reign there shall be no end. 182

THE TRIUMPH OF THE REDEMPTION.

37. In such wise, then, was His trumph of our redemp-
tion, 183 and His fulfilment of the promise to the patriarchs,
and His doing away with the primal disobedience: the Son
of God became a son of David and a son of Abraham; for in
the accomplishment of these things, and in their summing
up in Himself, in order to give us His own life, the Word of
God was made flesh through the instrumentality of the Vir-
gin, to undo death and work life in man; for we were in the
bonds of sin, and were to be born through sinfulness and to
live with death. 184

GENUINE BIRTH, DEATH, AND RESURRECTION.

38. Great, then, was the mercy of God the Father: He
sent the creative Word, who, when He came to save us, put
Himself in our position, and in the same situation in which
we lost life; 185 and He loosed the prison-bonds, and His
light appeared and dispelled the darkness in the prison, and
He sanctified our birth and abolished death, loosing those

72, ST. IRENAEUS

same bonds by which we were held. And He showed forth
the resurrection, becoming Himself the first-born from the
dead* 8 * and raised in Himself prostrate man, being lifted up
to the heights of heaven, at the right hand of the glory of
the Father, as God had promised through the prophet, saying:
I will raise up the tabernacle of David, that is fallen, 1 * 7 that
is, the body sprung from David; and this was in truth ac-
complished by our Lord Jesus Christ, in the triumph of our
redemption, that He raise us in truth, setting us free to the
Father. 188 And if anyone accept not His virgin birth, how
shall he accept His resurrection from the dead? For it is
nothing marvellous, nothing astonishing, nothing unheard-of,
if one who was not born rose from the dead but we can not
even speak of the " resurrection " of one who came into
being without birth, for he who is not born is also immortal;
and he who was not subject to birth will not be subject to
death either; for how can one who did not take on man's
beginning receive his end? 189

39. So, if He was not born, neither did He die; and if
He did not die, neither was He raised from the dead; and if
He was not raised from the dead, He has not conquered
death, nor is its reign abolished; and if death is not conquered,
how are we to mount on high into life, being subject from the
beginning to death? 19

THE PRIMACY OF CHRIST.

So those who exclude redemption from man, and do not
believe God will raise them from the dead, despise also our
Lord's birth, which the Word of God underwent for our
sake, to be made flesh, that He might manifest the resur-
rection of the flesh, and take the lead of all in heaven: 191
as the first-born, first-begotten of the thought of the Father,

PROOF OF THE APOSTOLIC PREACHING 73

the Word, Himself in the world making all things perfect hy
His guidance and legislation; as the first-born of the Virgin,
a just and holy man, a servant of God, good, pleasing to God,
perfect in all things, freeing those who follow Him from
Hell; as the first-horn of the dead, head and source also of
the life unto God. 192

40, Thus, then, does the Word of God in all things hold
the primacy , 193 for He is true man and Wonderfid Counsellor
and God the Mighty* calling man back again into com-
munion with God, that by communion with Him we may
have part in incorruptibility. 195

REVIEW: MOSES TO THE APOSTLES.

So, He who was preached by the law through Moses and
the prophets of the Most High and Almighty God, Son of
the Father of all, Source of all things, He who spoke with
Moses He came into Judaea, begotten by God through the
Holy Spirit, and born of the Virgin Mary, of her who was
of the seed of David and of Abraham: Jesus, God's anointed,
showing Himself to be the one who had been preached in
advance through the prophets. 198

41. And as precursor there went before Him John the
Baptist, preparing in advance and disposing the people to
receive the Word of life, declaring that He was the Christ,
on whom rested the Spirit of God, united with His body. 197
Taught by Him, and witnesses of all His good works and of
His teaching and of His passion and death and resurrection
and ascent into heaven after the bodily resurrection, were
the apostles, who after <the descent of > the power of the Holy
Spirit were sent by Him into the whole world and carried
out the calling of the Gentiles, showing mankind the way of
life, turning them back from idols and from fornication and

74 ST. IRENAEUS

from selfish pride, purifying their souls and their bodies
through the baptism of water and of the Holy Spirit; dis-
pensing and administering to the faithful the Holy Spirit
they had received from the Lord. 198

APOSTOLIC PREACHING.

And by these dispositions they established the churches. 199
By faith and charity and hope they realised that calling of
the Gentiles, according to the mercy extended to them by
God, which was heralded by the prophets, making it known
through the work of their ministry, and receiving them into
the promise made to the patriarchs, that so, to those who
believed and loved the Lord, and in return for holiness and
justice and patience, the God of all would bring, through
resurrection from the dead, the life everlasting which He had
promised, through Him who died and was raised, Jesus
Christ; to whom He has committed the kingship of all that
is, and the principality of the living and the dead, and the
judgement. And they gave counsel, with the word of truth,
to keep the body unstained unto resurrection, and the soul
incorruptible.

42. For so (they said) do the faithful keep when there
abides constantly in them the Holy Spirit, who is given by
Him in baptism, and is kept by him who has received Him
by the practice of truth and holiness and justice and
patience; 20 for it is resurrection of this spirit that comes to
the faithful, when the body receives once more the soul, and
along with it is raised by the power of the Holy Spirit and
brought into the kingdom of God. 201 This is the fruit of
the blessing of Japheth, in the calling of the Gentiles, re-
vealed through the Church, in constant obedience to receive
the " dwelling in the house of Sem " according to God's

nromise. 202

PROOF OF THE APOSTOLIC PREACHING 75

C. CHRIST IN THE OLD LAW.
THE PROPHECIES.

That all these things would come to pass was foretold by
the Spirit of God through the prophets, that those who
served God in truth might believe firmly in them; for what
was quite impossible to our nature, and therefore like to be
little believed in by men, God caused to be announced in
advance by the prophets, that from the prediction made long
beforehand, when at last the event took place just as had
been foretold, we might know that it was God, who had
revealed to us in advance our redemption. 203

THE SON IN THE BEGINNING.

43. But we must necessarily believe God in all things,
for God is in all things truthful. 204 And that there was born
a Son of God, that is, not only before His appearance in the
world, but also before the world was made, Moses, who was
the first to prophesy, says in Hebrew: BARESITh BARA
ELOVIM BASAN BENUAM SAMENThARES, of which
the translation [ ] is: A Son in the beginning God estab-
lished then "heaven and earth. 205 Witness to this is borne also
by Jeremias the prophet, saying as follows: Before the day-
star I begot Thee, Thy name is before the sun, 2QB that is,
before the world was made, for at the same time as the world
the stars also were made. And again he says: blessed is He
who existed before He was made man; 20T for the Son was as
a beginning for God before the world was made, but for
us, at the time of His appearance, but before that He did
not exist for us, in that we knew Him not. 208 To this purpose
also His disciple John, telling us who God's Son is, who was
with the Father before the world was made, says also, that

76 ST. IK.ENAEUS

it was through Him that all creatures were made, as follows:
In the beginning was the Word, and the Word was with
God, and the Word was God; the same was in ike beginning
with God; all things were made by Him, and without Him
was made nothing; 209 most plainly declaring, that all things
were made by the Word who was in the beginning with the
Father, and that is His Son. 210

THE SON AND ABRAHAM. SODOM AND GOMORRHA.

44. And again Moses says that the Son of God drew near
to exchange speech with Abraham: and God appeared to
him at the oak of Mambre at midday, and lifting up his eyes,
he saw, and behold, three men were standing over him; and
he prostrated himself to the ground and said: Lord, if I have
truly found favour before thee; 211 and all the rest of his
speech is with the Lord, and the Lord speaks to him. Two,
then, of the three, were angels, but one the Son of God; and
with Him Abraham also spoke pleading for the men of
Sodom, that they might not perish, if at least ten just men
were found there. 212 And while they were speaking, the two
angels go down to Sodom, and Lot receives them; and then
the Scripture says: and the Lord rained upon Sodom and
Gomorrha brimstone and fire from the Lord out of heaven; 213
that is, the Son, the same who spoke with Abraham, being
" the Lord/' received power to punish the men of Sodom
" from the Lord out of heaven/' from the Father, who is Lord
over all, 214 So Abraham was a prophet, and saw what was
to come to pass in the future, the Son of God in human
form, that He was to speak with men, and eat food with
them, and then to bring down judgement from the Father,
having received from Him, who is Lord over all, power to
punish the men of Sodom. 215

PROOF OF THE APOSTOLIC PREACHING 77

THE SON AND JACOB: THEOPHANIES ARE
OF THE SON.

45. Jacob also, while journeying into Mesopotamia, sees
Him, in a dream, standing at the ladder, that is, the tree, set
up from Dearth even to heaven; 216 for by it those who believe
in Him mount to heaven, for His passion is our raising on
high. And all visions of this kind signify the Son of God,
in His speaking with men and being with them; for it is not
the Father of all, who is not seen by the world, the Creator
of all, who said: Heaven is my throne, and the earth my
footstool; what manner of house will you build for me, or
what is the place of my rest? 217 and who holds the land in
His fist and the heavens in His span 21S it is not He who
would stand circumscribed in space and speak with Abraham,
but the Word of God, who was always with mankind, and
foretold what was to come to pass in the future, and ac-
quainted man with God. 219

THE SON AND MOSES IN THE DESERT.

46. He it was, who spoke with Moses in the bush, and
said: I have indeed seen the affliction of my people in Egypt,
and I am come down to deliver them* 20 He it was, who was
mounting and descending for the deliverance of the afflicted,
taking us out of the domination of the Egyptians, that is,
out of every idolatry and impiety, and freeing us from the
Red Sea ? that is, liberating us from the deadly turbulence of
the Gentiles and from the bitter current of their blasphemy; 221
for in these things our affairs were being rehearsed, the Word
of God at that time prefiguring what was to be; but now,
bringing us in reality out of the bitter servitude of the
Gentiles, He has both caused to gush forth in abundance in
the desert a stream of water from a rock and the rock is

78 ST. IRENAEUS

Himself and given twelve springs that is, the teaching
of the twelve apostles and let the recalcitrant and unbe-
lieving die out and be consumed in the desert, but brought
those who believed in Him and those who were children in
malice into the heritage of the patriarchs, which not Moses
but Jesus inherited and distributed by lot; and He too frees
us from Amalec by the stretching forth of His hands, and
takes us and bears us into the kingdom of the Father. 222

THE TRINITY AND CREATURES.

47. Therefore the Father is Lord, and the Son is Lord,
and the Father is God and the Son is God; for He who is
born of God is God. 223 And thus God is shown to be one
according to the essence of His being and power; but at
the same time, as the administrator of the economy of our
redemption, He is both Father and Son: since the Father
of all is invisible and inaccessible to creatures, it is through
the Son that those who are to approach God must have
access to the Father. 224 Moreover David speaks clearly and
most manifestly of the Father and the Son, as follows: Thy
throne, God, is for ever and ever; Thou hast loved justice,
and hated iniquity, therefore God hath anointed Thee with
the oil of gladness above Thy fellows. 225 For this means
that the Son, being God, receives from the Father, that is,
from God, the throne of the everlasting kingdom, and the oil
of anointing above His fellows. And " oil of anointing " is
the Spirit, through whom He is the Anointed, and "His
fellows " are the prophets and the just and the apostles, and
all who receive fellowship of His kingdom, that is, His
disciples. 226

PROOF OF THE APOSTOLIC PREACHING 79

THE LORD SAITH TO MY LORD . . . (Ps. 109).

48. And again David says: The Lord saith to my Lord:
sit at my right hand, until I make Thy enemies Thy foot-
stool; the Lord will sent forth a sceptre of power out of Sion;
and Thou, rule amidst Thy enemies. With Thee in the be-
ginning in the day of Thy strength, in the brightness of 'the
saints, from the womb before the daystar I begot Thee. The
Lord hath sworn, and He will not repent: Thou art a priest
for ever according to the order of Melchisedech, and the Lord
at Thy right hand. He hath broken kings in the day of wrath;
He shall jitdge among nations, He shall fill ruins and shall
crush the heads of many upon earth. He shall drink of the
torrent in the way; therefore shall He lift up the head. 227 By
this, then, He declared that He came into being long before,
and that He rules over nations, and judges all men, and the
kings, who now hate Him and persecute His name, for these
are His enemies; and when God called Him a priest for
ever, He declared His immortality. 223 And this is why He
said: He shall drink of the torrent in the way; therefore shall
He lift up the head: He is referring to the exaltation with
glory, after His human nature, and after humiliation and
ingloriousness. 229

THE SON ANOINTED KING. GOD SPEAKS IN THE
PROPHETS.

49. And again Isaias the prophet says: Thus saith the
Lord to my anointed Lord: whose right hand I have taken
hold of: that the nations hearken before Him; 23 and as for
how the Son of God is called both the *" anointed " and
king of nations, that is, of all men, David also says that He
both is called and is Son of God and king of all, as follows:
The Lord hath said to me: Thou art my Son, this day have I

80 ST. IRENAEUS

begotten Thee; ask of me and I will give Thee the nations
for Thy inheritance, and the whole earth for Thy posses-
sion. 231 These things were not said to David, for he did not
have dominion over " the nations/' nor over " the whole
earth/' but only, over the Jews. 232 So it is clear, the promise to
the * " anointed/' that he should be king over the whole
earth, is made to the Son of God, whom David himself
acknowledges his Lord, saying: The Lord saith to my Lord:
sit at my right hand, and so on, as we said before. 233 For he
means that the Father is speaking with the Son as we showed
a little earlier, of Isaias, for he said: Thus saith the Lord
to my anointed. Lord: that the nations hearken before Him;
because the promise is the same through both the prophets,
that He would be king, so consequently God is addressing
one and the same person, that is, I say, Christ the Son of
God. 234 Since David says: The Lord hath said to me, one
must say that it is not David who is speaking; nor does any
other at all of the prophets speak in his own name, for it
is not a man who utters the prophecy; but the Spirit of God,
taking form and shape in the likeness of the person con-
cerned, spoke in the prophets; sometimes He spoke on the
part of Christ, sometimes on that of the Father. 235

THE SON PRE-EXISTENT. SAVIOUR OF ALL.

50. So most properly does Christ report in the first person,
through David, the Father's speech with Him; and most
properly also does He say the other things too through the
prophets in the first person, as *for example through Isaias
as follows: 236 And now thus saith the Lord, who formed me
as His servant from the womb, to assemble Jacob, and to
assemble Israel to Him; and I shall be magnified before the
Lord, and my God shall be a strength to me. And He said:

PROOF OF THE APOSTOLIC PREACHING 81

it shall be a great thing for Thee to he called my servant, to
raise up and sustain the tribes of Jacob and turn hack the
dispersed of Israel; and I have set Thee as a light to the
Gentiles, that Thou mayest he for salvation unto the farthest
fart of the earth. 2sr

5 1 . For here, in the first place, we have that the Son of
God was pre-existent, from the fact that the Father spoke
with Him, and caused Him to be revealed to men before His
birth; and next, that He had to become a man, born of man-
kind, and that the very God Himself forms Him from the
womb, that is, that He would be born of the Spirit of God;
and that He is Lord of all men, and Saviour of those who
believe in Him, Jews and others; for " Israel " is the name
of the Jewish people in the Hebrew language, from the
patriarch Jacob, who was also the first to be called " Israel ";
and " Gentile " he calls all men; and that the Son calls Him-
self the Father's servant, because of His obedience to the
Father, every son being a servant of his father among men

too. 238

THE MESSAGE OF SCRIPTURE.

52. That Christ, then, being Son of God before all the
world, is with the Father, both being with the Father and
being with men in a close and intimate communion, and
king of all, for the Father has made all subject to Him, and
Saviour of those who believe in Him - such is the message
of similar passages of Scripture. Since it is beyond our scope
and power to draw up an ordered list of all the Scriptures,
you will comprehend from these passages the others also,
that speak in like manner, believing Christ and seeking from
God wisdom and understanding to understand what was
said by the prophets.

82 ST. IRENAEUS

"THE VIRGIN SHALL CONCEIVE/' "CHRIST JESUS."

53, And that this Christ, who was with the Father, being
the Word of the Father, was to take flesh and become man
and undergo the coming into being through birth and be
born of a virgin and walk with men, the Father of all
effecting also His incarnation, Isaias so says: Therefore the
Lord Himself shall give thee a sign. Behold, the virgin
shall conceive, and hear a son, and you shall call Him Em-
manuel. He shall eat hutter and honey; hefore He know or
even distinguish evil, He chooses the good. For hefore the
child know good or evil, He shall refuse evil things, to choose
the good* He both announced that He was to be born
of a virgin, and points out beforehand that He is truly man,
by the fact of His eating, and by calling Him a child, but
also by setting Him a name. For this is an error even of the
one that is born. 240 And He has a double name in the He-
brew tongue, Messias Christ <( Anointed)) and [ ]
Jesus Saviour and both names are names of certain deeds
performed. 241 For He is named Christ < (Anointed)), because
through Him the Father anointed and arrayed all things,
and according to His coming as man, because He was the
Anointed by the Spirit of God His Father, as He also says
speaking of Himself through Isaias: The Spirit of the Lord
is upon me, wherefore He hath anointed me to hring good
tidings to the poor, 242 and Saviour from the fact that He
became the cause of salvation to those who were at that time
freed by Him from all manner of ills and from death, and
to those to be, who believed after them, and the conferrer of
eternal salvation. 248

PROOF OF THE APOSTOLIC PREACHING 83

"EMMANUEL." VIRGIN BIRTH.

54. So therefore " Saviour "; " Emmanuel/ 5 however, is
translated " God with *us," or, as an expression of desire
uttered by the prophet, the equivalent of " God be with us ";

, and thus it is the explanation and manifestation of the " good
tidings." 244 For "behold," he says, "the Virgin shall con-
ceive and bear a Son, and the latter, being God, is to be with
us "; and while as it were marvelling at these things, he at
the same time tells the future, that God will be with us. 245
Also, concerning His birth, the same prophet says in another
place: Before she who was in labour brought forth, and
before the pains of labour came, there came forth delivered
a man child] 246 he proclaimed His unlooked-for and extra-
ordinary birth of the Virgin.

"WONDERFUL COUNSELLOR."

And again the same prophet says: A son is horn to us and
a child is given to us, and His name has been called, Wonder-
ful Counsellor, God the Mighty** 7

55. And he calls Him " Wonderful Counsellor," even of
the Father; whereby it is pointed out that it is with Him
that the Father works all things whatsoever, as we have in
the first of the Mosaic books, which is entitled " Genesis ":
And God said: let us make man according to our image and
likeness*** For He is here seen clearly, the Father address-
ing the Son, as Wonderful Counsellor of the Father. 249 Now
He is also our Counsellor, giving counsel not constraining,
as God, and nonetheless being " God the Mighty," he says
and giving counsel to leave off our ignorance and receive
knowledge, and to go forth from error and come to truth,
and to cast forth corruptibility and receive incorruptibility. 250

84 ST. IRENAEUS

"THEY SHALL WISH THAT THEY HAD BEEN BURNT

WITH FIRE."

56. And again Isaias says: And they shall wish that they
had heen "burnt with fire; for a child is horn to us, and a son
is given to us, -whose government is set upon His shoulders;
and His name is called Messenger of Great Counsel. For I
will loring "peace upon the princes, again peace and health to
Him. Great is His empire, and of His peace there is no end,
upon the throne of David and upon his kingdom, to guide
and to uphold with justice and right, from henceforth and
for ever* 5i For thereby it is proclaimed tKat the Son of God
both is to be born and is to be everlasting king. But the words
they shall wish that they had "been "burnt with -fire refer to
those who do not believe Him, and who have done to Him
all they have done; for they will say in the judgement: " Oh
that we had rather been burnt with fire before the Son of
God was born, than not to have believed Him when born! "
For those who died before the appearance of Christ have
hope of attaining salvation in the judgement of the risen
Christ; 252 whoever feared God and died in justice and had
the Spirit of God within them, such as the patriarchs and the
prophets and the just. But for those who after the manifes-
tation of Christ have not believed Him, there is in the judge-
ment inexorable vengeance. But the words whose govern-
ment is set upon His shoulders mean allegorically the Cross,
on which He held His back when He was crucified; for what
was and is an ignominy for Him, and because of Him, for
us, the Cross, that, he says, is His government, that is, a
sign of His empire. 253 And he says Messenger of Great
Counsel: messenger of the Father, whom he announced to us.

PROOF OF THE APOSTOLIC PREACHING 85

"A RULER FROM JUDA." "BLOOD OF THE GRAPE."

57. And from what has been said it is clear, how it was
made known beforehand through the prophets, that the Son
of God was to become subject to birth, and to what manner
of birth, and that He would be manifested as Christ. 254 And
after that, it was foretold also in what land and among what
men He was to appear through birth. Thus Moses in Genesis
speaks as follows: There shall not lack a ruler from Juda,
nor a leader from his loins, till He come, for whom it lies in
store; and He shall he the expectation of the nations; wash-
ing His robe in wine, and His garment in the hlood of the
grape. 255 But Juda, a son of Jacob, was ancestor of the Jews,
who also take their name from him; and a ruler did not lack
among them, or a leader, until the coining of Christ; 256 but
from the time of His coining, the forces of the quiver were
taken, 257 the land of the Jews was given over into the domin-
ion of the Romans, and they had no more their ruler or
leader on their own. For He had come to His destination 25S
for whom lies in store a kingship in heaven, and who washed
His rohe in wine, and His garment in the hlood of the grape.
And " His robe/' as also " His garment/' are those who
believe in Him, and whom He has cleansed, redeeming us
with His blood. And His blood was called " the blood of
the grape " because, just as no man makes the blood of the
grape, but God makes it and gladdens those who drink it,
so too His nature of flesh and His blood were not the work of
man, but made by God; 259 the Lord Himself gave the sign of
the Virgin, that is, Emmanuel, who came of the Virgin, and
who also gladdens those who drink Him, that is, who re-
ceive His Spirit, an everlasting gladness. 260 Therefore is He
also the expectation of the nations, of those who hope in
Him, 261 because we expect Him to re-establish the kingdom.

86 ST. IRENAEUS

STAR OF JACOB.

58, And again Moses says: A star shall rise out of Jacob,
and. a leader shall spring lip from Israel, 252 clearly announcing
that the dispensation of His coming into being according to
the flesh would be among the Jews; and from Jacob and the
Jewish race He who was born, coming down from heaven,
took up the dispensation so laid down. 263 For a star appears
in heaven; and " leader " means Icing, for He is king of all
the saved. But the star appeared at His birth to those men,
the magi, who dwelt in the East, and through it they learned
that Christ was born; and led by the star they came to Judaea,
till the star reached Bethlehem, where Christ was born, and
having entered the house where the boy lay wrapped in
swaddling clothes, stood above His head, showing the magi
the Son of God, Christ. 264

ROD AND FLOWER FROM THE ROOTS OF JESSE.

59. Then again, the same Isaias also says: And there
shall come forth a rod from the roots of Jesse, and a flower
shall go forth from the root. And the spirit of the Lord shall
rest upon Him, the spirit of wisdom, and of understanding,
the spirit of counsel, and of fortitude, the spirit of knowledge,
and of godliness. The spirit of the fear of the Lord shall fill
Him. He shall not judge according to appearances, nor re-
prove according to report, hut He shall give just judgement
to the lowly, and shall have pity on the lowly of the earth.
And He shall strike the earth vvith the speech of His mouth,
and with the breath of His lips he shall slay the ungodly.
And His loins shall he girded with justice, and His flanks
clad in truth. And the wolf shall feed with the lamb, and the
leopard with the kid, and the calf and the lion shall pasture
together. And a little child shall thrust His hand into the

PROOF OF THE APOSTOLIC PREACHING 87

vipers hole, and into the den of the hrood of vipers, and they
shall not hurt Him. And it shall he in that day: the root of
Jesse, and He who riseth to rule over the nations, in Him
shall the nations hope; and His rising shall he honour; 265
thereby he says that it is of her, who is descended from David
and from Abraham that He is born. For Jesse was a descen-
dant of Abraham, and father of David; the descendant who
conceived Christ, the Virgin, is thus become the " rod "; 266
and therefore Moses too worked his miracles before Pharaoh
with a rod, and among others too of mankind, the rod is a
sign of empire. 267 And the " flower " refers to His body, for
it was made to bud forth by the Spirit, as we have already
said.

"JUST JUDGEMENT TO THE LOWLY."

60. But the words He shall not judge according to ap-
pearances, nor reprove according to report, hut He shall give
just judgement to the lowly and have pity on the lowly of
the earth 26S show His divinity more strongly. For to judge
without acceptance of persons or partiality, not favouring
the noble, but rendering to the lowly what is right and
equitable and fair, corresponds to the exaltation and sub-
limity of God's justice, for God is not subject to influence,
and favours none but the just man; and to have pity is
especially proper to God, to Him, who can also save out of
pity. And also he shall strike the earth with a word and slay
the ungodly by a word alone; this is proper to God, who works
all things whatsoever by His Word. But in saying His loins
shall he girded with justice, and His flanks clad in truth, he
announces His outward human form, and His inward
supreme justice. 269

88 ST. IRENAEUS

"THE WOLF SHALL FEED WITH THE LAMB."

6 1 . But as regards the union and concord and tranquillity
of the animals of different kinds, and by nature mutually
hostile and inimical, the elders say, that it will really be
even so at the coming of Christ, when He is to be king of
all. 270 For he now tells in parable the gathering together in
peaceful concord, through the name of Christ, of men of
different nations and like character; for the assembly of the
just, who are likened to calves and lambs and kids and
children, will not be hurt at all by those, both men and
women, who at an earlier time had become brutal and beast-
like because of selfish pride, till some of them took on the
likeness of wolves and lions, ravaging the weaker, and waged
war on their like, and the women <took on the likeness) of
leopards and of vipers, as like as not to bring down even
friends with their deadly venom, or out of cupidity . . . , these
gathered together in *one name will be possessed by the
grace of God in justice of conduct, changing their wild and
untamed nature. 271 And this has already come to pass, for
those who were before most perverse, to the extent of omit-
ting no work of ungodliness, coming to know Christ, and
believing Him, no sooner believed than they were changed
to the extent of omitting no superabundance, even, of justice;
so great is the change wrought by faith in Christ, the Son
of God, in those who believe in Him. And he says who
riseth to rule over the nations, 272 because having died He is to
rise, and to be acknowledged and believed as Son of God and
king; therefore he says and His rising shall he honour that
is, glory, for it was when He was raised that He was glorified
as God.

PROOF OF THE APOSTOLIC PREACHING 89

"I WILL RAISE UP THE TABERNACLE OF DAVID."

62. Therefore again the prophet says: In that day I will
raise u*p the tabernacle of David, that is fallen; 274 clearly he
is declaring the body of Christ born, as we said before, of
David as raised after death from the dead; for the body is
called a " tabernacle/' 275 For in these passages, both that He
who according to the flesh was of the seed of David, the
* anointed, 276 would be Son of God, and that after His death
He would rise again, and that He would be in figure man,
but in power God, and that He would be judge of the whole
world, and sole worker of justice and redeemer all has been
declared by the Scripture.

BETHLEHEM OF JUDAEA.

63. And again the prophet Micheas also tells that the
place where Christ was to be born was Bethlehem of Judaea,
saying as follows: And thou, Bethlehem of Judaea, art not
the least among the leaders of Juda; for out of thee shall come
forth a leader, who shall shepherd my people Israel. 277 But
Bethlehem is also David's country, so that He is of the seed
of David not only through the Virgin, who bore Him, but
also by the fact that He was born in David's country,
Bethlehem. 278

THE SON OF DAVID FOR EVERMORE.

64. And again David says that Christ is to be born of his
seed, as follows: For Thy servant David's sake, turn not
away the face of Thy * anointed. The Lord hath sworn truth
to David, and will not lie to him: of the * fruit of thy bowels
I will set upon thy throne, if thy children keep my covenant,
and my testimonies, which I have covenanted with them; and
their son for evermore? But none of David's sons reigned

po ST. IRENAEUS

" for evermore " and even their kingdom was not " for
evermore/' for it is destroyed but that king who was born
of David, that is, Christ. All these testimonies concerning
His descent according to the flesh tell explicitly and clearly
both His race, and the place where He was going to be
born, so that men should not seek Him who was born Son
of God among the Gentiles, or anywhere else, but in Bethle-
hem of Judaea, from Abraham and from the seed of David.

ENTRY INTO JERUSALEM.

65. And His manner of entry into Jerusalem, which was
the metropolis of Judaea, and where were His palace and the
temple of God, is told by the prophet Isaias: Say to the
daughter of Sion: behold, a king cometh to thee, meek, and
seated upon an ass, a colt, the foal of an ass. 280 For He
entered Jerusalem so seated on an ass's colt, the multitudes
spreading their garments for Him to ride upon; 2S1 and
" daughter of Sion " is what he calls Jerusalem.

CHRIST IN THE PROPHETS.

66. Thus, then, did the prophets announce that the Son
of God was to be born, and by what manner of birth, and
where He was to be born, and that He is Christ, the sole
eternal king. And now, how they foretold that when He
caine He would heal men (and He did heal them), and
raise the dead (and He did raise them), and be hated and
despised and undergo sufferings and be slain by crucifixion
as He was hated and despised and slain. 282

CHRIST'S MIRACLES.

67. Let us now speak of His healings. Isaias says as
follows : He hath taken our infirmities and carried our ills; 283
that is, " will take " and " will carry/' for sometimes the Spirit

PROOF OF THE APOSTOLIC PREACHING 91

of God relates through the prophets as a past event what is
to come to pass in the future; for with God, what is approved
and determined and decreed to be done is already accounted
as done, and the Spirit uses expressions having in view the
time in which the outcome of the prophecy is realised. 284 And
as for the kinds of cure, he * recorded them in these words:
In that day the deaf shall "hear the words of the book, and
in darkness and obscurity the eyes of the Hind shall see. 285
And again, the same prophet says: Be strengthened, feeble
hands, and palsied knees; be consoled, ye dispirited in mind;
be strengthened, fear not; behold our God will render judge-
ment, He will come Himself and save us. Then shall the
eyes of the blind be opened, and the ears of the deaf shall
hear, then shall the lame man leap as a hart, and the tongue
of the stammerer shall be free. 2 * 6 And concerning the raising
of the dead he says: So shall the dead rise again, and those
shall rise again who are in the tombs; and by doing these
things He will be believed to be Son of God. 287

THE PASSION.

68. And that He would be despised and tormented and
finally slain, Isaias says as follows: Behold, my son shall
^understand, and be exalted and extolled greatly; as many
shall be astonished at Thee, so shall Thy visage be inglorious
among men. And many peoples shall be astonished, and
kings shall shut their mouths; for they to whom it was not
told of Him shall see, and they who heard not shall take
notice. Lord, who liath believed our report? and to whom
is the arm of the Lord revealed? We have told our tale before
His face, like a child, as a root in thirsty ground; and He had
no comeliness, and no glory. And we have seen Him, and
He had no comeliness, and no beauty. But His look was

92 ST. IKENAEUS

inglorious, made less than other men, a man in bruises and
acquainted with the bearing of torments; beca^lse His face
-was turned, away, He was despised and not esteemed. He
beareth our sins > and for our sake s^tffereth yams, and we
esteemed Him to he in pains and in bruises and, in torments.
But He was wounded because of our iniquities, and was tor-
mented because of our sins. The chastisement of our peace
is upon Him, by His woiinds we are healed 8 And thereby
it Is also declared that He was tormented, as David says too:
and I was tormented. 2 ** But David was never tormented, but
Christ, when order was given that He be crucified. 290 And
again *the Word says through Isaias: I have given my back
to blows, and, my cheeks to buffets, and I have not turned
away my face from the contumely of spitting*** And the
prophet Jeremias says the same thing, as follows: He shall
give His cheek to him that striketh, He shall be filed with
reproaches. 2Q2 All these things Christ underwent.

69. Isaias, then, goes on as follows: By His wounds we
are healed. All we like sheep have gone astray, man hath
gone astray in his way; and the Lord hath delivered Him
unto our sins-, 293 so it is clear that it came about by the will
of the Father that these things happened to Him, for the
sake of our salvation. Then he says: And through His suf-
fering He opened not the mouth; He was led as a sheep to
the slaughter, mute as a lamb before the shearer. 294 * See how
he declares His voluntary coming to death. 295

THE TAKING OF JUDGEMENT.

But when the prophet says that in humility His judgement
was taken away* he is speaking of the appearance of His
humility: the taking of the judgement was according to the
form of abasement. 297 And the taking of the judgement is for

PROOF OF THE APOSTOLIC PREACHING 93

some unto salvation, and for others unto torments of perdi-
tion; for there is taking to a person, and taking from a
person. 298 So too the judgement has been taken on some, and
they have it in the torments of their perdition; but off others,
and they are thereby saved. But those men took judgement
on themselves, who crucified Him, and, having thus treated
Him, did not believe Him, so that they be brought to per-
dition with torments through the judgement which was taken
by them. 299 And judgement has been taken off those who
believe in Him, and they are no more subject to it; and the
judgement, which is to come by fire, will be the perdition of
those who did not believe, towards the end of this world.

" WHO SHALL DECLARE HIS GENERATION? "

70. Then he says: Who shall declare His generation? 30
Lest we despise Him as a man insignificant and of little
account, because of His foes and because of the pains of His
sufferings, this was said to put us right; for He who under-
went all these things has a generation that cannot be de-
clared, for " generation " means His lineage, and that is,
His Father is beyond declaration and expression. 301 Recog-
nise, therefore, even this as the lineage of Him who under-
went all these sufferings, and despise Him not for the suf-
ferings which He deliberately underwent for thy sake; but
fear Him for His lineage.

" UNDER THY SHADOW SHALL WE LIVE."

71. And in another place Jeremias says: The spirit of
our face is the Lord Christ; and how He was taken in their
toils? of whom we said: under Thy shadow shall we live
among the Gentiles. 302 Scripture both tells that Christ, being
Spirit of God, was to become a man subject to suffering, and

94 ST. IRENAEUS

as it were is struck with astonishment and wonder over His
Passion, that He was thus to undergo sufferings, " under
whose shadow we said we would live "; 203 and " shadow "
means His body, for as a shadow is made by a body, so too
Christ's body is made by His Spirit. But by " shadow " he
also alludes to the lowliness and abjection of His body, for
as the shadow even of bodies which are standing erect is on
the ground and is trodden underfoot, so too the body of
Christ was cast to the ground and trodden underfoot by His
Passion, as it were. 304 He also named the body of Christ a
" shadow " as having become a shade of the glory of the
Spirit, covering Him. 305 But also, many a time, when the
Lord was passing by, they laid beside the way those in the
grip of divers sicknesses, and those whom His shadow
touched were delivered. 306

THE DEATH OF THE JUST MAN.

72. And again the same prophet speaks as follows con-
cerning the sufferings of Christ: Lo, how the just perisheth,
and no man layeth it to heart; and just men are taken away,
and no man understandeth; for the just man is taken away
from before the face of iniquity. His burial shall he peace,
He hath been taken away from the midst* And who else
is " the just man " to perfection, but the Son of God, who
perfects by justifying those who believe in Him, who, like
Him, are persecuted and slain? 30S But in saying: His burial
shall be peace, he tells how He died for the sake of our
salvation for " in peace " means, in that of salvation 309
and that by His death, those who were before mutually
hostile and opposed, believing with one accord in Him, will
have peace with one another, made well-disposed and friendly
because of common faith in Him; as also happens. But the

PROOF OF THE APOSTOLIC PREACHING 95

words: He hath been taken away from the midst refer to
His resurrection from the dead for He was no more seen
as one dead, after His burial 310 That by dying and rising
again He was to be permanently immortal, the prophet says
thus: He sought life of Thee and thou hast given Him even
length of days for ever and ever. 311 What, then, is the point
of " he sought life/' since He was to die? He is therefore
proclaiming His resurrection from the dead, and that having
risen from the dead, He is immortal; for He received " life "
that He might rise again, and " length of days for ever and
ever," that He might be incorruptible.

THE RESURRECTION.

73. And again David spealcs as follows concerning the
death and resurrection of Christ: I have slumbered and slept;
and I have awakened, because the Lord hath taken me. 312
David was not saying this of himself, for he did not rise when
he died, but the Spirit of Christ, who also spoke in the other
prophets about Him, now also through David says: I have
slumbered and slept; and I have awakened, because the Lord
hath taken me. He calls death " sleep " because He rose.

HEROD AND PILATE.

74. And again David speaks as follows about the Passion
of Christ: Why have the Gentiles raged, and the peoples
devised vain things? Kings on earth stood by and princes met
together, about the Lord and about His anointed one. 313 For
Herod, king of the Jews, and Pontius Pilate, procurator of
Claudius Caesar, 314 came together and condemned Him to
be crucified; for Herod was frightened lest he be ousted by
Him from the kingship, as if He were going to be some
earthly king, while Pilate was constrained by Herod and by

96 ST. IRENAEUS

the Jews around him to deliver Him, unwillingly, to death,
on the grounds that not to do so would be to go against
Caesar by liberating a man who was given the title of king. 315

THE PASSION (BY THE WILL OF THE FATHER).

75. And concerning the passion of Christ, moreover, the
same prophet says: Thou hast rejected and despised us, Thou
hast cast forth Thy anointed, Thou hast made void the
covenant of my servant, Thou hast cast down His sanctuary.
Thou hast "broken down all His hedge, Thou hast cast His
stronghold into trembling. Those who passed by the way
have rohbed Him, He is become a reproach to His neigh-
hours. Thou hast exalted the right hand of His oppressors,
Thou hast made His enemies to rejoice over Him. Thou
hast turned away the help of His sword, and hast not assisted
Him in battle; Thou hast cut Him off from purification, Thou
hast cast His throne down to ike ground. Thou hast short-
ened the days of His time; Thou hast covered Him with
confusion. 315 He'plainly declared both that He would under-
go these things, and that it would be by the will of the
Father; for it was by the will of the Father that He was to
undergo the Passion.

THE ARREST OF CHRIST.

76. And Zachary says as follows: Awake, O sword, against
my shepherd, and against the man that cleaveth to me; strike
the shepherd, and the sheep of the flock shall Toe- scattered
And this took place when He was arrested by the Jews; for
all His disciples left Him, fearing lest perchance they die
with Him. For even still not even they believed firmly in
Him, till they saw Him risen from the dead.

PROOF OF THE APOSTOLIC PREACHING 97

CHRIST BEFORE HEROD.

77. Again, He says in the twelve prophets: and they
brought Him bound as a present to the king.* For Pontius
Pilate was procurator of Judaea, and was at that time on had
terms with Herod, king of the Jews. Now therefore Pilate
sent Christ, who was brought to him, bound, to Herod,
bidding him ascertain by questioning whatever he wished
concerning Him; 319 having found in Christ an apt occasion
for reconciliation with the king.

DESCENT INTO HELL.

78. And in Jeremias He thus announces His death and
descent into hell, in the words: And the Lord the Holy One
of Israel bethought Him of His dead, who in the past had
slept in the dust of the earth, and went down unto them, to
bring the good news of salvation, to deliver them. S2Q Here
He also gives the reason for His death; for His descent into
hell was salvation for the departed.

CRUCIFIXION.

79. And again, concerning His Cross, Isaias says as fol-
lows: I have stretched forth my hands all the day to a stub-
born and contrary people; 321 for this is a figure of the Cross.
And also, more plainly, David says: Hounds have encom-
passed me on all sides, the council of the malignant hath
surrounded me; they have dug my hands and feet. 322 And
again he says: My heart is become like wax melting in the
midst of my bowels; ancl they have scattered my honest
And again he says: Deliver my soul from the sword, and my
body from the nailing; for the council of the malignant is
risen up over me* 2 * In this He clearly and plainly signifies
His own crucifixion. But Moses too says the same thing to

98 ST. IRENAEUS

the people, as follows: And thy life shall he hanging hefore
thy eyes, and thou shalt fear night and day, neither shall
thou trust thy life* 25

THE PARTING OF THE GARMENTS.

80. Again David says: They have looked upon me, they
parted my garments among them; and upon my coat they
cast lots. 326 For when they crucified Him the soldiers divided
His garments, according to their custom, and tore the gar-
ments to share them out. But as for the coat, because it was
woven throughout without a seam, they cast lots, that he
who won should take it. 327

THE THIRTY PIECES OF SILVER.

81. And again Jeremias the prophet says: And they took
the thirty pieces of silver, the price of Him whom they
bought of the children of Israel, and they gave them unto
the potters field,, as the Lord appointed unto me. S2S For
Judas, who was one of the disciples of Christ, having come
to terms with the Jews and contracted with them since he
saw that they wished to kill Him because he had been
reproved by Him, taking the thirty staters *of the Law, 329
delivered Christ to them, and then, repenting of what he had
done, gave up the silver back again to the leaders of the
Jews, and hanged himself. 330 But they, judging it not proper
to cast it into their treasury, because it was the price of blood,
bought with it the field of a certain potter, for the burial of
strangers. 331

GALL AND VINEGAR.

8z. And when they raised Him on the Cross, as He asked
for drink, they gave Him to drink vinegar mixed with gall. 332

PROOF OF THE APOSTOLIC PREACHING 99

And this very thing was told by David: They gave me gall
for my food, and in my thirst they gave me vinegar to drink. zs *

THE ASCENSION.

83. And that when raised from the dead He was to he
taken up into heaven, David says as follows: The chariot
of God is myriadfold, thousands of charioteers; the Lord
among them in Sina, in the holy place, hath ascended on
high, He hath led captivity capitive. He hath taken, hath
given gifts to men* 3 * And " captivity " refers to the de-
struction of the dominion of the rebel angels. And he an-
nounced also the place whence He was to mount to heaven
from earth; for the Lord, he says, in Sion hath ascended on
high. 535 For it was on the mountain which is called that of
Olives, over against Jerusalem, after His resurrection from
the dead, that, having assembled His disciples and having
instructed them concerning the kingdom of heaven, He was
lifted up in their sight, and they saw how the heavens
opened and received Him. 336

THE ENTRY INTO HEAVEN.

84. Again David says this very thing: Take up your
gates, O ye princes, and he lifted up, O eternal gates; and the
king of glory shall enter in; 337 for the " eternal gates " are
the heavens. But because the Word came down invisible
to creatures, He was not known to them in His descent;
since the Word had become incarnate, He was also visible,
in His ascension; and when the principalities saw Him, the
angels underneath called to those who were on the firma-
ment: Take up your gates, and Toe lifted up, O ye eternal
gates, that the king of glory enter in. 388 And when these
wondered and said: Who is this? 3S9 those who have already

ioo ST. IRENAEUS

seen Him testify a second time: the Lord strong and mighty,
He is the king of glory. 340

AWAITING THE JUDGEMENT.

85. And as He is risen and ascended, He awaits ever at
the Father's right hand the time appointed by the Father
for the judgement, when all His enemies are made subject to
Him; and His enemies are all those who are found in rebel-
lion, angels and archangels and principalities and thrones,
who spumed the truth. 341 Indeed, the same prophet, David,
says as follows: The Lord said to my Lord: sit at my right
hand, until I set Thy enemies heneath Thy feet*** And
David says that He ascended to the place whence He had
descended: His going out is from the end of heaven, and
His resting-place even to the end of heaven. 345 Then he
refers to His judgement, saying: And there is none that
shall hide himself from His heat* 4 ' 4 '

D. CHRIST IN THE NEW LAW

THE PROPHETS AND THE APOSTOLIC PREACHING.

86, So, if the prophets have prophesied that the Son
of God was to appear on earth, and have prophesied also
in what place on earth, and how, and as what manner of
man He should appear, 345 and the Lord took on Himself all
these prophecies, our belief in Him was well-grounded, and
true the tradition of the preaching, that is, die witness of
the apostles, who, sent by the Lord, preached to the whole
world that the Son of God was come unto sufferings, under-
gone for the destruction of death and the giving of life to the
flesh; that by casting out hostilities to God, that is, iniquities,
we should receive peace with Him, doing what is acceptable

PROOF OF THE APOSTOLIC PREACHING 101

to Him. And this was announced by the prophets in the
words: How beautiful are the feet of them that kring good
tidings of 'peace, and that hring good tidings of good things.* 4 *
And that these were to come from Judaea and from Jerusalem
to announce to us the word of God, which is also for us the
law, Isaias says thus: For the law shall come forth from Sion,
and the ^vord of the Lord from Jerusalem. And David says
that it was to be preached to all the earth: Their sound is
gone forth into all the earth, and their words unto the ends
of the earth^ B

CHARITY SUPERSEDES THE LAW.

87. And that men were to be saved not according to the
wordiness of the law, but according to the brevity of faith
and charity, Isaias says thus: a word shortened and cut short
in jiistice; Toecause a short word shall God make upon all
the earth. 24 * And therefore the apostle Paul says: Love is the
fulfilment of the law* for he who loves the Lord has ful-
filled the law. But the Lord too, when He was asked, what
was the first commandment, said: Thou shalt love the Lord
thy God with thy whole heart and with thy whole strength;
and the second, like to it: thou shalt love thy neighbour as
thyself. On these two commandments, He says, dependeth
the whole law and the prophets. 351 So He has increased,
through our faith in Him, our love towards God and our
neighbour, rendering us godly and just and good. And there-
fore He has made a short word upon the earth.

CHRIST IN GLORY. HE HIMSELF REDEEMED US.

88. And that after the ascension He was to be exalted
above all, and that there would be none to be compared or
likened to Him, Isaias says thus: Who is there that is judged?

102 ST. IRENAEUS

Let him stand opposite. And who is there that is justified?
Let him draw near to the Son of the Lord. Woe to you, who
will all grow old like a garment, and the moth shall eat you
up. And all flesh shall be brought low to the ground and the
Lord alone shall he exalted among the exalted* 52 And Isaias
says that those who served God are in the end to be saved
through His name: And those who served me shall be called
by another name, which shall be blessed upon earth, and
they shall bless the true God. 352 And that He was Himself
to bring about these blessings in person, Isaias declared in
the words: Not an intercessor, nor an angel, but the Lord
Himself hath given them life, because He loves them and has
pity on them; He Himself redeemed them. B54c

THE SPIRIT SUPERSEDES THE LAW.

89. That He does not wish those who are to be redeemed
to be brought again under the Mosaic legislation for the
law has been fulfilled by Christ but to go free in newness
by the Word, through faith and love towards the Son of
God, 355 is said by Isaias: Remember not former things and
attend not to what is from the beginning; behold I do a new
thing, and now it shall spring forth, and you shall know it.
I will make a way *in the desert, and rivers in dry land, to
give drink to my chosen race and to my people, whom I have
made my own, to tell my prowesses*** And " desert " and
" dry land " is what the calling of the Gentiles was previously,
for the Word neither passed among them, nor *gave them
to drink the Holy Spirit/ 57 who prepared the new way of
godliness and justice. And He has poured forth rivers in
abundance, to disseminate the Holy Spirit upon earth, as
He had promised through the prophets to pour forth the
Spirit on the face of the earth in the end of days. 358

PROOF OF THE APOSTOLIC PREACHING 103

NEWNESS OF SPIRIT. THE NEW COVENANT.

90. So our calling Is in newness of spirit and not in the
oldness *of the letter* as Jeremias prophesied: Behold, days
come, saith the Lord, and I will perfect for the house of
Israel and for the house of Juda <a new covenant,, not ac-
cording toy the covenant, 3 which I covenanted with their
fathers, in the day that I took their hand to hring them out of
the land of Egypt; for they did not remain firm in the cove-
nant, and I regarded them not, saith the Lord. For this is
the covenant, which I *will covenant with the house of
Israel after these days, saith the Lord: giving my law in their
minds I will write it also in their heart; and I will he their
God, and they shall he my people. And they shall no more
teach every man his fellow citizen and every man his brother,
saying: Know the Lord; for all shall know me, from the least
of them even to the greatest; for I will he propitious to their
iniquities, and I will remember their sins no wore. 361

THE GENTILES HEIRS TO THE PROMISES.

91. And that these promises were to be inherited by the
calling from the Gentiles, in whom also the new testament
was opened, 262 Isaias thus says: In that day man shall have
hope in his maker, and his eyes shall look to the Holy One
of Israel, and they shall not have hope in altars, nor in the
works of their hands, vvh,ich their fingers wrought* 63 For
most plainly this was said with regard to those who leave
idols and believe God our Maker through the Holy One of
Israel; and the Holy One of Israel is Christ; and He having
been manifested to men and we have looked well upon
Him we have not hope in altars, nor in the works of our
hands.

104 ST. IRENAEUS

92. And that He was to be manifested among us, that
the Son of God became Son of man, and to be found by us
who before were in ignorance, the Word Himself thus says
in Isaias: I have been manifested to those that ask not for
me, I have been found by those that sought me not. I said:
Lo, here I am, to a nation that did not call upon my name. 3 **

THE GENTILES TO BE A HOLY PEOPLE.

93. And that this nation was to become a holy people
was thus announced through Osee in the twelve prophets:
And I will call that which was not my people, my people; and
her that was not beloved, beloved. It shall be, in the place
where it shall be called not my people, there they shall be
called sons of the living God; S65 that is, what was said also by
John the Baptist, that God is able of stones to raise up chil-
dren to Abraham . 366 For our hearts, taken away from stony
services through faith see God and become sons of Abraham
who was justified by faith. 367 And therefore God says
through the prophet Ezechiel: And I will give them another
heart, and put a new spirit into them. And I will take away
the stony heart out of their flesh, and will give them another
heart of flesh, so that they shall walk in my commandments
and keep my judgements, and do them. And they shall be
-my people, and I will be their God. 3BQ

CHURCH MORE FRUITFUL THAN SYNAGOGUE.

94. So through the new calling a change of heart comes
about in the Gentiles, through the Word of God, when He
became incarnate and tabernacled with men, as also His dis-
ciple John says: and His Word was made flesh and dwelt
among ws. 369 For this reason, too, the Church bears fruit in
so great a number of saved, for it is no more by an intercessor,

PROOF OF THE APOSTOLIC PREACHING 105

Moses, or by Elias's angel, 370 that we are saved, but by the
Lord Himself, who grants more children to the Church than
to the Synagogue of the past, 371 as Isaias announced in the
words: Rejoice, O thou barren, that didst not bear (and
" barren " is the Church, which in previous times did not at
all bring forth children to God); shout and call out, thou that
wast not in travail; for many are the children of the desolate,
more than of her that hath a husband (and the former
Synagogue had a husband, the Law). 372

THE GENTILES SUPPLANT ISRAEL.

95. But Moses also says in Deuteronomy that the Gen-
tiles are to become the head, and an unbelieving people the
tail, 273 and again says: Ye have made me jealous with what
were no gods, and have angered me with your idols; and I
will make you jealous with that which is no people, and will
anger you with a -foolish nation?' 14 ' Because they had left the
real God and were giving service to unreal gods, and they
had slain the prophets of God and were prophesying for Baal,
to whom the Chanaanites had an idol; despising also the
real Son of God, they rejected Him, but were choosing Barab-
bas, a robber taken in murder, and they denied the eternal
king and were acknowledging the temporal Caesar as their
king God was pleased to grant His inheritance to the
foolish Gentiles, and to those who were not God's citizens,
and know not who God is. 375 Since, then, life has been given
us through this calling, and God has restored again in us
Abraham's faith in Him, we should no more turn back, I
mean, to the former legislation. For we have received the
Lord of the Law, the Son of God; and through faith in Him
we learn to love God with our whole heart, and our neigh-
bour as ourselves; but the love of God is without all sin, and
love of one's neighbour works no evil to the neighbour. 376

106 ST. IRENAEUS

WE HAVE NO NEED OF THE LAW.

96. Therefore also we have no need of the law as peda-
gogue. 377 Behold, we speak with the Father and stand face
to face with Him, become infants in malice, and made strong
in all justice and propriety. 378 For no more shall the law say:
Thou shalt not commit adultery* to him who has not * even
conceived the desire of another's wife; 38 or thou shalt not
kill* to him who has put away from himself all anger and
enmity; 382 thou shalt not covet thy neighbours field, or his
ox, or Ills ass, 383 to those who make no account whatever of
earthly things, but heap up profit in heaven. 384 Nor an eye
for an eye and a tooth for a tooth** 5 to him who counts no
man his enemy, but all his neighbours, and therefore cannot
even put forth his hand to revenge. Nor will it demand tithes
of him who has vowed to God all his possessions, and who
leaves father and mother and all his kindred, and follows th*j
Word of God. 386 Nor will he be commanded to leave idle
one day of rest, who is constantly keeping sabbath, that is,
giving homage to God in the temple of God, which is man's
body, and at all times doing the works of justice, 387 For I
desire mercy 7 He says, and not sacrifice, and the knowledge
of God more than holocausts* But the unjust man that
killeth a calf in sacrifice, as if he should immolate a dog; and
he that offereth fine flour, like swine s blood* But every
one that shall call upon the name of the Lord shall he
saved; 89 and no other name of the Lord has been given
under heaven, whereby men are saved, 391 but that of God
who is Jesus Christ the Son of God, whom even the devils
obey, and the evil spirits, and all rebel powers. 392

PROOF OF THE APOSTOLIC PREACHING 107

NEARNESS OF ALMIGHTY AID.

97. Through the invocation of the name of Jesus Christ,
crucified under Pontius Pilate, * Satan is cast out from men, 393
and wherever anyone shall call upon Him, invoicing Him,
of those who believe in Him and do His will, 394 He comes
and stands close by, accomplishing the petitions of those who
invoke Him with a pure heart. Having thereby received
salvation, we are constant in rendering thanks to God, our
Saviour through His great inscrutable and unsearchable wis-
dom, and the Preacher of redemption from heaven the
visible coming of our Lord, that is, His human career
which of ourselves we were not able to receive; for the things
that are impossible with men are possible with God. 5 There-
fore also Jeremias says concerning this: Who hath gone up
into heaven and taken her, and brought her down from the
clouds? Who hath passed over the sea, found her, and will
bring her, of choice gold? There is none, that hath found
her way, nor that understandeth her paths. Rut He that
knoweth all things knoweth her with His wisdom, He that
prepareth the earth for ever more, and plleth it with fat
cattle, He that sendeth forth light, and it goeth, and hath
called it, and it obeyed Him with fear; and the stars 'will
shine in their watches and are glad. He called them, and
they said: Here we are; with cheerfulness they have shined
forth to Him that made them. This is our God, and no other
shall he taken into account with Him. He found out all
the way hy understanding, and gave it to Jacob His servant,
and to Israel His heloved. Afterwards He was seen on earth
and conversed with men. This is the book of the command-
ments of God, and of the law, which is for ever. All they
that keep it, unto life; hut they that have forsaken it shall
die 6 But " Jacob " and " Israel " he calls the Son of God,

loS ST. IRENAEUS

wlio received from the Father dominion over our life, and
having received it, brought it down to us, to those who are
far from Him, when He was seen on earth and conversed
with men, joining and uniting the Spirit of God the Father
with what God had fashioned, so that man became according
to the image and likeness of God. 397

CONCLUSION.

98. This, beloved, is the preaching of the truth, 398 and
this is the manner of our salvation, and this is the way of life,
announced by the prophets and ratified by Christ and handed
over by the apostles and handed down by the Church in the
whole world to her children. This must be kept in all
security, with good will, 'and by being well-pleasing to God
through good works and sound moral character. 399

ERROR AGAINST THE PERSONS OF THE TRINITY.

99. And now let none think that there is any other God
the Father than our Maker, as the heretics think; they de-
spise the real God and make an idol of some unreal one, and
create for themselves a father superior to our Creator, and
think they have found on their own account something
greater than the truth. 400 For they are all wicked men and
blasphemers against their Creator and Father, as we have
shown in the " Exposure and overthrowal of knowledge
falsely so called/' 4G1 And others again despise the coming
of the Son of God and the dispensation of His incarnation,
which the apostles have transmitted to us, and which the
prophets foretold would be the summing-up of humanity, as
we have shown you in brief/ 02 And such people too should
be counted among the unbelievers. And others do not admit
the gifts of the Holy Spirit, and reject from themselves the

PROOF OF THE APOSTOLIC PREACHING 1 09

charism of prophecy, being watered whereby, man bears fruit
of life to God. 403 And those are the ones spoken of by Isaias;
for they shall be, he says, as a leafless terebinth, and as a
garden without abater. 404 And such men are of no use to God,
in that they can bear no fruit.

BEWARE OF HERETICS!

100. So error with respect to the three articles of our seal
has brought about much wandering away from the truth. 405
For either they despise the Father, or they do not accept the
Son, they speak against the dispensation of His incarnation,
or they do not accept the Spirit, that is, they reject prophecy.
And we must beware of all such men, and flee their ways,
if we really desire to be well-pleasing to God and receive
from Him salvation.

IRENAEUS'S " PROOF OF THE APOSTOLIC
PREACHING"

Glory to the all-holy Trinity, one God, Father and Son and
all-provident Holy Spirit, for ever, amen.

f -f -f

Remember in the Lord the godlike and thrice-blessed Lord
Archbishop John, 406 the owner of this book, brother of the
holy king; and the humble scribe.

NOTES

ABBREVIATIONS AND TRANSCRIPTION USED.

A.H. =Irenaeus, Adversus haereses (cited according to the di-
vision in Massuet's edition, which is that printed in
Migne ? s Patrologia Graeca; the numbering is the same in
Stieren's also).

AR* = J. Armitage Robinson's English Proof (cf. n.i2 to Introd.)

BK* *= Weber's German Proof (in the Bibliothek der Kirchen-
vater; cf. n. 10 to Introd.)

c. = chapter (of Proof).

EP* = editio princess of Proof (cf . n. 7 to Introd.)

F* = Faldati's Italian Proof (cf. n. 12 to Introd.)

HAm. = Handes Amsorya (monthly journal of the Mechitarists of
Vienna: in Armenian).

L* = Weber's Latin Proof (cf. n. 10 to Introd.)

LXX = the Septuagint version of the Old Testament (references
to Rahlfs* edition).

n. = note, the reference being to the notes to the text, unless
otherwise indicated.

PO* = edition of Proof in Patrologia Orientalis 12. 5; unless the
context refers to Barthoulot or Tixeront, the reference
is to the main body of the edition (Ter Mekerttschian)
(cf. n. 8 to Introd.)

S* = Sagarda's Russian Proof (cf. n. 9 to Introd.)

TU - Texte und Untersuchungen (Leipzig).

Apart from current use of proper names and the established forms
Handes Amsorya, Huschardzan, Armenian is transliterated accord-
ing to the system represented by the following classical-Armenian
alphabet:

abgdezeet'zilxc"kh
j I c m y n s o (ow > u) c' p ; f s v
t r c 3 w (jow > w) ^ "K

ii4 NOTES

INTRODUCTION

1 For Irenaeus's friendship with Polycarp, and the latter's with the
first disciples, c. Irenaeus's letter to Florinus, in Eusebius, Hist,
ecdes. 5. 20. 6-8. Regarding Polycarp's appointment as bishop of
Smyrna, cf. Irenaeus, A.H. 3. 3. 4 (" ab apostolis . . . constitutus
episcopus ")> and Tertullian, De yraescr. haer. 32 (made bishop by
St. John).

" He may be said " to have belonged to the third generation of
Christian teachers; but as he himself says (letter to Florinus as
above), he was only a boy when he knew the aged Polycarp; there
is about half a century between their deaths (i56?-202?).

2 Presbyter in Lyons (sent thence on embassy to Rome, to urge
leniency towards Montanists), Eusebius, Hist, ecdes. 5. 3. 4-4. 2.
Succession to Pothinus, ibid. 5. 5. 8.

3 Irenaeus is venerated as a martyr by both Greeks (feast August
23) and Latins (feast June 28); but Eusebius does not say he was
martyred. The first extant reference to him as a martyr seems to be
in the fifth century (no. 1 1 5 of the Responsa ad quaestiones ad ortho-
doxos attributed to Justin; there is also a passing reference in our text
of Jerome's Commentary on Isaias 64, 4, but the word " martyr " is
here probably an interpolation; Jerome makes no mention of mar-
tyrdom in his life of Irenaeus, De vir. ill. 35). The statement
second half of sixth century of Gregory of Tours (Hist. Franc.
1.27; In glor. mart. [=Mir. i] 50) that Irenaeus was martyred is
rendered suspect by his placing the martyrdom under Marcus Aure-
lius (in former of loc. cit. above).

4 Eusebius, Hist, ecdes. 4.25 (treatise against Marcion); 5.20
(letters to Blasrus On Schism, to Florinus On the Sole Sovereignty,
or That God is not the Author of Evil; book On the Ogdoad, also for
Florinus); 5. 24 (letter to Victor of Rome, dissuading him from vio-
lence against the Asiatic Churches, who wished to keep to their own
tradition in dating Easter, instead of conforming to the Roman
custom); 5. 26 (treatises On Knowledge, the Proof, and a collection
of what were probably sermons); 5. 7 and frequent references
(Adversiis haereses).

5 Zahn argued that the Greek text of Irenaeus was probably extant

INTRODUCTION 115

in the sixteenth or seventeenth century; cf. Zeitschrift fur Kirchen-
geschichte 1878, p. 288-291 (Zahn); 1890, p. 155-158 (Ph. Meyer);
Theologisches Literaturblatt 1893, p. 495-497 (Zahn).

6 The following description of the manuscript is abridged from the
full one given in PO* 657 f. : Bound codex, on paper, 245 x 165 mm.,
in the writing called boloragir (" roundhand "), some titles in red
ink. 383 sheets remain, but others are missing between nos. 7 and 8.
Under the tide " Proofs of the Apostolic Preaching " we have : 33*-
i46 r the fourth book of Adversus haereses, I46 r -222 r the fifth book,
and 222 r -262 r the Proof.

7 TU 31. i (1907): Des heiligen Irenaens Schrift zum Erweise der
apostolischen Verkundigung . . . in armenischer Version entdeckt,
herausgegeben und ins Deutsche iibersetzt von D. Karapet Ter
Mekerttschian und Lie. D. Erwand Ter Minasseantz, mit einem
Nachwort und Bemerkungen von Ad. Harnack.

Though this was the editio princeps, there was no description of
the manuscript (this was supplied when the text was republished,
cf. preceding note), and no apparatus criticus, though it is clear
from the translation that several emendations were adopted (emen-
dations were referred to in the margin of the republished translation,
cf. next note but one). The German translation was in the circum-
stances a highly meritorious achievement, and not all the criticisms
later directed against it (e.g. by Weber, cf. n. 10 to In trod, below)
were justified; but inevitably it left much to be desired, and this fact
hampered Harnack in his annotations.

The Armenian text (without version) of A.H. 4-5 was published
by Ter Minasseantz in TU 35. 2 (1910).

8 Patrologia Orientalis 12. 5 (ed. R. Graffin F. Nau, Paris 1919)
655-731: S. Irenaeus . . ., The Proof of the Apostolic Preaching
. . . , Armenian version edited and translated loy His Lordship the
Bishop Karapet Ter Mekerttschian and the Rev. Dr, S. G. Wilson,
-with the co-operation of H.R.H. Prince Maxe of Saxony, D.D. and
D.CX. For all that, the version is not infrequently at fault though
it presents several improvements on the original German one and
is further marred by strange misprints.

Tixeront-Barthoulot (cf . n. 1 1 to Introd. below) is reprinted (747-
803) as an appendix to this edition.

9 The revised German version was published in Leipzig, 1908; I
have not, however, seen it.

The Russian version of Professor N. I. Sagarda (the " Sagrada "
of PO* 655 is an error): Novo-otkrytoe proizvedenie sv. Irinea
Lionskago: Dokazateljstvo apostoljskoj propovedi, published in Hris-

1 1 6 NOTES

tianskoe ctenie 87 (1907): 476-49 1 = foreword, 664-691=0. 1-50,
853-881 = c. 51-100 and closing remarks. This version was made not
from the Armenian, but from the German translation of EP* . Hence
its independent value lies only in the competent introduction and
notes.

10 German version: Bibliothek der Kirchenvater 4 (Kempten
Munich 1912): DBS Id. Irenaeus Schrift zu-m Erweis der apostoli-
schen Verkundigung, aus dem Annenischen ubersetzt von Dr. Simon
Weber, o. Prof, an der Universitdt Freiburg L Br.

The German of this version is superior to that of the first German
version, and the text had in the meantime been subjected to discus-
sion; not all the changes so introduced, however, are correct (several
were later abandoned by Weber himself).

Controversy: Zeitschrift jur neutestamentliche Wissenschaft 14
(1913) 258-262 (Ter Minasseantz); Der Katholik 94. i 09*4) 9"44
(Weber); Zeitschrift fur Kirchengeschichte 35 (1914) 255-260, and
442 as note after the following (W. Liidtke); ibid. 438-441 (Weber).

Latin version: Sancti Irenaei Demonstratio Apostolicae Praedica-
tionis. . . . Ex armeno vertit, frolegomenis ilhistravit, notis locu'ple-
tavit Simon Weber . . . (Freiburg i. Br. 1917). The version is, apart
from one or two slips, accurate, but in the nature of things often
obscure, ambiguous, or even positively misleading. Though this ver-
sion is the best means available whereby one who does not know
Armenian can form an idea of how the text expressed itself, Latin is
not a suitable medium for such a verbal transposition. A Greek
version on the same lines would have been more useful. (Liidtke,
loc. cit. above, 256, did in fact reconstruct in Greek the second half
of c. 34, as a means of judging the merits of the rival German
versions).

11 Recherches de science religieuse 6 (1916) 361-432; version and
annotations by Barthoulot, introduction and additional notes by
Tixeront. Reprinted as appendix to PO*, from which it is cited in
these notes. The version is very free, and in some places rather a
paraphrase than a translation, and the translator has in several places
been misled by lack of acquaintance with the peculiar Armenian style
of the text.

A new French version is now being prepared, for the series
" Sources chretiennes."

"English version: J. Armitage Robinson: St. Irenaeus: The
Demonstration of the Apostolic Preaching (Society for Promoting
Christian Knowledge: London and New York, 1920). A good
version.

INTRODUCTION 117

Dutch version: H. U. Meyboom (Leyden 1920). I have not
seen this \ 7 ersion, and take the reference from j. Quasten, Patrology i
(Utrecht-Brussels 1950) 293.

Italian version: Ubaldo Faldati: S, Ireneo, Esposizione della
Predicazione A-postolica (Roma 1923). A very accurate version, on
the whole.

13 Hist eccles. 5. 26 (cf. 13 f. of In trod.).

14 This point is developed by Weber, BK* p,v.

15 Cf. n. 314.

16 Cf. 28 of Introd., and n. 51 thereto.
"A.H. 3 . 3 . 3 .

18 Though O. Bardenhewer (Geschiclite der altkirchlichen Litera-
tur i [2nd ed. Freiburg i. Br. 1913] 409) and others admit the
hypothesis that the Proof may have been written contemporaneously
with the last two books of Adversus haereses, there are several points
which have seemed to others to suggest that some time elapsed be-
tween the two works. Thus Faldati (F* 44) sees in the difference
between the exegesis of Isa. 1 1 . 6 f . in c. 60 of the Proof and that in
A.H. 5. 32 f. a profound change in the author's views, which must
have been the work of a considerable lapse of time; but I do not find
this conclusion to be inevitable; cf. n. 270.

F. R. M. Hitchcock (Journal of Theological Studies 9 [1908] 286)
sees in the statement of c. 48, that kings are Christ's enemies and
persecutors of His name, a reference to the persecution under Sep-
timius Severas, and so would put the composition of the Proof at the
end of Irenaeus's life. But the bishop of Lyons did not have to wait
for the persecution under Severus in order to make such a statement.

The reference to Adversus haereses in c. 99 of the Proof comes
after the mention of the first of the three classes of heretics there
mentioned. Now the other two classes also are dealt with in Adversus
haereses, but whereas the first class is treated of in books i and 2
(though the principal refutation is in book 4), the other two are
mentioned in books 3 and 4. Hence the reference to the earlier work
does not necessarily imply that the whole work had been finished,
indeed the restriction of the reference to the first class might be
taken as a suggestion that only the first two books had been com-
pleted. It seems, however, on the whole more probable that Adversus
haereses was completed some time before the Proof; but nothing can
be affirmed with certainty in this respect.

19 The fragments are in H. Jordan: Armenische Irenaeusfragmente,
TU 36. 3 (1913) Fr. 6, 13, 20, 25 (all from the same passage, the

1 1 8 NOTES

beginning of c. 31 cf. n. 156), and Fr. 70 (from c. 40 cf. n. 195).
Gf . next paragraph of Introd., and the notes thereto.

20 "Stephen the Philosopher": Fr. 20-22 of Jordan, op. cit. in
preceding note (20 is from the Proof, c. 31 cf. n. 156; 21 is from
Adversus haereses, and 22 from some other work of Irenaeus).

" Catholicos Sahak ": iUd., Fr. 18 (= 22), 19 (= 21).

21 For this dating, cf. EP* p. iv-v, Ter Minasseantz, however, in
the preface to the Armenian text of A.H. 4-5, in TU 35. 2 (1910)
p. v, puts the period of translation at 650-750.

22 N. Akinean, HAm. 24 (1910) 205, puts 604 as the latest date,
because of a quotation in a letter of Varthan Kherdogh, and even
suggested that the latter was the translator, between 590 and 604.

In 1911 Ter Mekerttschian found yet another manuscript, bearing
the title " Seal of the Faith," with a quotation from the Proof, dis-
torted however into a Monophysite sense (Fr. 6 of Jordan, oy . cit. in
n. 19 above; from c. 31 cf. n. 156). This manuscript can be dated
to the Catholicate of Comitas, \vhich seems to have been about 611-
628 (dating of Ter Minasseantz, TU, Neue Folge n [1904] 60-62).

Weber (L* 9-10) suggested that Eznik (early fifth century) knew
both the Proof and Adversus haereses; but this would prove nothing,
since Eznik used Greek sources directly.

23 Jordan, op. cit. 203; similarly Ter Mekerttschian in PO* 656.

In addition to the quotations from the Proof and from the last two
books of Adversus haereses, of which we have the Armenian version,
there are also Armenian quotations in the same distinctive style from
the earlier books of Adversus "haereses, so that it is clear that the
whole work was translated at the same time. Cf. Jordan, op. cit.
204 f.

24 C. F. Conybeare, American Journal of Theology 16 (1911)
631 f.; more fully in Huschardzan (Vienna 1911) 193-203 (in
English).

25 The classification of the periods of the " Hellenising " school of
Armenian, the Proof etc. being assigned to the first period, was estab-
lished by Manandean in his work Yunaban dyrroce ew nra zar-
gacman srjannere = " The Hellenising school and the phases of its
development " in Armenian (Vienna 1928), which had appeared by
instalments in HAm. 39 (1925) 225-232, 347-354, 539-548, 40

(1926) 15-23, 121-129, 209-216, 35'3i3> 437-445. 5^5-533> 4 1

(1927) 16-23, 109-116, 289-301, 417-425, 559-569, 42 (1928) 25-30,
109-120, 205-213, 303-310, 401-407.

When Manandean wrote, it was still thought that the school must

INTRODUCTION 119

be dated in the fifth century; since that time, however, this view has
been generally abandoned (cf. rest of this paragraph of Introd.).
There is a concise account of the development of the Hellenising
school, embodying the conclusions of the discussion on the dating,
by Akinean, in HAm. 42 (1932) 2,71-292 (in Armenian; German
resume 376-380); and a brief account in English, concerned espe-
cially with the first group (to which the Proof belongs) in H. Lewy,
The Pseudo-Philonic De Jona (Studies and Documents 7, London
1936) 9-16.

28 In the early period of the controversy over the dating of Moses
of Khoren the principal opponent of the traditional date was A.
Carriere, Nouvelles sources de Molse de Khoren: etudes critiques
(Vienne 1893); Nouvelles sources de Molse de Khoren: supplement
(Vienne 1894); or HAm. 6 (1892) 250; 7 (1893) X 34? 1 7%> 39> &
1894) 53, 210. C. F. Conybeare: "The date of Moses of Khoren,"
Byzantinische Zeitschrift 10 (1901) 489-504, maintained the tradi-
tional dating; so also in HAm. 16 (1902) i, 85, 129, 193, 236; 17

(1903) 3> 33. I 5^ 2I 5> 3*7> 3 2 5-

For an account of the question in English, cf. H. Lewy, op. tit.
and two articles in Byzantion n (1936) 81-96 and 593-596; in the
former of these two articles are further references to earlier literature
on the subject.

Other modern opponents of the traditional dating: Akinean,
Jbewond, Erec ew Movses Xorenac'i = " Leontius the Priest and Moses
of Khoren " (Vienna 1930) : suggests identification of " Moses " with
eighth-century Leontius; and Manandean, Xorenac'u arelcvaci
lucume = " The solution of the problem of Khorenatzi " (Erevan
1934): puts Moses at beginning of second half of ninth century.

Against the two works mentioned in the preceding paragraph : S.
Malkhasean: Xorenac'u arelcvaci surje = " Concerning the Problem
of Khorenatzi" (Erevan 1940).

For the traditional dating, against Lewy's articles in Byzantion, cf .
Adontz, after each of those articles (that is, Byzantion n [1936] 97-
100, 597-599), and Sur la date de I'Histoire de I'Annenie de Molse
de Chorene (from Byzantion, Brussels 1936). Cf. also Abeghian
(following note).

27 Akinean, Elise Vardapet ew iwr Patmut'iwnn hayoc paterazmin
= " Elisaeus Vardapet and his History of the Armenian War," which
appeared in instalments in HAm. 45 (1931) 21-49, 129-201, 321-340,
393-414, 449-473, 585-61% 677-690; 46 (1932) 293-298, 385-401,
545-576; 47 (1933) 33-56, 641-679; 48 (1934) 353-414-

120 NOTES

A recent, highly authoritative, history of Armenian literature is
that of Manuk Abeghian. I have not seen the Armenian original,
hut only the abridged Russian version, Istoria drevnearmanskoj litera-
tury (Erevan 1948 [vol. ij). He here maintains the traditional
dating (mid-fifth century) for both Moses of Khoren (203-209) and
Elisaeus (244 f.).

28 Akinean, HAm. 46 (1932) 271-292, referred to in n. 25 above;
cf . also Lewy, op. cit. at end of same note.

29 EP* vi-vii; PO* 656.

Latin intermediary: Y. Awger, Bazmavep 67 (1909) 59-66, 145-
160; and cf. Akinean, HAm. 24 (1910) 202 f.; 25 (1911) 305-310;
also W. Liidtke, Theologische Literaturzeitung 36 (1911) 541.

30 The indications of a Syriac intermediary were : (a) the occur-
rence in Adversus haereses of the name " Elisabeth" in the form
Etisabet', with the Syriac sound s instead of the Greek s; (b) the
quotation of Zach. 9. 9, in c. 65 of the Proof, not according to the
Septuagint but in a form agreeing rather with the Syriac version;
(c) the rendering of the name of the prophet Malachy, on the two
occasions in which it occurs in the Adversus haereses (4. 17. 5 and
4. 20. 2, corresponding to 4. 29. 5 and 4. 34. 2 respectively in the
Armenian text as in TU 35. 2, which uses Harvey's numbering), as
" angel," as if it were the Syriac common noun mala'kd, <{ angel,
messenger."

The first and second of these may be neglected, since (a) such
forms as Eiisabet' are common in Armenian, and are to be found
even in works certainly translated directly from the Greek (cf.
Akinean, HAm. 24 [1910] 201); and (b) the quotation is not taken
from the Old Testament directly, but from Matt. 21. 5 or from a
collection of texts (cf. 38 of Introd. and n. 280),

The third point is more difficult to account for. It is true that
"Malachy" is not a normal proper name, but a sort of pen name
(cf. Mai. 3.1: Behold I send my angel . . . etc.) and so might be
rendered " Angel " or " Messenger " in much the same way as " Qohe-
leth" is rendered "Preacher" (Ecclesiastes); and that the prophet's
name is in fact rendered ayyeAos in the Septuagint (Mai. i. i); so
that Irenaeus might well have used that word. The difficulty is, that
he does not in fact seem to have done so, since the Latin version of
Adversus "haereses has in both places " Malachias." Hence the render-
ing " angel " of the Armenian version presents a problem; but it does
not force the conclusion that the version was made through a Syriac
intermediary.

INTRODUCTION 121

The principal indication of translation directly from the Greek is
the style of the version. This is a point which cannot conveniently
be documented here; let it suffice to say that the version clearly
belongs to a class of servile renderings of Greek texts, so closely
modelled on the Greek as to justify the conjecture that they were
intended rather as " keys " to the original text than as " translations "
in the normal sense. One peculiarity which tells especially against
the possibility of a Syriac intermediary is the imitation of the Greek
" genitive absolute," of which there are many examples in the ver-
sion of the Proof. This construction is foreign to Armenian, but
can be accounted for as a mechanical reproduction of the Greek in a
"key"; it is however quite incredible that it can have been trans-
mitted through the Syriac, in which such a construction is incapable
of exact reproduction.

Against the use of the form EUsabet', mentioned above, may be
set the fact that proper names in general appear in a form which
corresponds not to Syriac but to Greek for example, Sem, Messias,
Bethlehem, More telling still is the manner in which the corrupt
text of Gen. i. i is transcribed in 0.43: baresit'j sament'ares, not
baresit', sament- 'ares. A Syriac version would have transcribed back
into s a Greek s standing for s, and an Armenian version from that
Syriac would have reproduced this s- } transcription in Armenian as s
argues that the transcription is directly from the Greek transcription.
(The corruption of the text in question has also been alleged as an
argument against transmission through the Syriac; but corruption
may have arisen in the transmission of the version as originally made
to the manuscript in which we have it.)

Finally, in c. 25, we read, concerning the Passover, which is put
forward as a type of the Passion, " the name of this mystery is kirk'."
Kirk' is a hapax legomenon which seems, as Vardanian pointed out,
HAm. 2,4 (1910) 303, to be an attempt to render Greek Hac^a in the
sense " Passion," as if it were related to ira.cr^&v " suffer " (Armenian
krel). Now, any Armenian translator must surely have known that
the word was a proper name " Pasch," Armenian Pasek'; but one can
understand how a translator from the Greek, meeting the word here,
might have rendered it for the nonce kirk', either thinking that it was
in origin a Greek word connected with ira.<rxtiv 9 or at least thinking
that Irenaeus was playing on the similarity of the two words (as
indeed he almost certainly was: cf. A.H. 4. 10. i: cuius et diem
passionis non ignoravit [sc. Moyses] sed figuratim praenuntiavit eurn,
Pascha nominans; et in eadem ipsa, quae ante tantum temporis a

5 u

NOTES

Moyse praedicata est, passus est Dominus adimplens Pascha). A
Syriac translator from the Greek would surely not have attempted
any such rendering, even if he saw that there was a play on the simi-
larity of the words in Greek, for Pascha is itself a Syriac word (the
Greek having taken this word, like many others, not in the Hebrew
form pesach but in the Aramaic = Syriac form); while an Arme-
nian translating from the Syriac would surely not even have reflected
that there had been such a play on words in the Greek original.

31 For a fuller, but brief, discussion in English of the style of the
" Hellenising " school, cf. Lewy, op. cit. 16-24.

32 For examples, cf . Conybeare's articles, references in n. 24 above;
this was the peculiarity on which he based his identification of the
style of the Armenian Irenaeus with that of the Armenian Philo.
Many such " doublets " are mentioned in the notes to the present
version: cf. the following paragraph of the In trod., and the Index
under "doublets."

33 It is often exceedingly difficult to determine the correct division
and grouping of phrases. As an example of a particular difficulty may
be mentioned the use of expressions imitating in various manners
the Greek "genitive absolute." Such a construction is foreign to
Armenian (cf. above, n. 30), and in several places, where normal
Armenian usage would demand a certain interpretation of an expres-
sion, it is in fact probable, or at least possible, that the expression
should be understood as an " absolute " construction, with a sense
sometimes quite different from that which would be demanded by
normal usage a difficulty which is sometimes increased by the fact
that in Armenian the genitive and dative of substantives are identical
in form. For examples of such ambiguities, cf. n. 43, 195, 200, 201,
222, 249, 341; in the first three of these cases the difference of inter-
pretation is considerable.

34 There is a list of textual defects in Weber, L* 1 1 .

The editio princeps has no apparatus criticus (an omission for
which the editors were taken to task by Weber, Der Katholik 94
[1914] 10), and there are few emendations mentioned in the republi-
cation in PO*. The revised edition of the German version of EP*
referred to emendations proposed by Nestle and Conybeare; others
are to be found in Akinean's article, " St. Irenaeus in Armenian
Literature," HAm, (1910) 200-208, in Vardanian's articles on the
new words in the Armenian Irenaeus, ibid. 281-284, 301-306, and on
emendations to the Proof, ibid. 326-328, in Weber's articles in Theo-
logische Quartalschrift 91 (1909) 560-573 and 93 (1911) 162 f., and

INTRODUCTION 1 23

his " Randglossen," Der Katholik 94 (1914) 9-44, and in Liidtke's
repl} 7 thereto, Zeitschrift filr Kirchengeschichte 35 (1914) 255-260,
and elsewhere. Weber's Latin version (L*) mentions most emenda-
tions made up to its publication. I think I have mentioned in the
notes to this version all the important emendations proposed; and I
have suggested one or two new ones.

35 Eusebius, Hist, eccles. 5. 26.

36 So too Faldati has for title " Esposizione . . . ," though he re-
marks (F* 21 n. i) that " dimostrazione " would be more accurate as
a rendering of the word eiri8&t,<s. The Armenian title is C'uyc'
arak'elakan k'arozut'eann.

37 Eusebius, Hist, eccles. 5. 26.

The name Marcianus ought doubtless to have been englished
" Marcian," but that the latter form agrees in sound with " Marcion."

38 Mart. Polycarpi 20.

Identification of author of Martyrium Polycarpi with addressee of
Proof was suggested by J. B. Lightfoot, Apostolic Fathers 2. 3 (Lon-
don 1889) 398 .; he was followed by, for example, T. Zahn (Realen-
zyklopadie filr protestantische Theologie und Kirche, s. v. " Ire-
naeus")- Harnack remarks (EP* 54) that identification is unlikely,
the reading " Marcion " being more probable for the name of the
author of the Martyrium. F. X. Funk~K. Bihlmeyer, Die Aposto-
lischen Voter (Tubingen 1924), also read " Marcion."

39 Insistence on abolition of Old Law: c. 35, 87, 89, 90, 94, 96.
For a probable explanation, cf. 37 of Introd. The suggestion that
Marcianus was a recent convert from Judaism was made, to account
for this insistence, by F. Diekamp in his review of EP* , Theologische
Revue 6 (1907) 245, and is regarded as probable by O. Bardenhewer,
Geschichte der altkirchlichen Literatur i (2nd ed. 1913) 411.

* " care of souls ": c. i (cf. n. 6).

J. Kunze, on the other hand, says it is clear from the whole tenor
of the Proof that Marcianus was a layman (Theologisches Litera-
turblatt 28 [1907] 26). Similarly Sagarda, who adds however that
there is insufficient ground for any certainty in the matter (S* 486).

41 The confusion and repetitiveness of Irenaeus's exposition is very
noticeable in Adversus haereses.

42 Cf . 45 of Introd. for resume of probable solution to these
" problems."

43 So Harnack in EP* 55, G. Rauschen in Literarische Rundschau
34 (1908) 468, and especially P. Drews in Zeitschrift fur neutesta-
mentliche Wissenschaft 8 (1907) 226-233, wno compares the Proof

124 NOTES

with Augustine's De catechizandis rudibus and with the Constitu-
tiones apostolicae. Similarly Sagarda says, " Irenaeus speaks not as a
polernist, not even as a scholar, but as pastor and catechete " (S*
487).

44 c. i.

45 c. i f . and 99 f.

46 The word rendered "in its integrity" in c. i, and similarly
rendered elsewhere, is afolj, meaning " entire " in the sense " sound,
healthy, lively "; cf . n. 4 and the parallel Tit. 2. 8 there quoted.

47 So Bardenhewer, op. cit. i. 409, 41 1. So too Tixeront (PO* 752)
and others.

48 BK* p. xiv.

49 G. Rauschen, Literarische R^tndschau 34 (1908) 468.

50 For Irenaeus's poor opinion of fanciful exegesis and of " mystic
numbers," cf. respectively A.H. i. 8. i and 2. 24 f.

51 Adversus haereses (or Contra haereses*), is given by Eusebius,
Hist, eccles. 5. 7. i etc., its full title, which we find also in c. 99 of

the Proof: ^EAey^os KO! avarpOTrrj rrjis ^euSoviJfiou yi/coo-ecos, a title which

may be variously rendered in English : for example, also " Critique
and refutation. . . ." The expression " knowledge falsely so called "
is taken from i Tim. 6. 20. " Knowledge " (in this sense) is in Greek
yvtocrts, and from the related adjective yFcoo-rtKos are derived the words
"Gnostic," " Gnosticism."

52 Marcion's system, though it agrees in many general points with
those of Gnostics properly so called, is in detail and in spirit as dif-
ferent from them as is orthodox Christianity. Most Gnostic systems,
so far as can be judged, were on the intellectual level of the various
bogus -osophies which are their modern counterparts; Marcion's, on
the other hand, was the work of a misguided genius. He founded a
hierarchy, and his sect is said to have persisted into modern times,
while other Gnostic systems have been artificially revived in modern
times; cf. F. R. M. Hitchcock, Irenaeus of L^igd^lnum (Cambridge
1914) 332 f.; E. C. Blackman, Marcion and his Influence (London

1948)-

53 On the word aeon, cf . n. 23 to the text.

54 SrjpLiovpyos in Greek means " craftsman, artisan " and was a
normal term in Greek philosophy to denote the " creator " or rather
"fashioner" of the ordered world. The word seems to have been
used in the Proof (and in Adversus haereses') of the " creative " Word
(c. 38, cf. n. 185); it is used of God in A. H. 4. i. 2 and 4. 20. 4.

55 So in the Proof, c. 4-7, 45.

56 Identity of God the Father and Creator: c. 3-5, n, 99; He is

INTRODUCTION 125

57 So in the Proof) c. 5, 34, 39; for an echo of Plato on the world-
soul, cf. n. 171.

58 So in the Proof, c. 7, 45.

59 " the Son," cf. c. 5 (and n. 32 f. thereto); " inscrutable genera-
tion/' cf. c. 70 and n. 301 thereto; " always with the Father," cf. " His
Son for ever" (c. 10), and His pre-existence, c. 51 f.; and for the
question of the Word's eternity and of the Adyos ei/Sta^eros and Adyos
wpo<o/3iicds, cf . c. 43 and n. 205 thereto.

60 Proof , c. 12 (in Paradise), 44 (Abraham), 45 (Jacob, and ex-
plicit statement that theophanies are of the Son), 46 (Moses).

61 Cf. 33 of Introd. (and n. 70 thereto).

62 Cf . 36 of Introd.

63 This belief in a " seeming " body is called " docetism," and its
holders are called " docetes " (from Greek SoKdv, " seem ")

64 Frequent reference to Christ's birth of the Virgin, of the seed
of Abraham and of David; and cf. especially c. 33, 38 f.

65 So in the Proof c. 5-8, 49; for the identification Spirit = Wisdom,
cf. n. 33 to c. 5; Scripture is the work of the Spirit: c. 49: " it is not
a man who utters the prophecy; but the Spirit of God . . . spoke in
the prophets"; c. 2: "the Holy Spirit says through the mouth of
David"; c. 24: (God testified to Abraham) " saying through the
Holy Spirit in the Scriptures "; c. 73 : " the Spirit of Christ, who
spoke in the other prophets about Him, now also through David
says." If Irenaeus sometimes attributes the words of Scripture to
the Word, this is not because " the Word articulates the Spirit, and
. . . gives their message to the prophets " (c. 5), but because in the
particular passages so attributed to the Word the Spirit is speaking
" on the part of Christ " (c. 49), and using the first person in uttering
words to be attributed to the Son (so c. 34 " the Word says through
Isaias: I refuse not . . ."; similarly e. g. c. 50, 68); or because the
Scripture is reporting the words of the Son in a theophany (so e. g.
in c. 9).

ee Cf.c ii, 14.

67 The Spirit in creation and in man, cf . 33, 34 of Introd. He
leads to the Son, cf. 35 of Introd.

68 Divinity of the Son : Proof c. 47; cf . n. 223 thereto.

69 c. 99.

70 "hands": cf. account of creation in c. 11. In the parallel pas-
sage A.H. 4. Praef. 4 we have " with His own hands, that is, with
the Son and the Spirit"; so too in A.H. 4.20. i, 5. i. 3, 5. 6. i,
5. 28. 4 the Son and the Holy Spirit are called the two hands of the

1 26 NOTES

Father, Similarly Theophilus of Antioch, Ad Autol. 2. 18. C. also
Proof c. 26 (and n. 140 thereto) for a possible reference to the Spirit
as the " finger w of God.

" Image " and " likeness " were commonly distinguished by the
Greek fathers; the statement that the " image " is ineffaceable, but
the " likeness " lost by the Fall was supported by the allegation that
the latter word was never used of man in the Scripture after the
account of the Fall; but this is a mere chance in the Septuagint
version; the Hebrew word d e mut, to which it corresponds in Gen.
i. 26, occurs also in Gen. 5, i, where however the Septuagint renders
by ekttjv (" image ") instead of o/iotwcrt? (" likeness ") as in Gen. i. 26.

For this distinction in Irenaeus, cf. especially A.H. 5. 6. i, where it
is said that the " image " is in the frame (plasma) of man and the
"likeness " in the spirit; with which cf. Proof, c. n (n. 65) for the
original creation, and c. 97 (n. 397) for the restoration; for the
" image " as that of the Son, c. 22 : " the ' image ' is the Son of God,
in whose image man was made "; for the " likeness " as given by the
Spirit, c. 5 : " the Spirit, who . . . formed man to the likeness of
God." (And for free will as especial point of resemblance of man to
God, c. n, n. 66.)

71 Man created free and lord of world and its angels: c. n, 12;
immortality, c. 1 5; " self-mastery " as especial resemblance to God,
c. n (n. 66); man intended to develop, etc., c. 12 (n. 70); the Fall
and its effects, c. i6f.; loss of immortality, c. 15, 37 f.; "image and
likeness," cf. n. 70 above; Incarnation as restoration, cf. 36 of In trod.

72 A.H. 5. 9. i f .; Plato, Phaedrus 246a; 253c; cf. following note.

73 All three elements necessary, cf. A.H. 5. 9. i f.; 5. 6. i, etc. Body
and soul, cf. Proof c. 2 (n. 8); necessity of Spirit, c. 7, 14, 41 f., 89;
Spirit a special " godlikeness," cf. n. 70 above, and A.H. 5.9. 1-3,
5. 10. i; 4. 6. i; 4. 8. i; cf. also c. 42 and n. 201.

74 Body also part of man, c. 2 (n. 8); and A.H. 5. 6. i : " the soul
and the spirit can be part of man, but by no means * a man ' "; cf .
also insistence on " incorraption " (cf. 36 of Introd.). All things
created by the one God, c. 3 f., 10.

75 " Material " : Greek uW? < fay, " matter "; (" earthly " : X oufe,
*' carnal ": crap/a/cos); " sensual ": t/ojxcos <( ^x 7 ?? " sou l "? Latin homo

anim&lis', spiritual * : Tryeufiart/cos <^ 7rveuju,a 5 * Spirit."

Cf. i Cor. 2. 14 f. : But the sensual -man perceiveth not these
things that are of the Spirit of God. . . . But the spiritual man
judgeth all things; and 3. i : And I, brethren, could not speak to you
as unto spiritual, hut as unto carnal; and Jude 19: sensual men,
having not the spirit.

INTRODUCTION 1 27

76 Not that the Gnostics were necessarily licentious; some of them
were, if we are to believe Irenaeus; but others were ascetical. The
Marcionites in particular affected an extreme asceticism.

77 i Cor. 15. 50, on which text in A.H. 5. 9. i f. Irenaeus explains
the necessity of spirit as well as soul and body. For the Gnostics,
" flesh and blood " did not participate in salvation.

78 1 Tim. 1.9, quoted in the Proof, c, 35, *
79 Proof, c. 14 (spirit knows no evil), 89 f. (newness of spirit
supersedes the law); 61, 95 f.
* Q Proof, c. 8.

81 Cf . n. 70 above.

82 Proof, c. 5 (n. 34).
* 3 Proof, c. 5-7.

84 Proof, c. 7.

55 " Recapitulation " or " summing-up," Greek di/aKe^aAatWts. The
corresponding verb is rendered " re-establish " in Douay in Eph.
i. 10 : in the dispensation of the fulness of times, to re-establish all
things in Christ. In Irenaeus (cf. rest of this paragraph) the sense is
rather " re-establish." Principal references in the Proof: c. 30 (end),
31-34, 37 . (and cf. parallels cited in notes thereto).

86 " Communion " : Armenian hasarakut'iwn miabanut'ean, liter-
ally " community of agreement," or more freely rendered, <l terms o
good fellowship," " friendly relations." In A. H. 4. 20. 4, however,
(4. 34. 4 in Harvey's numbering, used in the edition of the Armenian
text, TU 35. 2), the same expression corresponds to the Latin ver-
sion's communio. Elsewhere (A.H. 4. 14. 2, Harvey's 4. 25. 2) twice
the word communio has as its Armenian correspondence hasa-
rakut'iwn alone (cf. n. 195, and variants in fragments of c. 31:
n. 156). In the Proof, c. 6; and, with explicit reference to "incor-
ruptibility," c. 31, 40.

87 Cf. Proof., c. 7, 31, 39, 40, 55; and the continuation of i Cor.
15. 50, cited above (n. 77); after stating that flesh and Hood cannot
possess the kingdom of heaven, the apostle goes on: neither shall
corruption possess incorruption.

Not merely the spiritual principle, but the whole man to be saved,
cf. A.H. 5. 6. i, cited in n. 74 above.

88 F. Loofs, in his posthumously published work on the sources of
Irenaeus, Theophilus von Antiochien Adversus Marcionem und die
anderen theologischen Quellen "bei Irenaeus, TU 46. 2 (1930), re-
gards Irenaeus's reputation for original thought as exaggerated, and
suggests that he reproduces incompatible views from his various

128 NOTES

sources. There is however much that is controvertible in the views
expressed in that work (including, for example, the suggestion of
" binitarianism " alluded to in 32 of this Introd.

89 J. Rendel Harris, Expositor 7. 3 (1907) 246-358 (on the Proof)
and 7. 2 (1906) 385-409 (on "Testimonies"); these articles are re-
peated, along with other matter, in the same author's book, Testi-
monies, 2 vols. (Cambridge 1916, 1920).

90 Harnack, EP* 58; Tixeront, PO* 771 n. 3.

91 Description of Leviticus, c. 26; of Deuteronomy, c. 28. Note the
inaccuracy of the Deuteronomy quotations in c. 29 (n. 152, 153).

92 For composite quotations cf., in the Proof, c. 24 (n. 127), 29
(n. 152), 43 (n. 206), 79 (n. 324), 88 (n. 352).

93 For false attribution: c. 43 (n. 206), 65 (n. 280: here note
parallel in Justin gives different false attribution), 72 (n. 307), 97
(n. 396),

Apocryphal quotations from rubrics or glosses: cf. c. 43 (n. 207),
68 (n. 289).

94 Cf. c. 5 (n. 31), 77 (n. 318); but the fact that the former is a
commonplace and the latter inaccurately quoted lends support to the
suggestion that Irenaeus may here be quoting from memory; c. 86
(n. 346), but here the fact that the quotation echoes two different
prophets might have accounted for the expression " the prophets ";
cf. also c. 38 and 62 (Amos, cited also in Acts), 72 (Ps. 20), 86
(Isaias, cited also in Romans).

95 C. 54 (n. 247), 56 (n. 251); cf. also Isa. 53. 4 quoted c. 67 as in
Matt, 8. 17, and (in longer citation) c. 68 as in LXX (n. 283, 288).

96 Cf. c. 35 (n. 176), 63 (n. 277), 65 (n. 280: note that the dif-
ferent false attribution in the Justin parallel suggests common source,
not the gospel), 67 (n. 283), 93 (n. 365). In Rendel Harris's theory
this agreement with the New Testament is due to the use by the
latter also of the book of " Testimonies against the Jews."

97 C. 81 (n. 328).

98 C. 8 (n. 55). In A.H. 4. 5. 2 correct attribution to Christ of the
gospel's addition.

99 A.H. 3. 21. 1-4. In the Proof, c. 69, there is a notable omission
which is to be accounted for by use of the Septuagint (n. 295).

100 In c. 3 (n. 1 8) I have even ventured to emend a quotation into
agreement with the Massoretic text.

The immediate source not the New Testament : cf . n. 96 above.
The style of the translation of the Proof a key to the Greek
original makes it reasonable to suppose that the translator has

INTRODUCTION 1 29

simply translated Irenaeus's quotations as they stood in the Greek
original, instead o substituting as translators not uncommonly
did the (Armenian) version of the Scriptural passage quoted. In
one or two places, it is clear that the translator has retained peculiari-
ties of the original (cf. e. g. n. 324 to c. 79 of text).

It is interesting to note in the Proof a couple of striking agreements
with the so-called "Western text" of the New Testament in the
quotations of Mich. 5. 2 (== Matt. 2. 6; c. 63, n. 277) and Isa. 52. 7
(= Rom. 10. 15; c. 86, n. 346); 'and cf. n. 264, 329 (Codex Bezae).

101 Jeremias: c. 78 (n. 320); David: c. 68 (n. 289).

102 Cf. c. 9 (n. 60), 20 (n. 105), 43 (n. 207), 57 (n. 257).

103 C. 4 (n. 28); AH. 4. 20. 2.

104 C. i8(n. 100).

105 C. 9 (n. 57); other " echoes " of Ascensio Isaiae are c. 10 (n. 62)
and 84 (n. 338).

106 Abraham: c. 24 (n. 124); star: c. 58 (n. 264).

107 The "elders": or "ancients" or "presbyters" (ot irporjftfopoi,
'presbyteri, senior -es), a word commonly so used, and regularly added
by Irenaeus when he refers to the preceding generation of tradition,
the " disciples of the apostles "; so in the Proof, c. 3 and (without the
expression "disciples of the apostles") c. 61. In A. H., 2.22.5,
3.2.2, 5. 5. i, 5.33.3, 5.36. i and 2. For the word "elders," cf.
Ancient Christian Writers 6 (The Didache etc.) 107 ff.

Chiliasm: c. 61; for an account of this doctrine, see n. 270. It
has recently been called in doubt whether Irenaeus did in fact hold
millenarian views; cf . the article of V. Cremers, " Het millenarisme
van Irenaeus," Eijdragen i (1938) 28-80. Even on the rniilenarianism
of Papias doubts have been expressed, by L. Gry, " Le Papias des
belles promesses messianiques," Vivre et Penser 3 (1943-4) 1 12-124.

108 C. 74 (n. 314); A.H. 2.22.5.

109 Chiliasm (in Proof, c. 61, n. 270) in Justin, cf. esp. Dial. 80 f.;
Papias, cf. (Eusebius, Hist, eccles. 3. 39. 12 and) A.H. 5. 33. 4; but
cf. end of n. 107 above.

110 Papias and chiliasm, cf, preceding paragraph of Introd.
Polycarp quoted by name: A.H. 3.3.4; echo in Proof, c. 95

(n. 376). In the last postscript to the Martyrium Poly carpi in the
Moscow manuscript we are told that Irenaeus " wrote a solid refuta-
tion of every heresy, and, besides, handed down the ecclesiastical and
Catholic rule of faith, just as he had received it from the saint," that
is, from Polycarp. The "solid refutation of every heresy" refers
obviously to Adversus haereses; it is possible that the " ecclesiastical

130 NOTES

and Catholic rule of faith " handed down by Irenaeus as he received
it from Polycarp refers to the Proof.

111 Cf . Index.

112 Cf. Index. In his introduction to the Proof (AR* 6-23) Robin-
son gives a detailed comparison between certain parts of the Proof
and parallel passages in Justin (0.57 and ApoL 1.32; c. 44 f. and
Dial. 56, etc.; and c. 53 as "cleared up" by Apol. 2.6). So also
F. R. M. Hitchcock ; journal of Theological Studies 9 (1908) 284-
289, lists several parallels between the Proof and Justin.

It must be noted that there are many differences of Scriptural
reading between Justin and Irenaeus; in the Proof, cf. n. 277, 302,
317, 318, 320, 322; cf. different attribution, n. 280.

113 Cf. 38 above, and Harris (references in n. 89 above). Loofs,
op. cit. (n. 88 above) 511. i, thinks the parallels between Justin and
Irenaeus may be attributed to what was already traditional.

A notable difference between the two lies in Irenaeus's frequent
use of St. Paul, whom Justin never mentions or quotes.

114 Two particular examples, taken from the Proof, given by Harris,
Expositor 7.3 (1907) 255-257, and Testimonies i.68f.: in c. 57,
after quoting Gen. 49. 10 f., Irenaeus continues, " He is also the ex-
pectation of the nations, of those who hope in Him . . ."; in Apol.
1.32, after quoting Gen. 49. 10 f., Justin passes on to a composite
quotation (Num. 34. 17, Isa. n. i, Isa. n. 10; the whole attributed
to " Isaias >J ) ending and in His arm shall the nations hope. In c. 72,
Irenaeus applies Isa. 57. i to the death of Christ and also of " those
who believe in Him and like Him are persecuted and slain "; in Apol.
i . 48, Justin refers the same passage to Christ and " those who
hope in Him." In both these cases it is more likely that the " echo "
in Irenaeus is due to an adjacent text in the common source, than
to a reminiscence of Justin.

115 Reference to treatise against Marcion, A.H. 4. 6. 2; Loofs,
op. cit. (n. 88 above) 5.

us p roo f t Ct I2j 14; Theophilus, Ad Autol. 2. 25.

117 Account of Aristo, Origen, C. Cels. 4. 52.
For references to echoes of apologists, cf . Index.

118 A.H. 3.3.3.

119 Holy Spirit and Scripture, cf. n. 65 above; fourth gospel, c. 43,
94; trinitarian formula, c. 3.

Interesting also is what seems to be an allusion to the formula of
exorcism "in the name of Jesus Christ, crucified under Pontius
Pilate " (c. 97 n. 393).

INTRODUCTION 1 3 1

120 E. g. H. Jordan, Theologischer Literaturbericht 30 09?) 78.
( Weber, L* 13, refers to Kriiger in the same sense, but as his refer-
ence, which is false, is to the same volume of the same periodical, it
may well be a mistake for Jordan as above.)

121 Good works: c. 2, 98; dogmatic faith: c. 1-3, 100; redeemed
man: c. 61, 93, 94, 96.

122 C. 43 (n. 205).

123 Seven heavens, c. 9; Pontius Pilate, c. 74 (n. 314).

124 C. 61 (n. 270).

125 Adam and Eve, c. 12, 14; man lord of world and its angels,
c. n, 12; theophanies, c. 12, 44-46 (Sodom and Gomorrha, 0.44);
decalogue, c. 96.

126 Sem and Japheth, c. 21, 24, 42; Adam and Christ, c. 32; Spirit
and Wisdom, c. 5; distinction between Persons, c. 47.

127 There is an " Irenaean " Creed, drawn up from his works, at
the end of F. R. M. Hitchcock, Irenaeus of Lugdunum (Cambridge
1914). See also J. N. D. Kelly, Early Christian Creeds (London
1950) 76-82.

NOTES TO TEXT

1 Marcianus: cf. 14 of Introduction.

"I ... congratulate you " : xndakic em i k'ez, more literally " I am
partaker in thy joy" (cf. etymology of "congratulate"); but used
simply as equivalent of our " congratulate," corresponding to croyxa-
povfuai <TOL.

2 " set forth ... the preaching of the truth," cf . the title of the
work.

3 " in the form of notes on the main points ": thru t'e glxaworagoyn
yisatakaran = ucrd *e<aAcuwSes wro/iv^/ui, " as it were a summary
memoir."

" all the members of the body of truth " : an Irenaean metaphor,
cf. A.H. i. 9. 4 (and n. 40 below).

4 " those who hold false views " : AR* " . . . inculcate falsehood,"
and PO* " the false boasters "; but zsut karcec'olsn = rok i/^SoSof ou? 7
the contrary of " orthodox."

". . . what we have to say in its integrity and purity": more
literally "our word (Aoyos) sound and blameless," as in Titus 2. 8:
the sound -word that cannot "be blamed; but Irenaeus uses the adjec-
tives predicatively. " Sound " is arotj; the " integrity " referred to is
that of correctness rather than of completeness.

132 NOTES

With the opening section of the Proof compare the prefaces to the
books of Adversus haereses, especially to book i, with which there are
a couple of verbal parallels (" so far as may be," " you will draw much
profit from what we have expressed in brief ").

5 Cf . the opening words of the Didache : " There are two ways,
one of life and one of death," and Barnabas, Ey. 18 : " There are two
ways of doctrine and power, that of light and that of darkness "; and
Prov. 4. 1 8 f . (But the 'path of the just, as a shining light, goeth for-
wards and increaseth even to perfect day. The way of the wicked is
darksome) and 12. 28 (In the 'path of justice is life; hut the byway
leadeth to death).

6 " who look after the salvation of souls " : if this rendering is
correct, Marcianus may have been a bishop, or at least a cleric. The
text has however ork } hogan anjanc p'rkut'ean, and in Armenian the
word anjn, " soul," is frequently used as a reflexive pronoun; such a
use would give here the sense " who have a care for their (own)
salvation "; so EP* (" das eigene Heil ") and Weber in BK* (" ihr
Heir j ). Weber L* however has "animarum," and Faldati "delle
anime," and Weber L* 15 refers to Marcianus as one who had care
of souls. The renderings of PO* (" of their souls," and Barthoulot
" de leur ame ") keep the word " soul," but supply the possessive; if
however anjanc be understood as the substantive, then " of souls "
is the only possible rendering; " of their souls " would demand the
expression of the possessive iwreanc in Armenian (as in Greek, or
English). Moreover, anjanc iwreanc 3 would be a normal rendering
even if the Greek were simply laurw, " their own." It seems to me
that anjanc 3 must be understood as the substantive, " of souls." The
sense so given agrees with the reference to Marcianus as confound-
ing heretics and preaching the truth. The translator of the Proof
does not, so far as I have observed, use anjn as a pronoun; he follows
the Greek and uses anjn for " soul," while had the Greek here been
tavT&v he would surely have rendered, as he does elsewhere, iwreanc';
if he had used anjanc for eaurcov, he would most likely have added
iwreanc ', in view of the ambiguity of the context; but it must be
admitted that he did not habitually concern himself greatly with the
avoidance of ambiguity in his version.

7 " remain at a standstill " : ancc'en mnasc'en, literally " pass-re-
main," an apposition giving more or less the sense " come to stop " or,
with the sense of the perfect, " be at a standstill "; cf . in the Proof
the use of ancanel kal, " come-to-stand," or, with the sense of the
perfect, simply " be standing " (e. g. c. 44, where anceal kayin corre-

TEXT 133

spends to etaryKeicrav in the LXX; cf. n. 2,11), and the frequently used
compound kal mnal, " stand-remain/' in the sense <l remain (con-
stantly)/' and also barjeal krel, " to carry " (cf. n. 45). Such apposi-
tions are common in Armenian, and especially in the Armenian of
the school to which the version of the Proof belongs. Hence there is
no need to render and c en independently " transgress.'*

8 Composition of man, cf. In trod. 33.

" that must come about through the instrumentality of both of
these " : i jefn erkuc'unc' aysocik linel nma part ew arzan e; " it is
necessary (linel nma) through both of these" (jpart ew arzan e is
simply an expanded version of xp 7 ? or Set)- In linel nma, the dative
pronoun nma has previously been taken to refer to " man," and the
infinitive linel to mean "be (exist)," giving a curious expression with
the not very satisfactory sense "it is necessary for him to exist
through both of these." Barthoulot paraphrases freely: "il est juste
et necessaire de tenir compte de ces deux elements" (italics mine).
But linel should correspond to yiVecr&u " come to be " rather than to
dvai " be," and nma may be understood as a neuter (Armenian does
not distinguish gender) referring to the following or not follow-
ing of the way of life, so giving the relevant sense " it is necessary
for that to happen through both of these."

"both of these," that is, not soul alone (against the Gnostics, cf.
n. 10, and n. 74 to Introd.). The sense "he must have his being
through both of these " would be equivalent to the statement that
soul alone is not " man," cf. A.H. 5. 6. i, quoted in n. 74 to Introd.

9 " mind " : here the word ogi (" spirit/' etc.) is used; in the follow-
ing, " if truth be not in the soul," the word is the normal anjn. (oc J
eleloy csmartut'eann yanjin, "genitive absolute ").

10 This chapter is directed against the Gnostic view that the body
was outside the scheme of salvation, and good works necessary for
the " sensual " man only, not for the " spiritual "; cf . 34 of Introd.

11 " to set man in the presence of God ": zi zmardn yandimanakac'
arose en Astucoy. Barthoulot (PO* 757 n. 3) attributes to yandi-
manakac (which he presumably regards as corresponding to Ivavriov)
what he calls the pejorative sense " in opposition to " instead of " in
presence of." Here " these two " would be the vicious and the im-
pious; otherwise, he asks, how explain the struggle (" fight side by
side " : more literally " become comrades-in-arms "; one might render
" ally themselves "), and the following Scriptural quotations. But
" these two " are obviously the just-mentioned holiness of body and
truth in the soul ? and the struggle not against but for man; and yandi-

134 NOTES

manakac 3 does not correspond to evavriov (" against " would be
hakafak), but generally to Trappy (" present ") or the like, while here
it goes with the following word, yandimanakac afnel (Astticoy)

being simply Traptoravat (e<5).

12 Ps. i. i, continued in the following.

13 An etymological explanation; the Greek would be atrepds . . .
ov alfiovrai,, a correspondence which is reproduced by the Armenian
amfaristk* . . . oc' fasten, and may be imitated in English by render-
ing : " those are impious who have not piety towards . . . God."

14 Exod. 3. 14.

15 " sinners " = " scornful, disdainful folk " (" scornful, disdainful "
surely a doublet for a single Greek word) : an etymological explana-
tion, like the preceding one? If so, where is the association (with
djuaprwAoi, " sinners ")? Or a reference to the arrogance of the Gnos-
tic view that good works were unnecessary for the initiate? Cf . also
Didache 12, where it is said that "meekness and patience are far
from " sinners. Most likely the allusion is simply to the fact that,
knowing God, they neglect Him.

16 " sit and are brought to corruption " : or " they sit, and those
are brought to corruption (who take the poison of their doctrine) ";
but not u they sit and corrupt," unless the verb is to be emended
from passive to active (an easy emendation, however).

So Hennas, Mand. 1 1 (beginning), describes a vision of the " spirit
of the world " seated on a chair and expounding error to the faithful
seated on benches before him.

17 " rule of faith " : KO.V&V rrjs Tricrreus, regula fidei, a common
expression; cf. the " rule of truth " received in baptism, A. H. i. 9.4.
Kavwv " Rule " in the sense of a stick serving as a standard of judge-
ment, the meaning being, that the test of any view proposed for our
acceptance is, does it square with the formula called the " rule/'

Harnack remarks (EP* 56) that the conjunction belief love
(Lord Father) is common in Irenaeus.

18 unless . . . * continue: Isa. 7. 9: the manuscript here has unless
you "believe, says Isaias, you shall not understand] this reading agrees
with the Septuagint, but it makes the argument inconsequential:
" Action is preserved (or acquired) by faith, BECAUSE unless you
believe you shall not understand, AND faith is given by truth, since
faith rests on reality " (the " because " is not part of the quotation
from Isaias, but belongs to Irenaeus). It seems to me therefore that
the reading of the manuscript is due to scribal "correction" (de-
liberate or not) into conformity with the "received text" a not

TEXT 135

uncommon phenomenon and that Irenaeus must have quoted from
a version agreeing with the Massoretic text, whose reading is rendered
by Douay's you shall not continue ( = " persevere "). The argument
then makes good sense, especially with the rendering " is preserved/'
and agrees with what is said later in the chapter: " Since, then, it is
faith that maintains our salvation, one must take great care of this
sustenance, to have a true perception of reality."

"for we shall believe . . . keep": or "that we may believe . . .
keep," or " for let us believe . . . keep " (zi . . . liawatasc'uk! . . .
*

" believing what really is " : the text has the unintelligible reading
hawatagol zesn. Akinean (HAw. 24 [1910] 207 n. 2) emends to
hawata gol zesn, but this does not give very good sense (" believe
that what is exists," "believe " being imperative).

19 "this sustenance": AR* has "the maintenance thereof" (that
is, " its sustenance "), which may possibly correspond to the sense
of the original Greek. The Armenian however has bazwn xna-m
darmanoy nma fart ew arzan e afnel. The word rendered " sus-
tenance " (darman) means " medicine," but also " food " in general.

20 "the elders, the disciples of the apostles": cf. 40 of Introd.
(and n. 107 thereto).

21 The text does not say " in the name of the Holy Spirit," but
the reference to the trinitarian formula is clearer than that in Justin,
Apol. i. 61.

22 "seal": o-^payfc, commonly used in this connection (cf. Eyis-
tola 2 attributed to Clement of Rome, 7. 6 and 8. 6), and of the Sign
of the Cross, and of circumcision (so in c. 24, echoing Rom. 4. 1 1).
In c. 100 baptism is referred to simply as " our seal." Cf. the theory
of sacramental " characters " elaborated by later theologians.

23 " that the eternal and everlasting One is God " : zmistn ew zyar
en astuacanal (zyar en Vardanian's emendation of manuscript's
zyar en, HAm. 24 [1910] 207 n. 2). PO* has " that our abiding and
continuing portion may partake of the divine nature " : but there is no
" our," and the use of the third-person article -n instead of the first-
personal -s excludes the sense " our " even if the expression " mist ew
yar e could be understood as " abiding and continual portion "; more-
over the syntax requires accusative-and-infinitive of statement rather
than infinitive of purpose (the preceding final clause was conjunc-
tion-and-subjunctive). AR* has " that what is everlasting and con-
tinuing is made God," and says (AR* 72 n. 2) that the Armenian
translator has misunderstood Greek QeoTroielaOai, used in Hippolytus,

136 NOTES

Philos. 10. 34, of our " deification "; cf. also reference in Irenaeus to
this deification, e. g. A.H. 4. 38. 4, and 3. 6. i. But the continuation
of the sentence as it stands requires the subject to be the " eternal
and everlasting " God just referred to. The use of the verbal form
" be~divine," " act-as-God," suggests the emphatic rendering " is God,"
and the expression may be directed against the Gnostic view that the
Absolute is aloof from " acting-as-God," or may mean that the
(unique true) "Aeon " is God (cf. Introd. 29).

" Aeon " (aiwv = " age, perpetuity ") was earlier used as a personal
name for the cosmic god (Latin Janus) transcending the change of
subcelestial time; for Irenaeus this one Aeon was obscured by the
multiplicity of Gnostic Aeons, but cf. A.H. i. i. i for the unique
transcendent Aeon, and this may be the sense of " the eternal and
everlasting One " here (" eternal and everlasting " being a doublet
probably due to the translator), though aov is normally rendered
literally, yawitean, in Armenian, even when used in the Gnostic
sense. In Verbum Domini 27 (1949) 287-290 I have suggested a
similar interpretation of Wisd. 13. 9.

" all things whatsoever are subject to Him ": or " He subjects (or
has subjected) everything to Him(self)," zamenayn inS end, novaw
dnel so being the "put all things under him" of i Cor. 15. 27 f.
(cf. Ps. 8. 8. The manuscript's expressly passive dnil is of course a
late form, due doubtless to the scribe); in i Cor. however the refer-
ence is to the subjection of all things to Christ, whereas here the pas-
sive is more in accordance with the argument, whose point is not
that God "subjects" things to Himself but on the contrary; they
are of their nature subject to Him (cf. following notes).

24 " and that what is subject to Him was all made by Him ": ew
zedealsn end novaiv zamenesin nma afnel. The sense " that He sub-
jects all things to Himself " (cf . F* ) is repetitive, inconvenient (cf .
end of preceding note) and syntactically impossible, as the definite
zedealsn must be subject or object, not predicate-complement, of the
infinitive, which must then be independent " make," not merely an
element of " make-subject." Better is the rendering of the German
versions (and AR* ) : " all that is subject to Him is made His own,"
or the like; but it is difficult to see how this can be the sense, and the
whole point of the argument should be that all things are, of their
nature, God's own. Weber L* has " et subiectos sub se omnes eum
facere " (my italics) taking the dative nma as agent of the verb. This
is surely correct: /ecu ra wrorercryju-era aurw Travra cdjr<5 ireTrotTJaOai.
(Note the position of " all "; hardly " all that is subject . . . ," but

TEXT 137

". . . was all made. . . .") The statement is made against the Gnostic
view that God the Father was not the creator, but had " taken over "
the creatures of the demiurge (cf . Introd. 29 .; also following
note).

25 " so that God is not ruler and Lord of what is another's, but of
His own ": or " for God . . . ," but " so that . . . " is better: zl oc
ayloy uruk' isxel ew ter linel Astucoy, ayl iwrocn. Not simply
" God is ruler and Lord of none other than His own " : uruk' is per-
sonal (" anybody "), which seems pointless with such a sense (though
indeed this distinction is only in the Armenian; but it points to a
Greek r<5v aAAov ru/os), and genitive, which suggests possessive rather
than complement (dative: though genitive just possible as ter linel
is used instead of tirel); and ayl surely corresponds to dAAa, not y.
Moreover the sense is that required against the Gnostic view of the
" other God " interfering in the creation of the demiurge; cf . preced-
ing note, and A. H. 4. 20. 2: non enim aliena, sed sua tradidit ei
(sc. Father to Son), and "He came into His own" of John i. n
(because He was the maker of all).

Here, as in the preceding phrase, the dative (Asiwcoj) is taken
as agent of the verb. It is just possible to take astucoy as genitive
along with ayloy unfa', and render " for He is not ruler and Lord
of what is another god's, but of His own," an (inverted) allusion to
the distinction between the demiurge and the " other God."

26 "Almighty": ameriafad = iravroKparvp, that is, universal, abso-
lute ruler; a constant epithet of God (cf. n. 49).

27 Not mere repetition, but a confirmatory argument; in " the
Origin of all is God " " Origin " is the subject, " God " being predi-
cate, and it is the subject that is taken up by the pronouns in the fol-
lowing clauses, hence I render " It " instead of " He "; Irenaeus is not
so much concerned to say that the world was created, as to insist
that the Creator is fully divine : " Everything must have one su^preme
cause; since this cause is cause of all, itself uncaused, it must be God."
He is still concerned with the Gnostic distinction (Introd. 29) be-
tween creator and Absolute.

28 The whole of this sentence agrees, with slight verbal differences
(Irenaeus adds " the Father " after " God "; and cf . next paragraph of
this note), with Hennas, Mand. i; the same passage is quoted (with-
out the differences just mentioned) in A.H. 4. 20. 2, as " Scripture."

"brought being out of nothing ": arar zoc' esn i gol = liroiycre ra
JIT} ovra t5 (TO) elwt, " (made =) brought what-was-not into being ";
but Hernias and A.H. (cf. above) have Grot^o-a?) IK rov py ovros fe

138 NOTES

TO dvcLi ra Ttavra. " who (made =) brought everything into being out
of what-was-not." Cf . 2. Mac. 7. 28, quoted at end of next note.

" while holding all things, is alone beyond grasp ": zamenayn inc'
tanelov miayn e antaneli : the meaning of antaneli (" not [to be]
held ") has been disputed (cf. L* 19 note h), and Barthoulot takes
" hold " to mean " uphold," so that antaneli means in effect " inde-
pendent " (" qui soutient tout sans avoir besoin de soutien "), which
is indeed suggested by Irenaeus's context; but the sense of " hold "
must be ""contain, grasp," since Hermas has vdvra x^P&v /*ovos Se
ax<f)pr)To<s wi/ (and A.H, 4.20.2: omnium capax et qui a nemine
capiatur). The reference is doubtless, as Weber suggests (loc. cit.'),
to the immensity of God rather than to His incomprehensibility. Cf .
n. 39 (aizter).

29 This addition, which may seem pointless to a modern reader, is
directed against a variety of Gnostic views, distinguishing the origin
of matter and spirit etc. (cf. In trod. 29).

" in ' all things ' is included this world of ours, with man in it " :
more literally: tc in everything, this world of ours, and in the world,
man." The absence of a verb suggests that the Greek had " holding
all things . . . , and in ' all things * this world . . . ," as in the parallel
passage A.H. 4. 20. i; but in the Armenian " this world " and " man "
are nominative.

For the addition of " man," cf . also 2. Mac. 7. 28 : God made them
(== heaven and earth and all that is in them) out of nothing (^ OVK
OVTCOV = " from what-was-not ") and mankind also.

30 Characteristically, Irenaeus here adds " invisible "; the invisi-
bility of the Father has for him an especial moment; cf . Introd. 30,
31 for this point, and for the role of the Son as His visible repro-
duction.

" above whom . . . , and after whom . . .": God is neither subordi-
nate like the Gnostic demiurge, nor the aloof Absolute, nor the
supreme God \vith the " God " of the Old Testament as His subordi-
nate (cf. Introd. 29, 30). This passage tells against the view that
Irenaeus "'subordinated" the Son (Loofs, TU 46. 2.343 f.); God
the Father is of course the unique source of divinity.

31 " God is rational, and therefore produced creatures by His
Word": an etymological argument, like that following ("God is a
spirit, and so fashioned everything by His Spirit "), but, unlike the
latter, not reproduced in the English. " Rational " Greek Xoyt/coV,
Armenian lanawor; " Word " = Greek Aoyos, Armenian Ban. The
English equivalent would be "God is reasonable and so produced
creatures by His Reason/'

TEXT i 39

By the word of the Lord . . . : Ps. 32. 6, but Irenaeus omits the

words rov crroftaTOs from. r<5 TrretJ/mrt rov orojaaros avrov (LXX), thus

producing a reading which fits the argument (the true reading
means " and by the breath of his mouth all their army/' that is, the
stars; " power " here, as once in English cf . " force " even in modern
English meaning " army "; " breath of his mouth " so parallels
" word " and " army " parallels " the heavens "). The same quotation,
with the same omission and similar exegesis, is found in Theophilus
of Antioch, Ad Autol. 1.7; it is also found in A.H. i. 22. i, 3. 8. 3,
but quoted correctly.

32 "works bodily and consolidates being ": a version which aims
at reproducing so far as possible the ambiguity of the manuscript's
marmnoy gorce ew goyac'ut'iwnn eloy snorhe.

Marmnoy gorce as it stands seems to mean either " works for body "
or perhaps " does the work of body." Weber (L* 30 note f ) suggests
emendation to marmnov gorce " works with (the) body," and Var-
danian (HAw. 24 [1910] 326 f.) to marmnagorce for o-co/mroTroiet
(" corporealises, gives ' body/ gives substance "; used in A.H. i. 5. 2).

In the second member we must surely emend goyac'ut'iwnn to an
accusative (^goyacut'iwn, supposing dittography, or zgoyac'ut'iumn,
supposing confusion of similar letters z, g, and haplography). Eloy
may be genitive or dative of participle or infinitive of " be "; if geni-
tive, it should rather have the article itself, instead of zgoyac'ut'i-wnn,
but that rule is not very strict, and is certainly neglected in the style
of the version of the Proof. Hence possible senses are " and confers
substance on what exists" (so Weber, Faldati), or "and confers
solidity of existence " (PO* " power of existence ") or the like.

The fact that the whole expression is an exegesis of " establishes "
might suggest Vardanian's emendation and the rendering " gives-
substance and confers solidity-of -existence." On the other hand, the
conclusion drawn from the exegesis is that the Word is fitly called
" Son "; and this suggests reference to His role as the Father's repro-
duction on the level of contact with bodily things. Cf. following
note; also n. 171.

33 " powers ": in the Psalm, the word means, " army " (cf. n. 31),
and refers to the stars. Irenaeus commonly understands the word of
the spiritual " powers " of the heavens (and it is the " power " of the
heavens, formed by the Spirit, which is here in question), and there
is contrast with the " bodily " work of the Son; it might therefore
seem that here "powers" was understood of the spiritual creation,
and that the sense of the preceding phrase had to be " works in the

140 NOTES

body " or the like. But in fact the Son's work is all-pervading (cf .
the "world-soul," 11.171), and comparison with other passages in
which Irenaeus associates Word and Wisdom in regard to creation,
shows that he rather means that the Word " gives substance or sub-
sistence," and Wisdom develops the " powers = potentialities," or
"orders" creation (cf. A.H. 3.34.2: Verbo suo confirmans et Sa-
pientia compingens omnia; 4. 20. 2 : qui omnia Verbo et Sapientia
adornavit; 4.20.4: qui Verbo et Sapientia fecit et adaptavit omnia).
This agrees also with what is said of Wisdom in the Sapiential books
(cf. Prov. 8. 27-30; Wisd. 7. 17-21; Ecclus. 16. 25-27; 24. 5 on), and
is the sense required by the argument whereby the Spirit is here
identified \vith Wisdom (cf. last paragraph of this note).

" the Word is fitly and properly called the Son " : that is, because
He " establishes," with the exegesis " works bodily and consolidates
being. >} This is an obscure statement; Weber (L* 31 note a) suggests
that Irenaeus means that the Psalmist attributes to the Word what
is elsewhere attributed to the Son, referring to John i. i ., Col.
i. i5f.; this is very tenuous and in any case would merely serve to
identify the Psalmist's " Word " with the Son, whereas Irenaeus is
arguing to the propriety of the term " Son " as applied to the Word.
The sense seems to be, that the Word is a " Son " of the Father
because He is the expression or reproduction of the Father on the
plane of possible contact with created things (cf. 31 of In trod.).
This is the explanation of the term " Son " given by Athenagoras,
Suppl. 10 (and cf. Tatian, Or. ad Graecos 5), and corresponds to the
theory of the Aoyos irpofopucos, for which cf. n. 205.

"but the Spirit (is fitly called) the Wisdom of God": that is,
because He orders and develops the " powers " of created things. So
too Theophilus of Antioch (Ad Autol. i. 7, citing Ps. 32. 6, as here)
speaks of creation through the Word and Wisdom; but for the latter
he cites Prov. 3. 19 f. Again, for creation through Wisdom (= Spirit),
cf. Ps.-Clement of Rome, Horn. 16. 12. On the other hand, Wisdom
is identified (not with the Spirit but) with the Word by Justin,
Dial. 6 1 and 100, and by Athenagoras, Swppl. 24, and by Clement of
Alexandria, Strom. 4. 25 and by other Fathers (cf. Prov. 8. 22 f.,
where Wisdom is spoken of as being "conceived" and "brought
forth "by God).

34 Eph. 4. 6, which however has " one God and the Father of all,
who . . ." (italics for words lacking in Irenaeus); the word " and,"
however, is lacking also in the Syriac (Peshitta) version. Quoted
also A.H. 2. 2. 6, 4. 20. 2, 4. 32. i, 5. 1 8. 2, always with Irenaeus's

TEXT 141

peculiar omission of the words " of all." The exegesis here given
with reference to creation is new, though the context in A.H.
4. 20. 2 is similar; in A.H. 5. 18. 2 the exegesis refers to Christ and
the Holy Spirit in the Church.

35 Gal. 4. 6.

36 " likeness of God " (given by the Spirit) : cf . Introd. 33.

37 " the Word articulates the Spirit " : " articulates " is yawadac'-
uc'ane = (80a/>0poZ; Weber has BK* " wehen macht," L* " fingit ";
PO* " gives expression to "; Faldati " esprime "; AR* " utters "; but
Barthoulot " sert de lien a " is surely right in taking " articulate " not
in the secondary sense " utter )} but in the primary sense " link up."
" Utter " might pass with the following " therefore it is Himself who
gives their message to the prophets " (where the text has literally
" Himself is announcer of or to the prophets "), but it fails to account
for the rest of the sentence : " and takes up man and brings him to
the Father." For this " linking-up," cf . Introd. 35, and St. Basil,
De Spir. Sancto 18: " The Holy Spirit is linked to the sole Father
by the sole Son." For the message to the prophets, cf. A.H. 4, 20. 4:
et propterea prophetae ab eodem Verbo propheticum accipientes
charisma praedicaverunt eius secundum carnem adventum.

38 " drawing-up " : das kargi, a doublet; either word alone would
correspond to Greek rats, the word normally used by later Fathers
(the Cappadocians, etc.) for the "order" of the divine activity,
having its source in the Father, realised by the Son, perfected by the
Spirit (cf. account of creation in preceding chapter and notes
thereto). Here, however, Irenaeus seems to be using the word simply
in the sense " drawing-up in order " of the faith (cf . following meta-
phors). AR* has " the order of the rule of our faith," a rendering of
the doublet which is misleading in that it suggests reference to the
" rule (*avw) of the faith " (cf. n. 17).

" way of life " : the word used is gnac'k' = " way " or " way of life/'
" course of life," " behaviour," Latin conversatio.

39 " beyond grasp " : antar, which I take, like antaneli (c. 4, n. 28)
to stand for ax^p^ro? in the passive sense, though the Armenian
Lexicon (Venice 1836-7) has for the equivalence dx^P^ ro? the sense
" unreceptive," and the primary sense of antar is a^op^Tos " unbear-
able." If we suppose haplography and emend to antarr ("not-com-
posite, immaterial ") we have a statement, reinforcing " invisible w
and the contrast with the visible Son and His Incarnation, of the
simplicity and immateriality of the divine nature; hence AR* has
" not material." PO* has " incomprehensible," as for antaneli, and

142 NOTES

Barthoulot " inengendre," explained as " sans support" (PO* 756
n. 8); cf. his view of antaneli, Weber's Latin " independens (sen
immensus) " also as for antaneli.

" article " here and for all other occurrences in the Proof is my
rendering of ghix (/c<aA?7, /ce<aAcuoi/, " head [ing] ") in this sense.

40 " according to the design of their prophecy ": cf. A.H. 4. 33. 10
on, where we are told the prophets are a members of Christ," each
giving his own part of prophecy according to what member he is, all
together giving the " whole body " of the work of the Son of God.

" and through Him . . .": literally " (. . . of the Father), through
whom . . ."; the relative surely refers back to the Word.

41 in the end of times: Dan. 1 1. 13.

Such expressions are common both in the Scripture and in the
Fathers, referring to the time of the (first) coming of Christ. So in
the Proof , in addition to in the end of times (c. 6 twice; c. 8), we
have also in the last times (c. 22, where it is taken from i Peter i. 20;
also in i Tim. 4. i; and cf. i Peter i. 5: in the last time), "in the
end of this age " (c. 21, 30), " in the end of days " (c. 89; cf. 2 Tim.
3. i : in the last days). Cf., with respect as here to " recapitulation/'
in the fulness of times, Eph. i. 10.

42 " for the recapitulation of all things " : in the text, <f to recapitu-
late all things/' the verb being rendered by a doublet, glxaworel ew
bovandakel (" sum up and contain "). In the Armenian New Testa-
ment avaKe<j>aX<uov(r6ai is rendered by hovandakel both in the " pro-
fane " sense (Rom. 13. 9: and if there be any other commandment,
it is comprised in this word) and with reference to Christ (Eph.
i. 10: in the dispensation of the fulness of times, to re-establish all
things in Christ). In the Armenian Adversus haereses it is rendered
by ghaworel alone when the reference is not to Christ (so three
times in 5. 29. 2, and cf . glxawomt'iwn " recapitulation/' same refer-
ence and same sense), but the two verbs are used together (as here)
of Christ's " summing-up in Himself " (so in 4. 38. i, 4. 40. 3, 5. i. 2,
corresponding respectively to 4. 62, 4. 66. 2, 5. i. 2 of the Armenian
text of TU 35. 2, which has Harvey's division). In this sense, how-
ever, Irenaeus says " recapitulate in Himself" and " in Himself " is
left untranslated (save in so far as it may be said to be implied by
the added Taovandakel) in 4. 38. i = 4. 62; perhaps we should here
render " recapitulation in Himself."

Irenaeus's theory of " recapitulation " : cf . Introd. 36.
"to abolish death and bring to light life": cf. 2 Tim. i. 10:
(God's purpose and grace given us in Jesus Christ before the times

TEXT 143

of the world) is now made manifest by the illumination of our
Saviour Jesus Christ, who hath destroyed death, and lor ought to light
life and incorruption \>y the Gospel (so Douay; but abolished rather
than destroyed in the Greek); and Barnabas, Ep. 5. 6 (quoted in
n. 186).

" communion ": cf. Introd. 36.

43 Cf. A.H. 4.33. 15: in novissimis temporibus nove effusus est
in nos.

" over all the earth renewing man to God " : alternatively " when
God renewed man over all the earth "; Barthoulot not only adopts
this alternative but cites Marr as saying it is the only possible inter-
pretation (PO* 759 n. 10; " Jacques " for " Nicolas "). On the con-
trary, it seems to me rather less likely than the one I have adopted.
For similar ambiguities (due to similar causes) cf. n. 195, 200 (and
cf. next note).

The text has yamenayn erkir norogelov zmardn Astucoy, and in
normal Armenian usage the version I have adopted imposes itself,
Astucoy being taken as a dative. The ambiguity arises from the fact
that the style of the Proof uses such constructions as an equivalent of
the Greek " genitive absolute," Astucoy so being the genitive subject
(examples in n. 201, 239).

Here and in the other examples just referred to the construction is,
though abnormal, technically justifiable in that the " gerund " is
the instrumental case of the infinitive, and the subject of the infini-
tive used substantivally is in the genitive (but the construction corre-
sponds formally not to the genitive absolute of Greek, but to [lv] ru>
followed by accusative-and-infinitive). One also finds, however,
direct transpositions of the genitive absolute (genitive of subject and
genitive of participle: cf. n. 9, 106, 133, 201, 222, 341, though the last
case is capable of straightforward interpretation), and the use of
nominative instead of genitive with the "gerund" (cf. n. 249, 281,
but the former is doubtful) or participle (cf. n. 200).

44 " rebirth (unto God)," cf. A.H. i. 14. 6, i. 2,1. i.

"comes through (these three articles)": a literal translation; the
sense is clear from what follows in the chapter; cf. A.H. 5. 36. 2,
where it is said that the guidance of the saved " passes through the
following degrees," Spirit Son Father; cf. Introd. 35.

" articles ": cf. end of n. 39.

"granting": snorhelov, Faldati points out the connection with
snorhk! " grace," and translates equivalently to " giving us the grace
(of rebirth) "; but this seems to me inadvisable.

144 NOTES

" granting us rebirth unto God the Father . . ." : Armitage Robin-
son has " God the Father bestowing on us regeneration. . . ." Pre-
sumably he first rendered " bestowing on us regeneration unto God
the Father . . . ," and later changed to " God the Father etc." without
consulting the Armenian, supposing that " unto God " was Astucoy,
and deciding that this was not after all dative but genitive, in a
" genitive absolute " construction (cf. preceding note). In fact, how-
ever, the manuscript has zyAstuac Hayrn i verstin cnundn inez
snorhelov, that is, not Trakuyyeveo-iav . . . eo> (eoi5) ? but unambigu-
ously TTJV el<s eoy . . . iraXiyyVcriav.

45 " who are bearers of the Spirit of God " : ork' "barjealn kren
zHogin Astucoy, literally (< who having-taken-up bear the Spirit of
God." Barthoulot understands the participle as passive, and mean-
ing " taken-up " from the baptismal water, (" those who have been
baptised and bear the Spirit of God"), but in fact barjeal krel is
simply a doublet; in c. 16 we have " (the serpent) who had been
the bearer of the slanderer " : or harjeal kreac zbansarkun. Cf . A.H.
4. 20. 6, 4. 14. 2 etc. for the expression " portare Spiritum."

Leading by Spirit to Son and by Son to Father (Introd. 35),
cf . A.H. 5. 36. 2, quoted in preceding note, and 4. 20. 5 : Spiritu
quidem praeparante hominem in Filium Dei, Filio autem adducente
ad Patrem, Patre autem incorruptelam dante in aeternam vitam (here
the doctrine is attributed to " the elders, the disciples of the apos-
tles "). Note the leading up to " incorruptibility " as the ultimate
fruit of the redemption (Introd. 36).

46 Cf. and contrast A.H. 4. 6. 1-3, where Irenaeus says, as here,
that the Son is knowledge of the Father, but that " knowledge of the
Son is in the Father," and " none may know the Son save according
to the Fathers good-pleasure" (on Matt. 11.27: no one knoweth
the Son, but the Father^).

47 " charismatically " : yastawnabar, which may be rendered " by
way of service "; <pastawn and the corresponding plural pastamunk'
mean " service " in a variety of senses (divine service, liturgy, minis-
try, office) including that of "favour" Cx^O- In c. 9 (n. 58) the
gifts of the Holy Spirit are called pasta-mane' jewk', " forms of ser-
vice." The sense required, in both passages, seems to be that of
charisma, the special gift (of prophecy, of tongues etc.) given to
some by the Holy Spirit for the service of the community: cf.
i Cor. 12. 4-11. XdpLo-pa is normally rendered in Armenian by
snorhk! (=xa/H?, " grace"), both in the New Testament and in

TEXT 145

Adversus haereses (not only in quoting, as 4. 20. 6 from i Cor. 12. 4,
but also 4.20.4 contextually; for the Armenian text of TU 35.2,
which has Harvey's numbering, the references are 4. 34. 6 and 4),
and cf. Proof 0.99; while pastamanc is used in i Cor. 12. 15 for
SiaKovwv, parallelling the x<zpto-fcarw of the preceding verse (there are
diversities of graces, but the same Spirit; and there are diversities of
ministries, but the same Lord). Hence, though the correspondence
pastawn = x^p^f^ is a priori reasonable, in fact the correspondence is
probably with Sta/cewa, and it would doubtless have been verbally
more accurate to render "ministerially" (and in c. 9 " ministries ");
but the sense is surely better rendered by " charismatically " (" charis-
mata ").

48 " as the Father will, to those to whom He will ": the order of
words of the text is represented by " quibus voluerit et sicut voluerit
Pater." I have inverted the order of the clauses, and suppressed the
conjunction, in order to leave so far as possible in English the same
possibility of understanding the " He " of " to whom He will " as the
Word (in the text the preceding subject), or even as the Spirit (in
the text the nearest noun); but though both of these interpretations
might be supported from Scripture, the reference is surely to the
Father.

49 " by the Spirit " : that is, in Scripture, the work of the Holy
Spirit (cf. n. 65 to Introd.).

Most High (barjreli = v^ioroO : one of the commonest epithets of
God in the Old Testament; it occurs more than a hundred times in
the LXX.

Almighty (amenakal = TravroKpar^p, that is, universal, absolute
ruler) : in the LXX even more frequent than Most High.

Lord of Hosts: that is, of Armies (zawmt'iwn = 8wa/us, "power,
force," used as " power " was formerly and " force " still is in
English to mean " army "); also more than a hundred times in
the LXX.

50 Note that it is the God of the Old Testament who is all this;
Irenaeus is insisting here, against Marcion in particular, that the
God of the Old Law is not a peculiarly Jewish demiurge, just but
harsh, but is the supreme and merciful God of all (cf. 30 of
Introd.). He nevertheless admits cf. the rest of this chapter that
God does not stand in quite the same relation to the various classes
of men (cf. the Gnostic threefold classification, Introd. 34).

" the whole world " : the Armenian uses the " first-person " article
-s, which gives the sense " this (world) of ours," but the Greek
original probably had the simple article.

146 NOTES

51 " opened (the testament) ": that is, revealed it (and so, made
it operative); a regular word in Irenaeus in this sense, cf. e. g. A.H.
3. 10. 5, 5. 9. 4, 5. 33. i; and in the Proof also c. 91.

52 "in the mean time": that is, before the appointed "end of
times/'

" brought them into subjection " : that is, not mankind in general,
but the Jews.

This identification of the kind Father of the faithful and the
severe God of the Law is especially directed against Marcion (Introd.

This statement is directed especially against the Gnostic distinc-
tion of three classes of men, and their " Aeons " corresponding to
the " angels " (cf. Introd. 34).
5 * Rom. 2. 4-6.

55 " in the law," that is e. g. Exod. 3. 6, for the words the God of
Abraham and the Cod of Isaac and the God of }acob\ the comment
He is not the God of the dead hut of the living is added in Matt.
22. 32. In A.H. 4. 5. 2 however Irenaeus correcdy assigns the latter
comment to Christ.

56 That is, the close relation of creatures to God just described
does not detract from God's transcendence and absoluteness against
the Gnostic view (cf. Introd. 29).

57 It seems unlikely that Irenaeus took over the " seven heavens "
and their angels from the Valentinian Gnostics, whose similar doc-
trine he records in A.H. i. 5. 2 simply as a Gnostic view, showing no
more respect for it than for the more extravagant cosmologies of other
Gnostics, reported in A.H. i. 17. i, i. 24. 3, 2. 35. i. He probably
took it over, directly or indirectly, from the Jewish tradition as found
for example in the Testamentu-m Levi (3), or in the Ascensio Isaiae
(10: here there are six heavens, but the firmament is not included
in this enumeration; there are other parallels in the Proof to Ascensio
Isaiae, cf. n. 62, 338). Moreover Maximus (iScholia in Dionysii De
mystica theologia, i) attributes this view to Aristo.

For the " seven heavens " doctrine, cf . H. St.- John Thackeray, The
Relation of St. Paul to Contemporary Jewish Thought (London
1900) 172-179, and (for the doctrine in Christian apocalyptic litera-
ture) R. H. Charles in the preface (xliv-xlvii) to his edition of
W. R. MorfilPs translation of the Slavonic Book of the Secrets of
Enoch. (The doctrine is found in this Secrets of Enoch, 3 f .)

The angels do homage to keep themselves out of mischief; there
may be some special reference here; " lest they too be ... accursed w

TEXT 147

seems to allude to the rebel angel(s) cf . the rebuking of the
tempter, c. 16; and Weber L* 34 refers to Matt, 25.30 (the un-
profitable servant) and 34 f . (last judgement; works of mercy done to
Christ; Depart ye cursed . . .) and Luke 13. 9 (parable of the barren
fig tree). With the reason for the angels' homage as here expressed
by Irenaeus, Robinson (AR* 78 n. i) aptly compares Justin, Dial
22, where it is said that the temple-worship was given to the Jews
by God not because He had need of it, but because worshipping
Him would keep them out of idolatry. This already approaches
more closely to the true reason, which however is here not so clearly
expressed; namely, that God has no need of homage, and draws
no profit from it for Himself, but creatures have need to give Him
homage, and themselves receive the profit therefrom. Cf. A.H.
4. 1 8. 6 : Deus non indiget eorum quae a nobis sunt . . . nos indigemus
offerre aliquid Deo; and the statement that God takes in order to
reward His own gifts, and later, with a closer verbal parallel to this
passage of the Proof: sicut igitur non his indigens, vult tamen a
nobis propter nos fieri, ne simus infructuosi.

58 " charismata " : Yewt'n pasta-inane jews, " in seven forms of ser-
vice " (cf. n. 47). I render simply " charismata " instead of " charis-
matic forms," supposing the use of jewk 3 to be accounted for by the
need of showing the plural, pastamunk* being a " plurale tantum."
The following participle, "resting/' agrees not with jews but with
pastamanc'.

59 Isa. 1 1 . 2 f . In our manuscript the words the spirit of knowl-
edge are missing, but I have supplied them, the omission being clearly
a slip of the pen, since Irenaeus refers in what follows to all seven
gifts (and in c. 59, as also A.H. 3. 9. 3, 3. 17. 3, quotes the same
passage without this omission).

60 Irenaeus counts the heavens downwards, instead of in the more
usual ascending order, in order to keep to the order of the gifts in
Isaias, while giving the highest heaven to Wisdom, and the firma-
ment to the Fear of God.

" firmament . . . full of the fear of this Spirit, who lights up the
heavens " : from an apocryphal source? Or simply an application to
the Spirit of a Sun-metaphor, more usually applied to the Word, but
in Ecclus. 24. 6-8 used of Wisdom (= the Spirit, for Irenaeus),
though in c. 34 Irenaeus echoes it of the Word? The reference to
Wisd. i. 7 (the Spirit of the Lord hath filed the whole -world) is not
very relevant. For the "lighting up," cf. perhaps Job 26. 13: His
spirit hath adorned the heavens.

148 NOTES

61 For both quotation and exegesis, c. Heb. 8. 5 : who (= priests)
serve unto the example and shadow of heavenly things, as it was
answered to Moses, when he was to finish the tabernacle: See (saith
He) that thou make all things according to the pattern that was
shown thee on the mount the Old Testament reference being
Exod. 25, 40.

62 " their Powers": that is, their angelic forces, armies; the text
has the singular, perhaps as Weber suggests (L* 35 note 1) by con-
fusion EI-I (AYNAMI2 for AYNAMEI2).

For Cherubim as "Powers of the Word," cf. Melito of Sardis,
Fragment 15 from the Tractatus de fide, where Christ is called the
" charioteer of the Cherubim, leader of the army of the angels " (cf .
Ps. 17. 1 1 ; he ascended on the Cherubim, and he flew; he flew upon
the wings of the winds'). Cf. also (as pointed out by AR* 39-43)
the liturgical association of Cherubim and Seraphim (e. g. in the
Te Deum) with the glorification of God; and perhaps also Ascensio
Isaiae 9. But all the angelic hosts are subject to the Word and
Wisdom (A. H 4. 7. 4), being made through them (A.H. 3. 8. 3
corresponding to the statement of c. 5 : cf . " powers of the heavens "
there).

63 Angels included in the world created by God, that is, not inter-
mediate between the supreme God and this world, like the Gnostic
Aeons, still less creators of the world, like the Gnostic demiurge (or
creator-angels, cf. A.H. 1.23-25): cf. Introd. 29. Instead they
were for Irenaeus administrators of the world: cf. next chapter. He
seems however here to be making a distinction between the angels
belonging to the " establishment of heaven " and the terrestrial ones.
Note the law that each keep to his own place (cf. n. 98).

64 Creation of man: Gen. 2. 7.

" But man . . ."; or " But the man . . . ," as the reference is to
the Man, Adam. Here I have preferred to omit the article, but I use
it in subsequent references to Adam.

"with His own hands": ". . . , that is, the Son and the Spirit,"
adds the parallel passage A.H. 4. praef. 4 (cf. n. 70 to Introd.).

65 Man was created in the " image " of the Son, which is In his
" frame " (7rA.ao>ia); and the added gift of the Spirit gave him " like-
ness " to God: cf. Introd. 33.

" He gave his frame the outline of His own form, that the visible
appearance too should be godlike": stelciiacin ziwrsn paragreac'
jews, zi ew or tesanic'inn Astuacajew ice, more literally "for the
formation He outlined His own form, that also what would be seen

TEXT 149

should be deiform"; there can be no doubt that Irenaeus is here
teaching man's bodily resemblance to God. God is o course invisible,
for Irenaeus too, precisely as God; the bodily resemblance is to the
Son = Christ. The word rendered " formation " corresponds to wXacr/xa,
echoing the ewXaae " formed " of Gen. 2. 7: God formed man of the
slime of the earth. For the statement that man is like God in figure
Harnack (EP* 58) refers to Melito of Sardis; but Melito says (Or.
ad Anton. 6) that it is in man's spirit that there is likeness to God,
who is invisible and intangible " and has no outward form."

breathed into his face the breath of life: Gen. 2. 7.

" so that the man became like God in inspiration as well as in
frame " : orpes zi ew est p'c'mann ew est stelcuacin nman linel
zmardn Astucoy = " so that both according to in-breathing and accord-
ing to formation man became like God," where " in-breathing " stands
for Ifji^vcr-rjima and " formation " for TrAcwrjua, echoing the eve^uo^orev
" breathed (into) " and envWe " formed >J of Gen. 2. 7.

In A.H. 5. 12. 2 Irenaeus says God first "formed" man (that is,
his body), and gave him his soul, and lastly gave the Spirit. Here
however the distinction between soul and spirit is not clear. The
" breath of life," breathed into man, as Irenaeus here says " that he
might come to life/' is surely the soul, but the " likeness to God "
here referred to in contrast with the " image " in man's frame seems
to show that Irenaeus understands it of the spirit; and the reference
in c. 14 to the " breath of life " also seems to identify it with the spirit
(I have even translated "spirit of life " in c. 14; cf. n. 82).

66 " So he was free . . ." : for man's freedom as a point of likeness
to God, cf. A.H. 4. 37. 4.

" his own master " : ink'nisxan = av^ovcrio^. Perhaps this word
was used alone in the Greek, " free and " being an expansion of the
Armenian translator's.

67 " domain ": vayr = roVos, meaning the "place " assigned to man
in the scheme of things (cf. end of preceding chapter). For man as
lord of the earth, cf. Gen. i. 28 : fill the earth and subdue it and rule
over (the various animals). Irenaeus develops this into understand-
ing man as lord of the angels and of the world as well (cf. next
sentence, and next chapter).

68 For the (arch)angel of the world, cf. Hermas, Sim. 8. Hermas's
angel is Michael, whereas a tradition represented the angel of the
world as having become the devil (cf . the " spirit of the world " of
Hermas, Mand. u, referred to in n. 16; and the "prince of this
world" in John 12. 31; 14. 30; 16. u; and the "prince of the power

1 50 NOTES

of this air " of Eph. 2. 2; and the alternative version of i John 5. 19:
the whole world is under the wicked one). In the Proof Irenaeus
refers to the tempter simply as " the angel " (c. 16). It seems, how-
ever, that for him the rebel angels were subcelestial ones.

"the servants were angels, but administrator-in-chief the arch-
angel " : the subjects of these two clauses are " servants " and " the
archangel "; the predicates " angels " and " administrator-in-chief "
(tnawren hazarapet = olKovofios x^a>PX 0<s > more or less " Colonel
Manager").

69 An important point, remarks Harnack, EP* 58.

" in secret " (zanxlabar) : the " secrecy " is probably to be explained
by the fact that man, though lord by right, and destined to rule in
fact, was not yet capable of doing so (cf. what follows), so that his
lordship was not yet made known to his subjects.

A traditional account of the fall of the angels represents their trial
as having consisted in the command to submit to man, whose dignity
was not revealed to them; but in the tradition the " man " was Christ.
Irenaeus seems to identify the sin whereby the devil " fell " with his
tempting of man from motives of jealousy (c. 16; cf . n. 88).

70 " full development " : the word so rendered is karelut'iwn, which
would mean "possibility." Though the text as it stands is capable
of interpretation in the sense evidently required (" possibility " being
understood not as undeveloped potentiality but as meaning that what
was possible for them, they had), on other grounds Weber is prob-
ably right in suggesting (L* 37 note b) that one should read kata-
relut'iwn (the word rendered " full perfection " at the end of the
sentence).

For the representation of Adam (and later, of Eve) as children,
cf. A.H. 3. 22. 4, 4. 38. 1-4, 4. 39. i, and Theophilus of Antioch, Ad
Autol. 2.25. Clement of Alexandria, Protr. u. in. i, also calls
Adam Tra&iov rov eov before his fall, and adds the interesting state-
ment that in the fall he became a grown man by his disobedience,

o Trats ai/8pioju,eyo? careiOeiq,.

In A.H. 4. 38, Irenaeus explains how man was destined, in God's
original plan, to evolve into an ever more and more perfect likeness
of the uncreated God.

71 " in luxury " : wraxut 'earnl? f'ap'kut'eamb, a " doublet " meaning
roughly " with-festivity," " with-delight (delicacy)."

For the description of Paradise Hamack refers (EP* 58) to Apoca-
lypsis Petri 15 (= TU 9. 2. 17); but the resemblance is not very close.

" the Garden ": following Weber (L*) I have rendered the word

TEXT 151

drast "Garden," reserving "Paradise" for the form draxt, used in
Gen. 2. 8 for the " Garden " of Eden (both words mean " garden ").

72 The Word walked in the Garden: cf. Theophilus of Antioch,
Ad Autol 2. 22. All " theophanies " are attributed to the Word
cf. Introd. 31.

"prefiguring": that is, by His action, which was a "type" of
what was to come; not that He spoke with Adam on those topics.
PO* has " to impress on his mind beforehand," owing to failure to
realise that yafajagoyn t<pav?orelov, which is capable of the literal
rendering " impressing beforehand," is simply a doublet for irporwruv
C on his mind " is added by PO*).

73 Gen. 2. 19. Our text has aser anun nma "was called its name,"
but a slight emendation (s<2 er anun nma) gives " this was its name."
Note the dative nma (eXeyero ovo/xa CLVTU or, with the emendation,
TOUT* 7]v ovo/m avraf).

74 Gen. 2. 1 8.

75 Cf. Gen. 2. 20.

76 Gen. 2. 21,

77 " that one work be accomplished out of another " : zi gore i
gorcoy kataresci, "that work from work be accomplished." Bar-
thoulot's rendering " pour raccomplissement de son chef-d'oeuvre,"
explained (PO* 763 n. 2) as literally " une oeuvre parmi les ceuvres,"
does not agree with the text, which has i gorcoy ', singular (though
i gorcoc' is a very slight emendation; y and c* are easily confused);
and the sense is not very likely (it would have to be understood, of
course, of the accomplishment of man, as God's chef d'ceuvre, by the
creation of woman).

78 Gen. 2. 21 f. The words " in this wise " seem to be intended as
part of the quotation, but are not in the Old Testament form. Most
likely Irenaeus was not deliberately quoting here and in similar cases,
but merely using the words of Scripture to tell his story.

79 Gen. 2. 23.

80 Gen. 2. 25.

81 " of the sort that is engendered " : yaync'ane, or inc' miangam
. . . cnani } literally " from whatever is engendered."

" concupiscence " : hest c'ankut'iwnk', literally " pleasurable de-
sires," commonly a doublet for ySovai, "pleasures."

" lust " : amawt'ali c'ankut'iwn, literally " shameful desire."

82 " for what had been breathed into their frame was the spirit of
life " : vasn zi fc'ecealn i stelcuacn sunc* er kenac'; -n of p'c'ecealn
surely not phrase-article, but determining subject, sun? being predi-

152. NOTES

cate; hence not simply " for the spirit of life had been breathed . . .";
nor is AR* correct (" since they still had the breath of life which was
breathed on their creation "). "into their frame": i stelcuacn =
" into the 'plasma "; and " spirit " : sunc\ which corresponds to wotf,
(< breath/' (or to 7n>a~/*a in that sense), and is the word used in Gen.
2. 7 ~ breath of life; here however I render " spirit/' since it is hardly
possible to use "breath" in what follows ("so long as the spirit
remains. . ."). " Frame," " breath/' cf. n. 65.

83 " so long as the spirit still remains in proper order and vigour " :
this seerns to be the sense of kalov mnalov sunc'n yorutn dasun ew
zawrut'ean, the syntax of which may be rendered by the Latin
" manendo spiritiis in quo ordine et virtute." Weber adds " [datus
est] " and suggests supplying kargecaw in the text (L* 39 note k).

84 Adam and Eve represented as children: cf. n. 70.

85 " have thoughts of grandeur " : mecamecs xorhesci, a doublet
for {JLeyaXo^pov^arrj.

<{ become lifted up ": a doublet, hainbarjeal barjrasc'L

"because of the dominion that had been given to him, and the
freedom, fall into sin against God his Creator " : the syntax is
obscure. In the first place, translators have commonly thought it
necessary to supply a conjunction; but where? " And " may be sup-
plied in any one of three places: before "as if" earlier in the
sentence, before "because," or before "fall into sin." I have pre-
ferred to leave the text as it stands. The words " that had been given
to him " may of course be applied to " freedom " as well as to
" dominion."

More important is the possible variant rendering " because of the
dominion that had been given him, and the freedom towards God his
Creator, fall into sin " (PO* renders in this sense), " freedom " being
understood of " unconstrained terms, unceremoniousness." The word
used is in fact "hainarjakut'iwn, which corresponds to 7ra/op??om, and
" towards God his Creator " in the text may be taken either with
" freedom " or with " fall into sin " (. . . hamarjakut'ean af i yararoln
iwr Astuac sxalesc'f).

Note the reason here assigned by Irenaeus for the prohibition of
the Tree of Knowledge: a token of subjection to God.

86 "certain conditions": sakmans omans. EP* rendered "Gren-
zen/' to which Weber (L* 40 note 1) objected that the corresponding
Greek was opou? To/as, and rendered " regulas "; PO* however keeps
" limits " but Faldati follows Weber with " regole." Obviously the
Greek was opovs rtvas, but it might be maintained that " bounds *

TEXT i 53

was a better rendering of that expression than " rules," even in this
context; the correct rendering is " terms, conditions," a normal use of
the word opoi.

<f melting into earth, whence his frame had been taken " : cf.
(Gen. 2. 7 and) Gen. 3. 19 (after the fall: dust thou art and unto
dust thou shalt return).

87 Gen. 2. 1 6 f. 7 with slight variants from LXX.

88 Temptation by angel, and fall: cf. Gen. 3. 1-6 ("serpent" as
tempter), Wisd. 2.24 ("devil").

" looking on him with envy " : c'arakneal = f$avK.aivwvi more liter-
ally " evil-eyeing." Some have remarked on the motive (envy)
assigned to the devil, as if it were a theory peculiar to Irenaeus, but
cf. Wisd. 2. 24: by the envy of the devil, death came Into the -world.

"both ruined himself": Irenaeus thus seems to identify the sin
whereby the devil himself fell with his tempting of man (cf. also
rest of this chapter); as for the other rebel angels, cf. c. 18 for their
unlawful unions with man (n. 98). Cf. n. 69.

89 " having become by falsehood . . ." : cf . John 8. 44 : (the devil)
was a murderer from the beginning, and he stood not in the truth
. . . for he is a liar and the father thereof.

90 " rebel ": or " apostate " (^afstamb = dTroo-rar^s). So also in A.H.
5. 21. 2. This meaning for the word " Satan " is doubtless taken from
Justin, who derives the word from said " apostate " and nds " ser-
pent" (Dial. 103.5), d" 13 ^ is? from Hebrew satah "deviate" and
nahas " serpent "; in fact, it is derived from satan " oppose," and
means "adversary." The rendering " Widersacher " given in EP*
misled Hitchcock Qournal of Theological Studies 9 [1908] 285 f.)
into thinking that Irenaeus had found the true meaning of the
word since writing A.H. 5. 21. 2.

" Slanderer " : hansarku = Kcm/yopos or 8ta/?oAos (whence is de-
rived the English word " devil "), " accuser, informer, talebearer "
(and in that sense " adversary "). Cf. Job 2, where " Satan " is repre-
sented as intriguing against Job at the court of God.

91 Curse of the serpent: Gen. 3. 14.

"rebuked": "cursed" seems not the best word to render the
text's lutac'aw " abused, scolded "; " cursed " is e. g. nzakeac'.

" had been the bearer ": harjeal kreac* (cf. n. 45).

"sent away to dwell": poxeal "bnakec'uceal, literally "changing
making-to-dwell," a doublet for juerot/acras.

" by the road into the Garden " : af i drastn canaparhi.

Harnack's remark (EP* 58) that this sentence supposes that man's

154 NOTES

return to the Garden was envisaged is perhaps due to the ambiguous
rendering o EP* : " auf den . . . Weg versetzte " (and cf . e. g. AR*
" on the way to Paradise," L* " in horti viam "). Though the return
to Paradise (after the Resurrection and the Judgement) was regarded
as envisaged by the text of Genesis, cf . e. g. Theophilus of Antioch,
Ad Autol. 2. 26, the present passage does not especially suggest such a
view. Cf. Gen. 3. 24: And he cast out Adam; and placed before the
paradise of pleasure Cherubims, and a flaming sword, turning every
way, to keep the way of the tree of life.

"since the Garden does not admit a sinner ": note the difference
from the reason alleged in Gen. 3. 22 (lest man eat of the tree of life
and live for ever). In A.H. 3. 23. 6 Irenaeus says (after Theophilus
of Antioch, Ad Autol. 2. 25 f .) that God cut off man's access to the
tree of life not as grudging him the tree, but because immortality, in
his fallen state, would have been an immortality of sin.

92 " miseries of mind and body ": alets tarakusi c'awoc, more liter-
ally " miseries of doubt or despondency, of pain or toil."

93 Cf. Gen. 3. 17-19.

94 Gen. 4. i f .

95 Cf. Gen. 4. 8, which however has no reference to the devil, and
i John 3. 12: Cain, who -was of the wicked one.

96 Descendants of Cain, cf. Gen. 4. 17-24. The statement that they
became like their forefather is doubtless to be accounted for by the
theory that curses or blessings in general are inherited; or to some
peculiar interpretation of Gen. 4. 23 (Lamech said ... I have slain a
man to the wounding of myself and a stripling to my own bruising').
The depravity leading to the flood was not, seemingly, confined to
the descendants of Cain, and there does not seem to have been any
definite Jewish tradition of the effect of the curse of Cain on his
descendants in general. Larnech's words were accounted for by the
legend that in his old age he had slain, accidentally, his great-great-
great-grandfather Cain, and his own son, the youth responsible for
the mistake whereby he slew Cain (Cain's bloodguilt thus being
visited on him in the seventh generation cf . L. Ginzberg, Legends
of the Jews i [Philadelphia 1909] 115-118).

97 Cf. Gen. 4. 25.

98 " For (unlawful unions . . .) " : the text has ew k'anzi. Weber
(L* 43 note b) rejects k'anzi "because," and translates only ew
" and," It seems better on the contrary to translate " for " and leave
" and " untranslated; ew k'anzi here as elsewhere seems to stand for

Kal yap.

TEXT 155

" ^unlawful (unions)": tarraivren, a hapax legomenon which has
been understood as meaning " heterogeneous " (cf . EP* " Vermi-
schungen zwischen verschiedenen Elementen "), an< l connected with
tarrawor or tarrelen, though these words mean rather " material,
elemental " or the like, from tarr " element/' The version " unlaw-
ful " supposes emendation to tarawren, proposed by Vardanian,
HAm. 24 (1910) 327. The " law " so broken would be that of " each
keeping to his own place" (cf. end of c. 10); cf. Justin, Apol. 2. 5,
who refers to the transgression of this law in the unions between
angels and women; and Jude 6: the angels who kept not their prin-
cipality, but forsook their own habitation. . . .

"The Giants: cf. Gen. 6. 2-4; Bar. 3. 26-28; Wisd. 14. 6; Ecclus.
16.8.

" Giants " : in view of the context I have used this word to render
the text's erkracink* literally " earthborn " (y^yevetO, a common
appellation of the Giants. Weber (L* 43 note d) suggests that the
word hskayk' = yiyavres, " Giants," has fallen out after erkracink'; but
this is hardly necessary. In c. 27 both words occur in " giants, sons
of the Titans," where "Titans" is my attempt at a rendering of
erkracink*.

The explanation of the origin of the giants from unions between
angels and men is due to the natural interpretation of the expression
" sons of God " in Gen. 6. 2 as meaning the angels (cf . the " sons of
God" with Satan among them before Him in Job 2. i), and is de-
veloped in Jewish apocrypha, cf. Jubilees 5. i; i Enoch 6 (cf. fol-
lowing note).

100 The whole of this chapter is based on Jewish apocrypha; cf .
especially i Enoch 6-9, where the " teachings of evil " are set forth
in detail. This book and others were commonly accepted as having
almost Scriptural authority; there are echoes of them in the New
Testament, especially in the epistle of St. Jude, in which i Enoch
i. 9 is quoted (Jude i4f.).

" virtues of roots and herbs " : these may not seem to be " teachings
of evil," but i Enoch 7. i and 8. 3 show that the reference is not to
their medicinal or other innocent properties, but to their use in magic.

" cosmetics ": zsparans, Vardanian's emendation, HAm. 24 (1910)
304, for the text's zsaprans.

" discoveries of precious materials " : zgiwts patuakan niwt'od, an
enigmatic phrase. Along with the various aids to beauty, we are told
in i Enoch 8. i, Azazel taught men also the use of weapons and
armour and metalworking in general (cf. Gen. 4. 22, Tubalcain the

1 56 NOTES

metalworker), and also "all manner of precious stones." The "dis-
coveries of precious materials " may refer to alchemy, or to precious
stones or other finery, or also to metalworking and like crafts.

" love-philtres " : or " beauty-medicaments "? The word is snor-
hadelut'iwn, which rendered literally into Greek would give *x a P l ~
To<j>app,aKeia " grace-medication." Hence L* " medicanientum venus-
tatis," EP* " Mittel zur Beforderung der Anmut," F* " la cosmesi
della bellezza." The sense may however be connected rather with
that of xo-piTTJptov, hence my rendering (so too AR*). PO* has
" magic " and Barthoulot " la magie."

" constraints of love ": brnajgut'ivjns siroy > of which the meaning
is obscure.

" bonds of witchcraft " : kayans kaxardut'ean : that is, the binding
of spells.

All this traditional expansion of the legend of the giants is lacking
in the parallel passage A.H. 4. 36. 4, but in the parallel, Justin, Apol.
2. 5, it is briefly referred to, and in A.H. 4. 16. 2.

101 "in the tenth generation": cf. genealogy in Gen. 5: Adam
Seth Enos Cainan Malaleel Jared Henoch Mathusala
Lamech Noe.

" Noe alone was found just ": cf. Gen. 6. 8.
The ark: cf. Gen. 6. 18 ff.; 7. i ff.

" with all animals which God ordered Noe to bring into the ark " :
this phrase is omitted by an oversight in AR*.

102 Cf. Gen. 9. i8f.

103 Cf. Gen. 9. 21-27.

104 Gen. 9.25. The Massoretic text is rendered by Douay's:
Cursed be Chanaan: a servant of servants shall he t>e unto his
brethren (the cursing of Chanaan rather than Cham is explained
by a Jewish tradition as due to the boy's having been the first to find
Noe, and having told his father). The LXX however renders a
variant in which " servant of servants " becomes Trats owec-nys, giving,
according to the punctuation, Cursed he the boy Chanaan: a servant
shall he he to his brethren (Xavaav wms' oker^), or, with the more
usual punctuation, Cursed be Chanaan: a servant boy shall he be to
his brethren (Xavadv -irais otJcc'-nyO. Moreover several cursives have
the variant reading Xa^u, instead of Xavaay. Our text not only has
the less usual punctuation, but reads " Cham " instead of " Chanaan "
not only here, but also in verses 26 and 27, quoted in the next chap-
ter; in these verses the variant in the LXX is very rare (one cursive
in Holmes and Parsons). The reading and punctuation

TEXT i 57

has been explained by taking Xa/*, as a genitive (" ^e son of
Cham; a servant"); but in the first place, the Armenian translator,
at least, did not so understand it, since he here leaves the name,
which is normally declined, in the form of the nominative; and in
the second place, this explanation does not account for the reading
" Cham " in verses 26 and 27.

105 "fourteen generations": from an apocryphal source? Gen.
i o. 6-20 (progeny of Cham) does not help, and the genealogy which
is ostensibly complete, that of Sem (Gen. u. 10-26) gives ten genera-
tions to Abraham (cf. n. 108), after which we have Isaac, Jacob, and
the four generations from Levi to Moses (cf. n. 128), giving sixteen
generations to the " mowing down " of the Egyptians, and so seven-
teen to that of the Chanaanites.

"his race was . . . mown down ": that is, in the plagues of the
Egyptians (for Irenaeus is speaking of the Hamites, not only of the
Chanaanites) and in the delivery of the land of the Chanaanites to
the Jews. How Irenaeus explained the "mowing down" of other
(non-Palestinian) " Hamites " is not clear. Cf . next note.

106 The nations " mown down " by the Jewish inroad are named as
six, namely Chanaanite, Hittite, Pherezite, Hevite, Amorrhite, Jebu-
site, in Exod. 3. 8, 3. 17, 33.2, 34. n; Deut. 20. 17; Jos. 9. i, u. 3;
the seventh (Gergesite) is added to the same list in Deut. 7. i and
Jos. 24. 1 1 (cf. the " seven nations descended from Cham " of c. 24).
Gen. 15. 19-21 gives six of the seven, omitting the Hevites, but
including Cineans, Cenezites, Cedmonites, and Raphaim, which are
not on Irenaeus's list. Of the " seven," all but the Pherezites are
mentioned in the list of Cham's offspring, Gen. 10. 6-20. As for the
other peoples listed by Irenaeus:

Sodomites: cf. Gen. 10. 19, the limits of Chanaan are until you
enter Sodom. In fact the Sodomites were not reckoned as Hamites.
EP* has "Zidoniter" instead of Sodomites, but in Gen. 10.15
" Sidon " is a Hittite, and the " dwellers in Phoenicia " are men-
tioned later by Irenaeus; PO* returns to " Sodomites." It seems most
likely that the Sodomites were included because they lived in the
neighbourhood of the Chanaanites and were " mown down " by a
punishment from heaven.

Arabs: the Arabs are traditionally not Hamitic but Semitic, de-
scended from Abraham's son Ishmael. Nestle may be right in saying
that "Aradians" (Gen. 10.18) should be read; or it may be
" Aracites " (Gen. 10. 17); much more likely, however, "Arabs" is
correct, and has been thrown in because they too lived in that part
of the world.

158 NOTES

Dwellers in Phoenicia: probably added for the same reason; but
cf. Sidon, Gen. 10. 15, though he is there a Hittite, and Gen. 10. 19,
Sidon as limit of Chanaan; also Jos. 9. i : in the places near the sea,
and on the coasts of the great sea, they also that divell by Lihanus.

Egyptians: cf. Gen. 10.6 and 13 (Mesram, Mesraim).

Lydians: EP* emends to " Libyans," an easy emendation and one
suggested by the proximity of Egyptians; so too AR* , and adds (87
n. 2) that " Irenaeus seems to have drawn on Acts 2. 9-1 1 to amplify
his list," a suggestion that can scarcely be taken seriously. Most
likely "Lydians" is correct. Gen. 10. 13 has " Ludim " as sons of
Mesraim (that is, Egypt) and for " Lydians " as an African (and so,
Hamitic) people cf. Isa. 66. 19: Africa and Lydia, Ezech. 30.5:
Ethiopia and Libya and Lydia, 27. 10: Lydians and Libyans (note
therefore that this " Lydia " is not simply a variant name for Libya).

Other progeny attributed to Cham in Gen. 10. 6-20 is not men-
tioned, e. g. the Babylonians and Assyrians; important as those peo-
ples were, the boot was on the other foot in the matter of being con-
quered by the Jews.

"for long was the curse spread over the ungodly": yerkar
jTzteceloc ndovicn i veray ambarstac'n, a " genitive absolute "!

107 Gen. 9. 26 (" Cham " for " Chanaan," cf. n. 104).

108 " a peculiar possession of worship " : stacuac asogi astuac-
pastut'eann. The word asogi is obscure, but the meaning is fairly
certainly "special, peculiar, own, apart," cf. afosogi "apart"; Var-
danian, HAra. 24 (1910) 283, suggests reading usogi, though that
seems strange.

" burgeoned when it reached Abraham " : "busaw . . . y Abraham
haseal; an excellent metaphor, not conveyed in the rendering of
fatsanel (" grow " etc., but primarily of plants) as " increase " (PO* )
or "extend" CAR*). Cf. "blossomed forth" in the parallel refer-
ence to the blessing of Japheth, below.

Genealogy of Abraham (Gen. 1 1 . 1 0-26) : Sem Arphaxad - Sale
Heber Phaleg Reu Sarug Nachor Thare Abram.

109 Exod. 3. 6 etc.

110 ' was carried over " : or " was meant for," " was aimed at " or
the like: karkafeal yafecaw, more literally "being-extended at-
tained "; but both verbs of the doublet occur as equivalents of
TrapaKVTTTu ("regard obliquely" etc.).

111 Gen. 9. 27. " Cham " for " Chanaan," cf. n. 104; " let him
*dwell" : the text has awrhnesc'e " may he bless," but later in this
chapter Irenaeus gives the exegesis of " dwells in the house of Sem,"

TEXT i 59

and in c. 42 the fruit of the blessing of Japheth is described as " dwell-
ing in the house of Sem." Hence I render " let him dwell," which
may stand for the normal LXX " make him dwell " (/caTouao-aTo) or
for a variant (/carotK^o-arw) corresponding to the Massoretic " may
he dwell."

In the Hebrew the word " enlarge " is a play on the name Ja-
pheth," " may . . . enlarge " being in Hebrew yaft.

112 ' and *this blossomed forth in the end of this age/ in the mani-
festation of the Lord to the Gentiles of the calling " : the manu-
script's ews e: i vaxcan yawitenis calkeac ereweceloc 3 Teafn i koc 1 -
inanen het'anosac' is best reproduced in Latin : " adhuc est : in fine
saeculi (huius) floruit rnanifestatis Domino ex vocatione gentium "
or ". . . gentibus " (" rnanifestatis . . . gentibus " either dative or abla-
tive absolute). For " rnanifestatis " Weber has " visis," which he says
seems to mean " beneplacitis " (L* 46 note h), but it seems prefer-
able to emend the text. Vardanian, HAw. 24 (1910) 327, emends
ews e " adhuc est " to ew Sem " et Sem," and ereweceloc' (Tearn)
" rnanifestatis (Domino) " to ereweceloy (Teafn) " manifestato
(Domino)," taken as a rendering of a Greek genitive absolute.

The latter of these emendations is almost inevitable; the sense so
given, " in the manifestation of the Lord," is called for both by the
context and by the choice of verb (erewfan = en-ufxtivopai,, cf . the very
word " Epiphany "); c and y are easily confused, and to an Armenian
scribe the syntax might seem to demand erewec'eloc*. The other
emendation is not so good; surely it was not Sem (rather Japheth
than Sem), but the blessing which ''blossomed forth" (cf. "the
blessing burgeoned " above). Hence I render " and this " (ew sa; the
text's ews e would emend more easily into ew se or ews ew, but the
form se is uncalled-for and unlikely, while ews ew would leave the
verb without an expressed subject, and would still be best rendered
"and this too")*

" in the end of this age " (i v axe an yawitenis^ : cf. n. 41.

" to the Gentiles of the calling " (i koc'manen het'anosac*) : more
literally ". . . out of the calling "; a curious expression, but the render-
ing " out of the calling of the Gentiles " does not fit the context, so
"het'anosac must be taken as dative instead of genitive, and i koc 1 -
manen as qualifying it. Emendation to i koc'mann, however, would
give " in the calling of the Gentiles."

113 Ps. 1 8. 5, quoted in Rom. 10.18.

114 Cf. c. 26 (tabernacle figure of the Church), c. 41, 42 (the call-
ing of the Gentiles, realised in the Church, is the fruit of the blessing
of Japheth); and cf. Justin, Dial. 139.

1 60 NOTES

" the calling from the Gentiles, that is to say, the Church " : in
A.H. 4. 2,0. 12 the Armenian version has the same expression " calling
from the Gentiles ;> where the Greek text has 77 1 lOv&v e/cKX-^crta. The
use of the expression here along with the explanatory " that is to say,
the Church " tends to show that in A.H. the Armenian version was
accurate, and as was already suspected the e/c/cX??(na of our Greek
text an error for KX^ais.

115 " and for all living beasts ": the insertion " other " (" all other
living beasts ") is due to misunderstanding ayl in aylews (= ayl-ews")
as the adjective " other "; in fact ayl ews = dXXa /cat.

God's pact with Noe, Gen. 9. 9 on.

When the sky . . : the quotation does not correspond with
either of the two versions in Gen. 9. 14-17.

" covenant " (both in the quotation and earlier in the sentence)
is rendered by a doublet: uxt ktakarani (" a pact of covenant ")? zuxt
ktakaranin imoy (the 'pact of my covenant).

116 Gen. 9. 1-6 (with some omissions and some departures from
LXX readings).

" flesh of the blood of life " : the word rendered " life " is sun?,
(" breath " etc., cf. n. 65; here = ^fnjyrf).

117 Man made in image of Christ, and Christ " image " of God, cf .
Introd. 33 and 31.

118 1 Peter i. 20.

" in the last times " (i vermin samanaks) : cf. n. 41.

119 Gen. 1 1. 1 (LXX).

120 Cf. Gen. 11.2-4.

121 Cf. Gen. 11.5-9.

122 Cf. Gen. 11.28 (Aran's birthplace " the land of the Chaldees ":
so LXX for " Ur of the Chaldees ") and 11.31 (Abram departs from
Ur: same readings as in verse 28).

123 " tenth generation ": genealogy of Abraham, n. 108.
" rightful due . . .": cf. c. 21 (blessing of Sem).

124 *' going all about ": the manuscript has surf goyr, "was (exist-
ing) around "; read sur} gayr (= Tre/Hen-areO-

a was growing faint and beginning to desist from the discovery " :
tkaranayr ew kaser i giwten; probably tkaranayr ew "kaser "was-
weakening and was-desisting " is a doublet for a single Greek word,
and " was failing " might serve as an English rendering provided it
was understood in the sense " falling off "; but AR* " and failed to
find out " does not render the text correctly.

This representation of Abraham as going about seeking God and

TEXT 161

like to fail is founded on Jewish tradition; cf . e. g. N. Bonwetsch's
commentary on his edition of Apocalypsis Abrahami (Studien zur
Geschichte der Theologie und Kirche i. i, Leipzig 1897) 42-48.

" through the Word " : all theophanies being of the Son, cf . Introd.
31.

125 Gen. 12. i. The following "and dwell there" seems to be
presented as part of the quotation, but is not in the text quoted.

126 u * while he was seventy years old, and had a wife, *and while
she herself was of a ripe age ": the Armenian text of EP*, and all
the translations, have the order of clauses: " while he himself was of
a ripe old age, and while he was seventy years old, and had a wife."
In making my translation I emended the order to that here given,
" he himself " now becoming " she herself " (Armenian does not dis-
tinguish the genders), and the use of the emphatic " herself " being
so accounted for. On collating with the Armenian text of PO*, I
find that it gives this emended order. As there is no note indicating
editorial emendation, it is to be concluded that this change represents
a correction of the text printed in EP* , and that the manuscript had
the order given by PO*. The translation, however, which accom-
panies the text in PO*, follows the old order.

Abram's age at the time is given as seven ty-five years in Gen. 12. 4;
Sarai was ten years younger than her husband (cf. Gen. 17. 17) and
still, seemingly, young enough to be coveted by Pharaoh (Gen. 12. 15
on) and when she was ninety by Abimelech (Gen. 20. 2).

Abraham's departure: Gen. 12. 4 f.

127 "seven nations, descended from Cham": cf. n. 106.

to thee . . . : a composite quotation, formed apparently out of
Gen. 12. 7 (to thy seed will I give this land), 13. 15 (all the land
which thou seest, I -will give to thee } and to thy seed for ever), 17. 8
(I will give to thee, and to thy seed after thee [so LXX], the land of
thy sojournment, all the land of Chanaan for a perpetual possession).

128 Cf. Gen. 15. 13-16; Acts 7. 6 f.

Sagarda says (S* 678 n. 23) that Harnack thought this passage
might be an interpolation. I do not know where Harnack expressed
this opinion; not in his commentary in EP*. In any case, there seems
to be no reason for such a view. As Sagarda points out, the passage
is accounted for by Gen. 15. 13.

"fourth generation": sic (so Gen. 15. 1 6, and cf. the genealogy
Levi Caath Amram Moses and Aaron, in Exod. 6. 16-20).

129 " splendour " : not simply " glory " or the like, because the
reference is to the brightness of the stars; cf. c. 35 (n. 174).

1 62 NOTES

Look up . . . : Gen. 15. 5. Cf. Rom. 4. 18.

130 Gen. 15. 6, quoted in Rom. 4. 3.

131 Rom. 4. 1 1 (a seal of the justice of the faith which he had,
being uncircumcisecT); cf. Gen. 17. lof.

a seal of the * justice: the manuscript has "a seal of uncircum-
cision/' but emendation to agreement with Rom. 4. 1 1 seems called
for, though EP* attempts to render the text as it stands, and so too
PO*: "as a seal of his faith of uncircumcision which he had in
uncircumcision." If we retain " uncircumcision " it seems to me
that we should render simply " a seal of his faith of uncircumcision/'
and reject the then repetitive " which he had in uncircurncision " as
a gloss, based on Rom. 4. u, added to explain the curious expres-
sion " faith of uncircumcision/' and later mistakenly integrated into
the text.

" seal " : cf . n. 22.

132 Cf. Acts 7. 8; and Gen. 21. 1-4 (Isaac), 25. 25 (Jacob).

133 " the Spirit assigning to them the inheritance " : Hogwoyn
safandut'iwn basaneceloy i nosa, a " genitive absolute "; not simply
e. g. " as the inheritance of the Spirit divided among them " (PO*) :
the inheritance did not simply come to them, but was definitely
"assigned" to Isaac (not Ishmael) and Jacob (not Esau), cf. Rom.
9.7-13, and Gen. 21.12 (Isaac), 25.23, Mai. 1.2 (Jacob) there
quoted. " The Spirit " assigned the inheritance, that is, in the Scrip-
ture, the work of the Spirit (n. 65 to In trod.), cf. "saying through
the Holy Spirit in the Scriptures " of the testimony to Abraham,
above, and the quotation which here immediately follows.

the God of Abraham . . , : Exod. 3. 6 etc.

134 Cf . Acts 7. 8; Gen. 35. 23-26.

135 Cf. Acts 7. 11-15; Gen. 41. 54, 45. 5 f.

IBS seventy-five souls": cf. Acts 7. 14; Gen. 46. 27; Exod. i. 1-5
(the " seventy " of Douay for Gen. 46. 27 follows the reading peculiar
to the Massoretic text for that one place).

"as the oracle had said": that is, in Gen. 15.13 (Acts 7.6),
referred to in the preceding chapter.

" four hundred years ": cf. Gen. 15. 13; in Exod. 12. 40 the length
of stay is given as having been four hundred and thirty years.

"six hundred and sixty thousand": the number is given as
603,550 in Exod. 38. 25 (LXX reference varies according to edition;
Rahlfs 39. 3) and Num. i. 45 ; and this represents only " men able
to bear arms/'

137 Cf. Exod. 7-10 (first nine plagues), 11-12 (tenth plague).

TEXT 163

138 Institution of Passover, Exod. 12.

"the Passover": the manuscript has kirk', apparently an attempt
to render Ilacrxa in the sense " Passion," as if connected with 7racrxv
" suffer " (Armenian ferel); cf. last paragraph of n. 30 to Introd. The
word (Hebrew fesah^) means " passing-over " in the sense " spar-
ing " = not " visiting " with the plague; can the following expression,
" source of freedom," be intended by Irenaeus as an explanation of
the meaning of the name? With this interpretation of the word
" Pasch " cf. the Georgian gloss on the same word: after Luke 2. 41
(. . . at the feast of the Pasch) the Djrutch and Parkhal MSS add:
which is the Passion.

139 Cf. Exod. 14.

140 Cf. Exod. 20. 1-17, 24. 12, 31. 18.
tablets . . . : Exod. 31.18.

" ' finger of God ' is that which is put forth by the Father in the
Holy Spirit "; or ". . . from the Father . . ."; or ". . . He who is put
forth . . ."; or ". . . (in) to the Holy Spirit "; or, with a slight emenda-
tion : "... He who is put forth by the Father, the Holy Spirit " :
main Astucoy e ayn or jgeal e i Hawren i Surb Hogin', the form jgeal
e should correspond to a perfect (e/crerarat), so expressing the perma-
nent relation of origin. Omission of i before Surb Hogin gives the
sense "... is ... the Holy Spirit."

Vardanian, HAm. 24 (1910) 327, takes this last sense; so too PO*>
" is the one who proceeds from the Father, the Holy Ghost," which
is a modernisation, the verb used not being the later-canonised " pro-
ceed." This would make good sense; not only have later Fathers
called the Holy Spirit the finger of God (e. g. Ambrose, De Spir.
Sancto 3.3, with reference as here to the writing of the Law; Gregory
the Great, Horn, in Ezech. i. 10. 20, of Christ's fingers used in heal-
ing, referring to the gifts of the Holy Spirit), but in the parallels
Luke 1 1. 20, Matt. 12. 28 " finger " (if I by the finger of God cast out
devils, Luke) and " spirit " (Matt.) correspond; moreover Barnabas,
Epist. 14. 2, has " written by the finger of the hand of the Lord in
the Spirit," and Ps.-Clement of Rome, How. n. 22 and 16, 12, has
close parallels with the expression here used by Irenaeus, but with
" hand " instead of " finger "; and Irenaeus himself calls the Holy
Spirit the hand of God (cf. n. 70 to In trod.) -

EP* took the sense ". . . into the Holy Spirit . . ." (das, was vom
Vater zu dem heiligen Geist ausgestreckt ist")> and Bonwetsch
(Theologische Literaturzeitung 32 [1907] 176), Kunze (Theo-
logisches Literaturblatt 28 [1907] 29) and Sagarda (S* 679 n. 24)
take this to mean the Word.

164 NOTES

Note the juxtaposition " and the commandments . . . ," which sug-
gests that the reference is simply to revelation, through the Holy
Spirit, of the Law. The rendering I have adopted for the exegesis
of " finger of God " aims at reproducing so far as possible the
obscurity of the original and allowing the same interpretations.

141 Tabernacle: cf. Exod. 25 f.

Likeness of heavenly things: cf. end of c. 9 (n. 61) and Heb. 8. 5
(quo ted in n. 61).

Prophecy: cf. Heb. 10. i (the law having a shadow of the good
things to come) and in similar sense Col. 2. 17, etc.

Furniture: cf. Exod. 25 and 27; tablets in the ark, cf. Heb. 9.4
(and 3 Kings 8. 9 = 2 Paral. 5. 10).

142 Priesthood to Aaronites: cf. Exod. 28. i; Num. 3. 10. Of the
tribe of Levi, cf. genealogy, n. 128.

Levites: cf. Num. i. 48-53, 3. 5-12.

"for the character and behaviour of those . . .": literally "how
and in what wise they should be. . . ." This closing passage may be
intended as a description of the book of Leviticus: cf. Introd. 38.

143 Cf. Num. 13.2-21.

144 Change of name: cf. Num. 13.17 (" Jesus " represents the
form used in the LXX: " Jesus " and " Josue " represent two Greek
forms of the same Hebrew name); and Exod. 23. 21 My name is in
him (= in Josue), quoted in the parallel passage, Justin, Dial. 75 (cf.
also ibid. 113, and Barnabas, Epist. 12. 8 f.).

"and so it came to pass": or elewn = owtp eyeVero (-7re/> > -n) y
which some have taken as qualifying " the name," and so been forced
to render abusively " which was given."

145 Cf. Num. 13.22-14.4.

" They did return . . . but (some of the envoys) " : The manu-
script has isk k'anzi . . . ew, literally " But since . . . and."

" Titans " : erkracink' = y??yei/et5, literally " earthborn," a common
appellation of the giants (cf. n. 99).

" so that they could hold the land," so the manuscript; " they "
refers of course to the inhabitants. Others insert a negative, and
understand " so that they could not take the land," " they " being the
Israelites. The verb is unel = !x eu/ ? " have, hold."

146 Cf. Num. 13. 33.

147 Cf. Num. 14. 6-9.

148 "punishing ": osbilov, a hapax legomenon (postclassical form,
passive, of gerund of verb *obef) whose meaning can only be con-
jectured from the context.

TEXT 165

149 Cf. Num. 14. 26-38.

" not knowing their right hand from their left " = commonly, " not
able to distinguish good and evil" not morally responsible.

150 Cf. Num. 26. 3, 26. 63, 36. 13.

151 Account of Deuteronomy, cf . Introd. 38. The name is derived
from the Greek Seim-pos "second" and VO/AOS "law." The various
points mentioned by Irenaeus can be referred, more or less, to
Deuteronomy, pflssiw (Weber L* gives references, of sorts), though
it would be difficult to find the alleged " many prophecies."

152 From Deut. 32. 49, with considerable omission. The following
words, " for thou shah not bring my people into the land," also seem
to be intended as part of the quotation, but are not in the Old Testa-
ment (v. 52 however has thou shalt not enter into it = into the land).

153 died . . . : from Deut. 34. 5, with omission.

Succession of Josue: Deut. 34.5-9. (Form "Jesus/' cf. c. 27,
n. 144.)

io4 dividing the Jordan " (hatanelov zYordanan) : or simply
" crossing the Jordan " (so Faldati); cf. Jos. 3.14-17.

" seven nations ": cf. n. 106.

Josue's occupation of Chanaan: cf. Jos. 2-11.

" distributed it among the people; here is Jerusalem " : (for Josue's
distribution of the land, cf. Jos. 12); I have supplied "it" and "is."
Some have taken asti Erusalemn as rqv frravBa 'lepovcraXqp, ("dis-
tributed among the people the earthly or the temporal Jerusalem,"
literally ". . . the Jerusalem here"), but this would be zasti Eru~
salem(ji)\ the text's asti Erusalemn can only stand for evrav&a y *Iepov-
craXrm. Besides, Jerusalem can hardly be said to have been "dis-
tributed."

Tabernacle on the pattern of heavenly things : cf . end of c, 9
n. 61) and Heb. 8. 5 (quoted in n. 61).

155 p r e-existence and birth of Son: cf. n. 205.

" in the end of this age " (i vaxcan yawitenis) : cf. n. 41.
resuming anew . . . : Eph. i. 10; cf. Introd. 36.

156 Cf. A.M. 3. 1 8. 7, 3. 19. i, 3. 20. 2.

This sentence corresponds to Fr. 25 of the Armenische Irenaeus-
fragmente published by Jordan in TU 36. 3. Fr. 6, 13, and 20 con-
tain in addition the following sentence. For our texts's Ard zmardn
miaworecuyd end, Astuac ew hasarakut'iwn miabanut'ean Astucoy
ew mardoy gorceac (" So He united man with God and brought
about a communion of God and man "), Fr. 20 (" Stephen the Phi-
losopher ") has simply or ekn ew miaworut'iwn gorceac 3 Astucoy ew

1 66 NOTES

mardoyn (" who came and brought about unity of God and man "),
while Fr. 6 (from the Monophysite " Seal of Faith ") has uremn ew
mi bnut'i'wn Astucoy ew mardoy gorceac (" then also He brought
about one nature of God and man/' but uremn " then, so " should
perhaps be emended into or ekn " who came," as Fr. 20). Note the
ease of the corruption miabanut'i'wn (" concord '0 > mi bnut'iwn
" one nature." Other variants are unimportant.

" communion " fyasarakut'i-wn midbanut'ean, " community of con-
cord ") : cf . Introd. 36.

"in any other wise": the text has ayl awrinakabar inc\ As was
pointed out by Akinean, HAm. 24 (1910) 207 n. 2, aylawrinakabar
is to be read, a single compound word; hence there is no point in
Barthoulot's objection (PO* 771 n. 4) that since ayl ("other")
cannot qualify an adverb, ayl must here be "but," and the sense
" we could receive only figuratively." Nor is the English version of
PO* justified, " we could not receive legally ... in any other way ";
the connection with a-wrenk* (" law ") is purely etymological,

157 Cf. Introd. 36.

"that we might be taken into full communication with incor-
ruptibility " : zi est amenayn masin kcordut'iwn endunelut' ean afcuk'
zanapakanut'eann, literally " that we might according to every part
take communication of acceptance with respect to incorruptibility."

158 Cf. Rom. 5. 12 and 19.

"being all implicated in the first ^formation of Adam, we were
bound to death through [the] disobedience " (sc. of Adam): a doubt-
ful rendering of i naxastelcec'elumn Adamay amenek'in salealk!
kapecak! end maliu i jefn taralsut'eann. Here naxastelcec'elumn as
it stands can only be an unusually-formed locative, giving the sense,
word for word : " in the first-formed (TrpcoroVXaorros) Adam all impli-
cated we were bound . . ." (so BK* , L*, and both versions of PO*).
The same unusual form naxastetcec'elumn occurs again below in
this chapter in a context where, as it stands, it can be understood only
as a dative, an irregular use of -um in such a word (n. 161). Hence
it seems not unlikely that the text is in both places corrupt. The later
passage is set right by understanding a noun of action in the accusa-
tive (a misreading of -www?), and the same sense fits the present
passage. The word was so interpreted in the version of EP*, and
AR* and F* return to this interpretation. In either case the par-
ticiple " implicated " dsalealk! note that it is declined) should be
taken, as F* takes it, with what precedes (" implicated in the first-
formation "), ftot along with the following word to give a " doublet "

TEXT 167

salealk' kapecak! ("we were [implicated and] bound "). With the
emended interpretation this grouping is called for also by the sense.

" implicated in the first formation " : that is, integrated into the
human race, as descendants of Adam, not " another formation "; cf .
later in this chapter (n. 161) and the following two chapters (n. 163,
166).

" the bonds of death ... to be loosed " : more literally simply
" death ... to be undone" (lucanil mahun, with late form -il).

io9 < j t was necessarily through the body that it (= death) should
be done away with and let man go free from its oppression " : i jern
marmnoy part ew arzan er xap'anumn afeal i bac t'olul zmardn i
harstaharut'enen iwrme. A rendering " it was necessary that by suf-
fering destruction in the flesh it let man go free . . ." or the like,
though it would suit Rom. 6. 6 that the body of sin may be destroyed,
does not do justice to the syntax of the opening words of the text, or
to the sense of the verb which I render " do away with " (xap'anumn
afeal may be rendered "being put a stop to," and probably corre-
sponds to avaipeOevTa in the original). Still less can one admit the
rendering which changes the subject to Christ: "it was necessary
that by suffering destruction in His flesh He liberate man from its
oppression "; apart from the syntactical difficulties and the sense
attributed to the verb, the possessive in " its oppression " is iwr, re-
flexive, so that the subject ought to be " death." Cf . also the follow-
ing sentence, " sin, destroyed by means of that same flesh. . . ."

160 John 1.14.

161 Cf . Rom. 6. 6 (OUT old -man is crucified with Him, that the
body of sin -may be destroyed, to the end that we inay serve sin no
longer). Tixeront remarks (PO* 772 n. i) that this chapter con-
tains a resume of Irenaeus's Christology and Soteriology as exposed
in Adversus haereses.

" took up the same first formation for an Incarnation " : znoyn
naxastelcec! elumn zmarmnut'iwn enkalaw (which calls for emenda-
tion cf. n. 1 58) : that is, became man by reproducing the creation of
Adam and integrating Himself into the race of Adam; cf. n. 158
above, and n. 163, 1 66 below, and what follows.

"join battle on behalf of His forefathers": because He was a
member of the human race, His battle was that of " His forefathers/'
of the race descended from Adam. Cf. A.H. 3. 18. 6: erat enim
homo pro patribus certans; similarly A.H. 5. 2,1. i, of the war with
Satan.

With the end of this chapter and the whole of the next there is a
close parallel in A.H. 3. 21. 10.

1 68 NOTES

162 Gen. 2. 5.

163 Gf. n. 158, 161 above, and 166 below; and A.H. 5. i. z. Christ
could not have redeemed us unless He had summed up afresh in
Himself the original formation of Adam (a /jwy T??V apx^av irXaviv TOV

'ASa/j, ets eavrov dve/ce^aA-atwcraToJ .

" summing up afresh ": cf. In trod. 36 (" recapitulation ")

" reproduced the scheme of his incarnation . . . copy the incarna-
tion of Adam": more literally "took up the same dispensation
(oiKovo/ua) of incarnation with him . . . show the likeness of incar-
nation with respect to Adam/'

"man might be made, as was written in the beginning . . . ":
elic'i grecealn i skzbann mardn; note that greceal and mard both
bear the article; hence not " that He might become the man written
in the beginning," but " what was written {grecealn = TO ytypappevov)
in the beginning might be realised, man . . ." (or " he who was
written [6 yeypa/^eVos] in the beginning might come into being,
man . . ."?)

according to the image and likeness of God: Gen. i. 26 etc., with
eou for ^u<ii)v.

Cf. Col. 3. 10 (the new man, -who is renewed unto knowledge,
according to the image of Him that created him') etc.

164 man resuscitated by life received life " : i verstin arcarceal
mardn kenawk enkalaw zkeansn. I take i verstin together as " again,"
so that mardn becomes the subject; others have taken i as governing
mardn, " again " being verstin alone, so giving the sense " in the man
resuscitated by life he received life " (not " he received the life [that
is] in the man . . ."; that would be zi verstin. . .)* This interpreta-
tion seems to me less likely, in spite of John i. 4 (in Him was life)
and i John 5. 1 1 f . (God. hath given us eternal life. And this life
is in His Son. He that hath the Son, hath life).

(t) verstin arcarceal means " rekindled "; kenawk' " by life " is
difficult to interpret. Perhaps it should be taken with the following
verb (" by life received life "), but more probably it should be taken
with the preceding participle (although it is separated from it by
mardn), so giving " resuscitated by life," an expression in which, in
English, " by life " might be omitted as superfluous.

" Again " is i verstin, not verstin alone, e. g. in the preceding chap-
ter's " summing up afresh " (i verstin glxaworelov*) and twice later
in this chapter, " seek back " (i verstin xndrel) and " to be restored "
(i verstin glxaworeln") and elsewhere in the Proof; but verstin alone
is also found.

TEXT 169

The difficulty, however, in the interpretation of this sentence is to
determine the identity of " (the) man resuscitated": the human
race, or Christ? The statement is applicable to either, but it seems
to me that the reference is to the human race, although to be sure
represented in the concrete by Christ (cf. n. 166 below). In this
chapter it is Eve who is " restored " in the Mother of God, and Adam
in Christ; the comparison is no longer, as in the previous chapter,
with the earth whence Adam's frame was taken, and in any case he
did not receive life from the earth, but it was breathed by God into
the frame taken from the earth; and Eve is the mother not of Adam,
but of all the living (Gen. 3. 20). Nevertheless, the chapter is
directed against the view of Marcion and others that Christ was not
in the proper sense of the word born of the Virgin, but "became
incarnate " by a special act (cf. Introd. 31). In general the " incar-
nation " of those views was only a seeming one, but the argument
here presented by Irenaeus would hold against a genuine incarnation
by a special act, not birth of the human race.

165 Christ came to seek the lost sheep : cf . parables of lost sheep and
of Good Shepherd, and Matt. 15. 24, Luke 19. 10.

" it was man who was lost " : koruseal mardn er; Weber is prob-
ably right in suggesting (L* 59 note i) that oc'xar has dropped out
after komseal, and that the text should be " and man was the lost
sheep'' (cf. PO*: "the lost sheep was man")- Cf. i Peter 2.25;
Isa. 53. 6. Irenaeus often refers to the 'plasma of humanity as the lost
sheep; so A.H. 3. 19. 3, 3. 23. i, 3. 23. 8, 5. 12. 3, 5. 15. 2; and cf.
5. 14. 2 quoted at the end of the following note.

166 " He did not become some other formation " : ayl stelcuac in?
oc' eleal. Alternatively " there was not made some other formation "
(AR*), which agrees with the close parallel A.H. 3. 21. 10 (quoted
below); but the construction of the sentence is there different, and
here the version I have given is defensible both in syntax, keeping
the same subject, and in sense, though the expression may seem
curious. " Formation " means not only " process of formation " but
also " product of formation " (pkswa, used constantly by Irenaeus in
this sense); the sense would thus be, that Christ, by reproducing the
(process of) formation, integrated Himself into the same (product
of) formation, that is, into the human race, which He so saved;
otherwise He would, as it were, have constituted in Himself another
" formation " or human race; cf . A.H. quoted below.

" He likewise, of her that was descended from Adam, preserved the
likeness of formation " : a doubtful version of i nmane yaynmane, or

1 70 NOTES

yAdamay zazgn uner, znmanut'iwn stelcuacin pdheac. The dif-
ficulty here is in the expression i nmane yaynmane. It seems to me
possible, if not very probable, that nmane is not, as has always been
supposed, the pronoun (no) but the adjective nmm, and that i
nmane renders literally Ig laov, " on the same footing," a suitable
enough expression in the context. Hence I render " likewise," which
may also stand as a free paraphrase if nmane is the pronoun. The
following " of her " supposes that yaynmane refers to the Mother of
God; which is far from certain.

In A.H. 3. 21. 10 Irenaeus explains why God, in reconstituting in
Christ the formation of Adam, did not, as for Adam, take clay, but
formed Him from the Virgin; this was Iva, /^ oLAA^ xAacm ylvr]rai }
/wySc aX.X.0 TO <ra)6fievov jj, aAA* awos e/cavos ava,Ke<f>a\aw>Qrj, T^pou/xeVqs
r^s 6/j.oioT7)To<s (" so that there should not be made a new formation,
and what was saved should not be something else, but that same one
should be recapitulated, the likeness being preserved ") Here " that
same one >J seems to be Adam, since the masculine is used; but in our
text we can hardly understand " He who was descended from Adam
preserved from that same one (= Adam) . . . ," because in the original
the pronouns precede the mention of Adam. AR* has " in that same
which had its descent from Adam He preserved the likeness of the
(first) formation," here, as in the preceding clause, perhaps being
influenced by the parallel just quoted.

If nmane be taken as the pronoun we have for i nmane yaynmane
literally c aw- e wiv- (gender uncertain), and it might seem that
the meaning was " of (from) that same one," the pronouns being
taken together as in the auros e/cetvos of the passage just quoted. Not
only, however, does this interpretation disregard the repetition of
the preposition (which may easily enough be disregarded) and sup-
pose nmane to be a misrendering of emphatic auros (for nmin); but
it is not easy to determine the identity of " the same one that was
descended from Adam," " out of 3> whom or which Christ is said to
have " preserved the likeness of formation." If the reference is to the
Mother of God, then why " same," which seems to be opposed to
"other" and refer to the identity of formation? If on the other
hand the reference is to the human race, the syntax is strange (" out
of that same one ... He preserved the likeness of formation "; AR*
seeks to smooth the expression by rendering " in the same one "
instead of "out of the same one"). Moreover the context suggests
strongly that there is a reference to the Mother of God (cf. end of
n. 164).

TEXT 171

This difficulty is removed by taking into account the repetition of
the preposition, and placing a comma between the two expressions,
though if nmane be taken as the pronoun the sense still demands
that it be regarded as a misrendering due to neglect of the article with
aiJTo's in the original. The emendation gives: i nmin, yaynmane,
" out of the same one, of the one that was descended from Adam
. . . ," where, if the second pronoun be taken as an original feminine,
" of her that was descended from Adam/' the second expression uses
the preposition in a natural sense, and the first preposition is ex-
plained by the apposition of the two expressions. This is perhaps
the most likely explanation of the text, but I leave " likewise " in the
version, partly to allow for the possibility that i nmane = l *<rov, and
partly because even if the text be emended to i ninin - e/c rov avrov

[sc. TrXdo-paros OT l/c rrj? avrrjs SC. -rrAacrecos), "likewise" Still serves

well enough, by conveying the general sense of an expression hardly
translatable straightforwardly into English.

With the doctrine cf. A.H. 5. 14. i, where it is said that Christ
would not have become flesh and blood, but that flesh and blood
needed to be saved, and that had He not become flesh and blood
according to the " original formation," He would not have " summed
up all things in Himself "; and A.H. 5. 14. 2: Si autem ob aliam
quandam dispositionem Dominus incarnatus est, ex altera substantia
carnem attulit, non ergo in semetipsum recapitularus est (se) horni-
nem. . . . Nunc autem quod fuit qui perierat homo, hoc salu-
tare factum est Verbum . . . non alteram quandam, sed illam prin-
cipalem Patris plasmationem in se recapitulans, exquirens id quod
perierat.

167 " to be restored " (= " recapitulated ") : cf. Introd. 36.
Parallel Adam-Christ: cf. i Cor. 15. 53, 2 Cor. 5. 4; A.H. 3. 22. 3.

Eve-Mary: cf. A.H. 3. 22. 4, 5. 19. i; Justin, Dial. 100.

168 In PO* the chapter-division departs here from that of Harnack,
this first sentence of c. 34 being printed as the end of c. 33. This
change is doubtless due to the translation : " and the transgression,
which was by means of a tree, should be put away . . . " continuing
the purpose-construction of the end of c. 33. This is however a mis-
translation, for the verb is indicative (" was undone " lucaw, not
continuing the subjunctive of " should undo " lucc'e*).

a by the obedience of the tree, obedience to God whereby . . .":
literally " by the obedience of the tree, obeying which to God . . ."
("internal accusative"). Others have rendered "by the tree of
obedience/'but the version I have given suits better both the parallel

1 72 NOTES

" sin which was wrought through the tree " and the taking-up of
u obedience " by the relative. In the strictest Armenian i jefn p'aytin
hl-ut'ean is indeed as I have translated " by the obedience of the tree,"
and not " by the tree of obedience," since it is the qualifying genitive
that should have the article; but this rule, never strict, is commonly
ignored in our version.

" evil is disobedience to God, as obedience to God is good " : cf .
A.H. 4. 39. i.

169 " the Word says ": cf. n. 65 to Introd.

" it was because they told the future that they were * prophets ' " :
not " they were ' prophets ' in order to foretell the future "; the verb
is indicative (zi . . . patmein). CL A.H. 4.20.5: prophetia est
praedicatio futuroram. Greek Trpoc^T??? " prophet," derived from irpo-
(j>yiJLi understood as "fore-tell," that is, tell beforehand. In fact
"prophet" originally meant the "mouthpiece" of an oracle, the
verbal sense being not praedicere but praedicare; in Hebrew also the
word " prophet " (nab?*) meant not necessarily one who foretold the
future, but one commissioned by God to speak to men.

I refuse not . . . : Isa. 50. 5 f .

170 " obedience, whereby He obeyed unto death . . ." : cf . Phil. 2. 8
(" whereby ": again an " internal accusative ").

171 " in His invisible form " : the text has not " His " but simply
the (" third-person ") article; not simply " in an invisible form, but
with contrast of the invisible and visible forms; cf. A.H. 5. 18. 3.

Cf. Eph, 3. 18: the breadth and length and height and depth.

" in these ": that is, in these " dimensions "; not " in it " (that is,
the world), as AR* renders. " World " in Armenian is singular, and
the plural can hardly be explained as an error due to the use of a
plural expression for " world " in Greek.

" imprinted in the form of a cross on the universe " (PO* : " put-
ting the sign of the cross on all things ") : cf . Plato, Tim. 36 b-c,
paraphrased by Justin, ApoL 60. i, as ex/acro/ avrov (= the world-soul)
h TO) -n-avri (Justin says Plato must have taken this from Moses cf .
Num. 21. 8 f., the brazen serpent on the cross); cf. also A.H. 5. 17. 4
(and 2. 24. 4, on the " five summits " of the cross), and Justin, ApoL

55-

172 " to bring to light the universality of His cross " : more literally
" to bring to light His cross-sharing with the universe " : yerewelis
acel zamenaynis zxac'akc'ut'iwnn iwr, rendered by Liidtke, Zeitschrift

fur Kirchengeschichte 35 (1914) 256, ets TO <j>avepov ayetv TTJV TO) Travrt

avrov. Failure to realise that yerewelis acel is simply

TEXT 173

ayetv has led to such renderings as "to set upon all
things visible the sharing of His cross " (AR* ), where zamenaynis is
referred, in defiance to syntax, to yerewelis.

" in order to show openly through His visible form that activity
of His " : zi znergorcut'iwnn iwr zayn i yerewelwojn c'uc'c'e i jefn
ereweli jewoyn. " His visible form " : the text has simply " the visible
form"; cf. "His (for the) invisible form" above (preceding note).
Again, i yerewelwojn is simply lv T< <avep<5 " openly," not " on
visible things " (AR*).

For " activity " W. Bousset, Zeitschrift fur neutestamentliche Wis-
senschaft 14 (1913) 274 n. i, suggested "brightness" (because of
the following "makes bright the height"), supposing a misreading
in the Greek whereby evapyeiav became Ivtpyttav.

173 Cf . Ecclus. 24. 6-9 : 1 (= Wisdom) made that in the heavens
there should rise light that never faileth. . . . I dwelt in the highest
places. ... I alone have compassed the circuit of heaven, and have
penetrated into the bottom of the deep . . . and have stood in all
the earth and in every people; and ibid. 44 f . : I -make doctrine to
shine forth to all as the morning light. ... I will penetrate to all the
lower parts of the earth.

" holds the deep " : the verb is sarunakel " contain, conserve."
" navigating ": the verb is nawastel = Kvftzpvav " pilot, steer." PO*
renders " sails through," and AR* " steers across/* but surely the sense
is " guiding." In c. 39 the same verb is used in a context where
" guiding " seems to be the only possible sense, but PO* retains " sail
through " with bizarre effect (cf. n. 192).

"calling in all the dispersed . . .": cf. John 12.32: And 1, if I
Toe lifted up from the earth, will draw all things to myself; u. 51 f.:
that Jesus should die for the nation, and not only for the nation, hut
to gather together in one the children of God, that were dispersed.

174 Promise to Abraham: cf. Gen. 15. 5.

"lights in the world ": referring to the brightness of the stars, cf.
c. 24 (n. 129); cf. Matt. 5. 14 (you are the light of the world) and
Phil. 2. 15 (among whom you shine as lights in the world). Cf. A.H.
4. 5. 3, where Phil. 2. 15 is quoted in exegesis of Gen. 15. 5.

175 Gen. 15.6, quoted in the same argument in Rom. 4. 3, Gal.
3. 6; cf. James 2. 23.

176 Hab. 2.4, as quoted in Rom. i. 17; Gal. 3. n (and cf. Heb.
10.38).

177 Rom. 4. 13, but not accurately.
178 1 Tim. i. 9.

174 NOTES

179 Cf. Rom. 3. 21 .: but now without the law the jiistice of God
is made manifest, being witnessed to by the law and the prophets,
even the justice of God, by faith of Jesus Christ. . . .

" through the faith of Him to whom witness was borne " : i jefn
hawatocn, vkayec'eloyn. AR* : " by faith, which is witnessed to ";
similarly PO* and BK*, but L*: per fidem testificati. The version
o AR* PO* BK* supposes emendation of vkayec'eloyn to vkaye-
celoc'(n). L* however is surely right in dropping the comma and
keeping vkayec'eloyn (cf. "by faith of Jesus Christ/' Rom. 3.22,
quoted above; and that our faith is faith in " Him to whom witness
was borne by the law and the prophets " is the main thesis of the
Proof).

180 Promise made to David: cf. 2 Sam. 7. 12 f,: I will raise up thy
seed after thee, which shall proceed out of thy bowels, and I will
establish his kingdom; he shall build a house to my name, and I will
establish his kingdom for ever.

"from the fruit of his bowels": the text has i ptloy orovayne
nora, and as this can hardly be an instance of the idiom whereby a
genitive is sometimes replaced by an apposition, the literal sense
should be " from his belly of fruit " (but cf . n. 343 for a similar case,
there taken as a scribal error). In c. 64 the same inversion is found
ptloy orovayne k'umme, "from thy belly of fruit"). In the
parallel expressions later in this chapter it is uncertain whether
this inversion is intended, since the genitive and ablative of each of
the three nouns involved are formally indistinguishable (i ptloy
mi joy, i ptloy erikamanc'*). I have given all these expressions their
normal form, and so here (and in c. 64) " from the fruit of his
("the," below, and "thy," c. 64) bowels," as if the reading were
orovayni (and in c. 64 orovayni k'oyoy*), since in the parallel passage
A.H. 3. 21. 5 we have IK KapTrov r^s /cotA/as awoi;, " de fructu ventris "
(similarly 3.10.4, 3.16.2; but 3.21.9 " de ventre David"), "de
fructu lumborum eius," " de fructu renum eius "; and in any case the
reading here and in c. 64 can only be a corruption, since had the
Greek employed such an inversion the order of words would have
been different, as the possessive should then go with " fruit," not with
" bowels "; this objection does not apply to the expression later in this
chapter cf . the following note whence the suggestion there made
of a possible origin of the corruption.

" bowels ": the word so rendered (by Douay in the passage quoted
above; I have kept Douay's word) is orovayn = KoiXia " belly," a word
which may be used in the present connection as here of a man,

TEXT 175

but which is in such uses normally understood as " womb "; hence
the argument developed in the following sentence.

181 "from the fruit of the bowels," ". . . loins/' ". . . reins": the
text has "from the fruit's bowels" (cf. preceding note); here how-
ever the omission of the possessive makes the phrase readily intel-
ligible, the most natural sense being " from the womb of the fruit/'
which fits the argument; doubtless the corruption began in this
place and was extended to the other places in order to bring them
into conformity. As was remarked in the last note, the other two
expressions are capable, in their Armenian form, of being understood
as " from the loins (reins) of the fruit."

" separately and specially " : that is, " precisely/' but I render liter-
ally because the same expression is repeated later in the sentence in
a context where " precise " is impossible.

" of a woman," " *o a man ": clearly the opposition called for by
the argument; hence with Weber, Theologische Quartalsckrift 91
(1909) 560, read afn cenund ("birth of a man") in place of the
text's of i cenund ("with regard to birth"). In the parallel A.H.
3. 21. 5 the corresponding expressions are: quod est proprium virginis
praegnantis, quod est proprium viri generantis et mulieris concep-
tionem facientis. In the Proof, however, Irenaeus does not go so far
as to say that " from the fruit of thy bowels " is of itself proper to
virgin birth, but only that the choice of that phrase rather than one
of the others points to virgin birth, the phrase itself being proper to
birth of a woman.

182 Cf. Luke i. 32 f. (Gabriel to Mary): the Lord God shall give
unto Him the throne of David His father . . . and of His kingdom
there shall be no end.

183 " In such wise . . . was His triumph of our redemption ": aysfes
sttakoxer zprkut'iwnn mer, more literally " thus was He gloriously
marching-over our salvation."

184 " summing up ": cf. In trod. 36.

" to be born through sinf ulness " : so the text (i jefn melanut'eann
cnic'eloc*), not " in," as AR* renders.

185 " the creative Word " : " creative " = amestaget, <f craftsman "
Earnest " craft," -get " versed in ") = S^toupyosC" demiurge," cf . Gnos-
tic word for the creator, Introd. 29, and n. 54 thereto). So too
EP* " schopferische "; in PO* " the Master " must mean " the master
(-craftsman)." The suggestion that in the present context aruestaget
= QavfMiTovpyos " wonder-worker " (^aruest also = " wonder, miracle "),
which accounts for the versions of BK*, L*, F*, and perhaps also

176 NOTES

Barthoulot ("fecond en ressources"), seems to me unlikely. In the
Armenian of Adversus haereses, Sy^iovpyos used substantially,
"Demiurge, Creator/' is rendered araric' "maker"; but in 5, 15. 2
and 5. 24. 4 we have aruestaget corresponding to " artifex " of the
Latin version's " artifex Verbum."

" put Himself in our position, and in the same situation in which
we lost life " : an attempt to interpret i noyn vayrs mez ew i noyn
tetis elew, yors mek'n linelov korusak' zkeans, more literally " became
in the same place (space) with us and in the same place (situation),
in which when we were, we lost life/'

186 "abolished death . . . showed forth the resurrection ": cf. Bar-
nabas, Epst 5. 6: "to abolish death and show forth the resurrection
from the dead "; and 2 Tim. i. 10 (quoted at end of n. 42).

first-born from the dead: Col. i. 18; or first-begotten of the dead,
Apoc. i, 5.

187 Amos 9. n (Acts 15. 16); again in Proof, with exegesis, c. 62.

188 " in the triumph J> : sk'akoxelov, cf. n. 183.

"setting us free": aprec'uc'eaL-cr&t.tov (o-wcras etc.)? "saving
(life) " rather than " making to live " of EP*.

189 This passage (with the following sentence) is directed against
the denials of the genuineness of Christ's birth referred to in the
last paragraph of n. 164 above, to c. 33, and opposed by the inter-
vening chapters. *

190 For the argument, cf. i Cor. 15. 12-17.

" from the beginning ": the text has i skzbanek's; read iskzbanek's
= (^/jiets) ot cwr 3 apx*j$- . . -

191 " those who exclude redemption . . . despise also our Lord's
birth >J : the converse of the preceding thesis that rejection of genuine
birth excludes redemption. The reference is here to the view that
matter was incapable of redemption, the body unable to receive
" incorruption " (cf. Introd. 29, 33, 34, 36). The two views, as
Irenaeus here points out, imply each other.

" take the lead of all in heaven " : not simply " precede all "; the
reference is to Christ's primacy, cf. what follows here and at the
beginning of c. 40 (yamenesean yafajasc'i, cf . " hold the primacy "
of Col. i, 18, quoted c. 40; n. 193).

192 " as the ... as the ... as the . . ." : the various r61es in which
Christ " takes the lead of all/' as first-born (a) of God: the eternal
Word, (b) of the Virgin: in His life on earth, (c) from the dead:
after His resurrection. Cf . opening sentence of c. 40 : true man
(= b), God the Mighty (= a), giving incorruptibility (= c).

TEXT 177

" Himself in the world making all things perfect by His guidance
and legislation " : the reference is not to Christ's ministry, which
comes under the following heading, but to the Word immanent in
creation, cf. end of c. 34. PO* has the bizarre rendering f< fulfilled
all things, sailed through all and gave a law on the earth "; " sail
through " is accounted for by the metaphor used, the verb being
nawastel = Kvpepvav "navigate/' cf. n. 173.

" as the first-born of the Virgin " : the text has " as He was the
first-born of the Virgin," but the sense is clearer without the verb.
The rendering " only-begotten " instead of " first-born " not only fails
to correspond to the text, but obscures the argument, which is based
on the triple " primogeniture " of Christ.

" first-born of the dead ": cf. Col. i. 18, Apoc. i. 5.

193 Col. i. 1 8.

" hold the primacy " : yamenayni yafajac'eal, cf . " take the lead of
all " in the previous chapter (n. 191).

194 Isa. 9. 6 (LXX 9. 5, but obelised by Origen, hence not in e. g.
Rahlfs), quoted again, with exegesis, c. 54 (-55); in c. 56 the pas-
sage of Isaias in which the words occur is quoted in a different form,
omitting these words.

195 This section (" calling man back . . . have part in incor-
ruptibility ") correspon4s to Fr. 76 of the Artnenische Irenaeusfrag-
mente published by Jordan in TU 36. 3.

"communion/' " incorruption " : cf. Introd. 36. Here the first
" communion " renders hasaralmt'iwn miabanut'ean, and the second
"hasarakut'iwn alone.

" calling man back again into communion with God " : i 'hasara-
kut'iwn midbanut'ean zmardn andren verstin koc'eceal Astiicoy. In
normal Armenian, though the subject of a participle used as a finite
verb or in apposition to a finite verb may be in the genitive, Astucoy
here can hardly be so taken, since the clause would then seem to be
used " absolutely." In the style of the Proof, however, it is not im-
possible that the clause is a rendering of a Greek genitive absolute.
But this is unlikely in the present case, as the resulting sentence
would be clumsy (" Thus then does the Word . . . hold the primacy,
for He is true man . . . and God the Mighty, God having called man
back into communion, that by communion with Him . . .")

196 This sentence summarises the main thesis of the Proof.

" He who was preached ": cf. section C of the Proof (c. 4^-85).

" Most High," " Almighty ": cf. n. 49.

" Source of all things ": in apposition to " Son/' not to " Father."

1 78 NOTES

" He who spoke with Moses ": cf. c. 44 (n. 211).

" came into Judaea ... of the seed of David and of Abraham " : cf .
especially c. 63 f .

" God's anointed w : (" anointed " = Greek Xpurros) cf . c. 49 etc.

" showing Himself to be the one who had been preached in ad-
vance through the prophets " : cf . c. 86 : Christ took up and fulfilled
the prophecies, so our faith is well-grounded the chief " proof of
the apostolic preaching."

197 Cf. John i.32f.; Isa. 11.2 (the spirit of the Lord shall rest
upon Him).

i9s Taught by Him and witnesses . . . were the apostles " : sora
asakertk' ew vkayk! . . . arak'ealk'n, literally " His disciples, and wit-
nesses . . /' (but this is predicate, " apostles " being the subject, hence
I render " taught by Him "), an< i there is no verb expressed.

"after the descent of the power of the Holy Spirit": the text
has simply "after the power of the Holy Spirit/* and the word
rendered " after " may mean " according to "; but in the context the
temporal sense seems called for.

" turning them back from idols and from fornication and from
selfish pride ": Harnack remarks (EP* 60) that the three vices men-
tioned ivere for the early Christians the special characteristics of
paganism. " Selfish pride " is my attempt at rendering awelas-
tacut'iwn - -rXeo^elta.

"baptism of water and of the Holy Spirit": cf. John 3. 5.

199 1 am not sure whether this sentence refers to what precedes or
to what follows. In either case it is suitably used as a link after the
subheading.

200 " p or so (^hey said) do the faithful keep, when there abides
constantly in them the Holy Spirit, who is given by Him in bap-
tism ": k'anzi ayspes unel zhawatacealsn "kac'eal wnac'eal i nosa
Hogin Sitrb, or tueal lini i vnkrtut'eann i nmane. The version given
takes unel as Zyeiv " keep " used intransitively (a normal use of that
word) and infinitive of virtual indirect speech, continued from the
end of the preceding chapter, hence I add " (they said)/' There is
no need to render " so the faithful ought to keep themselves." In
A.H. 4. 6. 2 the Latin equivalent " se habere " corresponds to unel of
the Armenian version (4. n. 2 in Harvey's division, used in the text
as published in TU 35. 2). As the style of our version uses " abso-
lute " constructions I have taken kaceal . . . Surb as a " nominative
absolute." The alternative, emendation to zHogin and rendering
". . . keep constantly abiding in them the Holy Spirit/' is rendered

TEXT 179

less likely by the following " and is kept . . ." and by the outline of
the argument (the faithful keep fit for resurrection and incorrupti-
bility when the Spirit abides in them, for it is resurrection of this
spirit that comes to them). The " by Him " is very strange, but one
can hardly render ". . . keep . . . \v~hat is given by Him " (that is, by
the Spirit).

201 " for it is resurrection of this spirit that comes to the faithful ";
sic! (k'anzi aysr ogwoy yarut'iwn lini hawatac'elocn), not " for it is
of (= from, through) this spirit that resurrection comes . . ." or the
like. The Armenian translator has here used for " spirit " the word
ogi (" spirit " in general), not Hogi (" Spirit/' of the divine Spirit);
this formal distinction did not, of course, exist in the Greek.

" when the body receives once more the soul and ... is raised . . .
and brought into . . .": marmnoy andren endunelov zanjnn ew . . .
yaruc'eloy ew i nerk's muceloy, a " genitive absolute " in which the
genitive subject is followed first by a gerund (active voice) and then
by two genitive participles (passive voice).

202 Cf. c. 2,1; "God's promise" seems to mean Noe's blessing of
Japheth, Gen. 9. 27.

" in constant obedience " : kaceal ansac'eal, an enigmatic expres-
sion. AR* has " standing in readiness," PO* " which was expecting,"
understanding the participles as referring to " the Church "; this,
however, is awkward both syntactically (z jefn ekelecwoy ereweal,
kaceal ansac'eal) and in sense. More likely the reference is to the
Gentiles " hearing " (obeying) the call; the " fruit of the calling "
is " })j obedience to receive." The form of the participles can here be
accounted for by supposing the Greek to have had an indefinite
singular accusative; but kaceal is still strange.

203 This introduction, and the conclusion, in c. 86, that the apos-
tolic preaching, and our faith, is true because Christ fulfilled the
prophecies, "bracket" the main thesis of the Proof (section C), the
main " proof of the apostolic preaching," that is, the Old Testament
witness to Christ. To this introductory passage there is a very close
parallel in Justin, Apol. i. 33,

204 Perhaps this sentence should be assigned to the end of the
preceding chapter; in the text, however, it is run on to what follows
(cf. following note).

205 The text's punctuation would give : " For God is in all things
truthful; also that there was born . . . before the world was made.
Moses "

" was born ": elew strictly = eyevcro: cf. elanel in c. 48 (n. 238).

180 NOTES

For the sense of the expression in the context, cf . later in the present
note (under " A Son in the beginning . . .").

" Moses, who was the first to prophesy " : " qui primus prophetavit
Moyses " (or, not zor), not " quern . . " (" whom [= and Him]
Moses was the first to prophesy ") as in L*. For Moses as the first
prophet, cf. Justin, Apol. i. 32.

"BARESITh . . .": that is, baresit* bara elovim basan loenuam
sament'ares. The first three words correspond to those of Gen. i. i,
(( in the beginning God created " (Massoretic b e re'si<9 bara' 'elohim,
or pointed baresi$), and the last word seems to correspond to the
rest of the verse, " heaven and earth " ('e0 hassamayim w e 'e# ha'ares).
This leaves basan loenuam to be accounted for. From the translation
given, the Hebrew "bara' " created " seems to have been taken as the
Aramaic ~bara " son," so basan may correspond to " established " and
benuam to " then/* but I am unable to suggest an origin for the
words. E. Nestle suggested (Berliner yhilologische Wochenschrift
57 [1907] 134) that Irenaeus may have taken the first word, baresith,
to mean " a Son in the beginning," and this would account for the
order of the opening words of the translation, but the suggestion
made above seems more likely. This corrupt reading of Gen. i. i,
with the corresponding version, is not found outside the Proof,
although other Fathers have seen in the verse a reference to the
Word. So, before Irenaeus, Justin, Apol. i. 59, quotes iv apx^, and
later on says <wore Xoym eoi5, but this may simply allude to "and
God said" of Gen. 1.3. More clearly Theophilus of Antioch, Ad
Autol. 2,. 10, quotes ev dpxi? an< 3 a little later takes this as creation lv
Aoyw, and ibid. 13, he explains lv apxjj as meaning Sia T??S dpx^- I n
both Fathers, however, the interpretation is a question of the exegesis
of the expression " in the beginning," not of a different reading of
the text, Jerome (Qwaesi. foefcr. in Gen. on i. i) attributes to Aristo,
however, the statement that the Hebrew had " in the Son God made."

"of which the translation is": the Armenian has: "and this,
translated into Armenian, means." As the Greek must also have
translated the alleged Hebrew, probably only " into Armenian " is
not original in this expression. PO* (692 n. i) has however the
curious reflection " the Armenian translator has interpreted ' Bereshit
bara' "

A Son in the beginning God established then heaven and earth;
deliberately left unpunctuated, but the only reasonable way to punc-
tuate is to put a comma after " established." In the Armenian " Son "
might be nominative or accusative, but the sense is surely " God estab-

TEXT 181

lished a Son." Perhaps Irenaeus might not have approved of such
an expression, but doubtless his source understood " God established a
Son in the beginning " of the " uttering " of the Word as the first
act of creation (not itself a " creation " but the first " moment " of
the creation of heaven and earth). The Stoic distinction between
the Aoyos ZvBidOeros and the Aoyos irpofopiKos, taken up by Philo, was
adopted also by Christian theologians as a distinction between the
Word as eternally with the Father (Aoyos evStafleros) and the Word
as " uttered " in the beginning (Aoyos ^rpo^opt/cos). So, before
Irenaeus, Justin, Apol. 2. 6; Tatian, Orat. 5; Athenagoras, Suppl. 10;
Theophilus of Antioch, Ad Autol. 2. 10. The doctrine was supported
not only by such passages as Prov. 8. 22 f . (Wisdom " brought forth
before the hills ") or Ecclus. 24. 5 (I came out of the mouth of the
Most High, the first-born before all creatures), but also, and espe-
cially, on Ps. 44. i : My heart hath uttered a good, word. The same
doctrine accords with other expressions used by Irenaeus (" eyeVero a
Son of God . . . before the world was made/' above, and " the Son
iylvf.ro as a beginning for God before the world was made" below;
and yevecrftu in c. 48 " He came into being long before n ) and with
his explanation that the " Son " is fitly so called because He " estab-
lishes " (c. 5, cf. n. 33), and was general in Irenaeus's time, and held
by his chief sources; so it is strange that in A.H. 2. 13. 8 he expresses
comparative disapproval of expressions whereby " generationem pro-
lativi hominum verbi transferunt in Dei aeternum Verbum"; and
he nowhere clearly propounds the theory. It may be, however, that
he held the theory in fact, while objecting to the terminology and to
the suggestion that this " utterance " of the Word was the " unde-
clarable " divine generation, for that of course was not " in the begin-
ning " but eternal. The difference of outlook between the Proof and
the passage of Adversus haereses just referred to would be no greater,
on the supposition that Irenaeus is here consciously expounding the
substance of the Aoyo? irpofapiKos doctrine, than that between his
attitude to Chiliasm in Adversus haereses and in the Proof (cf.
n. 270). In sum, the doctrine is implied in the Proof, and we may
agree with Loofs (Theophilus von Antiochien Adversus Marcionem
und die anderen theologischen Quellen "bei Irenaeus., TU 46. 2. 351)
that Irenaeus may well have held it himself, unless one is to agree
with Loofs' view that he reproduced what was in his sources in spite
of resultant self-contradiction.

206 Not Jeremias, but a composite quotation from Ps. 109. 3 (from
the womb before the day star I begot Thee") and Ps. 71. 17 (His name

182 NOTES

continueth before the sun). The same two texts are so associated by
Justin, Dial. 76, and by later Fathers. Cf. J. R. Harris's suggestion
that the source was a catena against the Jews (c. In trod. 37-38).
The composite text and the attribution to Jeremias could then be
accounted for by supposing the source to have had, for instance:
"Jeremias: Before I formed Thee in the womb, I knew thee; also:
from the womb "before the day star I begot Thee; His name continueth
before the sun." The text attributed correctly to Jeremias (Jer. i. 5)
has been omitted as less suitable for the present purpose, but the two
Psalm-texts have been mistakenly supposed to be a single quotation
from the same source as the preceding one. The source would not
necessarily indicate, or the reader might easily overlook, the source
of each text or the division between texts taken from different places.
Note that the quotation fits the Aoyo? Trpo^opt/co? doctrine men-
tioned in the preceding note; and cf. the following note.

207 " again he says ": the Armenian has " again He Himself says "
(my capitals; darjeal ink'n ase}, but the " again " and the attribution
of the same apocryphal quotation to Jeremias in Lactantius, Inst. div.
4. 8, and the ease with which the error arises (it is in fact not infre-
quent) make it more probable that ink'n " Himself " (~ coiro?) is an
error for (6 auro's =) noyn " the same " (that is, Jeremias).

Harris (Testimonies, vol. 1.73) suggests that the quotation in
Lactantius (ref . above) may have its origin in an apocopation of a
variant of Ps. 71. 17 (quoted in preceding note): "beatus qui erat
antequam nasceretur (sol)," the reference to Jeremias being accounted
for in the manner described in the preceding note. The juxtaposi-
tion in the Proof of the Psalm-quotation and this alleged corruption
of it makes this suggestion less likely to be correct.

Note that the sense is "before He was made man," not "before
man was made " (the text has yafaj k'an zelaneln mard nma).

208 " was as a beginning for God " : more literally " became or was
made a beginning . . ." (elew skizbn = eyeVero apX 7 ?)? c %- n - 20 5 (under
A Son . . .)

" in that we knew Him not " : literally " who knew Him not "; or
" who for our part did not know Him," in the Armenian interpreta-
tion (orfe' oc's giteak' zna, with the " first-person-article " appended
to the negative).

209 John i. 1-3. For Irenaeus's introductory words, cf. the following
note.

210 Both the passage introducing the quotation, and the one fol-
lowing it, are syntactically very obscure. The rendering I have given

TEXT 183

fits the text (but so would others) and seems to me to be that called
for by the argument; obviously the "Word" of the gospel is the
Son; the argument is, that since all things were made by Him, He
pre-existed. (The text: . . . patmelov mez ov e Ordin Astucoy, or
ern af Hawr yafaj k'an zasocarhs elanel, eu> zi i jefn nora elealk's
amenayn elen ase ayspes: . . . zi or i skzbane Eann er end Hawr, i
jefn nora amenaynk! elen } say e Ordin nora. I have rendered it as it
stands, but emendation has been proposed of i jefn nora [second
occurrence] to ew i jefn oroy. The note whereby Weber [L* 71
note b] refers to this emendation is misleading for those who do not
know Armenian: the "eius" of the note does not refer to the
" eius " of the text, but to that of a literal rendering " in manu eius "
of i jefn nora, which appears in the text as " per id "; hence the
change mentioned in the note of "eius" to " cuius " when
applied to the text becomes a change of " per id " to " per quod.")

211 " that the Son of God drew near " : Moses does not, of course,
say so explicitly; but for Irenaeus all material manifestations of God
are to be attributed to the Son (cf. next chapter, and Introd. 31).

and God appeared . . . : Gen. 18. 1-3 (with omissions).

were standing: Armenian anceal kayin, literally "passing-stood,"
whence misrendering as if anc'eal had independent force "passing
by." The expression is a doublet (cf. n. 7) corresponding to LXX

tcrr?7/Ctcrav.

212 Cf. Gen. 18.22-32.

213 Angels go to Lot in Sodom: Gen. 19. i on.
and the Lord . . . : Gen. 19. 24.

214 That is, the double " Lord " of the text is explained by talcing
it as referring on its first occurrence to the Son, and on the second
to the Father.

For this chapter's interpretation of Abraham's visitors and of the
destruction of Sodom and Gomorrha (and that of Jacob's dream, in
the following chapter) cf. Justin, Dial. i27f.

215 " So Abraham was a prophet ": cf. A.H. 4. 5. y.

" saw . . . the Son of God in human form, that He was to speak " :
or simply " saw . . . that the Son of God was to speak," according to
the common Greek idiom; but as Abraham did in fact, according to
Irenaeus, " see the Son of God," I have preferred to reproduce the
text's expression. (The Armenian cannot mean "saw the Son of
God to be born in the future in human form 3) or the like.)

216 Jacob's dream: cf. Gen. 28. 12-15.
" the tree " : that is, the Cross.

184 NOTES

" from Dearth even to heaven " : the text has " from heaven "
instead of " from earth/' an easy slip of the pen (yerkne instead of
yerkre). Parallel in Justin: cf. n. 214.

217 Isa. 66. i f ., quoted in Acts 7. 49, where however " saith the
Lord " is inserted after " huild for me."

218 Cf. Isa. 40. 12.

219 " would stand " : anceal kaceal, literally " passing-standing,"
the same doublet as for the " were standing " or Gen. 18. 2 (n. 21 1).

" circumscribed in space " : literally " in lesser space "; cf . ei/ eAaxtarw
)iie/>t 7^5 in the parallel passage in Justin, Dial. 127. 3, and iv 0X170)
7175 fto/Ko), Ibid. 60. 2. Cf. also Theophilus of Antioch, Ad Autol.

2. 22 (on the Word as speaking with Adam in Paradise cf. c. 12;
Theophilus says that theophanies are of the Son because the Father
is not to be circumscribed in space, and adds, echoing Isa. 66. 2 as
above, " for there is no place of His rest ").

" who was always with mankind . . . " : cf . not only the Word in
Paradise (c. 12) but also the descriptions of Wisdom, e.g. Prov.
8.31: my delights were to lye with the, children of men-, and the
interesting quasi-identification of the Word with the just throughout
history in Melito of Sardis (fragment from the Tractatus de fide),

220 Exod. 3.7 f. (with omissions).

" He it was who spoke with Moses " because theophanies are of
the Son; cf . end of preceding chapter.

221 " was mounting and descending " : imperfect tense, giving the
sense of repeated or progressive action, or t( aimed " as distinct from
accomplished action; there is here probably the nuance that He
was already preluding the definitive ascent-and-descent. The verb
rendered "was mounting " (elaner') can also mean "was going
forth," and some versions adopt this " versio facilior "; but cf . A.H.

3. 6. 2: " qui ascendit et descendit propter salutem hominum " (and
in Jacob's dream the angels "ascending and descending" by the
ladder).

"deadly turbulence of the Gentiles": cf. Ps. 2. i (Why have the
Gentiles raged ...?);" deadly " = causing death; the comparison
is with the (Red Sea J s) waves that drown.

"bitter current": "bitter" referring to the saltness of the sea,
and " current " to its " drag " or surge; " current " is not a literal
rendering of the text, but an attempt to convey the metaphor in
English. The text uses the word sahet'umn, which means etymologi-
cally " slipperiness " or "slide," and has the sense "attraction" or
the like (cf. " scandal," etymologically " stumbling block ").

TEXT 185

For the comparison between the Exodus and being led forth from
paganism, cf. A.H. 4. 28-30.

222 " rehearsed " : yafajagoyn krt'eal varzvwr, " exercised before-
hand by practice/'

" the Word of God . . . prefiguring " : Banin Astucoy . . . galaf'ara-
wren cziceloy yafajagoyn, a " genitive absolute "? If so, dudelov
would be more in accordance with the practice of our version, for
the active voice; moreover the text punctuates after Astucoy. Are we
to understand a dative-of -agent, " rehearsed by the Word of God,
[who was] prefiguring. . ."?

Water from rock, cf. Exod. 17. 6; " the rock is Himself," cf. i Cor.
10. 4. (The " bitter" servitude so called no doubt in contrast to the
" sweet " spring water.)

Twelve springs, cf, Exod. 15.27; Num. 33.9; "teaching of the
twelve apostles," hardly an allusion to the title of the Didache.

" let the recalcitrant . . . die out . . . but brought those who be-
lieved in Him . . . into the heritage of the patriarchs " : cf . c. 27;
that is, transferred His call from Israel to the Gentiles.

" children in malice " : cf . c. 27 (only those who knew not right
from left at time of spies episode allowed to enter the Promised
Land), and c. 96, the faithful are " become infants in malice "; cf.
i Cor. 14. 20: in malice lye children.

" not Moses but Jesus " distributed the heritage: cf. c. 27; " Jesus "
(= Josue, cf. n. 144) son of Nun, in the type; in the reality, Christ;
" Moses " as a type of the Law.

Moses frees from Amalec by stretching out his hands, Exod. 17. 1 1 ;
here a type of the crucifixion. So also in Barnabas, Epist. 12. 2;
Justin, Dial. 91; 112; 131.

223 " the Son is God; for He who is born of God is God " : for the
Fathers the proof of the divinity of Son and Holy Spirit was their
procession from the Father. Though Irenaeus does not assert the
divinity of the Holy Spirit, it may be inferred from this assertion of
the divinity of the Son (cf. Introd. 32).

224 Note the assertion that the distinction between Father and Son
is shown in the economy of redemption, and that the Son is the
Father's link with creatures (cf. Introd. 35).

" those who are to approach . . . must have " : part e unel . . .
handerjealk'n merjenal; the syntax demands handeTJeloc'n. <( access " :
miacumn afajacut'eann, literally VJTOTO^K Kpoaywyr)s, which suggests
a military metaphor, " formation for advance," cf . wr-ora^i? for the
drawing up of light-armed troops behind the phalanx; but the expres-

7 16

1 86 NOTES

sion is probably simply a doublet for Trpoo-aytoy?? (nuacut'iwn in the
Armenian version of the following quotations) " access."

Cf. Eph. 2. 18: for by Him we have access both in one spirit to
the Father, and 3. 12: in whom we have boldness and access with
confidence by the faith in Him.

225 Ps. 44. 7 f . (with omissions) .

226 Cf. A.H. 3. 6. i, 3. 18. 3; contrast c. 53 (n. 242).

227 Ps. 109.

saith: Armenian ase, but may stand for Greek " said " as in LXX;
similarly in the following chapter, but c. 85 has " said."
With thee in the beginning: sic! (ev apxir LXX f)
in the day: sic! (not " of days/' as PO*).
day star: emending the manuscript's useak into aruseak.
ruins: Douay's word. Armenian korcaneals, LXX TrrcG^ara.

228 " and (judged) the kings " : emending the manuscript's t'aga-
-wornn to t'agaivorsn.

" who now . . . persecute His name " : not necessarily referring to
Septimius Severus, as Hitchcock maintained (Journal of Theological
Studies 9 [1908] 286), and so not indicating that the Proof was
composed at the end of Irenaeus's life (about 202).

" when God called Him a priest for ever " : k'ahanay asac'eal zna
yawitenakan Astucoy. If the genitive Astucoy be taken along with
k'ahanay, the sense becomes " and in calling Him a priest of God
for ever." But " of God " is not in the Psalm, whereas it is God who
is represented as speaking; hence take Astucoy with asac'eal (this is
not a " genitive absolute " but a regular Armenian construction, since
" God " is the subject of the main verb to which the participle is
added).

229 " this is why ": referring ahead to the exegesis of the quotation,
"the exaltation with glory, after His human nature, and after

humiliation and ingloriousness ": a literal version, in which " after "
(est) may be understood either temporally or as meaning " according
to." The latter sense is not so readily understood in English, but in
any case the sense is probably temporal. Cf. Justin, Dial. 33, where
in the exegesis of the same verse we have " that He will first be lowly
as man, and then be exalted." Weber L* however has "iuxta";
PO* has " His humanity and the glorious exaltation after . . . ,"
presumably taking " after his human nature " as ra /cara . . . , which
seems highly unlikely. If " according to " be understood, then
"humiliation and ingloriousness" must surely be taken as "lowly
status " that is, " humanity " (cf . n. 304). Faldati has " per r
di lui e per la sua abiezione."

TEXT 187

230 Isa. 45. i, LXX, but with the variant K-U/HW instead of

(" to my anointed Lord " instead of " to my anointed, Cyrus "),
reading found before Irenaeus in Barnabas, Epist. 12. n, and after
him in other fathers (Tertullian, Cyprian, Lactantius); it has been
suggested that this reading though it is an error was the original
reading of the Septuagint, " Cyrus " being a correction made later.
Note, here and throughout the Proof, that the words " nations "
and " Gentiles " are interchangeable, both being represented by the
same word both in Greek (cft^) and in Armenian Qiet'anosk'^).

231 The passage introducing the quotation is syntactically very
obscure; of the possible clumsy renderings I have given one that
seems to fit the argument, which seems to turn on the identification
of the " anointed " of the previous quotation and the Son.

" the '^anointed ' " : the Armenian has K'ristosn " (the) Christ,"
but the reference seems to be to the " anointed " of the previous
quotation (" Christ " in Greek xP tcrTO/9 = " Anointed "; the Greek
cannot distinguish between the proper name and the common noun).
Hence either render "Christ " in the quotation or " anointed " here;
the latter is obviously the better course.

The Lord hath said . . . : Ps. 2. 7 f .

this day : emending the manuscript's merk to serk. Merk " naked/'
or " alone, only," would make sense, but the slip of the pen in the
Armenian is more likely than the variant in the Greek.

232 " to David ": not " of David " (as rendered in AR*).

" the whole earth " : here the tiezerk' erkri of the psalm text is
represented by tiezerk* only, but " the whole earth " is the rendering
called for. Tiezerk' implies " totality " rather than " earth," in fact,
and Weber's stricture if it is to be taken as such in saying (L* 76
note h) that EP* " adds " the word " ganze," is unjustified.

233 "the '* anointed'": again the Armenian has "Christ"; cf.
n. 231.

The Lord saith . . . : Ps. 109. i ("saith," ase, may stand for past
tense of the Greek, so agreeing with LXX); similarly in the preced-
ing chapter, but c. 85 has " said."

" as we said before " : in the preceding chapter.

234 " Christ " = " Anointed," in Greek; here however the Armenian
translator's interpretation of the word as the proper name may be
followed.

235 " taking form and shape in the likeness of the person con-
cerned " : does " the person concerned " (arajikay dimac'n = roi5
TpoKe.ip.evov Trpoo-wTTOu) mean the Person of the Trinity, or the prophet?

1 88 NOTES

In either case " taking form and shape. . ." is difficult to account for.

C. Justin, Apol. i. 36-38 (in 36 we have: " sometimes He speaks
on the part of the Father . . . sometimes on that of Christ ").

236 " most properly . . . most properly " : in the Armenian two
doublets (" aptly and fitly . . . aptly and duly ")

" report in the first person . . . the Father's speech with Him " :
cf . end of preceding chapter; the Armenian has literally " say that
the Father spoke Himself with Himself/'

" in the first person " (second occurrence) : literally " Himself
concerning Himself,"

237 Isa. 49. 5 f .

238 " first to be called ' Israel ' ": cf. Gen. 32. 28.

" every son being a servant of his father " : cf. Gal. 4. i, but there
with the reservation so long as the heir is a child. Hermas (Sim.
5. 5 f.) also regards the Son's being called a servant of the Father as
requiring explanation.

239 " was to take flesh " : the text has darjeal er marmnanal = " again
was " -f " to take flesh "; but the infinitive cannot be used, as it can
in English, as a future participle, in Armenian, nor can the form
be explained as an imitation of the Greek. If " again " is to be re-
tained, it will have to be understood " moreover/' but it is an awkward
expression (it cannot be put between commas as " again " can in
English, because darjeal must be taken with the verb; the proper
sense would be "to become reincarnate"). Hence I propose the
emendation of darjeal to handerjeal, which also rights the syntax
Qianderjeal er = e/xeAAe).

"the Father of all effecting also His incarnation": Hawrn kolo-
rec'un ew gorcelov zinarmnaworut'iwnn nora, a " genitive absolute."

Therefore . . .: Isa. 7.14-16 ("even distinguish" for LXX:
" choose or prefer ").

the virgin : koysd, that is, " ista virgo," " this virgin of thine " or
the like.

240 " For this is an error even of the one that is bom ": a literal
version of the text's k'anzi ays -molorut'iwn e ew cnic'eloyn. The text
is surely corrupt, but I do not know how to restore it. Weber (Theo-
logische Quartalschrift 91 [1909] 563 f., 93 [1911] 162; and L* 79
note p) sees a reference to the inability of the child to distinguish
good and evil. Conybeare proposed to read sowomt'iwn " custom "
instead of molorut'iwn " error " (s > w, w > I are very easy corruptions
in Armenian script). Neither explanation seems to me satisfactory.
The problem is complicated by what follows: " and He has a double

TEXT i 89

name . . ." and the discussion first of " Christ Jesus " and then of the
name here in question (" Emmanuel ") which, as it means " God
with us/' seems hardly the best proof of genuine humanity. Does
Irenaeus mean that the name is an error, the true name being " Christ
Jesus," and " Emmanuel " merely being " an expression of desire
uttered by the prophet " (next chapter)? PO* renders " for this seems
to us an error regarding the one who is born/* but the text has " this
Is an error (^even) of the one who is born " (or ". . . also of the one
that is born"). The parallel passage A.H, 3. 21.4 complicates the
matter by regarding the name as the proof not of humanity but of
divinity : " The Holy Spirit pointed out . . . that He is God - for
the name Emmanuel means this and He makes clear that He is
man by saying He shall eat butter and honey, and by calling Him a
child, and before He know good and evil; for all these things are
characteristic of a human baby." This last clause, " haec enim omnia
signa sunt hominis infantis," resembles the sentence under discussion
not only by its position in the argument but also in its form; but
now we have " hoc enim est error et infantis," or, with Conybeare's
emendation (very slight, in Armenian script) "hoc enim est con-
suetudo et infantis." Conybeare understood this to refer to the
" custom " of giving a name; but can the expression be understood
as " (all) this is normal for a child "? This would be a good solu-
tion, but it seems better to admit that the text is corrupt, and has
probably suffered omission, and translate it as it stands; there is no
way of telling what Irenaeus wrote.

241 " He has a double name in the Hebrew tongue, Messias
Christ (Anointed) and Jesus Saviour " : the text gives : " He
has a double name in the Hebrew tongue, Messias Christ, and in
Armenian, Jesus Saviour." I have suppressed " and in Armenian "
and added " (Anointed)," since in the Greek the name " Christ " is
simply the translation of the Hebrew " Messias," that is, " Anointed/'
Greek xptcrro?.

242 " anointed and arrayed " : awe ew zardareac = %>to-e Ka * ^KOO-
ft^cre. " Array " means both " set in order " and " adorn "; in the
former sense it is applicable to the Word's activity in creation, while
in the latter it was associated with anointing (the preliminary to
bodily "adornment").

Cf. Justin, Apol. 2. 6 (and note that Irenaeus's explanation sup-
ports Scaliger's emendation KOL x/^at for the KtyjpivQai of that
passage).

" He was the Anointed by the Spirit of God His Father " : in the

1 90 NOTES

text there is the same ambiguity as in the English (" the Anointed
... of God }> or " Spirit of God "?; contrast c. 47. " He was ": more
literally " He became/' " He was made " {elew = eye WTO) .
The Spirit . . : Isa. 61. i.

243 With the reference to Christ's miracles of healing in connec-
tion with the name " Jesus " = " Saviour " cf . Justin Apol. 2. 6 (as
for "Christ" of last note); there seems to have been an association
of the name 'Irjvovs with the word tao-ts " healing " in Greek.

244 Emmanuel : Hebrew 'imman&'el = " with us God/'

" God with *us " : the text has " God with you," presumably a
scribal error, as the correct pronoun is used in " God be with us."

" good tidings": referring to Isa. 61. i just quoted, to bring good
tidings to the poor.

245 " ' behold . . . the virgin . . / ": exegetic paraphrase of Isa. 7. 14,
quoted in the preceding chapter.

" while as it were marvelling ... he at the same time tells ": cf.
c. 71 : " Scripture both tells . . . and as it were is struck with astonish-
ment," and similar expressions in Justin, Apol. i. 47, and Dial. 118.

246 Isa. 66. 7.

there came forth delivered a man child: Armenian colour eac
p'rcaw aru] the apposition colour eac' 'p'rcaw seems to be a doublet for
^ft>vyv in LXX e^e^uyev /cat ere/ca/ apcrei/, the words /cat ere/ay being
omitted.

247 Isa. 9. 6 (LXX 9. 5). See foot of p. 33.

Wonderful Counsellor, God the Mighty : obelised by Origen, but
both quoted and commented here and in c. 40. On the other hand,
Irenaeus here omits " whose government is set upon his shoulders."

248 even t}} e Father " : " even " for Armenian kam " or."
And God said: Gen. i. 26.

249 " He is here seen clearly, the Father addressing the Son, as
Wonderful Counsellor of the Father": reproducing the ambiguity
of the original erewi astanawr Hayr ar Ordin aselov sk'anc'eli xor-
hrdakic' Hawrn. In normal Armenian Hayr would be the subject
(" The Father is seen addressing the Son "), an interpretation also
possible in the English version. On the other hand, it is more likely
that Hayr . . . aselov renders a genitive absolute (" as the Father is
addressing the Son ") which is also the natural interpretation of the
English version. Weber is therefore probably correct in emending
Hayr to Hawr (L* 81 note k), though there is in the Proof another
case of " nominative absolute " with " gerund " (cf . n. 28 1 ; and for
" nominative absolute " with participle, n. 200).

TEXT 191

For the view that " Let us make . . ." is addressed to the Son, cf .
before Irenaeus, Theophilus of Antioch, Ad Autol. 2. 18 (addressed
to Word and Wisdom), and Barnabas, Epist. 5. 5 (to our Lord),
6. 12 (" the Scripture speaks of us when He says to the Son: Let us
make . . ."); similarly in A.H. 5. 15. 4.

250 " Now He is also our Counsellor, giving counsel " : ti na e ew
mer xorhrdakic linelov ew ocrat talov. The syntax is not clear; e ew
mer xorhrdakic = " He is also our Counsellor " or (rner) xorhrdakic
. . .talov = " having become (our) Counsellor and giving counsel ";
but how combine the two? The interpretation of linelov as " being
(with us) " (". . . our Counsellor, being [with us] and giving
counsel ") seems to me unlikely. Perhaps there was no verb in the
original, the sense being, along with the preceding sentence : " Here
He is seen ... as wonderful Counsellor of the Father; but now also
(sc. He is seen as) having become our Counsellor. . . ." The verb
" is " would then be a scribal " correction. n

" not constraining, as God, and nonetheless being ' God the
Mighty/ he says " : the added "he says " and the repetition " and
giving counsel " suggest that perhaps the text had simply " our Coun-
sellor, and giving counsel to leave off " (" and " in the Armenian,
cf. preceding paragraph of this note), and assumed its present form
by the incorporation of a gloss "and giving counsel: not constrain-
ing . . . God the Mighty, he means/' More likely, however, the text
is correct. Cf. A.H. 5. 1. 1 (non cum vi . . . sed secundum suadelam
suadentem, non vim inferentem), and 4. 37. i : man was made free
" ad utendum sententia Dei voluntarie et non coactum a Deo. Bux

eo> ov TrpocrecrTW cuyaO^ Se yi/o)/^ TraWore crvjjLTrap.crTLV aVTw, which

seems, in spite of the prosaic (nj^Trapeo-Ttv, to have a lyric origin; and
Epist. ad DlOgnetum 7 : &>s TrdQwv, oil /?taojttFO<? * /3ta yap o^ Trpocrecm
TW ew, where the beginning of the passage quoted in Adversus
haereses appears in pure iambic form.

251 Isa. 9. 5-7. See foot of p. 33.

Messenger of Great Counsel: I render "Messenger" instead of
" Angel " (the same word in Greek, and also in Armenian) because
the exegesis which follows demands this rendering in English.

Great is His empire: emending the manuscript's meci (genitive-
dative) to tnec (nominative) " great."

to guide : in the Armenian a doublet, yajolel evo vcarel = LXX

KCLTOpdtOCTCLl.

to uphold : another doublet, i "koys linel ew burn harkanel - LXX
PO*'s strange "set it aside " seems due to a misunder-

NOTES

standing of i koys Uriel, literally " be(come) at the side " (that is
" stand "by," support, assist).

252 " of the risen Christ ": I have supplied " Christ" to make the
text's yaruc'eloyn = rov avacn-avros intelligible in English.

253 "on which He held His back when crucified": yorum
zt'ikunsn uner hewer eal. Cf. parallel in Justin, Apol. 1.35: "to
which He set His back when crucified "; there is no need to see an
idiom of the type " He had His back nailed " (zt'ikunsn vtner = TOV$
w/xovg et^e ; case of h ewe fed " nailed, crucified " is uncertain).

Cross an ignominy: crucifixion, as the most ignominious form of
execution, was still in force in the time of Irenaeus, and the
"ignominy of the Cross" was a very real thing. Cf. Justin, Dial.
i o i, on Ps. 21. 7 (the reproach of man); and cf. Deut. 21. 23 (he
is accursed of God that hangeth on a tree though the reference is
not there to crucifixion) and i Cor. 1.23 (Christ crucified . . .
unto the Gentiles foolishness) etc.

254 "as Christ": that is, as "the Anointed" (Greek xpwr<>0> as
the Messianic King (cf. c. 47, 49, 53).

255 " Thus ": i jefn ayspiseanc = Sta rotourwi/, " by means of such "
("prophecies," adds PO*); EP* "unter anderem." Hence Barthou-
lot's curious interpretation (" Voici les paroles que Moise mit sur les
levres de ces prophetes " my italics).

There shall not lack . . . : Gen. 49. 10 f.

till he come, for whom it lies in store, and he shall he the expecta-
tion of the nations: ("nations" and "Gentiles" interchangeable,
being the same word in Greek and also in Armenian); LXX: till
that come -which lies in store for him, and the expectation of the
nations. The reading & anroKtirai "for whom it lies in store," a cor-
ruption, in favour among Christian apologetes, of the true reading
ra cwroKcifLcva aw<5, " what lies in store for him " is also followed in
A.H. 4. 10. 2, and Justin, Dial. 120, maintains that it was the original
reading of the Septuagint, the other being, he says, a Jewish cor-
ruption.

washing his rohe: Irenaeus here omits "tying his foal . * ."
(which he does not omit in A.H. 4.10.2), and has "washing"
instead of " he shall wash."

256 Jews take their name from Juda : in Greek, " Jew " = *Iou8atos,
" of -"Juda," as it were " Judan." (" Judaea " is simply the feminine of
the same word, meaning " [land] of Juda.")

In the parallel A.H. 4. 10. 2 the argument from the Jewish loss
of indenendence when Christ came is not developed in the manner

TEXT 193

257 " the forces of the quiver were taken ": The text has horovk'
kaparcic' zinu afan. Here korovk* is the plural of korov, which
means " force, strength, vigour "; but it also means " dexterity/' and
may be used for korovi " skilful," and in particular, " marksman."
Hence " the marksmen . . ." is just possible (hence L* "sollertes ").
Kaparcic' is a genitive (-dative) " of the quiver " and zinu is geni-
tive (-dative) or instrumental of zen " weapon, armour,'* As geni-
tive, it gives "quiver-armour" or the like, cf. EP*: sind die Krafte
seines Schiitzenbogens erlahmt (" the forces of his bow are [become]
crippled"); or L*: sollertes pharetrae telorum ("the skilful in the
quiver of darts " or " in the darts of the quiver "), which takes the
word as (collective) plural in sense; so also F*. As instrumental, it
gives " were taken by force of arms " (literally " by-weapon "), tna t is,
" were captured," cf . AR* : " the might of the quiver was captured."
This seems to me the most likely interpretation, but I have rendered
" the forces of the quiver were taken " in order to allow so far as pos-
sible the different interpretations (for different senses attributed to
afan " were taken " : cf . the versions quoted above, which derive
" destroy " or the like from " take [away] "). One might suspect that
zinu stood for alxiut- in a doublet zinu afnum = avxpjaXto-reuto, but
that this word is elsewhere rendered normally (that is, by gerem; so
e.g. in Ps. 67 (c. 83); but there the familiar quotation may account for
the normal rendering, leaving it possible that the translator of the
Proof ', left to himself, might render zinu afnum). Can we perhaps
understand " the marksmen of the quiver were taken by the blade "
or the like, that is, the Biblical bow by the Roman sword?

The whole expression seems as if it might be a quotation, perhaps
from an apocryphal psalm or prophetic passage. EP* refers to Gen.
49. 8 f. and 23 f.; 8 f. does not seem helpful, but in 23 f. we have
(LXX) and the lords of bolts contained, him; and he shattered with
force their hows. Here " lords of bolts," /OJ/HOI roeu/jiaTw, which
might not unfairly be taken as <c masters of the bow's-shaft," bears a
distinct resemblance to " marksmen of the quiver's-zn." Weber (L*
84 note b) to his other criticisms of EP* adds (" reasonably enough "
comments Faldati, F* 120 n. 5) that the above references contribute
scarcely anything; but perhaps it did not occur to the Latins that
they were, of course, to the LXX. Weber himself refers to Ps. 77. 9
(the sons of Ephraim, who hend and shoot with the how: they have
turned, hack in the day of battle*), which is not very apposite. Better
would have been Ps. 75.4: there hath he broken the powers of
bows.

194 NOTES

258 " He had come to His destination ": literally " He had come
and arrived."

259 p or ^5 ar g um ent especially, but also for the whole of this
section, c. Justin, Apol 1.32 (AR* Introd. 6f. points out the
parallels); and for this argument cf. also Justin, Dial. 54. Cf. Ps.
103. 13-15 : Thou water est the hills . . . the earth shall he filled with
the fruit of Thy -works . . . that Thou mayst hring bread out of the
earthy and that wine may cheer the heart of man.

26Q the Lord Himself: cf. Isa. 7. 14, quoted in c. 53 (the Lord
Himself shall give thee a sign).

" who also gladdens those who drink Him": cf. Ps. 103. 15, end
of preceding note, and the continuation (LXX) of the passage just
commented on by Irenaeus (Gen. 49. 12: His eyes are more glad-
dening than -wine).

" an everlasting gladness " : apposition to " Spirit/' or internal
accusative, l< gladdens . . . with everlasting gladness." Cf . the ever-
lasting joy of Isa. 35. 10, also in a description of the Kingdom, and
perhaps in Irenaeus's source (cf. next note) close to the text com-
mented.

261 " of those who hope in Him " : as exegesis of " the nations/'
(or " the Gentiles," identical in Greek as also in Armenian); from
Isa. ii. 10, quoted also by Justin, Apol. i. 32, in the same connec-
tion (LXX: in Him the nations shall hope; Justin: and in His arm
the nations shall hope'). Harris suggested that the two texts so asso-
ciated in the parallel passages of Justin and the Proof were taken
from a common source which so associated them (Expositor 7. 3
[1907] 255, reprinted in Testimonies i. 68 f.); cf. Introd. 37.

262 Num. 24. 17.

leader: LXX "man" (avflpcoTros); Irenaeus's version agrees better
with Massoretic sebet " sceptre," and is found also in A.H. 3. 9. 2
(dux) and in Justin, Dial. 106 (^you/jLevos)-

263 " dispensation ": tnawrenut'iwn = oucovo/ua.

264 Cf. Matt. 2.1-12.

With Irenaeus's account of the entry of the star and its standing
above the Boy's head cf. Protevangeliiim lacobi (cod. D) " until it
entered . . . and stood over the head of the child," and Opus imper-
fectum in Matthaeum p. 30; also the readings of Codex Bezae, with
which also the Old Latin version agrees, in Matt. 2. 9 (the star . . .
went before them, until it came and stood over the child, instead of
. . . over where the child, was).

265 Isa. u. i-io.

TEXT 195

according to appearances: est karceanc' = /caret ra So/cowra, but may
well render LXX Kara TT)I/ So^av. Or " according to opinion/' but
" appearances " agrees with context and Massoretic l e mar'e~k f endw
(" according to the seeing of his eyes "; parallel : " hearing of his
ears " rendered " report ").

shall have pity on the lowly: reading therefore eXe-jo-a for e\eyci,
a confusion also found in Jude 2,2. In A.H. 3. 9. 3 we have " arguet
gloriosos terrae."

And a little child shall thrust: omitting "and a little child shall
lead them " and all v. 7 (homoeoteleuton? manuk tlay may represent

either ?ratSiov pucpov of V. 6 or TT. vrpriov of V. 8).

His rising shall he honour: reading therefore avdo-Tacns instead of
avdiravo-Ls in "His resting shall be honour." Hitchcock Qournal of
Theological Studies 9 [1908] 288) tries to account for this corrup-
tion by a misreading of the Hebrew, but this does not seem very
likely.

266 " the descendant who conceived Christ, the Virgin, is thus
become the rod": The text reads: (ew hayr Dawt'ay), cnund or
ylacawn zKfristos. Koysn elew ard gawazann. Robinson renders
" (and David's) descendant the virgin was who conceived Christ.
Now (as to) the rod": a version which supposes eu> Dawt'ay to
have dropped out before cnund and punctuates after instead of
before koysn elew; the emendations are reasonable, but leave Ard
gawazann in the air. On the other hand, the use of the article does
not favour my version. Should one keep the text's punctuation, and
emend cnund or to oroy cnund: " of whom a descendant conceived
Christ. The Virgin is thus. . .'? The " rod " might be expected to
be identified with Christ rather than with the Virgin cf . Justin,
Dial. 86 (also 100.4 an( i I2 ^* O but Irenaeus does seem to have
meant to identify it with the Virgin, since he goes on to identify the
" flower " with " His body," and speaks of the rod with which Moses
worked his miracles (but see the following note; and how does " the
rod is a sign of empire " fit in?).

267 w jth a roc j " . the text's handerj gawazanaw means not simply
" by means of a rod," but " along with a rod," corresponding to /xera
pa/?8ou, as in Justin, Dial. 86. i : " Moses was sent along with a rod
for the redemption of the people "; here however the " rod " is identi-
fied with Christ.

268 Isa. 11.3, from the passage quoted in the preceding chapter.
have pity on the lowly of the earth: cf. n. 265. Here "lowly" is

singular, whereas in c. 59 it was plural, as in the LXX; and " in the
earth " is substituted for " of the earth " of c. 59, which agrees with

196 NOTES

LXX. Hence probably a scribal error, as the corruption is easy
(nnastic erkri corrupted to nuasti yerkri; letters c and y are similar
in form); hence emend to agreement with c. 59: Akinean's emenda-
tion, HAm. 24 (1910) 207 n. 2.

269 he shall strike . , . and his loins . . . : Isa. 11.4 and 5 respec-
tively, from the passage quoted in the preceding chapter. Is " by a
word alone f) to be taken as attributed to the quotation?

270 "the elders say . . .": "the elders," cf. Introd. 40. Here
Irenaeus's source was Papias (cf. A.H. 5. 33. 4; and Eusebius, Hist.
ecdes. 3. 39).

Chiliasm (Greek x^s = " thousand ") or Millenarianism is the
name given to belief in the Millennium or thousand-year reign of
Christ at the end of the world, before the final destruction of the
world and the general judgement, a period in which the forces of
evil will be enchained, and Christ will reign with the martyrs in
peace and temporal felicity. The belief was founded not only on
literal interpretation of the Apocalypse (ch. 20, etc.), but also on
such passages as that here commented. It is found not only in Papias,
but also in Irenaeus's master, Justin (especially Dial. 80 f.); and in
Adversiis haereses (5. 32 f.) Irenaeus explains the Isaias passage in
the Millenarian sense, rejecting (5. 35) the suggestion that it might
be explained simply of the peace in the Church. He did not how-
ever, reject the latter interpretation as in itself incorrect, just as
here he mentions the Millenaristic one; and Tixeront (PO* 786
n. i) points out that though Irenaeus has changed his opinion, he
does not exactly contradict himself. Nevertheless the change of
opinion is noteworthy, though I hesitate to agree with Faldati (F*
44) that it constitutes such a " profound change " that it must have
been the work of many years. See however second paragraph of
n. 107 to Introd.

271 " men of different nations and like character " : (emend, with
Akinean, HAm. 24 [1910] 207 n. 2, zannman azgeacn to zann-
manazgeacn); the expression is curious.

" selfish pride " : an attempt at rendering awelastac'ut'iwn =

" the women took on the likeness " : " took on the likeness " is not
in the text; I have repeated it for clarity.

" as like as not " : t'erews ardewk' = rc^a Trai/rcos, of which " quite
capable (of ... -ing) " would also be a fair rendering; one need
not quarrel, as Weber does (L* 88 note h), with EP*'s " imstande
waren "; L* has, accurately, " nimirum," Faldati less happily " (ucci-
devano) in realtL"

TEXT 197

" out of cupidity , . ." : here there is either a lacuna or an
aposiopesis.

" in one name " : the text has " in my name "; I suppose (with
AR* 125 n. i) emendation of im "my" to mi "one."

" will be possessed by the grace of God in justice of conduct " :
i bars arders stascin I snorhen Astucoy. Or "will be kept . , ."
(istanam = 7repL7roLovp.aL). AR* has "have acquired righteous habits
by the grace of God " (reading bars [not i bars] arders stac'an i jefn
snorhin Astucoy, or simply paraphrasing, with change of tense*?).
The tense is future, of course, because it is the exegesis of a prophecy.

272 Isa. ii. 10, from the passage quoted in c. 59.

273 Ibid. For the reading, cf. n. 265.

274 Amos 9. 1 1, quoted in Acts 15. 1 6; also quoted in c. 38.

275 " clearly he is declaring . . ." : AR* " he plainly declares " is
ambiguous; " clearly " qualifies not " declare f} but the sentence.

Body called "tabernacle": cf. Wisd. 9. 15, the earthly habitation
(o-K^vog however in the Greek); 2 Cor. 5. i, the earthly house of our
habitation (cnd?j>os); 2 Peter 1. 13 and 14, as long as I am in this
tabernacle . . . the laying away of my tabernacle is at hand.

276 " the * anointed": K'ristosi = XPISTOY. If the genitive is cor-
rect, one must render " the anointed/' referring to David, and sup-
pose that the translator erred in using the proper name K'ristos
" Christ "; alternatively one might suppose the reference was to
Christ, and emend to K'ristos 7 nominative : " He who . . . was of the
seed of David, Christ, would be Son of God " (in Greek X/jtcrros =
" Anointed/' the translation of the Hebrew Mastah, " Messias ").

277 Mich. 5. 2, quoted however as in Matt. 2. 6 according to the
readings of Codex Bezae (and the Old Latin versions).

of Judaea: that is, reading r?js 'louScuas with Codex Bezae and
the Old Latin, instead of the received yij "lovSa.

art not the least : " not " is here mi - ^ as in Codex Bezae instead
of the received ovSajuws, the literal sense of the Greek being the
rhetorical question " art thou the least ...?" = implying the answer
"no." As ml is so explained as a servile rendering of the unusual
reading, there is no need to have recourse to the suggestion (L* 90
note g) that mi is here the adjective " one, only " (" thou alone art
a little one " or the like, L* " sola exigua ")

Justin also (ApoL i. 34; Dial. 78. i) quotes this passage in the
Gospel form, but with the received readings.

278 " David's country " : " country " is gawaf, " province, region,"
and " (native) land " in the sense of " place of origin " (used for

in Matt. 13. 54, 57); cf. French use of " pays " in this sense.

198 NOTES

279 PS. 131. 10-12.

Thy servant: the text has "my," presumably a slip of the pen.
(AH. 3. 9. 2 has'' Thy.")

Thy * anointed: the Armenian has " Thy Christ " (Greek xpioros
" anointed"),

of the fruit of thy bowels: the text has i yttoy orovayne k'umme,
" de fructus ventre tuo," for which inversion cf. n. 180. Emend to
i ^tloy orovayni k'oyoy*

and their son for evermore : nominative, so in apposition to " thy
children," not to " with them," if the text is to be taken as it stands;
in fact these words give the subject of the following sentence: LXX
and their sons for evermore will sit on thy throne. The singular
"son" is of course required by the exegesis, but it is strange if
Irenaeus omitted the rest of the sentence.

280 Not Isaias, but Zach. 9. 9, quoted in Matt. 21. 5 (but cf. Isa.
62. ii : tell the daughter of Sion: behold thy Saviour cometh). The
text is quoted as in the gospel, save that for the gospel's thy king
Irenaeus has a king (that is, omits o-ov perhaps the omission is only
a scribal oversight) and the words <( and upon " are omitted before
a colt. In omitting " upon " our text agrees both with some readings
of the gospel, notably Tatian's and that rendered by the Sinaitic
Syriac, and with the Old Testament reading; but Irenaeus also omits
the " and "; and he agrees with the gospel, as against the LXX in
reading the foal of an ass (LXX " a young foal "), and in omitting
"righteous, saviour."

So also Justin, Apol. i. 35. 11, omits " righteous, saviour," with the
gospel; but he has " Rejoice greatly . . . ," as in Zachary, and at-
tributes the prophecy to Sophonias; in Dial. 53. 3 he includes
"righteous, saviour." All these variants suggest that the immediate
source was neither a copy of the Old Testament, nor the gospel (cf .
In trod. 37).

281 " the multitudes spreading their garments for Him to ride
upon " : this version is an attempt to compromise between the pos-
sible interpretations of the corrupt text, which reads: st'aranalovn ew
nstelov nma zolovurdk'n zhanderjs iwreanc. This seems to be a
" nominative absolute " with the " gerund," meaning " the multitudes
?-ing and ?-ing for Him their garments." St f aranal (a hapax lego-
menon) seems to mean " spread as a cover " (cf . st'ar " caparison "
etc.); the second verb as it stands is the verb "sit." Liidtke (Zeit-
schrift fur Kirchengeschichte 35 [1914] 258 f.) proposed to emend
nstelov to nsteloy, and render "spreading their garments for Him

TEXT i 99

(even) as He sat." Weber (L* 92 note a) proposed to emend it to
nstucelov (sic!) and rendered "cum prosternerent et submitterent
ei"; this is surely to add another hapax legornenon: I know of no
word *n$tuc'el " submittere," and the causative nstucanel means
" seat/' " set down/' and governs the accusative. Vardanian (HAw.
24 [1910] 305) emends nma to i nma and changes the order of
words : st'aranelovn zolovurdk'n zhanderjs iwreanc ew nstelov i nma
(word for word " the multitudes spreading [?] their garments and
sitting on it), cf . PO* : " when the people spread their garments and
He sat upon them." Of these emendations the simplest and at the
same time the least unsatisfactory is in my opinion that of Liidtke.

Cf. Matt. 21. 6-8: and the disciples . . . brought the ass and the
colt, and they laid their garments upon them, and made Him sit
thereon. And a very great multitude spread their garments in the
way. Our text seems to mean that " the multitudes " spread their
garments for Him to sit on (understanding " they " of the gospel in
a generic sense?), but it may mean that they spread them " in the
way/' " For Him to ride upon " is a compromise between the two
senses.

282 "when He came He would heal men": Text: i mardkane
eleal hSskel. Here i mardkane eleal seems to mean " sprung from
mankind " (so AR* ) or rather " having become a man " (TO>V avOpwrw
yevo^teyos: ef aj/0pco7rw . . . or fan avQpwrvv . . . would be rather
"having quitted mankind/' "having been absent from mankind").
I have understood the participle absolutely, and taken i mardkane as
partitive, so improving the sense; but the possibility of this interpre-
tation is doubtful. Alternatively, therefore: "having become a man,
He would heal those whom He healed, and raise the dead, whom He
raised. . . ."

283 Isa. 53. 4, but as quoted in Matt. 8. 17 (agreeing neither with
LXX nor with Massoretic text); in the next chapter Irenaeus quotes
this verse, in a longer passage, as in the LXX (n. 288).

284 " sometimes ": e wek' zi, literally " it is (= happens) elsewhere
that." Cf. Justin, Dial. 114. i, for a parallel to the whole sentence.
There the expression corresponding to our e urek' zi is Zo-Q* ore.

285 jjg ^recorded ": the text has yisesc'e " he will record." I render
" recorded " dyiseac'), but the parallel in Justin (loc. cit.') has " for
the sake of example, I might quote (etTrot^* av) certain prophetic
words. . . ." Hence it is possible that the sense is " he would record/'
or that Irenaeus had " I might quote," and the verb was " corrected "
to third person.

200 NOTES

In that day . . . : Isa. 29. 18.

in darkness . . . tfoe eyes: LXX oi lv r<3 O-KOTZL . . . 6<f>6a\poi, which
might be rendered " the eyes . . . that are in darkness. . . ." I have
rendered according to the Armenian, which, like the English, is
incapable of reproducing the Greek use of the article.

286 " the same prophet ": I have supplied the word " prophet."
Be strengthened . . . : Isa. 35. 3-6.

-palsied: the text's lucealk' ew kt'otealk! is simply a doublet for

LXX irapCLXeXvpttva.

dispirited: another doublet, karcogi vahotk' = LXX oAtyoi//ux<>t.

will render judgement: LXX Kpicrw avrcwroSiSoxnv K.al avraTroScocret

(rare variant Kpicrw dj/TcwroSwcrci Kal di/Ta,7roa>cm); Irenaeus's reading
corresponds to Hilary's " iudicium reddet " (doublet f'oxandk hatusc'e

= dvraTroStocm LXX's di/TcwroStSoacru/ Kal being omitted}.

Cf. Justin, Apol. i. 48. 2, for the same passage applied in the same
manner.

287 So shall . , . : Isa. 26. 19.

" He will be believed ": the future tense attributes to the prophet
the realisation that the miracles were proofs of Christ's divinity.

288 Isa. 52. 13-53. 5.

shall ^understand: emending the text's passive imasc'i to the corre-
sponding active imasc'e (=LXX crvvrjcm,: AR*'s emendation, 129
n. i). The passive (" shall be recognised " or the like) was induced
by the following passives.

He had no comeliness (first occurrence) : LXX has present tense.

He heareth . . . yams: 53.4, quoted in the preceding chapter as
"Isaias," but in the different form found in Matt. 8. 17.

Cf. Justin, Apol. i. 50, for the same passage applied in the same
manner.

289 Not in the Psalms; perhaps a heading or gloss from a collection
of texts used as a source has been mistaken for a quotation (cf.
Introd. 37). Cf. however Ps. 37. 9: I am afflicted and humbled.

290 p or t ] ie same argument, cf. Justin, Apol. i. 35. 6.

291 "*the Word": the text has "His Word/' Perhaps Irenaeus
wrote " the Word Himself," and avros became corrupted into avrov.
In c. 94 John i. 14 is quoted in the form " And His Word was made
flesh/' where the above suggestion would not apply; but there the
" His " is made possible by a preceding " the Word of God."

I have given . . . : Isa. 50. 6. Quoted also in c. 34, but there with
" them that spat " in place of " spitting." The present reading agrees
with the LXX.

TEXT 201

292 Lam. 3. 30.

293 Isa. 53. 5 f. I have restored the usual punctuation in place of
that of the text, which would give: ". . . we are healed, all of us.
Like sheep we have gone astray. . . ."

294 Isa. 53. 7.

295 The words He was offered because it was His own will, which
occur in Isaias between the two preceding quotations, would of course
have been still more to the point for this argument; but they do
not occur in the Septuagint, hence their omission here.

296 Isa. 53. 8.

297 The meaning of this obscure expression seems to be, that
Christ's abasement, that is, His Passion, is in fact the form in which
" judgement is taken " away from the saved, and on the reprobate
(cf. what follows).

298 " there is taking to a person, and there is taking from a person " :
reading afeal lini e or umek! ew e or ywnek'e, " there is what is taken
to (or for) someone, and there is what is taken from (or by!) some-
one." The text has the impossible ablative umek'e instead of the
dative umek', but the latter is clearly called for, to correspond to the
datives which follow (rendered "on"). Perhaps the translator
rendered an original rwi, ZVTW KO! as umek' e ew, and then emended
the order of words by putting e after ew, but without striking out
the first e. Barthoulot's free rendering " on peut etre regu d'une fagon
par les uns et d'une autre par les autres " both gives the impression
that the reference is to the manner in which Christ was received
by different classes of men, instead of the manner in which " judge-
ment was taken/* and suggests that he emended umek'e to yumek'e,
and understood this as meaning "by someone'* instead of "from
someone " (cf. following note). From what follows, however, the
sense must be as I have rendered it; it is not easy to reproduce the
original expressions in idiomatic English: in what follows I have
rendered the dative by " on " because the sense is that of the English
" take judgement on," and have used " off " instead of " from," the
expression " take judgement off " having here to be understood in
the sense " acquit."

299 k v them ": i noc'anen. The construction (i with the ablative,
like Latin " ab " with the ablative) means also, and indeed primarily,
"from . . ." (as in the "taking from" above). The context here
demands the opposite sense, but instead of emending to the dative
(as suggested by Weber, L* 96 note f ) and rendering " on them,"
I have understood " by them," since " they took judgement on them-
selves."

202 NOTES

300 Isa. 53. 8.

301 " He wlio underwent all these things has a generation that can-
not be declared " : parallelled word for word, save that " all " is there
lacking, in Justin, ApoL i. 51. i.

" lineage " : (azg = ylvo<i), in the sense of " high birth/' as an object
of awe, though in this sense azn might rather have been expected in
Armenian.

" and that is, His Father is . . . " : or e Hayrn nora . . . e. Hayrn
surely is subject of the second verb rather than complement of the
first one, so not " which is His Father: He is . . ." or the like. In
A.H. 2. 28. 5 Irenaeus quotes the verse here commented as a proof
that the divine procession itself is ineffable.

302 " Jeremias": an interpolation? Cf. n. 307.

The spirit . , . Gentiles: Lam. 4. 20; " and how " is not there read,
but here seems to form part of the quotation (cf. end of next note).
The meaning is of course " the breath of our mouth (= ' our life ') is
the Lord's anointed," but the exegesis demands " spirit " and " Christ/'

the Lord Christ: (< Lord " precedes "Christ/' whereas LXX, and
the quotation in A.H. 3. 10. 3 (and Justin, Apol. i. 55. 5, which also
reads " before our face ") have the order Christ Lord. Greek Xptoros
= " Anointed/" but here taken as the proper name. Rahlfs proposes
the excellent emendation Kupiou for LXX Kvpios (explained as an
expansion of the abbreviation /cu) so giving " the Lord's Anointed."
It may well be that Irenaeus also had the genitive; with the altered
order Lord Christ it would then be possible to understand " the
spirit of our Lord's face " (though the position of ^/uoi/ would be
strange), and this may perhaps account for the following " Christ,
being Spirit of God." The nominative is of course read in our texts
of Irenaeus and Justin.

303 " Christ, being Spirit of God " : for a possible explanation of
this strange expression cf. end of preceding note. Identifications of
Christ with the Holy Spirit are found in early writers (cf. Hermas;
and Justin, Apol. 1.33.6: "by 'Spirit' . . . one can understand
none other than the Word," on Luke i. 35: the Holy Spirit shall
come upon thee), but they are eschewed by Irenaeus. " Spirit " must
be understood not in the personal sense, but as meaning " of spiritual
nature " (" Spirit of God " = " divine and spiritual "), by contrast
with the bodily sufferings. So in the " Second Epistle " attributed to
Clement of Rome we have (9. 5) : " Christ the Lord, being first
Spirit, then became flesh/'

" as it were is struck with astonishment and wonder " : this expres-

TEXT 203

sion might be accounted for by taking the words " and how/' which
seem to be intended as part of the quotation, in the exclamatory
sense; but there is no need for any such explanation; cf . n, 2,45,

304 " lowliness and abjection " : cf . Justin's references to Christ's
human nature as " ignoble and unsightly " (arc^o? K<U det&fo Dial.
14. 8; less emphatically Apol. i. 52. 3), and his frequent references to
Christ as " unsightly'' (dei&ys) in body (Dial. 49, 85, 88, 100, no,
121), and Isa. 53. 2 f., quoted in c, 68; and cf. n. 229.

" the shadow even of bodies . . " : here " shadow " is stuer, whereas
in the Scriptural passage and elsewhere in this chapter the word
hovani is used; I can see no reason for the change of word, nor can
I see to what it can have corresponded in the Greek.

" was cast to the ground and trodden underfoot by His Passion " :
or " cast to the ground by His Passion, was trodden underfoot/' as
EP* takes it.

" as it were " : t'erews. The word would make better sense with a
change of punctuation, giving: ". . . trodden underfoot by the Pas-
sion. Perhaps, too, he named. ..." I have, however, kept the
punctuation of the text, and rendered " as it were," because some
such qualification seems to be called for, and also because it is not
Irenaeus's way to qualify his exegesis with " perhaps."

305 " as having become a shade of the glory of the Spirit, covering
Him " : ibru hovani eleal Hogwoyn y'arawk! evj cackeal zna. Other
translators have taken Hogwoyn as the subject of the two participles,
and rendered " in that the Spirit overshadowed and covered it (or
Him) with glory " or the like. But the literal sense would be " in
that the Spirit has become a shadow with glory and covered it (or
Him)," which is clumsy and identifies not the body but the Spirit
with the shadow. I do not think hovani eleal is a doublet " over-
shadowing "; and pafawk* may be a misinterpretation of the Greek
(instrumental for dative). The sense may then be: "as having be-
come a shade for the glory of the Spirit, and covering Him (or it)."
Hovani means also " shade " in the sense " cloak," and Weber (L* 98
note f) thinks it here renders O-KO^ (sic! = cvecm?? or O-K^I/^?), but it
seems unlikely that the Greek would have changed from the cr/cta
of the rest of the chapter, which makes good sense. The rendering
I have given is an attempt to allow both of the interpretations dis-
cussed in this note, while rendering rather the latter one,

306 It is not said of Christ in the New Testament that His shadow
cured the sick; but it is said of St. Peter (Acts 5. 15).

so? ]\j ot t k e same prophet " (that is, Jeremias) but Isa. 57. 1-4.

204 NOTES

Quoted also (in variant form, cf. below) by Justin, Apol. 1.48.4,
Dial. 1 6. 5, and partially Dial. 97. 2 and no. 6, and in all these
places attributed correctly to Isaias. The fact that the last quotation
but one was from Isaias (Isa. 53. 8, in c. 70), and that the last quota-
tion (Lam. 4. 20, in c. 71) was introduced by the words " And in
another place Jeremias says," in which " in another place " is super-
fluous alongside the attribution to Jeremias (although the expression
is perfectly normal) suggest that perhaps "Jeremias" is there an
interpolated correction, and that the text originally was "And in
another place he says/' so giving attribution of Lam. 4. 20 to Isaias
instead of that of the present quotation to Jeremias. In A.H. 3. 10. 3,
where he quotes Lam. 4. 20, and in 4. 34. 5, where he quotes Isa.
57. i, Irenaeus does not identify the prophets.

His burial shall be peace; he hath been taken away from the midst:
LXX " in peace," and Irenaeus in his exegesis uses the expression " in
peace "; but as the text has simply " peace " both here and when it
is repeated below for exegesis, I do not emend " peace " to " in peace."

308 " those who believe in Him, who, like Him, are persecuted and
slain " : from a source common to Irenaeus and Justin (cf . Introd.
37)? Justin, Apol. 1.48. 4, has a similar expression ("along with
the men who hope in Him ") in reference to the text here com-
mented; and in Dial. no. 6 he applies the same text to the persecu-
tion of Christians.

309 " for ' in peace ' means, in that of salvation " : k'anzi i xalalut'ean
e prkut'ean = word for word end lv dprjvy farl crwrqpias. AR* " it is
in the peace of redemption " is a fair rendering of the words, but the
sense seems to be more than that. PO* " in peace is salvation " gives
a better sense but supposes emendation to frkut'iwn, unless it is to
be taken as a mere paraphrase. As the text stands, " in peace " seems
to be a quotation (though Irenaeus does not seem to have read " in
peace " in the text commented, the original source of the exegesis
probably did), and the expression " ' in peace * is ' of salvation ' " may
well be a reference to the Christian epitaph cv dp^iy, " in peace."

310 " He was no more seen as one dead, after His burial " : oc' ews
erewecaw yet t'alelwoyn mefeal; not " He appeared no more after
His death and burial" (AR*), which both mistranslates the Arme-
nian and is untrue in fact. The text punctuates before " for He was
no more seen," thus giving : ". . . from the dead. Because He was
no more seen . . . , for by dying and rising again . . . , the prophet
says . . . ," but surely " He was no more seen . . ." is the explana-
tion of what precedes. Doubtless the original source of the exegesis

TEXT 205

understood " His burial hath been taken away/' as Justin did (Ap 61.
i, 48, Dial. 1 6); this would make the explanation more fitting.

311 Ps. 20. 5.

312 Ps. 3. 6.

313 Ps. 2. I f.

anointed one: Greek xptcrros = " anointed/' here so rendered by the
Armenian (awceaT) instead of as the proper name " Christ."

314 Pontius Pilate was in fact governor from 27 to 37 A. D., under
Tiberius, and so was recalled before the accession of Claudius (41
A. D.). Irenaeus, however, maintained that Christ died at the be-
ginning of the reign of Claudius, and so makes Pilate " the procurator
of Claudius." In A.H. 2. 22. 5 Irenaeus says that this dating of
Christ's death was the witness of all the " elders " who knew John in
Asia, as being St. John's own account, and that others gave the same
account as being that of other apostles; and in the following section
(2. 22. 6) alleges as confirmation John 8. 57: the Jews therefore said
to Him: thou art not yet fifty years old; from this Irenaeus concludes
that He must have been at least forty. He supposed, therefore, that
about ten years of teaching elapsed between Christ's death and His
baptism (in the fifteenth year of the reign of Tiberius, at the age of
about thirty, cf. Luke 3. i and 23). As Irenaeus had had personal
knowledge of at least one " elder " who had known John in Asia
namely, Polycarp his evidence is not without weight, and it is not
easy to explain how he could have fallen into this error of dating;
for error it certainly is, though supported by a " proof from tradition "
of greater weight than most such proofs.

315 " Pilate ... by Herod " : emending Pilatosi Herovdea to Pilatos
i Herovdea (Akinean, HAm. 24 [1910] 207 n. 2).

" on the grounds that not to do so would be to go against Caesar " :
or zi t'e oc' or zays arasc'e k'an zhakafaksn Kayser gorcel. The gen-
eral sense is clear enough but the syntax is far from clear. Weber
renders " qui enim nisi [is esset] qui [potius] hoc faceret quam oppo-
sita Caesari operaretur" (". . . operari" would have been more
literal), "for unless he [was the man] who would do this [rather]
than go against Caesar " (strictly ". . . to go . . ."), and explains this
protasis-without-apodosis by reference to the Jewish imprecatory
idiom (L* 10 1 note a). If this rendering be adopted, the explanation
is rather to be sought in the universal idiom of aposiopesis in threats
(" if you don't ...!"), for here the Jewish idiom referred to would
be an assurance, addressed by the Jews to Pilate, that he was in fact
the man to do so rather than go against Caesar (" if not so-and-so " =

206 NOTES

"I swear that so-and-so "). This interpretation, however, is not
entirely satisfactory; and it seems not unlikely that the beginning of
the expression is corrupt, and that k'an " than " is a misrendering of ^
meaning not " than " but " or," or more probably of ij. If we take
k'an r\ and omit the second or, we have " for (they said) if he did
not do so (or one who would not do so) would surely be going
against Caesar" ("they said" to render in English the sense of
indirect speech conveyed in Greek by the infinitive corresponding to
gar eel).

316 Ps. 88. 39-46.

317 Zach. 13. 7, cited also by Justin, Dial. 53. 6 (with different
reading), with the same comment as that made below by Irenaeus,
that the disciples did not believe until Christ was risen.

the sheep of the flock shall be scattered: agreeing with the form
quoted in Matt. 26.31, Mark 14.27 (but not agreeing with their
I will strike')-, LXX you will scatter the sheep. . . .

318 Cf. Osee 10. 6 (LXX: him they hound and carried off among
the Assyrians as a present to King Jaritn). Cited also by Justin,
Dial. 103. 4, in a form nearer to the LXX, but still omitting the name
" Jarim."

319 Cf. Luke 23. 6-12.

"bidding him ascertain by questioning whatever he wished con-
cerning Him " : hraman tueal nma harcanel, hastat gitel zinc' kami
yalags nora, literally " giving him command or leave to interrogate, to
find out for sure whatever he wants concerning Him," which if
correct is presumably to be understood as alluding to Herod's
curiosity about Christ, cf. Luke 23. 8 f.: (Herod) was desirous of a
long time to see Him, because he had heard many things of Him;
and he hoped to see some signs wrought by Him. And he questioned
Him in many words. AR* has however: "giving command to
enquire of him, that he might know of a certainty what he should
desire concerning Him/' which seems to make better sense: Pilate
enquires of Herod what the latter desires. In the text as it stands,
however, it is Herod who is bidden to enquire. The dative nma must
be taken with hraman tueal, " giving command (or leave) "; " to
enquire of him " would require the accusative (zna) with harc'anel
" interrogate."

320 An apocryphal quotation found also with variants in A.H.
3. 20. 4, 4. 22. i, 4. 33. 12, 5. 31. i, and in Justin, Dial. 72. 4. It is
attributed, as here, to Jerernias in A.H. 4. 22. i and by Justin, who
says the Jews have erased it from the text; in A.H. 3. 20. 4 however

TEXT

207

it is attributed to Isaias; the other two places just cited do not mention
the source of the quotation. In no two o the six occurrences in ques-
tion does the text of the quotation exactly agree.

321 Isa. 65. 2.

322 PS. 2I,I7f.

Hounds: literally " hunting dogs"; LXX however "many dogs"
(and so too Justin, Dial. 104. i).

323 Ibid. 15, but with the order of the clauses inverted.

324 D e li veT . . . sword: ibid. 21.

for the council . . . : ibid. 1 7 (just quoted in its true form)?

and my body from the nailing: cf. Ps. 118. 120 (LXX: pierce
from thy fear my flesh).

That this last-mentioned phrase (the middle phrase of the quota-
tion) is founded on Ps. 118. 120 just quoted is confirmed by the
occurrence of the same composite quotation, in a form which repro-
duces more closely the psalm, in Barnabas, Epist. 5. 13: " Spare my
soul from the sword, and 'pierce -my flesh, for the assemblies of the
malignant are risen up over me."

The quotation is thus almost certainly a "composite" one, due
most likely, in its original form, of which the one presented in our
text seems to be a corruption, to the massing together into one quota-
tion of isolated texts next to each other in a collection of texts (cf .
In trod. 37), and there is no need to seek a corruption, in the
Armenian or elsewhere, to account for the origin of our reading from
the rest of Ps. 21. 21, with which the quotation begins (that is, from
my only -he gotten from the hand of the dog, as in the LXX). That
no such corruption is involved in the text of Irenaeus, and that there
is no point in Harnack's remark (EP* 63) that Ps. 21. 21 seems to
have had a peculiar reading in Armenian, is evident from the fact
that the reading which we now have, or one like it, must have stood
in the text as originally written by Irenaeus, since he sees in it a
clear reference to crucifixion,

325 Deut. 28. 66.

326 Ps. 21. 19.

327 Cf. John 19. 23 f.

328 Quoted, and attributed to Jeremias, in Matt. 27.9-10. The
gospel, however, has the price of Him that was prized, whom they
prized of the children of Israel, a difference of reading which doubt-
less accounts for Harris's statement (Expositor 7.3 [1907] 254, re-
printed in Testimonies i. 68) that Irenaeus's source is evidently not
the gospel (but a book of " testimonies against the Jews," cf . Introd.

2o 8 NOTES

37; to tKis same source Harris attributes the quotation in the gospel
itself: Testimonies i. 56).

The words attributed to Jeremias do not occur in our Old Testa-
ment, and the only parallel that can be alleged from that prophet
is Jer. 32. 6-9, where there is question of the buying of a field, but
no other similarity. In Zach. n. iaf. there is question of thirty
pieces of silver, weighed for the "wages " of the prophet: And the
Lord said to me: Cast it to the statuary, a handsome price, that I
was prized at by them. And I took the thirty pieces of silver, and I
cast them into the house of the Lord to the statuary.

329 " staters * of the Law " : the text has zgawafin satersn, " the
provincial (or local) staters/' but there was no " local stater " proper
to Jerusalem, and Vardanian pointed out (HAra. 24 [1910] 327) that
confusion between VO/AOS (" province, region ") and vo'fios (" law ")
occurs elsewhere in Armenian translations from the Greek. He
understands the expression " staters of the law " to mean the money
spoken of in the Old Testament; so too Weber (L* 105 note g),
and Faldati (F* 147 n. 4). If, however, the meaning was simply
that, " staters of the law " would not be a great improvement on
" local staters " meaning the money locally current; and Jeremias is
not " the Law," but " the Prophets/* Surely Irenaeus has taken the
expression from a source for which it meant " shekels of the sanc-
tuary," that is, the currency required by the Law (cf . Lev. 27. 25
etc.) for official payments, that is, in practice, in the time of Christ,
Phoenician tetradrachms; the Jews not being able to coin their own
money, payments in the currency of the Law were made, as the
Talmud tells us, in Phoenician currency. This coin is called " stater "
in Matt. 17. 27 (tribute money for Christ and Peter; as the tax was a
didrachm, and the coin was paid for the two, it must have been a
tetradrachm). In Codex Bezae and elsewhere the word "stater" is
used of the coin in which Judas was paid, instead of the received
"silver piece" (Matt. 26. 15).

3SO Cf. Matt. 26. 14-16, 27.3-5.

331 Cf . Matt. 27. 6 f.

332 Cf. Matt. 27. 34 (wine mixed with gall) and 48 (vinegar),
Mark 15.23 (wine mixed with myrrh') and 36 (vinegar), John
19. 28 L (vinegar). There is, for Matt. 27.34, a variant "vinegar
mixed with gall," and Irenaeus seems to follow this reading here,
unless he is working from memory and has not noticed that though
all three evangelists mention vinegar, they do not record it as " mixed
with " gall; or he may have taken " vinegar mixed with gall " from a

TEXT 209

source other than the gospel; cf . the association of " vinegar and gall
to drink " in Barnabas, Epist. 7. 3 and 7. 5, and Evangeliutn Petri 5.

333 Ps. 68. 22.

334 Ps. 67. i8f.

The Lord . . . hath ascended: normal form (LXX): The Lord
among them on Sina in the holy place. Thou hast ascended. . . .
Our text has the normal punctuation, but third person instead of
second, and as Irenaeus in his exegesis quotes the Lord in Sion hath
ascended on high, I have punctuated in accordance with this leading,
though I have not changed " Sina " to Irenaeus's later " Sion " (cf .
following note).

He hath led captivity captive: again third person for LXX second,
He hath taken, hath given gifts to men : as with the other verbs,
the text has the third person; moreover it has combined with the
LXX " taken " the variant " given (to men)."

335 in Sion: sic! and it is clear from what follows that Irenaeus
meant " Sion," that is, the hill of Jerusalem. Did he think that
" Sina " (= Sinai) in the psalm meant Sion? Or did he read " Sion "
in the psalm, instead of " Sina "? In the latter case the reading
" Sina " of our text is a scribal " correction " into conformity with
the received text.

336 Cf. Acts 1.9-12.

337 Ps. 23. 7.

338 ^0^ not recognised by creatures in His descent: cf. Ascensio
Isaiae 10.

" the principalities " : that is, the angels so called (isxanut'iwnk'n,
at apxaO, an exegesis of the word "princes'' (isocank 9 , apxovre*')
which has become intruded into the psalm thanks to a misreading
of Hebrew saar " gate " as sar " prince."

" the angels underneath " : the text has " the angels within? that
is, inside the firmament; but as the latter is thought of as a spherical
dome surrounding the earth, " within " the firmament means below
it, whereas to an English reader, who would think instead of Christ's
entry into heaven, " within " would convey the opposite impression.
In the same way the following " on the firmament " puts the angels
" on " the sphere in the same way in which we are " on " the earth,
that is " outside " the sphere, and " inside " the zone to which Christ
was to be admitted.

339 Ps. 23. 8.

340 Ibid. 10.

341 " when all His enemies are made subject to Him " : hnazan-

210 NOTES

deceloc' nma amenayn t'snameac worax^vrw auraJ TTOLVTW
As the style of our version makes use of " genitives absolute," I have
so rendered, although in normal Armenian one would have to under-
stand the genitive as dependent upon " judgement."

Cf. Jude 6: And the angels who kept not their principality, but
forsook their own habitations, He hath reserved under darkness in
everlasting chains, until the judgement of the great day; and 2 Peter
2. 4: God spared not the angels that sinned, but delivered them . . .
to he reserved unto judgement.

Cf. also 2 Enoch 7. 1-3, 18. 1-6; with "those who are found in
rebellion, angels . . . who spurned the truth " cf . 2 Enoch 7. 3 :
(angels) " who apostatised from the Lord, who obeyed not the com-
mandments of God and took counsel of their own will." (The word
rendered <( rebellion " in our text is apstambut'iwn " apostasy," cf .
the explanation of the name " Satan," n. 90.)

342 "Indeed, the same prophet David": ew ink'n isk mar gar en
Dawit*. I render " the same prophet David " instead of " the prophet
David himself," supposing ink'n (" himself," avros) to be an errone-
ous rendering of 6 awes (" the same," Armenian noyri); but the text
seems to be corrupt.

The Lord said . . . : Ps. 109. i, here "said" (the normal form)
instead of " saith " as in c. 48 and 49.

343 Ps. 18.7.

from the ends of heaven: the text's i cagad erkne is more likely
to be an error for i cagac' erkni than an instance of the Armenian
idiom whereby a genitive is replaced by an apposition. (Cf. the
inversion in "fruit of ... belly," n. 180.)

resting-place: that is, destination, stopping-place. The reference
is of course to the sun.

there is none: Hitchcock, Journal of Theological Studies 9 (1908)
289, says that Irenaeus here follows the Hebrew against the LXX
by reading " nothing "; he was misled by the rendering " nichts " in
EP* . The text has oc* e or . , . , which agrees with LXX OVK Icmv 6's,
though Armenian does not distinguish the gender.

345 " and as what manner of man He should appear " : the text
has evj orpisi patme erewel = /cat OTrot- dyye'AAet <atW0at (case of 671-0?-
uncertain). AR*: "in what manner He should make known His
appearance," so agreeing with BK* ; but orpisi is an adjective, so that
" in what manner " should be " as what manner of man," and patmel
is hardly a suitable verb for such a sense. The reference can hardly

TEXT 2,11

be, for instance, to the star of Bethlehem, which in any case has
received only passing mention in connection with prophecy. As the
text stands it should mean " and what manner of man announces
[His] appearance," and Faldati so takes it; so already L* " et quis
narret [eum] apparere," taken (L* 108 note k) as a reference to John
the Baptist; but no prophecy about the latter has been mentioned,
not even in 0.41, referred to by L*, where Irenaeus mentions the
Precursor. EP* takes orpisi as a mere expansion of the preceding
orpes " how/' rendering " in welcher Weise er erscheinen sollte "
(" in welcher Weise " for orpes ew orpisi)', Barthoulot renders orpisi
" dans quelles conditions "; PO* " as what kind of a one "; and all
three neglect patme, taking the sense to be simply ". . . he should
appear/' This seems to me correct; one might suppose corruption to
have arisen in the transmission of the Armenian text, for example of
pateh e to patme (" He should appear " to " announces [Him] to
appear"); more likely is the corruption MEAAEI to AITEAAEI
(same change of sense) in the Greek. This solution seems to me
preferable to the emendation patmecin for patme (giving " and have
announced as what manner of man He appears")-

346 Isa. 52. 7 (cf. Nah. i. 15), but as quoted in Rom. 10. 15. The
reading here agrees, against the LXX, with that of the epistle (but
with the " Western " text thereof, in including that bring good
tidings of peace, our text also adding and').

347 Isa. 2. 3.

348 Ps. 18. 5 (quoted Rom. 10. 18).

349 Isa. 10. 23 (LXX), quoted in Rom. 9, 28.

350 Rom. 13. 10.

351 Matt, 2,2. 37-40.

352 Cf. Isa. 50. 8 f. for the first part of the quotation (up to eat you
up'), and 2. 17 (rather than n) for the rest; but the reading differs
somewhat from that of the LXX.

is judged . . . is justified: LXX in both cases /cptvo/xevo? ^iot. Arme-
nian datin . . . ardaranin. The former verb may also be a deponent,
" judges " instead of passive, and is so taken by all save Barthoulot.
PO* even renders the other verb in the active.

853 Isa. 65. 15-16.

354 Isa. 63. 9. Cf. c. 94 for an exegesis of this quotation.

855 "The law has been fulfilled by Christ": the verb is Inul
TrXrjpovv, not "katarel which might be ambiguous (cf. n. 360); hence
"has been fulfilled," not " a 6t6 abrogee " (Barthoulot). Cf. Matt.
5. 17: do not think I am come to destroy the law . . . I am come not
to destroy, ~but to fulfil.

212 NOTES

" go free " : or <( live " in the sense " save their lives " (april =
cro>fe<r0aO; " go free " better than " be saved."

" through faith and love towards the Son of God " : or " through
faith in the Son of God and charity" (i jefn yOrdwoyn Astucoy
hawatoy ew siroy).

356 Isa. 43. 1 8-2 1.

*in the desert: (so LXX) reading yanapati instead of the text's
zawpati, which would give the sense " I will make the desert a way."

in dry land: after these words, the end of verse 19, Irenaeus or
his scribe, misled by homoeoteleuton, though the order of the words
in the two like expressions differs in the LXX omits " the beasts
of the field shall bless me ... because I have given . . . rivers in
the dry land " and continues from there " go give drink. . . ."

357 " nor gave them to drink the Holy Spirit " : ew oc' Hogin Surb
arbuc'aner znosa, which would be " nor was the Holy Spirit giving
them to drink " (arbuc'aner hardly passive), but I agree with Armi-
tage Robinson (AR* 143 n. 2) that one should read zHogin Surb,
accusative (in Greek nominative and accusative formally identical,
uveufLo. being neuter, which would account for the error). To the
following relative " who " PO* add a note " (the Word)," but in the
Armenian text it is impossible to identify the antecedent, and it seems
more natural to refer " who " to the Spirit, though that is not so clear
in the Armenian (cf. order of words in Armenian text cited above).

358 " And He has poured " : so the text. Some suppose a negative
and render " nor had He poured "; but the tense is aorist, as for
the preceding affirmation, not imperfect, as for the negations.

" as He had promised through the prophets " : cf . Joel 2. 26-29,
quoted in Acts 2. 17 .; and Isa. 44. 3.

" in the end of days ": or ". . . of these days " (i vaxcan awurc's*);
cf. n. 41.

359 Rom. 7. 6.

in the oldness *of the letter: the text has i hnut'ean meroy = "in
our oldness M ; emendation of meroy to groyn gives the Pauline text.

360 1 will perfect . . . a new covenant, not according to the covenant
which , . . : the text has I will ('perfect; but see below) the covenant
which . . . ; I have restored the missing words, supposing the omission
to be a scribal error due to homoeoteleuton (in the Greek " covenant "
precedes " new "), a corruption more likely to have occurred in the
transmission or translation of the Greek than in the Armenian, since
the article appended to " covenant " in Armenian would be found
at the end of the second occurrence, but not of the first, and " new "

TEXT 213

would precede " covenant." If Irenaeus himself did read the text as
we have it, he must presumably have understood (ruvreXlw " I will
conclude " not as " I will perfect " but as " I will bring to an end/'
301 Jer. 31.31-34, quoted in Heb. 8.8-12 (LXX reference 38.31-

34)-

covenant: first and third occurrence doublets (uxt ktakarani =
BiaOrjKi]*, second occurrence uxt alone.

which I *will covenant: so LXX and Hebrews; the text has again
" which I covenanted/' but emendation of uxtec'i to ^lxtecic gives
the future tense.

I will be propitious : a doublet, nerecic ew k'awic 1 eled - tXcw?
ecro/xat.

to their iniquities : " iniquities " a doublet, melac' anawrenut'eanc

362 " in whom " : yors = ev ol<? or ets ov$. Hardly simply " to whom ";
but may perhaps be for lv & " when."

" opened," that is, revealed, realised, as in c. 8.

363 Isa. 17. 7 f.

304 " the Word Himself says " : because the statement attributed
to Him is in the first person, the Holy Spirit so speaking on the
Word's behalf in the prophet (cf. n. 65 to Introd.).

I have been manifested . . . : Isa. 65. i, of which the beginning
(to sought me not) is quoted in Rom. 10. 20. The two clauses of this
first part of the quotation are however in the opposite order to that
of our text, both in Romans and in the LXX, except Codex Vaticanus
and the " recension of Lucian/' which have Irenaeus's order.

365 Cf. Osee 2. 23 f. (LXX 2. 25) and i. 10 (LXX 2. i), but the
quotation is given as in Rom. 9. 25 f.

The gender (" her ") of the " not-beloved " is taken from the
Greek; Armenian does not distinguish gender. The text punctuates :
" her that was not beloved, beloved shall be. In the place "; as the
Scripture has " her that was not beloved, beloved. And it shall be/'
it is better to emend the punctuation as I have done, than to emend
the grammar to " she . . . shall be beloved." Perhaps the text origin-
ally had also the " And " of the Scripture, and this was dropped when
the punctuation was altered.

366 Matt. 3. 9.

367 " our hearts, taken away from stony services through faith see
God " : " through faith " may be taken with " taken away " or (< see
God," occurring in the text as in the English between the two verbs.
It would be more natural however to take them with " taken away."

NOTES

The sense is not " delivered from stony services and drawn through
faith" or the like, as PO* or F* ("lifted up [sollevati] through
faith J> ) take it. The expression i bac' korzeal hanealk' is simply a
doublet corresponding to a^aiptQdcrai, as is seen from the following
quotation (cf. following note, on "take away").

" stony services " : cf . the " stony heart " of the quotation which
follows. Irenaeus alludes to "worship of stones/' cf. A.H. 3.9. i,
" a lapidum cultura," in exegesis, as here, of the Osee quotation; and
4. 7. 2 " a lapidum religione."

368 Ezech. 36. 26 f., with an omission.

them, their, they: LXX has second person plural.
take away : a doublet, i "bac korzeal hanic = d(eA.(x>.
another heart of flesh, so that : " another " not in LXX; between
" flesh " and " so that " our text omits the beginning of verse 2,7.

369 John i. 14 (" His Word ": sic!).

370 " Elias's angel " : hrestak Etiay. Or, taking Eliay as in apposi-
tion to hrestak (nominative), so giving " Elias as a messenger"
("angel/' Greek ayyeAo?== "messenger"). This may perhaps be the
sense intended, that is, not through the Law (" Moses ") nor through
the prophets (" Elias"); but L* may well be right, in spite of the
indefinite hrestak, in understanding the genitive (= Eliayi), so giving
" Elias's angel," the sense thus being, not through a mere man as
intercessor (as Moses was instrumental in saving the Hebrews from
Egypt) nor even through an angel (as Elias was succoured by an
angel, cf. 3 Kings 19. 5-7); a sense which seems to me more likely.

Cf, Isa. 63. 9, quoted in c. 88; not an intercessor, nor an angel, but
the Lord Himself hath given them life.

371 " than to the Synagogue of the past " : zafajnoc' Solovanin,
without " than," so apparently in apposition with " Church "; PO*
" (the Church) the company of the first-born " but zafajin is not
" first-born "; F* " all'adunanza dei primi," whatever that means. L*
" quam priorum synagogae," supposing (L* 1 1 5 note c) k'an " than "
to have dropped out cf . end of chapter, where " the former Syna-
gogue " is afajin zolovarann, and supporting this contention by
taking 2- of zafajnoc as the sign of the accusative usual after k'an.
This would require emendation of Solovanin to the accusative; but
it is simpler to suppose that zarajnoc' is from zafajin and that k'an
was here followed by the dative, balancing the dative of the preced-
ing term, a comparatively rare but perfectly regular construction,

TEXT 215

which in instances such as the present one is even preferable to the
more usual use of the accusative.

Even before the first publication of the new-found Proof Rendel
Harris had remarked that the greater fruitfulness of the Church as
compared with the synagogue seemed to have been a feature of the
Catena against the Jews which may well have been the source of
much of the Proof (Expositor 7. 2 [1906] 406 .; reprinted in Testi-
monies i. 1 6 f. Cf. Introd. 37). For this argument, cf. Epistola 2. 2
attributed to Clement of Rome.

372 Isa. 54. i (quoted in Gal. 4. 27).

didst not "bear . . . wast not in travail: LXX and Gal. have present
tense. With the statement that the former Synagogue had the law
for husband, and the implication that the Church is " desolate,"
contrast A.H. 4.31.2, where Irenaeus, seeking edification in the
story of Lot's daughters' incest with their father, says that it shows
" that there is no other that can give generation of children to the
elder and the younger synagogue, but our Father," meaning the
Word.

373 Deut. 28. 44.

374 Deut. 32. 21, but with " ye, you " for LXX " they, them/' The
latter portion (I will make onwards) is quoted in Rom. 10.19, which
also has the second person.

375 " prophesying for Baal ": cf. Jer. 2. 8.

" God's citizens " : i k'alak'avarut'eann Astucoy = lv rw

376 Cf. Polycarp, Ad, Phil, 3. 3: "He who has charity is far from
all sin"; Rom. 13. 10: the love of our neighbour worketh no evil;
and i John 'passim.

377 Cf. Gal. 3. 24 f. : the law was our pedagogue in Christ, that
we might be justified hy faith; hut after the faith is come, we are no
longer under a pedagogue. " Pedagogue }> does not mean " school-
master "; if there is any " schoolmaster " in the metaphor, it is Christ,
to whom men were led by the law that they might learn the faith.
A " pedagogue " in ancient times was a slave attendant upon a child,
his chief duty being to conduct him to school

378 Cf. i Cor. 14. 20: in malice Toe children, and in sense he per-
fect (and the explanation of man's primal innocence as that of child-
hood, c. 14).

379 Exod. 20. 14; and Matt. 5. 27.

zi 6 NOTES

380 Cf . Matt. 5. 28 : whosoever shall look on a woman to lust after
her hath already committed adultery -with her In his heart.

" who has not * even conceived the desire " : or oc' e carikut'iwn
ankam oc' ekeal In this and in the parallel phrases later in the chap-
ter the syntax is curious, but the sense clear enough. Here however
the sense would be " who has not conceived involuntary desire/' but
the parallel expression below (" cannot even put forth his hand to
revenge ") supports the emendation of ankam to angam, so giving
the version I have adopted.

381 Exod. 20. 13; and Matt 5. 21.

382 Cf. Matt. 5.22: whosoever is angry -with his hrother, shall he
in danger of the judgement.

383 Exod. 20. 17 (LXX, with omissions).

384 Cf. Matt. 6. 19 f .; Luke 12, 33.

385 So in Matt. 5. 38; cf. Exod. 21. 24 = Lev. 24. 20 = Deut. 19. 21.

386 Tithes: cf. e. g. Exod. 22. 29.

"who leaves father and mother . . .": cf. Matt. 19. 29.
387 " constantly keeping sabbath": cf. Justin, Dial. 12.3 ("the
new law would have you celebrate a perpetual sabbath ").
Christians are God's temple: cf. i Cor. 3. i6f.

388 Osee 6. 6 (I desire mercy and not sacrifice also Matt. 9. 13 and
12.7).

389 Isa, 66, 3.

immolate: Armenian sfananic'e "slay," so corresponding to the
LXX cwroKTcVvon/. In saying that Irenaeus here quotes in accordance
with the Massoretic text rather than with the LXX, Hitchcock, Jour-
nal of Theological Studies 9 (1908) 289, is misled by EP* " wurge "
("strangle").

390 Joel 2. 32 (LXX 3. 5), quoted Acts 2. 21 and Rom. 10. 13.

391 A free quotation adapted from Acts 4. 12.

392 Cf. Mark 1.27.

393 *Satan is cast out from men ": the text has mekneal zatani i
mardkane, which may be represented literally by "being-sundered
departs from men," with no subject expressed. Attempts to take
the verb impersonally (EP* " findet eine Schneidung in der Mensch-
heit statt "; AR* " there is a separation and division among man-
kind ") do not do justice to the expression, and PO* " He upon
whom is called the name of Jesus Christ ... is separated from men "
involves also distortion of the preceding words. As Weber points out

TEXT 217

(L* 118 note c), the context does not suggest any reference to the
separation of saved from reprobate or the like. On the other hand,
the previous sentence referred to the devils and evil spirits as obeying
Christ, and there is abundant evidence for the use of the expression
" in the name of Jesus Christ 7 crucified under Pontius Pilate " (note
the addition, pointless if the reference is simply to a " separation "
of mankind) in the formula of exorcism. So e. g. Justin, Apol. 2. 6. 6;
Dial. 30. 3, 76. 6, 85. 2. Hence the missing subject must be " the
devil " or the like. One might simply emend the verb to a plural :
" they are cast forth " (" they/' that is, the " devils " etc. just men-
tioned), but it is better to supply a subject; L* supplies " dae-
moniurn," F* " lo spirito del male." I propose the emendation of
mekneal zatani i mardkane to mekneal zatani Satanay I mardkane,
where the similarity zatani: Satanay i is sufficient to account for the
corruption (^zatani to Satani would be a smaller change, and the
insertion of Satani after zatani would give a more easily explained
corruption, and be from the point of view of textual criticism the
obvious emendation, but the translator of the Proof surely wrote or
meant to write mekneal zatani Satanay'). I find that this emenda-
tion has occurred independently to L.-M. Froidevaux.

394 " and do His will " : the verbal form is the " gerund " (arndo-i),
like that of the preceding " by invoking," while " believe in him "
uses the participle. The distinction is probably due to the fact that
" invoke " and " do " are active, whereas " believe " governs the
dative. In any case, all three forms were most likely genitive par-
ticiples in the Greek, and the sense is surely as I have rendered, not
" by invoking Him of those who believe in Him and lay doing
His will."

395 " rendering thanks ": or " giving praise "; gohanamk* = evxapto-
Tovpev or i^ofjioXoyovfjiev or the like.

" His human career " : mardoyn k'alak'avarut'i-wnn -nor a = " His
TToAtre-u^a as man."

the things . . . : Luke 18. 27.

396 Not Jeremias but Bar. 3. 29-4. i. Harnack remarks (EP* 64)
that this is important as one of the earliest citations of Baruch, and
that Athenagoras cited him first. The verse he -was seen u^on earth
and conversed with men (= 3. 38) is echoed in A.H. 4. 20. 4, with-
out mention of any prophet's name, and not, indeed, expressly as a
quotation; and similarly without attribution in Athenagoras, Sujyyl.
9, we have " the Lord is our God, none other shall be accounted
with Him," which corresponds well enough with 3. 35. It is note-
worthy that both of these echoes are from the passage here quoted.

2i 8 NOTES

her: in Baruch the feminine is used, and I have accordingly so
translated, though Armenian does not distinguish gender. In Baruch
the pronoun refers to Wisdom (Greek So<ta, feminine); here it
seems to be applied to " redemption " (0,^0X^77x00-6? or o-wr^pta " salva-
tion/' both words feminine in Greek) rather than to "Wisdom."
PO* uses the masculine, as if the reference were to Christ; this is
of course possible as a rendering of the Armenian, but the Greek
original presumably had the feminine, as in the LXX.

knoweth her with His -wisdom: LXX "knoweth her and hath
found her with His wisdom " : scribal error, homoeoteleuton?

fat cattle: literally "with fat-things, with-quadrupeds," carpovk'
c 'ork 'otaneaivk 1 '.

that is for ever: as LXX, qualifying " law "; the verb is plural in
Armenian because aivrenk 1 " law " is plural in form.

397 Cf. the account of creation, c. n (and In trod. 33).

SOB Yhis, beloved, is the preaching of the truth " : taking " be-
loved " as a vocative, rather than the grammatically possible (( This
is the beloved preaching of the truth."

399 "way of life": cf. c. i.

" the Church in the whole world " : that is, the ecumenical or
" Catholic " Church; an expression frequent in Adversus haereses.

" sound moral character " : afolj kamawk 3 baruc'n, more literally
" healthy will of behaviour."

400 " And now " : the text has yorzam = " when," probably a cor-
ruption. Marcion and the Gnostics opposed the Creator, regarded as
a subordinate demiurge, to the Father-God of the New Testament,
cf. Introd. 29, 30. With the expression " think they have found
on their own account something greater than the truth " cf . similar
expressions in the same connection in Adversus haereses , e. g. A.H.
3.12.12: "putaverunt semetipsos plus invenisse quarn apostoli,
alterum deum adinvenientes."

401 That is, in Adversus haereses; cf. n. 51 to Introd.

402 " the dispensation of His incarnation " : I have rendered as
" dispensation " the word tnawrenut'iwn = ot/eovo/ua, although in such
expressions as the present one it is more usually rendered " Mystery,"
since Latins are accustomed to speak of " the Mystery of the Incar-
nation." Here such a rendering would blunt the point of the expres-
sion, since what the heretics referred to had " despised " was more
precisely the manner and genuineness of the Incarnation. The refer-
ence is to docetic and similar views, denying the true human birth
of Christ; cf. Introd. 31.

TEXT 219

403 Marcion and others denied the gifts of the Holy Spirit in gen-
eral (rejecting the gospel of St. John and the sending of the Holy
Spirit), and in particular denied prophecy.

" do not admit " : Faldati by an oversight omits the negative.

404 Isa. i. 30.

405 three articles of our seal " : that is, the Persons of the Trinity
(cf . c. 6, and for " article," end of n. 39), " our seal " being baptism
(cf.n.22).

406 Cf . Introd. 7.

INDEX

INDEX

Aaron, 64 f., 161

Abeghian, M., 1 1 9 f ,

Abel, 58

Abimeledh, 161

Abraham, and Sem's blessing, 60,
62 f.; God's promises, 63, 65, 70;
search for God, 35, 62, i6of.;
theophany, 26, 62 ., 76 ., 183;
faith, 43, 62 f., 70, 104 f.j "God
of A.," 34, 53, 63 f.; Christ's an-
cestor, 67, 70 ., 73, 87, 90; gene-
alogy, (60), 158; other refs., 76,
157, i6o. See Apocalypsis Abra-
hami

absolute, 23 f., 136 ff., 146

dxt^ros, 138, 141

Acts o Apostles, 34; cited (r>) in
Proof, 1 06; (in Notes) 158, 161 .,
176, 184, 197, 216

Adam, creation, 42, 54, 68; original
privilege, 26 ., 30 ., 41, 54 ff.,
150; theophany, 26, 55, 184; and
human race, 68 ,, i66.; and
Christ, 30, 42, 68 ., 167-71; other
refs., 61, 148, 150

Adam and Eve, children, 38, 42,
55 ., 150; fall and after, 56 ff.

Adontz, 119

adoption, of man by God, 30, 52

"Adversary" (Satan), 153

Adversus fiaereses: mention in Proof,
1 08; title, 22, 124; and Proof, 6,
14 ., 22, 35 ff., 44, 117, 181, 196
and parallels in Notes; Latin, 120,
127, 176, 178; other refs., 4, 14 f.,
27, 34, 36, 38 f., 114, 121, 123-34,
136-44, 146-50, 153 f., 156, 165,
167-76, 181 183-86, 189, 191 ,
194 ff., 202, 204 ff., 214 ., 217 .;
and see Armenian Irenaeus

Aeon, 24, 26, 136, 146, 148

Africa, 158

Akinean, N., 9, n8ff., 122, 135,
166, 196, 205

alchemy, 156

Alexandrian Fathers, 3, 21, See

Clement, Origen
" Almighty " (TravTOKpdTwp), 50, 52,

67, 69, 73, 145

Amalec, 78, 185

Ambrose of Milan, 163

Amorrhites, 59, 1 57

Amos, 9. ii cited in Proof, 72, 89;
c. 128

dz/aK60aXai'a>crts y 127; c. 142. See
recapitulation

angel(s), fall(en), 57 f., 99 f., 106,
147, 149 ., 153. 155, 2,1 (see
devil, Satan); unions with man,
58, 155; archangel of world, 54,
149?.; other refs., 24, 27 ., 41,
52-55, 64, 76, 99, 102, 105, 120,
146-50, 191, 209, 214 (principal,
52-55, 146-50)

anger, 106

Anointed = " Christ," 82, 189, 192;
for K'ristos of MS, 79 f., 89, (187,
197 f.); = King, 79 f., 192; by
Spirit, 78, 82; other refs., 73, 95,
189, 202, 205

Apocalypse (canonical), 176 f., 196

Afocalypsis Abrahami, 161

A.'pocalypsis Petri, 150

Apocrypha, 34 f. See following en-
try, and Apocalypsis CAbrahami,
Petri), Ascensio Isaiae, Enoch,
Evangelium Petri, Jubilees, Prote-
vangelmm lacobi, T estamentutn
Levi

apocryphal quotations in Proof, 33 ff.;
explicitly as Scripture, 75, 92, 97 f.,
(182, 200, 206 ff.); possible, 147,

i=>7, 193

Apologists, 3, 20, 37 ff. (see indivi-
dual names)

"apostate" Ozpstamk), *53> "2-1-
See rehel

Apostles, and Irenaeus, i, 19, 36,

223

224

INDEX

43f.; and "elders," 36, 49, 129;
(Proof of) Preaching, 20, 43, 73 f.,
100; ministry, 73?., 78, 100 f.;
" Teaching of the twelve apostles,"
78 see Didache; other refs., 78,
1 08. See tradition

Apostolic Fathers, 3, 36 f.; see indi-
vidual names and cf. " elders "

Arabs, 60, 157

Aracites, 157

Aradians, 157

Aramaic, 122, 180

Aran, 1 60

aichangel(s), 53 f., 149 f.

Aristo, 35, 39, 146, 180

ark, of Noe, 59; of covenant, 65

Armenian Irenaeus, 4-11, 115-22;
Adv. ~kaer. } 4, 7, 10, 115, 118, 120,
127, 142, 145, 160, 176, 178;
fragments, 47 f., 117 f., 165 f., 177;
Armenian style of Proof etc., 8-12,
116, 128, 132 f., 143, 172, 210,
217; see Hellenising, doublet, geni-
tive, nominative

Armenian Philo, 8 f., 119, 122

"articles" of Faith, 27, 42, 51, 109,
142 f., 219

Ascensio Isaiae, 35, 146, 148, 209

ascension (Christ's), 73, 99 f., 101

Assyrians, 158

Athenagoras, 140, 181, 217

Awger, Y., 120

Azazel, 155

Baal, 105

Babel, 6 1 f.

Babylonians, 158

baptism, 26, 40 ff., 49, 51, 74, 134 f. r

144, 219
Barabbas, 105

Bardenhewer, O., 117, 123 f.
Barnabas (Epistle of), 37, 132, 143,

163 f., 176, 185, 187, 191, 207,

209
Barthoulot, J., 5, 115 f., 132 f., 138,

141-44, 151, 156, 166, 176, 192,

201, 211

Baruch, 21 7 f.; cited in Proof, 107
Basil of Caesarea, 141
Bethlehem, 86, 89 f., 121, 211

betrayal of Christ, 98

Bezae (Codex), 129, 194, 197, 208

" binitarianism," 27, 128

birth, of Sen of God as Christ, 26, 40,
67-73, 80-87, 89 f., 169 f., I75f.,
(genuineness, 26, 40, 69, 72,
169 f., 176; virgin, 68, 70 iff., 82 f.,
85, 175); as Word, 26, 67, 75,
78 f., 1 80 f.; Who shall declare His
generation?, 93, 202

birth of man, sanctified, 71

Blackman, E. C., 124

Blastus (letter to), 114

blessings, 42, 59-63, 74, 102, 154,
1 60, 179

blood, 6 1, 64, 85, 98; of Christ, 85

body, of Christ, 26, 68, 72 f., 87, 89,
94; of man, to be saved, 28, 30 f.,
40, 127, 133, 176; God's image,
54, 148 f. (see image); "body of
truth," 47, 131 and cf. 142; other
refs., 27, 48, 68, 74, 106, 127, 149.
See resurrection; role of Word, 50,
I39f.

Bonwetsch, N., 161, 163

Bousset, W., 173

breath (spirit) of life, 52, 54, 56,
149, 151 f., 160, 202

burial, of Christ, 94 f., 204 f.

Byzantium, 9

Cabbalistic exegesis, 21, 124

Caesar, 95 f., 105. See Claudius,

Marcus Aurelius, Tiberius, Sep-

timius Severus
Cain, 58, 154
Caleb, 66
candlestick, 53
Cappadocian Fathers, 141
captivity (Egyptian), 63 f., 77; (in

Ps. 67. 19), 99
"carnal man," 28, 126
Carriere, A., 119
catechesis, i9f., 31 f., 124
Catena against Jews, see Testimonies
Cedmonites, 157
Cenezites, 157
Chaldees, 62, 160
Cham, 59 f., 63, 156 if.
Chanaan(ites), 59, 105, 156 ff.

INDEX

225

character, sacramental, 135

charism(ata), 27, 40, 52 ,, 109,
144 ., 147

charity, 43, 74, 88, 101 ., 105

Charles, R. H., 146

Cherubim, 54, 148

Chiliasm, 36, 42, 88, 129, 181, 196

childish innocence, 38, 55f., 66, 78,
106, 150, 215

Christ, passim; in type & prophecy,
20, 51, 55, 60, 64!., 67, 70, 72 .,
76-104, 107 ., 141, 151, 195; is
Son of God, 25 ., 49, 51, 53, 61,
67-73, 75-86, 88-94, 100, 104-109;
and the Spirit, 27, 29, 53, 67 .,
73 ., 78, 80, 82, 85 ., 94 1, 108,
202 f. (Christ is " Spirit of God,"
93, 202; Spirit o Christ, 94.; of
Emmanuel, 85); and devils, 106 .,
150, 217; Gnostic "Christ," 26
(cf. heresy). See Abraham, Adam,
Anointed, ascension, betrayal, birth,
blood, body, burial, David, death,
divinity, enemies, faith, glory, hell,
heresy, Holy One, humanity, im-
age, incarnation, long, life, man,
manifestation, ministry, miracles,
Moses, name, passion, primacy,
race, resurrection, rock, shadow,
triumph

Church, in type and prophecy, 42,
60, 65, 67, 74, 88, 101-105, I 4 I >
159, 196, 214 f.; other refs., 21,
32, 44, 74, 104 ., 108, 218

Cineans, 157

circumcision, 63, 135

Claudius, 6, 36, 42, 95, 205

Clement of Alexandria, 21, 39, 140,
150

Clement of Rome (and Pseudo-Cle-
ment), 37, 135, 140, 163, 202, 215

Codex Bezae, 129, 194, 197, 208

Col. i. 1 8 cited in Proof, 72.; cf.
177

Comitas, Catholicos, 118

communion, of God and man, 30 .,
51, 67f., 73 81, 127, 165 f., 177

concupiscence, 56, 151

Conybeare, C. F., 8, n8., 122,
i88f.

i. Cor., 28, 136, 176, 215

cosmetics, 58, 155 f.

convenants, of God with man, 56, 6 1,
63, 89, 103; c. promises

creation, 26, 50, 75 f., 136-40, i8o;
of man, 27, 54 fT.; parallel with
incarnation, 26, 30 f., 41 ., 68 .,
169^.; and angels, 24, 52, 54,
148. See Son, Spirit

" Creative Word/' 29, 71, 124, 175 f.

creed, 43, 131

Cremers, V., 129

Cross, crucifixion, and tree, 69; and
universe, 70, 172; in type and
prophecy, 77 f., 84, 90, 97 > 185,
207; ignominy, 84, 192; Sign of
Cross, 135, 172; other refs., 92 ,
95, 98

curses, 57-60, 62, 153 f., 156

Cyprian of Carthage, 187

Cyrus, 187

Dan. n. 13 cited in Proof, 5 1 .

David, Christ's ancestor, 67, 70-73,
87, 89 f.; speaks for Christ, 80, 92,
95; God's promise to, 70 f., 89 f.;
tabernacle of, 72, 89; cited as
source (for Ps.), 48, 78 ff., 89, 95-
10 1 ; (OT apocryphal quotation),
35, 92-

death, comes into world, 56 ff., 68 f.,
153; abolished by Christ, 51, 68 f.,

71 f., 100; Christ's, 26, 49, 69

72 ff., 89 f., 92, 94-97. 2-04 .
Decalogue, 42, 64, 106
"deification" of man, I35f.
demiurge, 24$., 29, 124, 137 ., 145,

148, 175 ., 218
desert, 64$., 77 f., 102, 212
Deuteronomy, 32, 66 f., 128, 165;

cited in Proof, 67, 98, 105 (named

as source, 105)
devil(s), 24, 29, 57 f., io6f., 149 .,

153 f., 217
Staxov/a* 145

Didache, 37, 132, I34> 185
Diekarnp, F., 123
disobedience, primal, 57, 68 ., 71,

150; to God is evil, 69, 172
divinity, of Creator, 24 f., 40, 49-52,

226

INDEX

1 08, 137 (see heresy); of Son, 27,
78, 185; of Spirit, 27, 40, 185; of
Christ, 87

docetism, 26, 125, 169, 176, 218

Douay version, 12, 28, 127, 135, 143,
156, 162, 174, 186

"doublets " in Armenian, u f., 122,
127, 132 ff., 141 ., 144* i49-53>
158, 1 60, 166 ff., 183-86, 188,
190 f., 193, 200, 203, 213 f., 216

Drews, P,, 123

dyeing, 58

Ecclesiastes, 120

Eden, 49, 55, 57 f., 151, I53&

editio 'princa'ps of Proof (EP*), 4 f.,
10, 115 f., 118, 122 f., 132, 152-
58, 161 ff., 166, 175 f., 187, 192- ,
196, 203, 210 f., 216 (for Har-
nack's part in EP*, however, see
Harnack)

Egypt(ians), 60, 64, 77, 157 f.

KK\tfffia (for K\r}<ns in A. H.), 160
(see Church)

" elders," 35 f., 49. 88, 129, 144, 205

Eleuthenis of Rome, 6, 39

Elias, 105, 214

Elisaeus Vardapet, 8 ff., 1 19 .

emendations, general, 1 1 f ., 1 1 5 f .,
122 ., 128; particular, 134 f., 139,
147 ., i5off., i54f-> 157-64,
i66f,. 169 ff., 173 ff., 178, 180,
182-91, 195-202, 205, 208-214,
216 .

Emmanuel, 82 f., 85, 189^

" end o days, of age," etc., 51 f.,
60 f., 67, 102, 142, 146

enemies, reconciled by Christ, 88, 94,
1 06; of Christ, 79, 100, 117

Enoch (apocryphal books), 35, 146,
155, 210

envy, of devil cause of Fall, 57, 150,

153
Eph. i. 10 cited in Proof, 67; 4. 6, see

29, 1405 in Proof, 50
Epideixis = Proof, 50
Epiphany, 159

H.pistola ad Ltiognetum, 38, 191
epitaph "in peace," 204
Erevan, 4

Esau, 162

eschatology, 40; see judgement

Eucharist, 19

Eusebius of Caesarea, 3, 5 ., 13, 114,

123 ., 129, 196
Evangelium Petri, 209
Eve, 38, 42, 55-58, 69, 169. See

Adam and Eve
evil, 23-26, 29, 56 ff., 69, 82, 114,

155, 172
evil eye, 153
Exodus, 64, 77, 185; book of, cited

in Proof, 48, 53, 60, 63 f., 77, 106;

in Notes, 146
exorcism, 217
Ezechiel, named as source (Ezech,

36. 26 .), 104
Eznik, 118
faith, and good works, 41, 48 .; of

Abraham, 63, 70, 104 .; in Christ,

70, 81, 88, 94, 101 ., 105, 174;

other refs., 44, 47 ff., 74, 104. See

rule, seal (of faith)

Faldatl, U. (F*), 5, 117, 123, 132,

136, 139, 141, I43> 152-, 156,

165 ,, 175, 186, 193, 196, 208,

211, 214, 217, 219
fall, of man, 30 f., 38, 41, 43, 55-57.

126, 150; angels, 57, 150, 153
falsehood, 48, 57
Father, see God
fear of God, 53, 147
" finger " of God (Spirit, Word?), 64,

126, 163 f.

firmament, 53, 99, 146 ., 209
flesh food, 6 1
Flood, 59, 6 1 , 154
Florinus (letter to), 114
food of man, 61
" formation " (of man and Christ),

68 ., 167-71
fratricide, 58
freedom, primal, 24, 27, 54, 56, 126,

149, 152; restoration, 64, 68, 71 .,

i6 3

Froidevaux, L.-3VL, 217

'* fruit of (bowels etc.)" (inverted in

text), 70 f., I74&, 198
Funk-Bihlmeyer, 123

INDEX

227

Galatians, cited (4. 6) in Proof, 50;
in Notes, 173, 215

gall and vinegar, 98 ., 208 f.

Garden (of Eden), 49, 55, 57 .,
I5o., 153$.

genealogy, of Abraham, (60), 158;
Moses and Aaron, 161; Noe, 156;
(Hamitic, and Sem, 157)

Genesis, cited in Proof, 54-63, 68, 70,
75 f., 83, 85 (named as source, 83,
85); in Introd. and Notes, 41, 121,
149, 151, 154, 161

genitive absolute, 121 f., 133, 143 .,
158 ., 162, 177, 179, 185 ., 188,
190, 210; cf. nominative

Gentiles, calling of, 42 ., 60, 67, 70,
73 ., 102-105, 159; other refs., 25,
29, 52, 77, 81, 90, 93, 95, 187,
192, 194

Georgian gloss in Luke 2. 41, 163

Gergesites, 59, 157

Giants, 58, 65, 155

Gifts of Holy Spirit, 27, 53, 108, 163,
219

Ginzberg, L., 154

gladness (and Spirit), 78, 85, 194

glory, Christ's exaltation in, 72, 79,
88, i oof., 1 86

Gnosticism, 4, 22-30, 35, 40, 124,
127, 1337 136 ff., 145 f-, 148, 169,
175, 218

God the Father, passim (" God the
Father** in Proof, 49 ff., 71, 108;
cf. 54, 60); chief refs., 24-29, 49-
54, 78; universal rule of, 25, 28 f.,
49-54, 567 60, 73 f., 76 f., is6ff..
145. See Abraham, adoption, body,
Christ, communion, covenants,
David, disobedience, fear, finger,
grace, hands, heresy, homage, im-
age, knowledge, likeness, man,
obedience, other God, promises, re-
birth, Son, Spirit, transcendence,
Trinity, Wisdom, Word
good works, 28 f., 41, 48, 108, 133
" grace of God," 88
Greek, of Irenaeus, 4, U4f.; Proof
translated direcdy from Greek, 7,
10, 121 f.
Gregory the Great, 163

Gregory of Tours, 114
Gry, L., 129

Hab. 2. 4, cited in Proof, 70

Hamites, 59 f., 63, 157!.

" hands M of God (Son and Spirit),

27, 54, 125 , 148, 163
hapax legomena, 121, 155 f., 158,

164, 198 f.

Harnack, A. von, 4, 15, 32, 115,
123, 134, 149 f., 153, 161, 171,
178, 207, 217
Harris, J. R., 31, 38, 128, 130, 182,

194, 207 f., 215

heaven(s), the seven, 35, 40, 42,
53 . 146 .; other refs., 28, 54, 63,
65, 67, 70, 72, 77, 86, 99, io6.

Hebrew, cited in Proof, 57, 75, 81 ff.;
in Notes, 120, 122, 126, 153, 159,
163 ., 172, 180, 189. ., 195, 197,
209 . See Massoretic
Hebrews (epistle), 173, 213

hell, Christ's descent into, 97; Christ
frees from, 73

Hellenising Armenian, 9 ff ., 1 1 8 .,
122. See Armenian style of Proof

heresy, heretics, 20, 40, 47, 49,
io8f., 117, 129, 131; against
Father (Creator), 23 ff., 40, 52,
io8f., 136 ff., 145 ., 148, 218;
against Son (Incarnation), 26, 40,
72, io8f., 125, 169, 176, 218;
against Spirit (prophecy), 27, 40,
i o 8 f . , 219; cf . binitarianism,
Gnostics, Marcion, Subordination-
ism

Hermas ("Shepherd"). 35, 37, I34
137 f., 149, 188, 202

Herod, 95, 97, 206

Hethum I of Cilicia, 7

Hevites, 59, 157

Hilary of Poitiers, 200

Hippolytus of Rome, 135

Hitchcock, F. R. M., 117, 4
130 ., 153, 1 86, 195, 210, 216

Hittites, 59, 1 57 f.

Holy One of Israel (Christ), 103

homage to God, 52 ff., 146 ff.

hornoeoteleuton, 147, 195, 212, 217 .

hope, 74, 85

228

INDEX

Hosts, Lord of, 52, 145
humanity of Christ, abject, 203; gen-
uine, 82

lacobi Protevangelium, 194

idol(atry), 58, 73, 77, 103 ff, 108,
147, 178, 214

image o God, 25 ff., 54, 61, 68, 83,
108, 126, 148 . (Son, Christ,
25 ff., 61, 126, 148 .). See like-
ness

immanence, see world-soul

immortality, 24, 27, 30 ., 56, 69,
72, 79, 95. See ^corruption, re-
surrection

imprecatory idiom, 205

incarnation, in type and prophecy, see
Christ; genuine, see birth; and
Spirit, 42, 68, 73, 81, 87; other
refs., 29, 43, 49, 51, 70 f., 99, 104,
209, 218. See creation, heresy

^corruption, 24, 29 ff,, 51, 68, 73,

831 95> 1*7, M4, *?6

innocence, primal, 26, 38, 55 ., 150.
See childish

integrity, primal, 26 ., 30 ., 38,
54 ff.; restoration, 26, 30 ., 41,
68 f., 108

interpolations in Proof, 161 ., 180,
189, 191, 202, 204

Isaac, 63 ., 157, 162. See Sahalc

Isaias, cited in Proof, 49, 53, 69, 73,
77, 79-88, 90-95, 97, 101-106,
109; named as source, 49, 53, 69,
79 ., 82$., 86, 90-93, 97, 101-
105, 109; named as source of Zach.
9. 9, 90; attributed to Jeremias,
94 ., to "the prophets/* 101;
Word (Christ) speaks through
him, 69, 80, 82, 92, 104; other
refs., 33 ., 36, 117, 130, 147, 198,
200 , 203 f., 207

Ishmael> 157, 162

Israel, 43, 63 f., 80 f,, 86, 103, 105,
107

Jacob, 26, 63 L, 77, 80 ., 85 f., 107,

157, 162, iSsf.
James (epistle), 173

l nrotevanpel. 104

Japheth, 42, 59 ., 74, 158 ., 179

Janus, 136

Jarim, 206

Jebusites, 59, 157

Jeremias, named as source: (Lam.),

92 f.; (Jer.), 103; for Baruch, 107;

for Isaias, 94; for Ps,, 75; for

apocryphal quotations, 75, 97 f.;

other refs., 34 f., i8i, 202 ff.,

206 ff., 217
Jericho, 66
Jerome, 114, 180
Jerusalem, 67, 90, 99, 101, 165,

208 f.
Jesse, 86 f.
Jesus, the name, 65, 82, 106, 164,

189 ., 217; = Josue, 65 ff., 78,

164; Gnostic, 26. See Christ
Jews, 25, 29, 31 f,, 52, 80 f., 85 f.,

95-98, 147, 157 f., 192-, 206
Job, 153

Joel 2. 32 cited in Proof, 106
John the Baptist, 73, 104, 211
John the Evangelist, 3, 34, 36, 41,

43; named in Proof, 75, 104; cited

(in Proof), 68, 76, 104; in Notes,

114, 200, 205, 219
John, Archbishop, owner of MS, 6 f.,

109

Jordan (river), 66 .
Jordan, H., 8, ii7f., 131, 165, 177
Joseph (father of Jesus), 26
Josue, see Jesus

Jubilees (apocryphal book), 155
Juda, 85, 89, 192
Judaea, 63, 73, 86, 89 f., 97, 101,

192, 197
Judas, 98, 208
Jude (epistle), 155, 195
Judge(ment), 25, 52, 59, 63 f,, 74,

76, 79, 84, 87, 89, 92f., 100, 196,

201, 210

Justin Martyr, 36 ff., 114, 129 f., 135,
140, 147, 153, 155!., I59> 164,
171 f., 179-86, i88ff., 192, 194-

200, 202-207, 21 6 f.

&vt 134; see rule

Karapet, Bishop (TerMekerttschian),

INDEX

229

4, 10, 115, 118 (for his editions of
Proof, see editio, Patrologia)

Kelly, J. N. D., 131

Kherdogh, Varthan, 118

ldng(dom, -ship), of Christ etc., 47,
52, 67, 71, 74, 78, 81, 84-90, 95 f.,
99 ., 105, 192, 196; other, 67, 79,
85, 87, 89 f., 105, 117, 1 86

kirk' (for ?ra<rxa) ? 121, 163

K\f)<ns (for eKK\f}<ria in A. H.), 1 60

knowledge, man's of God, 23 ., 29,
48, 52, 70, 77, 104 ff., 144; treatise
on, 114; tree of, 56 f.

Kunze, J., 123, 163

Lactantius, 182, 187

LamecK, 154

Lam., cited in Proof, 92 f.

languages, of man, 62

Law, Old, abrogated, 14, 19, 2,6,
28 f., 31 f., 40, 42 f., 70, 101-106,
123, 185; other refs., 52 f., 64 f.,
70, 73, 98, 101, 105, 145 , 163 ,
208, 214

Lazar of Pharp, 9

Leontius Presbyter, 119

Levi(tes), 65, 157

Lcvi, apocryphal Testament of, 35,
146

Leviticus, 32, 164

Lewy, H., ii9f., 122

Libyans, 158

life, given by Christ, 51, 69, 71-74?
100, 105, 108, i68f.; other refs.,
93 ff., 98, 109. See breath, Tree,
way

Lightfoot, J. B., 123

likeness of God, 26 ff., 51, 68, 83,
1 08, 126, 148 ff.; and Spirit, 26,
51, 108, 126, 148 f. See image

liturgy, 53, 147 f.

\6yos ei/StdfleroSj irpocpopiKos^ 181 f.

Loofs, F., 31, 38, 127, 130, 138, 181
Lord of Hosts, 52, 145
Lot, 63, 76, 215
love-philtres, 58, 156
Lucian (recension), 213
Ludim, 158

Liidtke, W., 116, 120, 123, 172,
198 f.

Luke, cited (18.27) i n Proof, 107;

in Notes, 163
Lydia(ns), 60, 158
Lyons, 3, 6, 43, 114, 117

Magi, 86

magic, 58, 155 f.

Malachy, 120

Malkhasean, S., 119

Marnbre, 76

man, 27 f.; constitution, 27 f., 30 f.,
48, 54, 56, i26f.; Gnostic views,
28, 133, 145 f.; access to God,
23 E., 29 f., 51 f., 67 f., 72 f.,
77 f., 8 1, 105 f., 143 f., 185 f.; and
Christ, 167-71, passim. See Adam,
adoption, birth, body, communion,
creation, fall, formation, knowledge,
'plasma, rebirth, redeemed, resurrec-
tion, sheep, Son of man, Spirit

Manandean, 1 1 8 f .

manifestation of Son of God, 60 f.,
67, 84 f., 103 f., 142, 159

Marcianus, i$L, !$., 44, 47, 123,
132-

Marcion (heresiarch), 3, 22 f. 251!.,
38, 114, 124, 127, 145 , 169,
218 f.; and Martyrium Polycarpi,
14, 123

Marcus Aurelius, 3, 114

Mark (gospel), 206

Mair, N. L, 143

martyrdom, of Irenaeus uncertain, 3,
114

Martyrium Poly carpi, 13 f., 123, 129

Mary, Mother of God, 26, 68 f., 70 f.,
73, 83, 85, 87, 89, 169 ff., 195

Massoretic text, 128, 135, 156, 159,
162, 180, 194 f., 199, 216

" material " man, 28, 1 26

matter, 23 f., 26, 28, 30, 138, 176

Matthew (gospel) cited in Proof, 53,
1 01, 104; in Introd., Notes, 34,
120, 146, 163, 194, 197-200,
206 ff., 211, 21 5 f.

Max, Prince of Saxony, 115

Maxirmis of Constantinople, 146

metalworking, i55f.

Melito of Sardis, 39, 148 f., 184

Mesopotamia, 63, 77

230

INDEX

Messias, 82, 121, 189, 197. See

Christ

Messianism (Gnostic view), 25
metrical citationC?), 191
Meyboom, H. U., 5, 117
Meyer, P., 115
Michael (archistratege), 149
Micheas, named as source (Mich.

.5.2), 8 9>

Millenarianism, see Chiliasm
ministry, o aposdes, 73 f., 78, 100 f.;

Christ's, 177, 2,05
miracles, of Christ, 82, 90 ., 94,

163* i?5> 190* 20 3; f Moses, 78,

87

Monophysite fragment of Proof, 118,
1 66

Montanists, 114

Morfill, W. R., 146

Moses (prophet), first to prophesy,
75, i So; theophany, 26, 48, 53,
73, 77; and Exodus, 64-67; and
Christ, 78, 102, 105, 214; miracles,
78, 87; named as source (Gen.)>
75 f., 83, 85; (Num.), 86;
(Deut.), 97, 105; other refs., 73,
157, 161, 172-

Moses of Khoren, 8, 10, ii9f.

Most High, 52, 73, 145

mystic numbers, 21, 124

Nahum, 211

names of Christ, 65, 82 f., 190; "in

the name of Christ" etc., 49, 88,

102, io6f., 217; cf, 79
Nestle, E., 122, 157, 180
New Testament, 24 f., 28, 32, 34 f.,

128, 155, 218
Noe, 59, 61, 156, 179
nominative absolute, 143, 178, 190,

198
Numbers, cited (24. 17) in Proof,

86; in Notes, 130

obedience, redemptive, 68 , 71, 81;

to God is good, 69, 172
obscurity of Proof, n f., 15, 122
Qgdoad, On the, treatise, 114
olKQvofMia, 1 6 8, 194, 218

Old Testament, 19, 21, 25, 31-35*

40 fT., 120, 138, 145, 198, 208
Olives, Mount of, 99
" opening " of testament, 52, 103,

146
Qyus imperfectum in Matthaeum,

194

Origen, 39, 177, 190
orthodoxy, 20 f., 23, 40 ff., io8f. T

124, 131
Osee (son of Nun), 65. See Jesus =

Josue
Osee (prophet), cited in Proof, 97,

104, 1 06 (named as source, 104)
" other God," 25, 137, 218; cf. 50

rravTOKparup, 145. See Almighty

Papias, 36, 129, 196

Paradise, 49, 55, 57 > 151* *53 &

Hao-xct, rendered kirk', 121, 163

Paschal controversy, 3,114

Passion, of Christ, 26, 64, 73, 77,
90-99, 121, 163, 201; by will of
Father, 92, 96; voluntary, 92

Passover, 64, 121, 163

Pastor Hermae, see Hennas

patriarchs, 60, 64, 67, 71, 74, 78, 84
(" God of the patriarchs," 64, 67).
See Abraham etc,

Patrologia Orientalis 12. 5 (PO* ? but
for Appendix thereto see Barthou-
lot, Tixeront), 4 f., 10, 115 f., 118,
122, 131 f., 135, 139, 141, 151 f.,
156 fT., 161 ff,, 166, 169, 171-75,
177, 179 f, 186, 189, 191 f., 199,

204, 211 f., 214, 2l6, 2l8

Paul (apostle), 30, 34, 36, 43, 130;
named as source in Proof, 50 101
(and "blessed apostle," 52)

peace, 88, 94, 100, 204

pedagogue, 106, 215

persecution, 3, 58, 79, 94, 117, 186,
204

Peshitta, 140

Peter, cited (i. 1.20) in Proof, 61;
in Notes, 203, 208; apocryphal
Apocalypse, 150; Gospel, 209

Pharaoh, 87, 161

Pherezites, 59, 157

INDEX

231

Philo, Armenian version, 8 f., 119,
122; and X&7os, 181

Phoenicia (ns), 60, 157 ., 208

plagues of Egypt, 64, 157

plasma, of man (" frame ")? 54, 56,
126, 148 f., 152, 169

Plato, 25, 27, 35 ., 125 , 172

7i\eoj>e|ia 7 178, 196

KoXlrevfjLCL, 215, 217

Polycarp of Smyrna, 3, 36, 114,
129 f., 205, 215; Martyrium Poly-
carpi, 13 f., 123, 129

Pontius Pilate, 6, 42, 95, 97, 107,
205, 217

Pothmus of Lyons, 3, 114

power(s) (avixxAts), 50, 53 f., 139,
145, 148 f.

7rpe<r/3urepoi, 129. See elders

priesthood, 65; priest for ever, 79

primacy of Christ, 72 f., 176

principalities, 99 , 209

procession of Spirit, 27, 163, 185

promises (God's), 63, 70 E., 74, 8o y
102 f., 179. See covenants

Promised Land, 62 f., 65 E.

"Proof" (title), 13, 19 ff., 43 12,3,
179

prophets, prophecy, role in Proof, 20,
43, (73, 75, 100); and the Son, 29,
51, 69 f., 73, 77, 80, 82, 92, 104,
125, 141; and the Spirit, 26 f., 29,
48, 51, 67, 75, 80, 90 f., 95, 125;
and the future, 69, 76, 91, 172,,
200; Moses first to prophesy, 75,
1 80; Abraham a prophet, 76; other
refs., 66 f. 78, 81, 84, 102, 105,
1 08 f., 142. See Christ, Church,
Cross, heresy

Protevangelium lacobi, 194

Psalms cited in Proof, 48 ff., 60, 75,
78 ff., 89, 95-100; in Notes, 186,

200, 207

punctuation of Proof, 12, 179, 201,
203 f., 209

Qoheleth, 120
Ouasten, J., 117

race(s), of Christ, 90; of men, 62
Rahlfs, A., 202,

rainbow, 61

Raphaim, 157

Rauschen, G.,

''rebel" angels, powers, 57, 106,

153, 210
rebirth of man unto God, 29, 49, 51,

143
*' recapitulation," 26, 30 f., 51, 671!.,

71, 108, 127, 142, 168-71
Red Sea, 64, 77, 184

redeemed man, 26, 41, 88, 94, 102*

108

Reformers, Protestant, 41
Piesponsa ad quaestiones ad ortho-

doxos, 114
resurrection, of Christ, 26, 49, 72 ff.,

88 f., 95 f., 99, 206; of man, 40,

72, 74, 179 (cf. death, incorrap-
tion)

revenge, 106

rhetoric, 15

Robinson, J. A. (AR*) ? 5, 13, 116,

130 > 135 *> 141, 144, 147

152, 154, 156, 158, 160, 166,
169 f., I72--75* I79> 187, 193 f.,

197, 199 f., 204, 206, 210, 212,

216

R.ock = Christ, 77 f.
ind (of Jesse, Moses), 86 f., 195
Rome, Romans, 37, 85, 114, 193
Romans (epistle), 34; cited in Proof,

52 f., 63, 70, 101, 103; (in Notes),

159, 162, i66f., 173 f., 211, 213,

216
"rule of faith," 42, 49, 134, 141

Sabbath, 106, 216

sacraments, 19, 40, 135. See baptism

Sagarda, N. I. (S*), 5, 115 f., 123 f-,
161, 163

Sahalc, Catholicos, 7, 118

salvation, offered to all, 28 f., 51, 60,
74, 77, 8 if., 84 f. (see com-
munion)

Sara, 62 f., 161

Satan, 57, i7> *53> *55> 167, 210,
21 6 f. See devil

" Saviour J> (= "Jesus "), 82 ., 189 f.

Scaliger, 189

Schism, On (treatise), 114

INDEX

Scripture, r61e in Proof, 12, 21, 32-
35, 37; work of Spirit, 26, 48, 52,
63, 80, 90 f., 95, 125, 145, 162;
other refs., 35, 63, 76, 81, 89, 93,
126, 137

" seal " (= baptism, circumcision),
49, 63, 109, 135, 219

" Seal of Faith " (Monophysite MS),
118, 1 66

Sem, 42, 59 f., 62 f., 74, 121, 157-
60

Senaar, 61

"sensual" man, 28, 126, 133

Septimius Severus, 3, 117, 186

Septuagint, 34, 120, 126, 134, i39>
*45> I53> 156, 159-62, 164, 177,
183, i86ff., 190-95, 198-202, 204,
206 f., 209-16, 218

Seraphim, 54, 148

serpent, of Eden, 57; brazen, 172

shadow, of Christ, 93 f., 203

sheep, man the lost, 69, 169

shekel of sanctuary, 208

*' Shepherd " of Hermas, see Hennas

Sidon(ites), i57f.

sin(ner), 48 f., 57 #., 68 f., 71, 105,
150, 153 f., 175

Sina, 99, 209

Sinaitic Syriac N. T., 198

Sion, 90, 99, 101, 209

sleep, 55, 95

Smyrna, 3, 114

Sodom(ites), 60, 157

Sodom and Gomorrha, 42, 76, 183

Solomon, 67

Son of God, 25 ff. and passim in
Proof; why Word called "Son,"
2 5? 5? JSQf-* *8i; in creation,
25 ff., 50 f., 54, 73, 75f- 138 ^
i8of.; pre-existence, 43, 67, 75 f.,
79, 8 1 ff., iSoff.; ever with man,
2 5? 77} 8 1, 184; in theophanies,
26, 55, 62, 76 f., 125, 184. See
birth, Christ, divinity, finger, hand,
heresy, image, incarnation, prophet,
Trinity, Word, world-soul

" Son of man," 69, 71, 104

Sophonias, 198

sorcery, 58, 155!.

soul, 27 f., 30, 48, 74, 126 f., 133,
149. See world-soul

(rfipayis, 135. See seal

spies, 65 f.

Spirit, Holy, 26 f. and passim in
Proof; identification with Wisdom,
26 f., 42, 50, 54, 140; in creation,
26 f., 42, 50, 68, 138 ff.; conferred
on man, 26 f., 29, 41, 5-53> 73 f-,
84 f., 102, 1 08. See Anointed,
Christ, divinity, finger, gifts, glad-
ness, hands, heresy, incarnation,
likeness, procession, prophet, Scrip-
ture, Trinity, Wisdom

spirit and matter, 24, 28, 30, 138;
and letter, 103

spirit of man, 26-30, 54, 56, 74, 93,
i26f., 149, 151 f., 179; of devil,

, 58

"spiritual" man, 28 f v 126, 133

star(s), of Bethlehem, 35, 86, 194,
21 1; of Jacob, 86; other refs., 63,
70, 75, 107, 139, 161, 173

stater, 98, 208

Stephen "the Philosopher," 7, 118,
165

Stephen of Siunikh, 7

Stoicism, 1 8 1

Subordinationism, 138

Summa contra ludaeos, see Testi-
monies

Synagogue (and Church), 32, 105,
214 f.

Syriac, 10, 120 ff., 140, 198

tabernacle, 64 f., 67, 72, 89, 197

Talmud, 208

Tatian, 140, 181, 198

rdCts, 141

Te Deum, 148

temple, 65, 67, 90, 106

Ter Mekerttschian, see Karapet

Ter Minasseantz, E., 115 f., 118

Tertullian, 114, 187

Testamentum Levi, 35, 146

Testimonies (against the Jews, Scrip-
tural catena), 31-34, 37-40, 120,
128, 130, 182, 194, 204, 207 f.,
215

tetradrachm, 208

INDEX

233

Thackeray, H, St.-J., 146
theophanies, 26, 42, 55, 62^, 76 .,

125, 184
Theophilus o Antioch, 38, 126,

139 ., 150!,, 154, 180 t, 184, 191

Tiberius, 205

Timothy (epistles), cited (i. i. 9) in
Proof, 70; Introd., Notes, 28.,
124, 176

"Titans," 65, 164

tithes, 1 06

Titus 2. 8, 131

Tixeront, J., 5, 32, iisf., 124, 167,
196

tradition, apostolic, 35 ., 49, 78, I0 )
1 08, 130 (see elders); proof from
tradition, 205

transcendence etc., o God, 231!.,
29 f., 50 f., 53> 68, 77^ 93, 136,
138, 141 ., 146

translations of Proof, 41".

Tree, of Knowledge, 56 f., 69, 152;
and Cross, 69; and Jacob's ladder,
77; of life, 154; "of obedience,"
171

Trinity, 27, 29, 40 ff., 49"54 74? 78,
io8t, 135, 141, 163, 219; dis-
tinction Father-Son, 42, 78, 185;
Father sends Son, etc., 29, 71, 74
76, 78, 8if., 84 f., 92, 96, 108;
God works all things by Word, 70,
87; Son manifests Father, 25 ., 29,
52, 77f., 84, 144; Son brings to
Father, 29 f., 51 ., 70, 7 2 78,
105, 108, 141, 143 ; Son "link"
of Trinity, 51, 141, 185; Son con-
fers Spirit, 26, 29, 51 f., 74, 85,
102, 1 08. 141 (according to
Father's will, 52); Spirit leads to
(manifests) Son, 27, 29, 51 ., 80,
95, 143; Spirit speaks for Christ
and Father, 80, 95; " Spirit of Em-
manuel, of Christ," 85, 94 See
birth, image, likeness, procession

triumph of redemption, Christ's,

71 f., 175

truth, 48 ., 74 f., 83, 100, 108, 210
Tubalcain, 155

Ur, 160

Valentinians, 146

Vardanian, 121 ., 135, 139, 155,
158 f., 163, 199, 208

Varthan Kherdogh, 118

Vaticanus, Codex, 213

vengeance, 84, 106

Victor of Rome, 3, 114

Virgin, birth, 68, 70 ff., 82 f., 85, 175;
earth, 68; "sign of the virgin,"
82f., 85; Blessed Virgin, see Mary

way of life, 47, 51, 108, 141
Weber, S. (BK*, I*), 5, 21, 115-

l8, 122 f., 131 f., 136, 138-42,

147 f., 150, 152, 1548., 159,
165 ., 169, 174 ., 180, 183,
i86ff., 190, 193, 196 ., 199, 201,
203, 205, 208, 210 f., 214, 2i6.

"Western" text of N. T., 129, 194,
I97&, 208, 211

Wilson, S. G., 115

Wisdom, divine, 26 ., 42, 50, 54,
68, 140, 148, 184, 218 (see
Spirit); heaven of, 53, 147; book
of, 136, 153

witchcraft, 58, I55f.

wolf and lamb, 88

Wonderful Counsellor, 73, 83

Word of God, passim; bodily role, 50,
I39.; visible and invisible forms,
69 , 172; "creative Word," 29,
71, 124, 175 f.; and Cherubim, 54,
148. See Xo7os ? Son

world-soul, 25, 29, 125, 172, 177

Zachary, named as source (13. 7),
96; also cited (9. 9 attrib. to Isaias),
90; (in Notes), 120, 198, 208

Zahn, T., ii4f., 123

ANCIENT CHRISTIAN WRITERS
THE WORKS OF THE FATHERS IN TRANSLATION

Edited by
]. QUASTEN, S.T.D., and J. C. PLUMPE, PH.D.

1. THE EPISTLES OF ST. CLEMENT OF ROME AND ST. IGNA-

TIUS OF ANTIOCH. Trans, by JAMES A, KLEIST, S. J., PH. D.
Pages x + 162. 1946.

2. ST. AUGUSTINE, THE FIRST CATECHETICAL INSTRUCTION.

Trans, "by JOSEPH P. CHRISTOPHER, PH. D. Pages vi + 171. 1946.

3. ST. AUGUSTINE, FAITH, HOPE, AND CHARITY. Trans. by

Louis A. ARAND, S. S., S. T. D. Pages vi + 165. 1947.

4. JULIANUS POMPERIUS, THE CONTEMPLATIVE LIFE. Trans.

t>y SR. MARY JOSEPHINE SUELZER, PH. D. Pages vi + 220. 1947.

5. ST. AUGUSTINE, THE LORD'S SERMON ON THE MOUNT.

Trans, by JOHN J. JEPSON, S. S., PH. D. Pages vi + 227. 1948.

6. THE DIDACHE, THE EPISTLE OF BARNABAS, THE EPISTLES

AND THE MARTYRDOM OF ST. POLYCARP, THE FRAG-
MENTS OF PAPIAS, THE EPISTLE TO DIOGNETUS. Trans.
By JAMES A. KLEIST, S. J., PH. D. Pages 1 + 235. 1948.

7. ARNOBIUS, THE CASE AGAINST THE PAGANS, Vol. i. Trans.

by GEORGE E. MCCRACKEN, PH. D. Pages vi +372. 1949.

8. ARNOBIUS, THE CASE AGAINST THE PAGANS, Vol. 2. Trans.

by GEORGE E. MCCRACKEN, PH. D. Pages vi -f 287. 1949.

9. ST. AUGUSTINE, THE GREATNESS OF THE SOUL AND THE

TEACHER. Trans, "by JOSEPH M. COLLERAN, C. SS. R., PH.D.
Pages vi + 255. 1950.

10. ST. ATHANASIUS, THE LIFE OF SAINT ANTONY. Trans, by

ROBERT T. MEYER, Pn.D. Pages vi+ 155. 1950.

11. ST. GREGORY THE GREAT, PASTORAL CARE. Trans, by HENRY

DAVIS, S.J., B. A. LOND. Pages vi+ 281. 1950.

12. ST. AUGUSTINE, AGAINST THE ACADEMICS. Trans, by JOHN

J. O'MEARA, M. A., D. PHIL. (OXON). Pages vi + 213. 1950.

13. TERTULLIAN, TREATISES ON MARRIAGE AND REMAR-

RIAGE: TO HIS WIFE, AN EXHORTATION TO CHASTITY,
MONOGAMY. Trans, by WILLIAM P. LE SAINT, S.J., S.T.D.
Pages viii + 194. 1951.

14. ST. PROSPER OF AQUITAINE, THE CALL OF ALL NATIONS.

Trans, by P. DE LETTER, S. J., S.T.D. Pages vi + 234. 1952.

1 5. ST. AUGUSTINE, SERMONS FOR CHRISTMAS AND EPIPHANY.

Trans, by THOMAS C. LAWLER. Pages vi -f 249. 1952.

16. ST. IRENAEUS, PROOF OF THE APOSTOLIC PREACHING.

Trans, by JOSEPH P. SMITH, S. J. Pages viii -f 233. 1952.

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