dissolved, in what year, ibid. Controversy flared up between him and the Asiatics regarding the Pasch, LXXXV and following. He presided over the Roman synod against the Asiatics, LXXXIV. He denounced excommunication against the Asiatics unless they consented to the Roman discipline regarding the Pasch, LXXXVI. Whether it was brandished by him, ibid. Victor's excessive severity toward the Asiatics displeased many bishops, even those differing from them, ibid. Especially Irenaeus, ibid. and LXXXVI. Epistle written by Irenaeus to Pope Victor, 340 and following. Pope Victor restored peace to the Eastern churches, overcome by the arguments of Irenaeus, XC.
Vienna, to which province it belonged, and by what title its prefect was called, LXXXII. That Vienna and Lugdunum were subject to a single Roman governor in the age of Pothinus is an empty conjecture of Valesius, LXXXI. Vienna, in the age of Pothinus, did not yet possess its own bishop, LXXXI. Nor is Tillemont’s conjecture convincing, ibid. That a single bishop was more than sufficient to rule the Viennese and Lugdunensian churches in the age of Pothinus is not improbable, ibid., LXXXI. Persecution stirred up at Vienna, at what time, LXXIX. Why no mention of the bishop of Vienna is made during the time of this persecution, LXXXII, LXXXI. Why the Viennese martyrs are brought to trial before the Lugdunensian governor, ibid. Concerning what matter the Viennese were consulted by the Eastern churches, LXXIX. The martyrs, established in prison, having been asked for an opinion by the clergy, speak along with the individuals themselves in private letters, ibid. Epistles written likewise to Eleutherus by both parties, B ibid., LXXX. By whom they were carried, LXXX seq. Concerning the extent to which the martyrs allow the Montanist error, LXXIX.
Vine branches, though made by God, why they are pruned, and following. That Christ came to transfer the vine of God, taken from the evil husbandmen, to better ones, namely the Gentiles, 278. The parable of the laborers sent at different hours, what it signifies, 280. A brood of vipers, by whom they were so called by Christ, and in what sense, 288. That the Virgin was foretold by Isaiah as the mother of God, and that the angel showed to Joseph that it was Mary, 239. The Son of God born of a Virgin, promised before to the Fathers, Savior, Christ, was announced by the prophets, 204. Of the Virgin was born He whom God promised to David, 217. Christ was born of the Virgin, 212, 213, 215 seqq. Heretics denying that Christ assumed flesh conceived from the Virgin are refuted, 218 seqq. Virtue, in what sense it is perfected in infirmity, 295, 296. Virtues directly subject only to the first and highest Aeons by Simon and other Gnostic leaders, XXXVII. Vision of God imparts incorruptibility, 283. A clear vision of God is to follow only after the temporal kingdom of the just in the ages, according to Irenaeus, 337.
Zoe (Life), Aeon of the Valentinians, spouse of the Logos, 6. Whence the Valentinians borrowed the notion of Life and the Word having brought forth the Church and Man, using the Scriptures abusively, Valentinus invented, XXIX. One thing is the breath of Life, another the vivifying Spirit of God, 306. The latter is everlasting, the former temporal, ibid. CXXXIV. The breath of Life is incorporeal and immortal, 300, 301. Flesh is capable of Life, if indeed it is capable of death, 305. Proofs of immortal life and resurrection: the long-lived life of the ancients, and the assumption of Enoch and Elijah in their own bodies, 298. If temporal life can vivify flesh, eternal life will by necessity vivify the same in the future age, 296, 297. Man shall recover life lost through sin, 306. Adam recovered the life lost through sin, the devil having been defeated again by the incarnation, 222. The life of man is charity, 217. Our life is God, 25. The life of man is the vision of God, 235. Eternal life comes from the vision of God, 254. In what way, ibid. Eternal life is the reward of good works, 49, note. Christ is the beginning of the living, 220. The calling of the Gentiles to the faith, a mystery impervious to men, 51. The calling does not suffice without the works of justice, 379 and note, 280.
Will, what it is, proclaimed as having free power, 512, CLV seqq. The will of God, how it is the substance of all things, 163, note. It dominates all things, 169. Men serving the passions are likened by the prophets to beasts and irrational animals, 301, 302. Those who serve carnal passions, resisting the Holy Spirit, are called carnal by the Apostle, 301, 302. The prophets call them beasts and wild animals; custom interprets them as cattle and irrational beings; and finally the law declares them unclean, ibid.
X Xerophagy, the entire major week was once bound to it, LXXIX.
Z Zacchæus, who the heretics so called were, LXXII. Their dogmas, what they were, LXXIII. Zacharias, made mute on account of unbelief, 185. Zacharias confesses that God is one and the same in the Law and the Gospel, 185, 186. ZARA, of whose people he is a type, 261. ZOË, or Life, spouse of the Word, born of the Only-Begotten and Truth together with the Word, XVII, 6. Zoë coupled inseparably with the Logos, and therefore not distinct from him, neither different in reality, XXXIV. Zoë and Logos produce ten Aeons, 6. Their names, ibid. The Marcosians asserted that the Holy Spirit occupied the place of Zoë in the incarnation, XXXIX. ZOROASTER, one of the ancient philosophers whose revelations the Gnostics publicly displayed, XX. A book by Zoroaster was fabricated by the Gnostics, according to Porphyry, XXII. ZOSTRIANUS, one of the ancient philosophers whose revelations the Gnostics circulated, XXII.
INDEX OF PRINCIPAL THINGS
WHICH ARE CONTAINED IN THE VARIOUS PROLEGOMENA AND ANNOTATIONS ON IRENAEUS.A Christ sends his image to Abgarus, 74. One book composed by the Sethians under the name of Abraham, 31. Concerning Abraham, what the tradition of certain Hebrews is, 150. The name of ADAM, composed from the four initial letters of as many Greek words, 100. That by the sin of Adam the image of God was lost in him and his posterity, according to Irenaeus and certain others; in what sense, 135. The opinion of certain Fathers that Adam was cast out of paradise on the same day on which he had been created and had sinned, 192. Adam did penance, 77. Adam and Eve, on the day they sinned, died, in what sense, 196. Adam, having completed his life, is believed to have been buried on Mount Calvary, 142. Addonei, Adona, Adonai, what they signify, 110. That the Virgin Mary was rashly called an Advocate by Irenaeus is a vain accusation of the Centuriators, 13. The number thirty as a good [number], whence it was excerpted by the Gnostics, 80. The common opinion that only the aerial heavens, not the starry ones, are to be purged by the final fire, 148. Ages of man, seven according to Hippocrates, 98. Ethiopia. In interior Ethiopia, marvelous progress of evangelical doctrine in apostolic times, 43. The first apostles of Africa, who they were, 43, 44. All the churches of Africa adhered perpetually to the Roman church, as to their head, 115. Agugima, what it is, according to the Simonians, 71. Ai, a word attributed by the Jews to the supreme God, 37. What it signifies, 110. The Alemanni were dedicated to Christ in apostolic times, 43. Alexandria had been the workshop of philosophy and all the best disciplines from the Ptolemies to Christ, 43. From the ascension of Christ it had most eloquent theologians, ibid. Its first apostle, 43. The Alexandrian church adhered perpetually to the Roman church, as to its head, 115. Amplitude, the mark of the only true Church, 41. Perpetual use of altars in the Church, and their breakers held as sacrilegious, 166. The manner of living of the Anabaptists was austere only in appearance.
A proceeding from their sect—why they were called Libertines, 22. ANACLETUS, see Cletus. ANAXAGORAS of Clazomenae, a pupil of Anaximenes, and instructor of Socrates and Euripides, 92. When he crossed into Greece, *ibid*. His errors and dreams, *ibid*. Called *Anax* by Irenaeus, *ibid*. ANAXILAUS, who he was according to Irenaeus, 31. ANAXIMANDER, a pupil of Thales, 92. What he dreamt, *ibid*. ANDREAS of Caesarea, in a good sense, accepts the Valentinian opinion concerning the seven heavens and the creation of as many angels, which is related by Irenaeus, as if it were the assertion of Irenaeus himself, 38. That angels are the creators of our bodies and those of animals is the opinion of Plato and Porphyry, 82. From these, the Gnostics derived it, *ibid*. They are refuted, *ibid.* and following. Bodies are attributed to angels by many of the ancients, while according to others they are absolutely incorporeal, 85. To which angels Enoch completed his mission from God according to Irenaeus, 11. Here the accusation of the Centuriators is suppressed, *ibid*. That the soul is of the same substance as the Creator of the world is the heresy of the Manichaeans and Priscillianists, 97. Whence they derived this error, *ibid*. The holy Fathers never favored this, *ibid*. The immortality of the soul is undermined by many Lutherans and also Calvinists, 169. It is asserted; Irenaeus treats of it; they are conveniently explained, 108, 109. That souls remember those things they did here and from which they departed is the consistent opinion of the Fathers, 108, 109. In what sense Irenaeus said that the soul does not have life in itself, but persists by the benefit of God, 109. Tatian and Arnobius are to be explained in the same way, *ibid*. Concerning the lot of souls for whom there is nothing left to be atoned, what Irenaeus felt, 204. That the souls of the just will be saved not because of their spiritual substance, but because of their virtue and good works, according to Irenaeus, 105. Let Protestants note this, *ibid*. The years before the deluge, whether they were lunar only, or solar, 186. Antichrist, who he is and what he will be like, 196. He will be born from the tribe of Dan, 200. His seat, 203. His impiety, 197. His deceptions, 198. Various names, 200. He will have a proper character, 199. The prophecies of Daniel and the Apocalypse concerning him are explained, 197, 200. How the things narrated about Antichrist correspond to Mahomet and his disciples, 197, 200. Likewise, whether Luther is truly Antichrist, 200. The name of Antichrist attributed to various heretics by the holy Fathers, 51. ANTIPHANES, mentioned by Irenaeus, who he was, 92. Followers of ANTISTHENES, why called Cynics, 93. *Aoth*, Hebrew, from which the Gnostics derived *Oreum* [i.e., *Caulaucau*], 79. Apocalypse, a divine book, whose author is truly John the Apostle, 203. Who an apostate is according to the profane and the sacred, 146. The wondrous progress of the Gospel in apostolic times, 42. See Gospel. The most base accusation of the Calvinists, that Irenaeus deflected from apostolic doctrine, is refuted, 10. That the Apostles were baptized, although Scripture does not have a word about this, is not to be doubted, according to Augustine; they retained the anointings of oil and chrism received in baptism, 67. The rashness of the Magdeburgians is refuted, *ibid*. AQUILA, translator of the Bibles, why proscribed by the Church, and in what year, 136. What was his fortune, *ibid*. Free Will, see Liberty. Why the tree of knowledge was prohibited by God, according to Gregory of Nyssa, 143. The Archontics carried around books written by themselves, which they adorned with the names of great and small symphonies, 51. ARNOBIUS, B concerning the immortality of the soul, is explained, 109. Ascodrugi, Ascodrupitae, see Archontics. After holy orders, it was always permitted for Asiatics to retain their wives, whom they had married before, 53. That they abstained from them is most likely, *ibid*. The name of the Queen of the South, according to some; more is narrated about her, 171. Avarice and luxury are the incentives of evils, 29. Heretics labored under both diseases in all centuries, *ibid*. and 30. AZAEL, what it is, 61. B Those to be baptized, once instructed in the symbol of faith, professed it before that sacrament, 41. That rite obtained not only among Catholics, but also among schismatics, *ibid*. It is to be referred to the Apostles themselves, *ibid*. The matter and form of baptism were instituted by Christ, 67. Corrupted by the Gnostics, 66, 67. Hebrew names were even added by them, 67. What are the sources of those words, *ibid*. The form of baptism mandated to the disciples by Christ, the necessity of this sacrament, its manifold virtue, from Irenaeus, 135. Baptism is necessary for all, even for the infants of the faithful, 192. Apostolic tradition concerning the baptism of infants is confirmed by Irenaeus, 98. The same is also asserted by the Fathers before and after Irenaeus, *ibid*. In receiving baptism, the rites that were once observed by adults, which were similarly observed by sponsors in the place of infants, 62. In baptism, the protestations and anointings were customary among Catholics, observed by the Gnostics themselves, 67. In this, they clung to apostolic tradition, *ibid*. BARUCH the prophet, a canonical book, 208. Cited by many under the name of Jeremiah, *ibid*. The origin and dogmas of BASILIDES, 72. He was a polygraph, *ibid*. Scriptures. From the Holy Scriptures, many things were deleted by the Jews, out of hatred for the Christian name, if Justin is to be believed, 136. C CADMUS brought 16 letters into Greece from Phoenicia for the first time, and that shortly before the times of Xerxes, 60. CAIN. What the Gnostics dreamt about Cain, 80. The sect of the Nicolaitans devolved into the Cainite heresy, according to Tertullian, 76. Gold and silver chalices were in use from the first times of the Church, 161. See Sacred Vessels. In the chalices of the altar, the effigies of Christ were inscribed in the age of Tertullian, in the manner of the good shepherd, 75. Calmana was born with Cain, according to some, 80. Calvinists are shown to fight among themselves and not to be able to agree on many articles of faith, 91. Calvinists and Sacramentarians, by the censure of the Lutherans, what kind of people they are to be held, 87, 88. The cunning and malice of the Calvinists in coloring their errors, 130. The audacity of the Calvinists in expunging certain books from the catalog of divine books is refuted, 112. The curses of the Calvinists against Irenaeus are repelled, 9. The novelty of Calvinism, its own ruin, 119. That CALVIN was utterly ignorant, many things prove, 125. Calvin, by his own admission, sowed errors with nothing but an uncertain and trembling conscience, 120. Even hostile to his own disciples, 88. The flesh was formed in the image of God, according to Irenaeus, in what sense, from the Apocalypse, 207. CARPOCRATES, who and what kind he was, 73. His errors, *ibid*. All heretics are enemies of chastity, 31. The sect of the Cataphrygians, in what year it arose, 15. Catholic Church, see Church. Caulaucau, whether it is the name of the Savior, 72, 73. What it signifies, 72. Celtic and Lugdunensian Gaul is called the third part of Comata Gaul, 21. The railings, accusations, and calumnies with which the Centuriators attack Irenaeus are suppressed, 10. The errors of CERDO, what they are, 76. CERINTHUS, who and what kind he was, 73. His errors, 75. The Cerinthians used the Gospel of Matthew, only in part; yet they rejected Paul completely, 76. Books about Necromantic arts are attributed by some to CHAM or NOAH, 100. Chrism, see Oil. Christians, whether from the Gentiles or from the Jews, in the age of Irenaeus, frequently expelled demons from bodies by exorcisms, 85. They once used a double anointing, one before death, 68. The other after death, before the bodies were committed to burial, 68, 70. What were the form and end of that later one, 68. Both admitted by the Gnostics, but with an evil mind, and in the manner of apes, 68. CHRIST. Before the birth of Christ, the fathers who died did not seek heaven directly, 85. They could not be justified except through faith in God and the future Mediator, *ibid*. The prophecy of Isaiah, "Not a prince shall be wanting in Judah," is to be understood of Christ, 153. Equally to be attributed to Christ: "He shall wash in wine"; also, "And his life shall be hanging," *ibid*. The twofold generation of Christ, 103, 104. The words of Isaiah: "Who shall declare his generation," etc., are referred by different Fathers to one, or the other, or both, 103, 104. Nothing concerning the divine nature is to be rashly defined by philosophical reasonings, which it is better to adore with Christian silence, 103, 104. A mystery incomprehensible even to the angels, 103, 104. In Christ, a twofold nature in the unity of the person, 134. The word "commingling" (*commistio*) is used catholically by Irenaeus and certain others, 134. "Adoption," however, in what sense, 134, 135. The deity of Christ is consubstantial and coeternal with the Father, 42. Valentinus Gentilis and other new Trinitarians and Arians from Poland and Transylvania vainly attempt to extract the contrary from Irenaeus, 48.
inform all things having been created without form, in what sense it is said, 93. He created all things from nothing, 88, 89, 93. The work of the world is to be ascribed to God alone, 81. Nature is known from its works, with reason as a guide, 85. Certain philosophers understood this, 83. That He cannot be seen with bodily eyes is the opinion of the Fathers, 83. Yet He is not therefore unknown, 83. Whether Moses and Paul saw God intuitively before death, 168. Irenaeus is a dissenter, 168. The Gnostics alone dared to assert that God labors under ignorance, in this being worse than the heathens themselves, 97. God is one and triune, according to Irenaeus, 42. Vain, therefore, are the attempts of Valentinus Gentilis and other new Trinitarians and Arians from Poland and Transylvania, 42. God is one, Father, Son, and Holy Spirit, 81. [He is] immense, infinite, 82. There is nothing outside of God, nor is He outside anything, 82. Either He is one, or [there is] no God, 82. God the Father sends forth the Word without any division of nature, 91. In relation to the Son and Holy Spirit, He is very well called by the Catholics [their] root and fountain, 33. The Nicene Fathers, in calling the Son God from God, Light from Light, determined nothing new, 95. The face of God is the Son, according to Clement, in what sense, 35. The souls of the saints enjoy the vision of God as soon as they are freed from the bonds of this life, 42. Sins committed in a previous life do not hinder this same vision in the martyrs, 42. That God cannot be the author of sin is the constant opinion of the Fathers, 182. God is not the cause of reprobation, but the reprobate themselves are, 180. In what sense it is said by Augustine that He blinds the wicked, 121. The name of God in an oath used in antiquity, 110. Which formula was used above others, 110.
Christ is by no means to be called an adopted Son. On account of this error, Elipandus with his followers was condemned, 135. That Christ Jesus returned to Galilee and at some time practiced the craft of a carpenter with Joseph is the opinion of certain Fathers, 28. That Christ was baptized in the 30th year of his age, taught in his 40th, and suffered in his 50th, is asserted by Irenaeus, who should by no means be attacked with an enemy’s tooth, 12. The opinion that Christ taught after his 40th year is less accurate, according to Irenaeus, 98, 99. Christ ascended the mountain of Tabor on the sixth day and did not descend from it until the seventh, 57. He drank from the chalice before he gave it to his apostles, 169. The utility and efficacy of his Passion, 98, 191. His descent into the underworld is a dogma of the faith, 203. Whether it was added to the Symbol, 204. Christ will ascend to the Father with the figures and marks of his wounds, and will come signed with them, 204. How sound Irenaeus’s faith is concerning Christ, 10. He never attributes ignorance to Christ in a simple sense, 104. His mind is explained, 101. See Day of Judgment. Christ never labored under ignorance, 105. In what sense, therefore, does he profess that he does not know the day and hour of judgment, 103. The Lutherans who propound this error are refuted by Luther himself, 103. The body and blood of Christ are truly received by the mouth of the body in the Eucharist, 183. Ancient Gnostics blasphemed that Christ had at some time suffered the flames of hell, 74. Images of Christ crucified [were] in use among Christians in the first centuries of the Church, 74, 75.
Circensian games, spectacles, theatrical shows, etc., are incitements to all vices, according to the Holy Fathers, 31. Circumcision: whether [it was] only an empty sign, 156. CLEMENT: by whom he was first instructed, and how he became the companion of Peter, 117. Is he the same one as whom Paul makes mention, 117. Whether he succeeded Peter immediately in the Roman see, 117. Who succeeded him immediately, 117. CLETUS: whether Anacletus is to be subjoined to Linus, 117. Celestial bodies: whether they are incorruptible and will remain forever, 147, 148. COLORBASUS: whether his errors are the same as those of Marcus, 56. Both later had their own sect, 56. Sacramental confession: defended by the Fathers, 190. As a remedy necessary for the washing away of sins, according to the prescription of Christ, the usage of the apostles, and the consent of all churches, according to Irenaeus, 53. According to Augustine, 55. Basil, 53. Cyprian and others, 53. Public confession was sometimes made, 55. The sacrament of Confirmation: acknowledged and defended by Irenaeus, 68. CONSTANTINE’S piety toward Christ crucified, 73. A worshiper of images, 75. Constantinopolitan: the Symbol of the faith is to be referred not to the Constantinopolitan council, but to the apostles themselves, 41. Continentes: who these heretics were, 77. Created things: images of divine exemplars, through which we know God, 83, 87. They are variously assumed for signifying God to our senses, 63. The punishment of the Cross: why it was chosen by God above others, 169. What the figure of the Lord’s Cross is, 101. The sign and figure of the Lord’s Cross, and its use, was very frequent among the apostles themselves and all Christians, 74, 75. Cynics: followers of Antisthenes, whence they were so called, 93.
D The devil’s first sin: envy or pride, 183. Demons: because of their sin, they fell into horrific darkness of mind, 196. Damascene: what things hinder the collection of Irenaeus’s Greek fragments from being ascribed to him, 15, 16. DAVID: why he is called a priest, 152. The precepts of the Decalogue: how many were set upon each table, the opinions of the Hebrews, Greeks, and Latins are diverse, 101. DELDORA: born with Abel, according to some, 80. DEMOCRITUS’S paradoxes, 92, 93. God the most high: called Jao by the Valentinians, Jabe by the Samaritans, Aja by the Jews, 37. The Valentinians treated God in a purely poetic manner, 81. God is called pure mind, even by the heathens, if we trust Lactantius, 96. Concerning God, in what sense it can be asserted or denied that He is a substance, 56. How the unity of God was proved by Tertullian and Prudentius, 147. God is either one, or there is an infinite number of gods and worlds, 82. God is the one and only maker of all things, 87. The various names of the one God, whether Greek or Hebrew, are explained, 110. He who is called God by us, how he is called by Arabs, Turks, Mahometans, Persians, and Magi, 28. The faith of omnipotence, the basis of the entire Christian religion, 49. The apostles added this one epithet of God the Father, all others being omitted, to the beginning of the Symbol, 49.
The devil was first cursed then, when God after the fall of man said: The seed of the woman shall crush, etc., that Irenaeus taught [this] is a calumny of the Centuriators, 11. That he did not dare to blaspheme God before the coming of Christ is the opinion of Irenaeus and certain others, rashly condemned by the Centuriators, 11. Whether he can ever reach repentance, 11. That marriage is allowed to all deacons cannot be inferred from Irenaeus, 53. Deaconesses and presbyteresses were instituted by the apostles, for what purpose, 73. Inferior gods: by the Valentinians called *alive*, 33. The word is attributed to inferior spirits not only by the Valentinians, but also by the Catholics, 33. Ussher is here corrected, 33. DIODORUS: dreams that Moses received laws from God, who is called Jao, 29. Diogenes’s errors and impurities, 93. Doctrine: nothing was changed by Irenaeus in the apostolic doctrine, 10. The clause of the Lord’s Prayer, by which glory is said to be to God, [τῶν αἰώνων], formerly acknowledged by neither Catholics nor Valentinians, 36.
E Ebionites: what Gospel they used, 127. EBION: what the name means in Hebrew, 76. His errors, 76. Ebion fell away from the Church while the apostles themselves were still alive, 121. The marvelous amplitude of the true and only Church, already from the earliest centuries, 42. How much the Gospel progressed, even in apostolic times, in Germany, 43, 44. In Hispania, 45. In Scythia, Palestine, and other regions of the East, 43. In the more celebrated parts of Africa, 45. Even in lower Ethiopia, 45. In all the borders of Judea, 43 and 44. Samaria, and Galilee, 43, 44. Who were the first apostles of all these, 43. The mark of the only Catholic Church is unity; that of falsity and lying is division, 46. The note of the true Church [is] universality and amplitude, 41, 179. The Church is not without a bishop, presbyters, and deacons, even by the admission of Grabius, 11. The consent of all the churches, a brazen wall rightly opposed by Irenaeus to all heretics, 42. The authority of Rome, especially, its primacy and apostolic succession, [is] confidently and successfully objected by the Fathers to heretics, [as is its] head, sacrament, [and] rite, which God has not proved by very evident miracles through his saints, 51. The truth of the faith is to be sought from the Catholic Church alone, 118, 119. The Church grew through persecutions, 176. ELIAS and ENOCH: to what place they were translated by God, 157, 158. ELIPANDUS of Toledo: in the Synod of Frankfurt, why he was condemned, 135. Ellocuth: what it signifies, 110. Elos: an exposition of the word, 109, 110. Elohe, Eloimen: from whom the Gnostics invented Eloamm, 79. Eloi, Eloth: what they signify, 110. Encratites: the scriptures which they said were Andrews, of John, and of Thomas, they circulated, 31. Enoch: that he committed certain prophecies to writing is the opinion of certain Fathers, 100. Enoch and Elias, who [were]…
moved from a place by God, 157, 187.
EPICURUS: In what year did he appear? He wrote infinite volumes, 92, 93.
EPIPHANES, an obscene monster; who he was, what kind of person, and what he believed, both he himself and his disciples, 47. Author of the *Monadike gnosis*, 48.
EPIPHANIUS: teaching that the devil did not dare to blaspheme God before the advent of Christ, [he is] a catholic, 11.
Epirus: who was its first apostle, 43.
Episcopate: an office once fearful to the holy Fathers, 20. A bishop is not so much for himself as for others, according to Ignatius, 20. Without a bishop, presbyters, and deacons there is no Church, even by the admission of Grabe, 112. It belongs to bishops to ordain legitimate bishops in the Churches, not to kings or magistrates, much less to popular choice, 117. Lawful succession of bishops is a certain mark of the Church, by which it is distinguished from others, 117, 170. From them is interpretation of the Scriptures, legitimate sacraments, and the truth of faith to be sought, 117. This succession is conspicuous in the Roman Church, 117. Not so among Protestants, 117.
Eucharist: the sacrament recognized and defended by Irenaeus, 68. In the Eucharist, the real presence of Christ's body and blood, through true transubstantiation, recognized and proven by Irenaeus, 164, 185. Other Fathers, both Greek and Latin, support this, 164. The Eucharist is a true and strictly so-called sacrifice, by the confession and proof of Grabe, 158, 162, 166. In the sacrifice of the Eucharist, water is to be mixed with wine, by apostolic tradition, 174, 185, 186. In the celebration of the Eucharist, the words: *Per omnia sæcula sæculorum*, with which the priest concludes all prayers, are to be referred to apostolic tradition, 29. The same is to be said of these: *Sursum corda*, etc., 29. *Eucharistia*, prayers usually poured forth in the celebration of the sacrament of the Eucharist, 35. Some Fathers took the words of Paul, in which he commands that supplications be made, etc., to refer to these, 35, 36. Whether the clause of these, *Per omnia sæcula sæculorum*, was already in use in the first age of the Church, 35, 36. The word *repro*, has the meaning of consecrating, just as it does of thanksgiving, 51. That *Amen*, after the sacrifice of the Eucharist was finished, was sung by the whole assembly of Christians, Justin and Irenaeus testify, 56. The various opinions of Protestants concerning the one Eucharist, allowing the entire office to women, are refuted, 54. The Centuriators do violence to Irenaeus, who speaks unsuitably concerning the sacrifice of the body and blood of Christ; here their bad faith is repressed, 12, 13.
Eunuch of the queen of the Ethiopians, he became a preacher of the Gospel, 128.
Eve, by lying, sinned in three ways, 195, 196. Her sin, because it was three times greater than Adam's transgression, was punished with a triple penalty, 142. A comparison between Eve and Mary, often instituted by the holy Fathers, 142.
Progress of the Gospel, in apostolic times, in Germany, 43, 44. In Spain, 43, 44. In Gaul and other parts of the West, 43, 44. In Asia, in Scythia, in Palestine, and other regions of the East, 43. In the more well-known parts of Africa, 43. Even in interior Ethiopia, 43. In all the borders of Judea, 43, 44. In Samaria and Galilee, 43, 44. Who were the first apostles of all these, 43. Irenaeus's argument concerning the number of the four Gospels is not to be despised, 125, 127. It is explained, 123, 127, 128. Only four Gospels were approved and received from the beginning, 111. The remaining pseudo-gospels are rightly reprobated, 111. At what time each of the evangelists wrote, 111, 112.
EVARISTUS: who immediately succeeded him in the Roman see, 117.
Exomologesis, see Confession.
Exorcisms used in the name of Jesus, their effectiveness, even by those who were not Christians, 85.
Extreme unction, see Unction.
F
Fig tree, the forbidden tree from whose fruit our first parents ate, 143.
That a man is justified by faith alone without works, Irenaeus never said, 111. The rashness of a certain Hermann is chastised, 111. That faith alone suffices for justice is the impure error of Simon, the Valentinians, the Eunomians, and also of pseudo-apostles, 12, 71. That the Fathers before the law was promulgated were just by faith alone without the observance of the nature of the law, cannot be asserted without error by the Centuriators; Irenaeus rightly asserted that this was reserved to man by God; therefore the accusation of the Centuriators is rash, 12. Correct faith is illustrated and confirmed by the mutual conflicts of heretics, 91. Our faith is one and the same as that of all the ancient Fathers, 150. Faith is twofold, according to theologians, infused and acquired, 181. That faith would remain even in the future age is not the opinion of Irenaeus alone, 103. In what sense it is to be understood, 103.
Son, God is one, the creator of all things with the Father and the Holy Spirit, 131. Certain harsh formulas of speech of the Fathers are explained, 151. The Son, one God in nature with the Father, distinct only in person, 83. Begotten from the Father, just as light from light, 91, 95. The face of the Father, according to Clement—in what sense it is meant, 35. In what sense He is sent, 91. In what sense he is said to minister to the Father, 181. Irenaeus felt piously and orthodoxly concerning the divinity, eternity, and consubstantiality of the Son, 42, 70, 102, 106, 131, 146. The Gnostics contended that the Son of God was ignorant of the Father; whether Origen did the same, 96. The Son of God is called the Word by metaphor, according to Matthias Flacius Illyricus, 50.
FLORINUS: his dogma concerning the monarchy of the creator, different from the error of Marcion or some other heretic and more impious, 16. Valesius is amended, 16.
G
Gallia Comata, the third part, called Celtic and Lugdunensis, 21. With what keenness of spirit the Gauls embraced the Gospel; who were the first apostles, and how many apostolic men were sent into them, 43, 44.
Generation of the Word, see Christ.
Gentiles, because they despised the natural law, are to be judged by God, 173, 174.
How long Gentilism lasted, and how Christians avoided things offered to idols, 30, 31.
The calling of the Gentiles is a mystery hardly more abstruse, and one which caused the Jews and the apostles the greatest trouble from the beginning, 45.
Germania: in the age of the apostles, they had already given their name to Christ, 43, 44. Who were their first apostles, 43, 44.
Giants: whether they truly existed, 105. Both sacred and profane writers narrate many things concerning their origin and stature, 105. Why they were called Nephilim, 193. What profane writers fabulate concerning their attempts, 105. Their impiety, if we are to believe Berosus, 199.
Gnostics: they were contemporary with the apostles, 126. How many species of them exist, 78. They are rightly compared to mushrooms, 78. Their errors and ravings, 78 et seq. They assigned fictitious and obscure names to their Aeons, 79. They constituted as many gods as they had Aeons and angels, and as many as they dreamed were inherent affections in themselves, 81. The Gnostic delusion, that the skins of beasts given by God to Adam and his wife were actually human flesh, 30. John of Jerusalem was rebuked by Jerome on this matter, 30. Their ravings were fabricated from Platonic ideas, 86. Taken from Democritus and Epicurus, 86. Many things were feigned in imitation of the poets, 79. They borrowed their fables concerning the beginning of the world and its author from Orpheus and Hesiod, 84. The things by which they described, or rather defiled, the ineffable fecundity in divine things, they drew from the sources of Hesiod, Orpheus, and other profane writers, 28. The magical arts of the Gnostics, 75. They were produced by Satan for the scandal and opprobrium of the Church, 73. Admitting the Pythagorean metempsychosis, they were worse than the Pythagoreans themselves, 75. They used love potions, 53. In this they were worse than the profane themselves, 73. Their impieties, 74. They venerated the images of certain people with supreme worship, 74. Their leaders dared things more vain and worse than the Jews against the principal articles of the catholic faith, 19, 20. They justified certain wicked and reprobate people, but consigned the just and holy to the lower world, 80. How lascivious and impure they were, 31. They admitted many marriages, 78. The Gnostics corrupted either sex through the ministry of unchaste women, 73, 74. The holy Fathers detested the infamous Gnostics, according to the nomenclatures imposed upon them, 47. Gnostics importunately inculcated these words: *Seek and you shall find*, etc. Why, 20. They judged that remission of sins was conferred not by the baptism of John, but by the baptism of Christ, 66. In this, Protestants are worse than they, 66. Protestants imitate the conflicts of the Gnostics among themselves, 92.
To Greeks it was always permitted, after sacred orders, to retain at home the wives whom they had previously married, 53. That they remained with them is most probable, by the example of Peter, 53. The Roman Church interposed its authority even from the beginning in the governing of the Churches of the Greeks, 117. And this was not ungrateful to the Greek bishops, 117. Irenaeus maintains that the grace of God was necessary for keeping the natural law; therefore the accusation of the Centuriators is vain, 12. Those who deny that grace is lost through mortal sin are in error, 113.
A Hæmorrhoissa. An image of Christ was publicly erected by the woman with the issue of blood as a monument of the benefit received, 74. Hæresiarchs are all ignorant, 125. The more recent ones have spread their errors only with an uncertain, trembling, and even contradictory conscience, 119. The arts of hæresiarchs in propagating their errors, 52. All heresy is spiritual idolatry, 60, 70. The novelty of the origin of all heresies, both ancient and recent, is their ruin, 119. Heretics should be called neither Catholics nor Christians, but must be named after the leader of their sect, 71. This was also once sanctioned by imperial laws, 71. They are worse than the heathens themselves, 87. Our moderns tear each other apart with hostile words, 87 ff. Heretics have labored under both diseases in all centuries, luxury and avarice, 29, 30, 31. Their ambition and pride, 96. All heretics are unlearned and proud, 125 ff. They possess this as if by hereditary right from every age, that they adorn themselves and their assemblies with specious titles, 47. They use the ministry of women in spreading their errors, 74. Various heretics have detracted various perfections from God, 97. But the Gnostics alone shook the knowledge of God, which had remained intact even among the heathens, 97. Both ancient and modern alike peddle their errors and blasphemies as if they were the Gospel, 210. Through depraved Scripture, 210. Satan is always present with heretics, just as the Holy Spirit is with the pious pastors of God's Church.
B Whether miracles can still be performed is disputed, 106 ff. Irenæus and certain others deny it, 106 ff. Their assertion is reinforced by several examples, both ancient and more recent, ibid., 107. On what authorities the contrary opinion rests, ibid. Heretical sects are always destitute of true miracles, 51. The mission of heretics is therefore vain and not from God, 51. Heretical sects are nowhere one, but always divided. Unity is suitable only to the Catholic Church, 46. By the mutual fights of heretics, the true faith is illustrated and confirmed, 91. Heretics are ravenous wolves beneath sheep's clothing, 20. One must always beware of them, 20. One must always contend against heretics, and under no circumstances connive at their crimes, 21. Against them, the argument of prescription is effective and valid, 119. Once successfully used by Tertullian, and no less to be dreaded by the moderns, 119.
Hebrews write from left to right, like the Latins, when they express their words in foreign characters, 100. Whether Hebrew letters were prior to all others in invention and use, 100. Who was their inventor, 100. Why the first ten from Aleph to Jod are called principal, 109. In the common language which the people used: This was first Chaldaic or Syriac, later called Jerusalemite, 109. What the Helcesaites babbled about a certain book having fallen to them from heaven, 50.
HELENA, paramour of Simon Magus, 70. Called the Mother of all, etc., 70. Legend holds that Stesichorus was blinded and then illuminated by her, 70.
HERACLEON shared the same sentiments as Valentinus, 84.
HERMES the philosopher flourished in Egypt after Moses, called Trismegistus; what works are said to have been written by him, 98. How much his writings are to be valued, 166. Who he himself was, 167.
HESIOD, what he imagines concerning Pandora, 93. After Orpheus, he asserted that chaos was the source of all things, 9. From the sources of Hesiod, Orpheus, and other profane writers, the Gnostics drew the material with which they described—or rather defiled—the ineffable fecundity in divine things, 28.
Spaniards dedicated their names to Christ in the age of the apostles, 43, 45.
Spain. In Spain, there were wonderful advances of evangelical doctrine in apostolic times, 43, 44.
HOMER, why so called, what was his fatherland, 92. It is very difficult to agree on his age, 92.
Man. For the formation of man, according to Irenæus, body, soul, and spirit are required; in what sense, 188. That Irenæus held that man was not created in the image of God is a lie of the Centuriators, 11. That man was not created perfect by God, that Irenæus said this without error, is proved against the Centuriators, 11. That man is still free and of his own power is the unanimous opinion of the Fathers, 148. That he could not have fulfilled the office of Redemption, from Irenæus and all theologians, 131. Man will be judged according to his works, 105. Let the assertors of faith alone attend to this, 19. The seven ages of man from Hippocrates, 98. Whether the first men were so long-lived, 186.
1996 Humanistic studies commended by the Holy Fathers, 92.
Hydra. Concerning the fable of the Lernæan Hydra, 80. To this monster the Gnostics are compared, 80.
Hydroparastatæ, see Continents.
Hypostatic union is double in Christ, according to Beza, 76. It is refuted, 76.
Hystera, what it is according to the Gnostics, 81.
I
The constitution of ideas is less pleasing to the ancient Fathers, 86. There is much dispute about them among the highest philosophers, 86. From Platonic ideas, the deliriums of the Gnostics were fabricated, 86.
The origin and progress of idolatry, from where to be sought, 199. Spiritual idolatry is every heresy, 60.
Idolothytes (from which) Christians abstained as long as paganism stood, 30, 31.
IGNATIUS, the authority of his epistles among the ancients, 199. Daillé and Blondel endeavor to prove that his epistle to the Magnesians is more recent than Valentinus and spurious based on Irenæus, but in vain, as Grabe confesses, 47, 48.
Faithful ignorance is better than rash knowledge, 102. Whether Christ labored under ignorance. See Christ.
The claim of Protestants that there was no use of images of Christ and the apostles in the Church of old is a calumny, 74. It is refuted, 74.
The image of God, lost through the sin of Adam in him and his posterity, according to Irenæus and certain others; in what sense, 133.
Roman Empire, see Roman.
Infant. The apostolic tradition concerning the baptism of infants confirmed by Irenæus, 98. The same also asserted by the Fathers before and after Irenæus, 98.
Hell (Infernus). What is to be believed concerning the place of hell and its eternal punishments, 204. Ancient Gnostics blasphemed that Christ once suffered the flames of hell, 96. The descent of Christ into hell is a dogma of the faith, 204. Whether it was added to the Creed, 204.
Infidels, see Gentiles.
Innocents (SS.) were truly martyrs, 131.
The ancient Fathers asserted that the interpreters of the LXX were inspired by the Holy Spirit, 137. See Scripture interpreters.
IRENEUS, in what year and under which emperor he was born, according to Dodwell, 13, 14. His opinion is refuted, 13, 14. In what year he likewise ended his life, 14. The nature of his death is uncertain, 14. Irenæus, as well as he to whom he writes the books against heresies, were perhaps Asians, 54. By what methods the Lutherans attack Irenæus, 10. They are repelled, 10. The calumnies of the Calvinists, that Irenæus never read the holy Scriptures, nor understood the Creed; that he brought forth many pestiferous things about Christ; that he rashly changed much and deviated from apostolic doctrine, are refuted, 9. The Centuriators calumniate Irenæus, saying he did not hold the Catholic view regarding the Holy Spirit, 10. They are refuted, 10. Likewise, that he nowhere asserted the Holy Spirit to be God, 11. He was seduced by the gentile Valentinus concerning the consubstantiality of the Word and the Holy Spirit, 122. That he attacked the Gnostics by the sole aids of the Scriptures is Erasmus's assertion, which needs correction, 113. What Irenæus thought regarding the souls that have nothing left to be expiated at the moment they exit the body, 204. His arguments are weak, 204. His opinion concerning the character and figure of souls after death is explained, 108. He was a most fierce defender of the seven sacraments of the Catholic Church, 68. Irenæus never simply attributed ignorance to Christ, 12. Asserting that he was baptized in the 30th year of age, taught in the 40th, and suffered in the 50th, he is by no means to be attacked with a hostile tooth, 12. His opinion is improbable, 15. Whether their Latin version is more recent than Tertullian and Cyprian, Dodwell affirms, 13. But it is less probable, 13. Decorated after his death, 15. And indeed by a Gallican writer, 15. The Greek text was distinguished into chapters, and smaller ones than in the Latin version, long ago, ibid. Greek codices hitherto unknown, ibid. The collection of Greek fragments, whether correctly ascribed to Damascenus, ibid. and 16. Concerning the interpolation of the Claromontanus Parallel codex, what the conjectures are, ibid. What proves that the fifth book of the Vossius Latin codex was for the most part mutilated at the end, 16. Irenæus's five books Against Heresies, whether they were the first of all written by him, 14, 21. These were not published in one impulse, but appeared singly, 14, 21. Written by Irenæus not while so old, and not yet bishop, but as a presbyter, 15. At what time is very difficult to determine, 14, 21. It is easily conjectured that Irenæus did not translate his own work, 18. Irenæus's fifth book first distinguished into chapters by Gallasius, 17. By Irenæus...
A *De ogdoade*: on what occasion it was composed, 16. That it was written as a treatise rather than an epistle to Florinus, 16. That it is read in Jerome as *De ogdoade*—not an error of Jerome—would have been better rendered [differently], 16. Irenæus's epistle to Victor and *De Paschate* [are] one and the same writing according to Dodwell, 16. It is emended, 16.
J Jube: a certain word attributed by the Samaritans to the supreme God, 37. Jaldaboth: a word, in what sense used by the Gnostics, 79. Jao: what it is, 29. This name attributed by the pagans to the sun [alone], 29. A name of God, 79. By it the supreme God is designated by the Valentinians, 37. Jaoth: what it signifies, 110, 111. Jehovah: a name, in what sense the ancients said it was ineffable, 59, 60. Fasts: how rigidly observed in the first ages of the Church, 31. The Ante-Paschal [period] celebrated in various ways, 213. A difficult passage of Irenæus on this matter, from his Epistle to Victor, [which] Grabe strives to explain, 213. JESUS: a Hebrew name, not Greek; its origin and signification, 99, 101. A mystical number of the same letters, what it contains, ibid. They say that the Sibyl of Cumae was mindful of this name as well, ibid. The Gnostics hallucinate as they strive to confirm their figments from the letters, syllables, and numbers themselves which correspond to the name, ibid. The name Jesus: how it yields the number 888 in Greek, 59. Ogdoad: why it was called 'notable' by Marcus, 57. JOHN: at what time he wrote, 111, 112. Who his disciples were—Irenæus either had them as teachers or could easily have met them, 200. Jews: many things deleted by the Jews from the holy Scriptures in hatred of the name of Christ, if Justin is to be believed, 136. The opinion of the ancient Jews that the structure of the tabernacle was arranged by God's prompting so that it might represent the entire fabric of the world and especially of man, 127. Nay, they were persuaded that this manufactured tabernacle foreshadowed celestial things, 127. Hence the early Christians compared their Church both with the heavenly Jerusalem and with realities above, and also with the world and its condition, 127. Two wives attributed to the first man by the Jews, from whom infinite genealogies [arise], etc., 19. Justin believes that the Jews eventually fell into the error of metempsychosis, 107. And not without reason, 107 and 108. Irenæus appears to accept the Jewish language as the genuine Hebrew in which the Old Testament was written, 109, 110. Judgment day: in what sense Irenæus said that Christ was ignorant of [it], 10. The words of Marcus, by which he seems to assert that the hour and day of judgment were hidden from Christ just as [they were] from the angels, formerly troubled certain heretics, so that they might deny that he was *homoousios* with the Father, 104. In what sense Christ professes that he himself does not know the day and hour of judgment, 105. Lutherans, by attributing ignorance to Christ, are refuted by Luther himself, 105. Irenæus, writing that each nation receives a habitation worthy of it before the judgment, is rashly refuted by the Centuriators, 13. Just: all, [are] kings and priests according to Irenæus, in what sense, 152. In no way does it patronize the heresy of the Protestants, 152. JUSTIN Martyr: teaching that the devil did not dare to blaspheme God before the coming of Christ, he felt nothing foreign to the faith, 11. Justice: Adam lost original justice and charity through sin, and we [lost it] in him, 143. Those who deny that original justice is therefore a supernatural gift or grace [lost] through mortal sin, err, 143. True justice before God does not consist in faith alone, but also in hope and charity and good works, according to Irenæus and the Fathers of his age; and [concerning] the fact that good works [were advocated] by the prophets and apostles, because that [power] is situated within us, Irenæus, by writing [this], is rashly accused of error by the Centuriators, 13. Youth: in the Gospel, answering Christ that he had kept the commandments, is he guilty of a lie? 154.
L LATONA: daughter of Coeus, 98. LAZARUS's resurrection: a symbol of the penitent rising from sins, 189, 190. The narrative of Lazarus and the rich man: whether it is parabolic in every respect, 147. Legal observances: whether they were only empty signs, 156. Law: had Irenæus said that the just Fathers before the Law was promulgated were [just] by the law of nature, he would nonetheless be carpingly criticized only rashly, 12. Not the least reason for the Law having been given was idolatry, 153, 156.
1998 Liberation: a certain formula of confession used by the Jews, to which they attribute great power, 54. It is twofold: one which is added to morning prayers, another which [is added] to evening [prayers]. Liberty: not entirely taken away by sin, according to the opinion of the Fathers, 155. The Protestants are refuted, 155. Libertines: why so called, who sprang from the sect of the Anabaptists, 22. Free: that man is [so] even now and [is] of his own power, is the unanimous opinion of the Fathers with the Scriptures of both Testaments, 148, 180. That the free will of man was not distinctly established by Irenæus is a calumny of the Centuriators, 11. It is refuted, 12. LINUS: whether he succeeded Peter immediately in the Roman see, 117. Liturgies: of James, Clement, etc., [are] either supposititious or interpolated, 56. Yet in all of these, rites are expressed, and those which have long since been used everywhere among the sacred mysteries, [and] are to be referred to apostolic tradition, 36. In the Greek liturgies, the Holy Spirit is invoked so that he may turn bread and wine into the body and blood of Christ, as Grabe confesses, 54. LOT: whether he sinned through drunkenness and incest, as did his daughters, 172. Nothing [is] to be judged rashly on this matter, 173. LUKE: at what time he wrote, 111, 112. Whether before the departure of Paul, 111, 112. It is handed down that he painted the images of the Virgin Mary, and at the same time those of the SS. apostles Peter and Paul, 74. Lugdunensis and Celtic: the third part of Gaul, called *Comata*, 21. [sic - corrected pagination reference] LUTHER: by his own admission, disseminated his errors [while] uncertain, nay, and with a contradictory conscience, 119. Utterly ignorant, by the admission of the Helvetic ministers, 125. Hostile to his own hearers and disciples, 88. Lutherans: are convinced that they fight among themselves, and that they cannot agree on many articles of faith, 91. Hence so many sects, disagreeing with one another, 91. So many diverse confessions of faith, 91. Guilty of idolatry, 60. Most, with merit, are called new Sadducees, 109. How they are to be held by the censure of the Sacramentarians, 87, 88. The impiety of the Lutherans in expunging certain books from the catalog of divine books is argued, 112. Their abuse of the SS. Fathers and martyrs, 133, 134. In what ways they attack the throat of Irenæus, 10. They are repelled, 10. Luxury and avarice: two things which push men most toward evil, 29. Heretics in all centuries have suffered from both diseases, 29 and 30.
M MAHOMET: and his disciples, how those things which are told about the Antichrist agree [with them], 197, 200. Mam: what it signifies, and from whence it arises, 121, 122. Mammon: a Syriac word according to Jerome, what it signifies, 121, 122. Manichæans: read a certain scripture filled with blasphemies, to which they gave the name *Thesaurus*, 31. MARCION the heretic: what his fortune was, 77. [His] errors, 77. By whom [they were] impugned, 77. How widely his heresy was spread, 77. His audacity in rejecting or mutilating the Scriptures, 77. Rightly called the mouth of the devil, 77. How many principles were established by him, 144, 145. He admitted a dual god, 82. He is refuted, ibid. and 83. A book compiled by Marcion from mutilated and depraved sentences of the Gospels and the Apostle, which was called 'apostolic' by him, 31. He rejected most parts of the New Testament, 129. Marcionites: how widely [they were] spread, 77. Their errors, 77. MARCUS the evangelist: at what time he wrote, 111. MARCUS Magus: who infected the Rhône tract with his heresy, [is] different from him who stood forth as the disseminator of Gnostic errors in Spain, 55. Jerome is emended, 61. He was not, however, condemned by Clement of Rome, 61. Three examples of his wonder-working, 52. His errors, 56. MARY: Augustine thinks it must be believed with integral faith, resting on tradition, that she conceived the mother of God, Christ, and a virgin, and gave birth as a virgin, and remained a virgin after the birth, 115. Irenæus is the asserter and defender of the integrity and piety of the B. Mary, 132. The gift of prophecy was attributed to the B. Mary by Irenæus, and not undeservedly, 124. The opinion of some that she dictated the *Magnificat* as Luke wrote it down [is] reckless; therefore, the accusation of the Centuriators [is reckless], 13. The honor of the B. Virgin Mary was impiously violated by the Protestants, 140. Opposed to their abuse should be the writings of the Fathers, both Greek and Latin, by which she is adorned with the highest titles of honor, ibid. et seqq. The invocation of B. Mary is established from the Fathers, 193. Christ manifested himself to the Virgin Mary first and privately after the resurrection, 204. The comparison of Mary with Eve [is] often instituted by the SS. Fathers, 142. Gallasius is censured, 153.
Martyrdom: what is its prerogative, 42. It was customary not only to read the history of the martyrs publicly in the churches in the past, but also to have it graphically depicted in paintings, 74; they do not retard the vision of God, 42. There are no martyrs outside the Church, 176.
Matter is neither coeternal with God, nor unbegotten, but created by God, 88, 93. The origin of matter, according to the Pythagoreans, 94. Matter is a corporeal potency, but in act it is incorporeal according to Plato, if one believes Origen, 58. The Valentinians drew from this source, 38.
Matthias Flacius Illyricus: his error regarding the Son of God, 50.
Matrimony: the sacrament of matrimony is acknowledged and defended by Irenaeus, 68, 69, 71. That matrimony is licit for all priests, deacons, and monks cannot be elicited from Irenaeus, 53. The moderns are refuted, 53. It was always permitted to Asiatics and Greeks to retain at home the wives they had taken before holy orders, 53. That they continued [to live] with them is most probable, after the example of Peter, 53.
Matthew (St.): at what time he wrote, 111, 112. How Matthew's Gospel, written in Hebrew, was preserved, 111. The error of the Anabaptists—if one believes Sixtus of Siena—that the evangelist Matthew erred in revising the genealogy of Christ, 139. They are refuted, 159. The Cerinthians used Matthew's Gospel, [but] only in part, 76.
Mediator: the title—and it is neither vain nor ineffective—was communicated by God to certain saints, 13.
Melanchthon: how inconstant he was; he spread his errors with nothing but a doubtful, indeed even a conflicting, conscience, 119.
Melesigetes: formerly a name for Homer, 922.
Menander the Comic poet: educated by Theophrastus; who and what sort of man he was, 96.
Menander the heretic: his origin, dogmas, and depraved morals, according to Eusebius, 71.
Metempsychosis: to whom it is attributed, 107, 108. Justin believes that the Jews at length fell into this error, ibid.
Millenarians: Irenaeus was not the first author of the fables of the kingdom, ibid., 207. His arguments [are] weak, ibid.
Miracles: whether heretics can perform true miracles is disputed among theologians, 106. Irenaeus and certain others deny it, 106. The assertion of these [men] is supported by many examples, both ancient and more recent, ibid. and 107. The authorities upon which the contrary opinion rests, ibid. Heretics cannot perform true miracles for the confirmation of falsehood, 51. True miracles pertain to the Catholic Church alone, ibid.
Mass: in the sacrifice of the Mass, these very ancient words "Lift up your hearts" (Sursum corda), etc., were used both among the Greeks and among the Latins, 166. See Sacrifice.
Mithra: among the heathens, what he is, 73.
Moloch: an idol of the Ammonites, 155.
Monks: that matrimony is licit for all monks is only rashly elicited from Irenaeus, 55. The moderns are refuted, ibid.
Monsters: in what way is Epiphanes an author [of them], 48.
Mosaic institutions: what was the occasion for them, 156. Mosaic law: see Law.
Moses and Paul: whether they saw God intuitively before death, 16. Irenaeus disagrees, 168.
Moses and the other prophets did not see the essence of God in this life, 65. Moses' wife: in what way she is called an Ethiopian, and why he attained [her], 98. Diodorus dreams that Moses received laws from God, who is called Jao, 29. Certain books were written by the Sethians under the name of Moses, 31.
Mulieres (Women): heretics used the ministry of women in spreading their errors, 71.
World: that the work of the world is unworthy of God is a blasphemy of the Marcionites, 83. It is refuted, 83. The creation of the world is to be ascribed to God alone, 84. Whether it is to remain after the resurrection [is a] useless question and one unworthy of an answer, according to Augustine; it once exercised Christians, 103. That which Origen relates, he rejects [as] Talmudic fables, 103. It is answered more fittingly, 103. Gnostics borrowed their fables about the beginning and author of the world from Orpheus and Hesiod, 81.
N Nazarenes: what Gospel they used, 127.
Newbroth: perhaps the first author of idolatry, 199.
Nero: Peter the Apostle was put to death by Nero for the sake of Simon Magus, 20.
Nicodemus: is said to have formed for himself an image of the crucified Christ with his own hands, 74.
Nicolaitans: their sect lasted but a short time, 76. It devolved into the Caian heresy, according to Tertullian, 76. See Nicolaus.
Nicolaus: who and what sort of man he was, 76. What his errors, or those of his followers, were, 76. He defected from the Church while the apostles were still living, 12.
Nose: that men in our times could not bring forth fruit to God, because of the angels who transgressed and were commingled with them, is how it is proved that Irenaeus taught this without error, against the Centuriators, 11.
Number: every number is even or odd, and that [is] the beginning of all things, according to the Pythagoreans, 94. The quaternary number—how much in honor was it held by Pythagoras, 21. From whence the superstitious application of numbers was borrowed by the Gnostics, 80. By the calculations of numbers, every thing is determined according to the ancient philosophers, both heathen, Jewish, and Christian, 127.
O Occidental Churches: that all [of them] have perpetually adhered to the Roman [Church] as their head, whence it is clear, 114, 115.
Occident: in the West, there were wondrous advances of evangelical doctrine in apostolic times, 43.
Ocean: what is the cause of the ebb and flow, 103. Philosophers have solved it coldly, ibid.
Eyes: that the majesty of God cannot be seen by bodily eyes [is] the opinion of the Fathers, 85. Nor is He therefore unknown, ibid.
Ogdoad (book concerning): on what occasion it was written by Irenaeus; that it is read inscribed as "to Jerome" is not Jerome's error, 16. However, he did not translate the "Octave" well, 16.
Oil: that the Church throughout the world retained the sacred anointings of oil and chrism in baptism as received from the apostles, 67. The rashness of the Magdeburgians is refuted, 67.
Omnipotence of God: faith in this is the basis of the entire Christian religion, 49. The apostles affixed this one epithet of God the Father, omitting the others, to the beginning of the Creed, 49.
Good works are not necessary for salvation: a dogma of Simon Magus and Valentinus, 50, 71. Protestants are worse than these very men—in what way, 50, 71. The necessity of good works is demonstrated against the Magdeburgians, 166. Irenaeus never said that a man is justified by faith alone without works, 166.
Ophites: see Sethians.
Lord's Prayer: the concluding clause, in which glory is given to God, "for thine is the kingdom," was formerly not acknowledged by the Catholics nor by the Valentinians, 36.
Ordination: the sacrament of ordination is acknowledged and defended by Irenaeus, 68.
Orient: in the East, there were wondrous advances of evangelical doctrine in apostolic times, 43, 44. Certain kings [were] drawn by the miracles of Christ while He was still active in Palestine, 43, 44. How much the Churches of the East prized the authority of the Roman pontiff in the first times of the Church, 118. [That they] perpetually adhered to the Roman [Church] as their head, 115.
Origen: in teaching that the devil did not dare to blaspheme God before the coming of Christ, he is Catholic, 11.
Original sin: clear is the opinion of Irenaeus, 192. It can be blotted out by baptism alone, even in the children of the faithful, 192.
Orpheus: from the sources of Orpheus, Hesiod, and other profane writers, the Gnostics drew—or rather defiled—the means by which they might describe the ineffable fecundity in divine things, 28.
P Palamedes: invented four Greek letters at the time of the Trojan War, 60.
Pandora: what Hesiod feigns concerning Pandora, 93.
Paradise: the heresy of the Seleucians and Hermians is to deny a visible paradise, 50.
Paschal: whence the word is derived, 155. Concerning its celebration, there was variable discipline among the churches, 212. Concerning the Paschal letter of Irenaeus and his epistle to Victor, [they are] one and the same writing according to Dodwell, 16. It is amended, 16.
Passion of Christ: its utility and efficacy, 191.
Shepherd (The): what is the authority of the books of The Shepherd? Various judgments are proposed, 167.
Father: as related to the Son and the Holy Spirit, he is most aptly called by the Catholics the root and fountain, 55. The Word is sent forth without any division of nature, 91. The Son is the face of the Father, in what sense according to Clement, 35. The Gnostics subjected God the Father to passions and afflictions, 95. Luther did not shrink from these [tenets], 95, 96.
Fathers: [those who] died before Christ was born did not fly straight to heaven, according to Irenaeus, 85. They could not be justified except through faith in God and the Mediator, 85.
A Fathers studied truth and simplicity, rather than eloquence, 21. They were most expert and acute philosophers, 92. They are torn apart by insults from the Lutherans, 133, 134. Why the patriarchs were so long-lived, 186.
PAUL and Moses: whether they saw God intuitively in this life, 168. Irenaeus disagrees, 168. At what time Paul's Epistles to the Corinthians and Ephesians were written, 112. The Cerinthians rejected Paul entirely, 76.
That God cannot be the author of sin is the constant opinion of the Fathers, 182. The pellice tunics of our first parents explained mystically by Origen, 36. Observance of Pentecost is apostolic, 214. Knees are not to be bent during its season, 214. The Church grew through persecutions, 176. PETER and Paul evangelized in Rome and founded the Church; but Peter announced it long before Paul, 112, and was handed over to death, 20. Who was the first, second, and third to succeed Peter in the Roman see, 117. The difficulty is reconciled, 117. Philosophers, the patriarchs of heretics, 92. Philosophical studies are by no means to be condemned, 92. PLATO established three principles: God, matter, and idea, 38, 93. His philosophy does not differ much from the true religion of Christians, 145. To Plato, God is one, just, and good; he did not invent two [gods] as the Gnostics did, 145. From Platonic ideas were fabricated the delusions of the Gnostics, 86. The sacrament of penance acknowledged and defended by Irenaeus, 68. The necessity of penance and satisfaction prefigured in the penance of Adam, 145. That public penance was customary in the early Church is evident from Irenaeus, 53. What its mode was, ibid. and 54. See Public Confession. POLYCARP, in what year he was crowned by martyrdom, 117, 118. He came to Rome to consult the Roman Church because it was the first of all, 212. Certain fragments ascribed to him, 118. Honor and obedience to be rendered to secular powers, 196. Of the precepts of the Decalogue, how many were deposited in each tablet: the diverse opinions of the Hebrews, Greeks, and Latins, 101. The argument of prescription is to be feared by heretics, both ancient and more recent, 119. Presbyters, as Grabe himself admits, are inferior to bishops, even from the age of the apostles, 213. Presbyteresses and deaconesses instituted by the apostles, for what purpose, 73. Primacy of the Roman Church, see Roman Church. First-fruits. Certain things to be observed concerning the offerings of first-fruits, 163. How Christians are bound by these, 163. Many codices of the Priscillianists discovered to be most corrupt by Leo the Great, 65. Prophets never saw God openly in this life, 65. Prophecies exhibited to the Prophets for the purpose of signifying the invisible God, 65. The oracles of the prophets which the Rabbis twisted toward impure dreams, and for what purpose, 19. Protestant princes diffused their errors only with an uncertain, trembling, and indeed protesting conscience, 194. They fight among themselves even on the highest points of the Christian faith, 194. Protestants tear each other apart with hostile statements, 87. How diverse are their opinions regarding the one sacrament of the Eucharist, 177. Their insults against the Blessed Virgin Mary, 140. She is vindicated, 140. And indeed, she is decorated with various titles of honor by the Fathers, both Latin and Greek, 140. Psalms fabricated by Valentinus, 31. Pseudo-prophets, by whom they are to be judged by the spiritual disciple, from Irenaeus against the Marcosians or Montanists, 175. PTOLEMY: his errors and dreams, 20, 21. By whom he is refuted after Irenaeus, 21. PTOLEMY, son of Lagus, whom Irenaeus mentions, surnamed Philadelphus by Tertullian, 136. How rich his library was, from Josephus, 136. The crying of newly born children, what it portends, and that they are to be initiated into regeneration, we learn from apostolic tradition, 113. The faith of Purgatory is confirmed, 42. Pythagoras: how high in honor he held the number four, 22. His paradoxes, 93. Fictions about the principles of things, 94. B
Q The number four, in how much honor it is held among the Pythagoreans, 22.
R RAHAB the harlot, not only in act but also by voice, was a prophetess, 168. Rabbis who twisted the oracles of the prophets toward impure dreams, and for what purpose, 19. Redemption, what it means both among the Gnostics and among the Jews, 54. See Liberation. The manifold notion of redemption, 69. That a mere man could not have fulfilled the office of redemption is evident from Irenaeus and all theologians, 134. It is not for kings or magistrates, and still less for the laity, but for bishops to ordain legitimate bishops in the Churches, 117. The reprobate themselves are the cause of their own reprobation, not God, 180. The resurrection of the flesh is double according to some; how it is elicited from the Apocalypse, 207. If there was already a Church in Rome before the arrival of Paul, how can the Roman Church be said to have been founded by Peter and Paul, according to Irenaeus, 112. The Roman Church is the head and rule of all others, according to Irenaeus, 114. It is the greatest, 114. The most ancient, known to all, 114. Founded by the most glorious apostles Peter and Paul, ibid. and 117. The series of its succession as an immovable rock to be opposed to the waves of all heresies, 114. That it is necessary for every Church to agree with it, 114. This is supported by authorities, enumeration, and examples, 114. In the Roman see, the succession is continuous and clear, 117. Not so among the Protestants, 117. Who second and third succeeded Peter in it, 117. The fraud and malice of the Centuriators in their attempts to belittle the more powerful primacy of the Roman Church asserted by Irenaeus, 13. The Roman Church from the beginning also interposed its authority in moderating the churches of the Greeks, 117. And this was not ungrateful to the Greek bishops, 117. Succession of the Roman pontiffs, see Bishops. By the Romans, a statue was erected to Simon Magus with an impious inscription, 20.
S Sabaoth, through the letter omega, what it signifies, 110, 111. On the Sabbath day, only servile works are prohibited, 151, 152. Priests and kings are all righteous, according to Irenaeus, in what sense, 152. This in no way supports the heresy of the Protestants; it is only rashly elicited from Irenaeus, 53. The moderns are refuted, ibid. The ministry of the priesthood, when heretics permit it to women, is refuted, 52. The cunning and malice of the Sacramentarians in coloring their errors, 130. Irenaeus is a most keen defender of the sacraments of the Church, 68. The devil once emulated the matter of the sacraments in the mysteries of idols, 68. The Archontici did not admit the use of the sacraments, 68. Eternal sacrifices and the priesthood were not abrogated through Christ, but transferred and consummated, 163. The Magdeburgians, struggling to deny the truth of the Eucharistic sacrifice, are castigated, 161, 166. Grabe supports us, 164. In the times of Christ and the apostles, 152. The sacrifice and altar were delivered and left to us by Christ on earth, 166. The Protestant calumny that the Fathers of the first centuries were ignorant of the sacrifice of Christ's body in the Eucharist, 258. From Irenaeus, the truth of the sacrifice is invincibly demonstrated, 158. Likewise from all the Fathers of that century, 158. Grabe supports this wonderfully, 162, 163, 164, 166. The Centuriators do violence to Irenaeus by speaking unworthily of the sacrifice of the body and blood of Christ in the Eucharist; their bad faith is repressed, 12, 13. In the Eucharistic sacrifice, water is to be tempered with wine, according to apostolic tradition, 174, 185, 186. In the sacrifice C
A of the saints, whether they will chant praises to God after the resurrection with the tongue of the body and with voice, 188. Regarding the lot of the souls of the holy, for whom there is now nothing left to be expiated, what Irenaeus thought, 204. That the title of mediators is communicated by God to certain saints, and that it is neither vain nor ineffective, 15. Satisfaction, see Penance. Saturninus, whence he originated, 71. Schism is a great crime, nay more grievous than others, according to the Fathers, 175. How seriously schismatics are to be regarded by God, 175. Rash knowledge, worse than faithful ignorance, 102. Scripture is not the sole rule of faith, 119. Whether the Greek interpreters of Scripture were the LXX or LXXI, 136. Their names, 136. Whether the whole Old Testament was translated by them, or the law only, ibid. and 137, 138. Whether in the time of Ptolemy Lagus or Philadelphus, 137. How great the authority of this version was formerly, even among the Jews, 137. The place where it was first produced was honored by them with an annual solemnity, if Philo is to be believed, 137. What the ancients wrote concerning the cells, etc., 137, 138. With how much honor Irenaeus regards the sacred Scriptures, 102. They are not all so clear and obvious to everyone that there is no obscurity in them, ibid. and 103. The moderns are refuted, ibid. That Irenaeus attacked the Gnostics by the sole aids of the Scriptures, an assertion of Erasmus to be amended, 113. The first apostle of Scythia, 43. Secundus, the heretic; in what points he dissented from Valentinus, 47. Selene, see Helena. The heresy of the Seleucians, that they deny the visible paradise, 30. Seventy Interpreters, see Scripture interpreters. Burial. Formerly, bodies were anointed by Christians before burial, 68, 70. What the form and end of that anointing was, and its custom, 68. That the serpent is better than the Creator, an error of Marcion, if Theodoret is to be believed, 145. The words of the serpent to the woman, full of lies and blasphemies, 196. Seth, the sons of; they wrote the disciplines of celestial matters on columns, if Josephus is to be believed, 100. The errors of the Sethians, who they were, 79. That there were seven books among the Sethians under the name of Seth, one book under the name of Abraham, and others written under the name of Moses, 31. Whether they were distinct from the Ophites, 80. The oracle of the Erythraean Sibyl concerning Christ, 99, 100. Simeon the elder was not a man of common or low station; he was a hearer of the great Hillel, a teacher of Gamaliel according to the Talmudists, and also one of the elders of the Sanhedrin, 151. Simon Magus, how much authority he won for himself, 20. What dreams and blasphemies he uttered concerning himself and the woman he had taken to himself, 19, 20. A statue erected to his name by the Romans with an impious inscription, 20. That the Apostle Peter was put to death by Nero for his sake, 20. His portents and magic arts, 70. Honored as a god, 70. What he blasphemed concerning his Helena, 70. The impious dogma of Simon Magus and Valentinus, that good works are not necessary for salvation, 30. The intemperance, incantations, and deceptions of the Simonians, 71. Their impieties, 74. They worshipped the images of certain people, ibid. Simonides the lyric poet added four letters to the Greek alphabet, 60. Scenic spectacles, circus games, and theatrical shows, B are incentives to all vices and irritants to evil desires, according to the Holy Fathers, 31. Sphere. Philosophers and theologians do not agree on the number of the celestial spheres, 95. The divinity of the Holy Spirit is argued, 42. Valentinus Gentiles, and other new Trinitarians and Arians, wickedly interpret this passage here, 42. The calumny of the Centuriators that Irenaeus never spoke of the divinity of the Holy Spirit, 70. The divinity and co-equality of the Holy Spirit with the Father and the Son are constantly defended by Irenaeus, 103. The calumny of the Magdeburgensians that Irenaeus asserted it, 150. In what sense the Holy Spirit is said to be sent, 91. He is invoked in the Greek liturgies, so that He may turn the bread and wine into the body and blood of Christ, as Grabe confesses, 51. He is always present to the pious pastors of the Church, just as Satan is to heretics, 52. Why the word is feminine in Hebrew, masculine in Latin, and neuter in Greek, 57. Spirit, see Soul. That spirits departing from here remember what they did here and from whom they departed is a constant opinion of the Fathers, 108. The Stoic sect, why so called, 93. It lasted until the times of the Blessed Paul, 93. The paradoxes of the Stoics, 93. Suarez is corrected by Feuardentius, 141, 142. Apostolic succession, the consensus of all Churches, and especially the authority of the Roman Church, is confidently and successfully invoked by the Fathers against heretics, 113. Succession of bishops, see Bishops. What the twelve bells of the high priest signified, 64. The history of Susanna is authentic, from Irenaeus and others, 170. The opinion of the Fathers that the Symbol of the Faith was established by the apostles themselves, 41. Heretics who deny it are exploded, 41. Luther favors us, 41, 42. Irenaeus and Cyprian are witnesses that the Symbol of the Faith had long ago taught those who were to be baptized, and that they professed it before the sacrament was received, 41. That rite prevailed not only among Catholics, but also among schismatics, 41. It is to be referred to the apostles themselves, 41. The Apostolic Symbol is the rule of truth, according to Irenaeus, 10. Synesius, Bishop of Ptolemais, adapted almost the entire vain philosophy of the Valentinians to true theology, 32. T That the structure of the holy tabernacle was prepared by the instinct of God in such a way that it represented the entire fabric of the whole world, and especially of man, was the opinion of the ancient Jews, 127. Indeed, they were persuaded that this tabernacle made by human hands foreshadowed heavenly things, 127. Hence, the ancient Christians compared their Church, both with the heavenly Jerusalem and heavenly things, and with the world and its condition, 127. The followers of Tatian who deny the salvation of Adam are refuted, 77, 78. Tatian, whence he originated, and what his fortune was, 77. His errors, 77, 78. His opinion on the immortality of the soul, 109. Thales, one of the seven wise men of Greece; what he taught concerning the principles of things, 92. Tamar is defended from the crime, 169. Theatrical games, scenic spectacles, etc., are incentives to all vices, according to the Holy Fathers, 31. Theodotion, at what time he appeared, who and what sort of person he was, and what his fortune was, 136. He devoted himself to a private interpretation of the Bible, 136. At what time his version was made, 14. A certain scripture full of blasphemies, which the Manichaeans read, was called by the name of Treasure, 31. Thomas, the scripts which they attributed to him, 31. The Encratites circulated them, 31. Incense fumigations were frequent in the sacred rites of the Hebrews, 100. Its blessing and use in the sacred rites of the Christians is observed, according to the tradition of the apostles and the supreme consensus of the Churches, 100, 101. The twelve bells of the high priest, what they signified, 64. The authority of apostolic tradition, its force and efficacy against heretics, 113 et seq. Christians and Catholics have always fled to it as to a sacred anchor in all past centuries, as often as disputes arose concerning the dogmas of the Church, 113 et seqq. The eleven chapters which Augustine thinks should be believed by tradition alone, 115. What is properly called apostolic tradition, 113. Traditions that were rejected by Christ, 153. The sentiment of the Manichaeans, Sadducees, Ptolemaeans, and Protestants is exploded, 133. The unique and inseparable operation of the three Holy Persons of the Trinity in the administration of the world, from Irenaeus, 70. Irenaeus is a most strenuous defender of the Holy Trinity, 122 et seqq. U The sacrament of extreme unction is acknowledged and defended by Irenaeus, 69. Christians formerly used a double anointing: one before death, 68, and another after death, before the bodies were committed to burial, 68, 70. The latter...
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ORDER OF SUBJECTS CONTAINED IN THIS VOLUME
form and end, what, 68. Both admitted by the Gnostics, but in what spirit and after the manner of apes, 68. Unity, a mark of the true Church alone, 41. It is aptly shown that the unity of faith and doctrine cannot be severed by any means on account of example alone, 41. This unity is a mark of the true Church alone, 44, 46. Universality, a mark of the true Church, 179.
V VALENTINIAN sect, at what time it arose, 119. They fashioned for themselves a clearly poetic God, 84. Promiscuous lusts among them, 21 and 22. VALENTINUS Phrebonites, otherwise Phoebonites and Phibionites, a maritime Egyptian, educated in Greek letters at Alexandria. Whence also an imitation of Hesiod’s Theogony, 27. He held to the Catholic faith in Egypt and also at Rome in the beginning, 27. How he fell into heresy, 27. At what time he arose, in what year he came to Rome, how long he prolonged the time, 27. A leader certainly of Secundus, Epiphanes, etc., but not the absolute first inventor of those dogmas; rather, he was a successor of the Gnostics, 48. The impious dogma of Valentinus and Simon Magus that good works are not necessary for salvation, 30. Valentinus published certain things in his writings; the Gospel, Psalms, etc., 20, 31. He also had polygraph disciples, ibid.
Sacred vessels from the times of Christ and the apostles until our own have been held in honor and veneration by all Christians, 161 and following. Word of the Father is not prolatitious, 90. But substantial, 91. The Father emits the Word without any division of nature, 91. Calumny of the Centuriators that Irenaeus did not clearly distinguish between the substantial Word and the vocal word, 10. It is refuted, 10, 11. The consubstantiality and coeternity of the Word consistently defended by Irenaeus, 122 and following. Whether the Word would have become flesh if Adam had not sinned, 190. Dissenting opinions are reconciled, 191. Why the Word became incarnate later, 45. Generation of the Word, see Generation of Christ. Truth is simple; falsehood is manifold and various, 50. VICTOR. The epistle of Irenaeus to Victor, and the work *On Easter*, are one and the same writing, according to Dodwell, 16. It is corrected, 16.
X Xerophagiae, observed on fasting days, according to Tertullian, 31.
Z ZAMAEL, an evil spirit, 80.
ORDER OF SUBJECTS CONTAINED IN THIS VOLUME
PREFACE OF D. MASSUET. PRELIMINARY DISSERTATIONS ON THE BOOKS OF IRENAEUS. DISSERTATION I. — Concerning the heretics whom Irenaeus reviews in the first book, and their deeds, writings, and doctrine. ARTICLE I. — Concerning Valentinus. 23 I. — Valentinus’s fatherland. 23 II. — Valentinus’s age. 23 III. — The occasion for the breaking out of the heresy. 31 ARTICLE II. — Concerning the disciples of Valentinus. 103 I. — Concerning Secundus. 103 II. — Concerning Epiphanes. 105 III. — Concerning the disciples of Epiphanes. 106 IV. — Concerning Ptolemy and his disciples. 106 V. — Concerning Colorbasus. 108 VI. — Concerning Marcus Magus. 110 ARTICLE III. — Concerning the teachers of Valentinus. 117 I. — Concerning Simon Magus. 117 II. — Concerning Menander. 126 III. — Concerning Saturninus. 129 IV. — Concerning Basilides. 132 V. — Concerning Carpocrates. 139 VI. — Concerning Cerinthus. 143 VII. — Concerning the Ebionites. 147 VIII. — Concerning the Nicolaitans. 149 IX. — Concerning Cerdo. 151 X. — Concerning Marcion. 151 XI. — Concerning Tatian. 160 XII. — Concerning certain other heretics. 161 XIII. — Concerning various sects of Gnostics. 161 XIV. — Concerning the Ophites and Sethians. 167 XV. — Concerning the Caiani or Cainites. 171
DISSERTATION II. — Concerning the life and deeds of Saint Irenaeus; concerning his five books against heresies and other lost writings. 173 ARTICLE I. — Saint Irenaeus’s life and deeds. 173 ARTICLE II. — Concerning Irenaeus’s five books against heresies. 215 ARTICLE III. — Concerning other writings of Irenaeus. 239 DISSERTATION III. — Concerning the doctrine of Irenaeus. 243 ARTICLE I. — Concerning the divinity, canon, and versions of the sacred Scriptures. 245 ARTICLE II. — Concerning the clarity and obscurity of the Scriptures. 253 ARTICLE III. — Concerning the authority and foundation of Tradition. 259 ARTICLE IV. — Concerning the Church, its marks, and characteristics, and the primacy and authority of Rome. 271 ARTICLE V. — Concerning the mystery of the most holy Trinity. 293 ARTICLE VI. — Concerning the mystery of the Incarnation, the nativity of Christ, his baptism, and descent to the dead, and the dignity and intercession of the Blessed Virgin Mary. 315 ARTICLE VII. — Concerning the sacraments of penance and the eucharist. 321 ARTICLE VIII. — Concerning the nature, orders, sin, and punishments of the angels. 357 ARTICLE IX. — Concerning the perfection of man and free will, and his creation in the image and likeness of God. Concerning original sin and the necessity of divine grace. 367 ARTICLE X. — Concerning the nature and state of souls after death. 377 COMMENTARY OF WALCH on the authenticity of the books of Irenaeus against heresies. 381
ORDER OF SUBJECTS
A PROLEGOMENA to the Leipzig edition of Adolph Stieren. 405 CAP. I. — Of the codices containing the work of Irenaeus against heresies. 405 CAP. II. — Of the editions of the work of Irenaeus against heresies. 415 CAP. III. — Of the critical apparatus of others, in the received editions. 419 TESTIMONIES OF THE ANCIENTS selected concerning Irenaeus and his writings. 421 PROLOGUE to the books against heresies. 431 THE FIVE BOOKS OF ST. IRENAEUS AGAINST HERESIES. Analysis of Book One. 433 Prospectus of the Valentinian system. 435
BOOK ONE. Preface. 437
CAP. I. — What the disciples of Valentinus babbled concerning the generation of their Aeons, their name, order, and conjugal fruits, and which passages of Scripture they adapted to their fictions. 445
CAP. II. — The first Father known only to the Only-Begotten. The emulation, perturbation, peril, and formless birth of Sophia. She is restored by Horos. Who is Horos? Christ and the Holy Spirit are sent for the completion of the Aeons. Jesus is produced from the collation of the Aeons. 451
CAP. III. — Which places of Holy Scripture the heretics used to assert their fictions. 465
CAP. IV. — By what reasoning the heretics wished the mother Achamoth to have been formed. They imagined this visible world to have originated from her perturbations. 477
CAP. V. — The Demiurge is formed. Who is he, and what kind of being? He is the creator of all other things which are outside the Pleroma. 491
CAP. VI. — The threefold man of the heretics. They said that good works were useless to them, but necessary for the catholics alone. They thought they could not be defiled by any crimes. Their morals were lost. 503
CAP. VII. — The mother Achamoth, with the spiritual men, is to pass into the Pleroma, with the perfect seed; the Demiurge, with the animal, into the place of the middle; but the earthly man is to depart into corruption. Matter is to be consumed by fire. Blasphemy against the true incarnation of Christ from the Blessed Virgin. The division of the prophecies, and their origin. The supine ignorance B of the Demiurge. 511
CAP. VIII. — How the Valentinians twisted the Scriptures to the things they impiously imagined. 519
CAP. IX. — The impious interpretations of the heretics are challenged. 537
CAP. X. — That the faith and doctrine of the whole Church, as widely as it extends throughout the whole world, is one and the same; and that no variety or mutation of faith can be deduced from the fact that some in the Church are more intelligent than others. 550
CAP. XI. — What is the view of Valentinus, and in what points his disciples differ from him. The dogmas of Secundus, Epiphanes, and certain others. 559
CAP. XII. — The doctrine of the disciples of Ptolemaeus and the Colorbasians. 569
CAP. XIII. — Of the deceits and nefarious arts of Marcus. 577
CAP. XIV. — The hypothesis of Marcus. He feigns that the supreme tetrad descended to him in the likeness of a woman, to reveal deep mysteries hitherto unknown to anyone. Under an enigmatic farrago of letters, syllables, sounds, and characters, he hands down the Pleroma and fictions of the Valentinians. 595
CAP. XV. — He continues to narrate to Sige the generation of the twenty-four elements and of Jesus. Irenaeus refutes these ravings. 613
CAP. XVI. — The foolish explanation of the parables of the lost sheep and the lost drachma, forged by the Marcosians. The author's warning concerning their stunning insanity. 627
CAP. XVII. — How the Marcosians imagined that created things were fashioned according to the image of invisible things. 637
CAP. XVIII. — Which passages of Moses the heretics perverted into their own hypothesis. 641
CAP. XIX. — By what testimonies of Scripture they tried to prove that the supreme Father was unknown before the coming of Christ. 649
CAP. XX. — Concerning the apocryphal and fictitious writings of the Marcosians, and the places in the Gospel which they abused. 653
CAP. XXI. — What and how many are the redemptions of the heretics. 657
CAP. XXII. — What is the rule of truth, and in what all heretics deflect from it. 664
CAP. XXIII. — The opinion and morals of Simon Magus and Menander. 670
CAP. XXIV. — Of Saturninus and Basilides. 673
CAP. XXV. — Of Carpocrates. 680
CAP. XXVI. — Of Cerinthus, the Ebionites, and the Nicolaitans. 686
CAP. XXVII. — Of Cerdo and Marcion. 687
CAP. XXVIII. — Of Tatian, and those who enjoin continence, and others. 690
CAP. XXIX. — Of the various Gnostic sects, and first of the Barbelites, or Borborians. 691
CAP. XXX. — Of the Ophites and Sethians. 694
CAP. XXXI. — Of the Cainites. 701
Analysis of Book Two. 707
BOOK TWO. Preface. 707
CAP. I. — That there is one God, and that there can be no other God, or principle, or Pleroma, or Power either above or below Him. 709
CAP. II. — That the world was not fashioned by angels, or by anyone else, contrary to the will of the supreme Father of all, but was created by the same Father through the Word. 713
CAP. III. — That the Bythos and Pleroma of the Valentinians and the God of Marcion are repugnant. That the world was made by the same Being by whom it was conceived in the mind; and that it is not the fruit of loss and ignorance. 716
CAP. IV. — The absurdity of the emptiness and loss of the heretics is demonstrated. 718
CAP. V. — That in those things which are contained by the Father, this world was not made by others. 721
CAP. VI. — That the supreme God could not have been unknown to the angels or to the fabricator of the world. 726
CAP. VII. — That created things are not images of the Aeons which are on high within the Pleroma. 726
CAP. VIII. — How far it is from the plausible that created things are a shadow of the Pleroma. 732
CAP. IX. — That there is one creator of the world, God the Father, and that all the ancients consent with the Church in this tradition. 733
CAP. X. — How badly the Scriptures are explained by the heretics. God created all things from nothing, not from underlying matter. 734
CAP. XI. — That heretics not believing the truth have fallen into the depth of error. Why does Irenaeus decide to question them? 736
CAP. XII. — That the Ogdoad C of the heretics both fails and abounds. Since their conjugations are united and inseparable, Sophia could not have suffered or generated anything without the permission of her spouse. That the Logos and Sige cannot be together. 737
CAP. XIII. — That the first order of the emanation of the heretics cannot be defended by any reason. 741
CAP. XIV. — That Valentinus and his followers accepted the principles of their doctrine from the pagans, only changing the names. 749
CAP. XV. — That no reason can be offered for the emanations. 757
CAP. XVI. — Either the Creator of the world accepted the images of the things to be created from Himself, or the Pleroma was made according to the image of some other superior disposition; and the latter in turn according to others, and so to infinity. 759
CAP. XVII. — It is inquired what kind of emanation of Aeons exists, and it is shown that it, however it is feigned, is repugnant in every respect; and that the Nous itself, and even the Father, must be stained by the blot of ignorance, given the hypothesis of the heretics. 761
CAP. XVIII. — That Sophia could not have labored under ignorance, nor suffered anything in investigating the Father, nor have come into open danger. That her Enthymesis could not have been separated from her, much less have had affections of its own. 767
WHAT IS CONTAINED IN THIS VOLUME
ACAP. XIX. That the things which the heretics assert concerning their seed are futile and vain. That it is most alien to all reason that the Demiurge should have received this seed in himself, and yet have been ignorant of the things which are superior, and be of an animal nature: since they themselves boast that they are spiritual, having received only a particle of the same, and that they understand all things. 771 CAP. XX. He demonstrates that the proofs are empty by which they used to assert the perturbations and anxieties of the twelfth Aeon, nor can they be confirmed by the apostasy and defection of Judas. Finally, he shows by various antitheses that the passion of our Lord had nothing in common with, nor any end in alignment with, the feigned passion of the Aeon. 776 BCAP. XXI. That the twelve apostles are not a type of the Aeons. 779 CAP. XXII. That the thirty Aeons are not represented by the thirtieth year in which they say Christ was baptized: nor that Christ suffered in the twelfth month after his baptism, but that he had died older than forty; which is the peculiar opinion of Irenaeus. 781 CAP. XXIII. That the woman suffering from an issue of blood is not a type of the perturbed Aeon. 786 CAP. XXIV. That the arguments which the heretics derive from numbers, letters, and syllables are vain and insipid. 787 CAP. XXV. He solves the objection, and shows that God is not to be measured by letters, syllables, and numbers, but that numbers, and the things which have been made, ought to be weighed by the rule of truth. That all things are from one and the same God, and that those things which exceed the capacity of the human mind, which is far inferior to God, are not to be investigated with excessive curiosity. 797 CAP. XXVI. That the simple and unlearned who sincerely love God are to be preferred to those who are puffed up by the persuasion of a vain science. That one must refrain from curious and superfluous questions. 800 CAP. XXVII. That from parables, to which a manifold sense may underlie, obscure things are not to be explained, but from those things which have been set forth clearly and openly in the Scriptures. 802 CAP. XXVIII. That the mysteries of God are to be so investigated that we never deviate from the rule of truth and from the true knowledge concerning God. That faith is to be applied to the sacred Scriptures, and that more things are not to be rashly investigated by us than those which ought to be committed to God, and which exceed the limits of our mind. And that this is the vice of the heretics, in that they reserve nothing for God, but rashly scrutinize all things. From which he demonstrates that they have fallen into such portentous errors. 804 CAP. XXIX. That it is repugnant for the heretics to assert that some souls are to go into the Pleroma, others into the middle state, with bodies destitute of salvation. 812 CAP. XXX. He chastises the frenzied impiety of the heretics, who used to say that they themselves were spiritual, but the Demiurge animal. 815 CAP. XXXI. He briefly touches upon almost all those things which he has discussed at length throughout this whole book, confirming that they can be said specifically against the Valentinians, and against the remaining heretics as well. 823 CCAP. XXXII. He refutes their wicked dogmas, who impiously asserted that no kind of action is to be experienced, and that actions of themselves are just or unjust only by human opinion, and that their own soul is similar to the soul of Jesus, nay, sometimes even better. 826 CAP. XXXIII. That souls migrate from bodies into bodies; a ridiculous dogma attacked by multiple reasoning. 830 CAP. XXXIV. That souls not only remember what they did in the body, but also persist immortal, even though they had a beginning. 834 CAP. XXXV. He refutes the hypothesis of Basilides and of the Gnostics, who said that the prophets uttered oracles inspired by different gods. 837 Analysis of the third book. 841
BOOK THREE
Preface. 843 CAP. I. That the apostles did not preach the Gospel and commit it to writing until they were instructed by the gifts and virtues of the Holy Spirit. That by them one God, the creator of heaven and earth, was announced. 844 CAP. II. That the heretics obey neither the Scriptures nor traditions. 846 CAP. III. By the tradition of the apostles, preserved in the Churches by the continuous succession of the bishops instituted by them, he invincibly refutes the heretics. 848 CAP. IV. That truth is to be sought from the Catholic Church alone, the custodian of apostolic tradition and doctrine. That heresies are new, and cannot trace their origin to the apostles. 855 CAP. V. That Christ and the apostles, without any deceit, dissimulation, and hypocrisy, and not suiting their doctrine to the opinion of their hearers, announced one God the Father, the creator of all. 857 CAP. VI. That the Holy Spirit did not name any other God and Lord in the scriptures of the Old Testament, except the one who is truly God, namely the Father and his Son. 860 CAP. VII. He solves the objection taken from the words of Paul in II Cor. iv, 3, and proves that the Apostle frequently makes use of hyperbata. 861 CAP. VIII. He solves another objection from the words of Christ in Matt. v, 24, and shows that God alone, since he lacks a beginning and an end, can truly be called God and Lord; but all other things, since they were made through his Word, cannot merit the name of God and Lord. 866 CAP. IX. That one and the same God is the creator of heaven and earth, because he was preached by the prophets and was announced by the evangelists. This is first proven from the Gospel of Matthew. 868 CAP. X. Arguments from the Gospels of Luke and Mark. 872 CAP. XI. He proves the same from the Gospel of John as he had already proved from the other three. Then he concludes that there are four Gospels, neither more nor fewer, and brings forth the mystical reasons for this number. 879 CAP. XII. What the doctrine of the remaining apostles is. 892 CAP. XIII. Against those who say that only Paul among the apostles knew the truth. 910 CAP. XIV. If Paul had known certain more hidden mysteries beyond others, Luke, his assiduous companion and fellow-worker and partner, could not have been ignorant of them; nor could the truth have been hidden from him, through whom alone we know the most major and necessary chapters of the evangelical history. 913 CAP. XV. He constrains the Ebionites, who belittled Paul's authority, and confirms the latter from the writings of Luke, which must be admitted in their entirety and complete. Then, having chastised with the hypocrisy, deceits, and pride of the Gnostics, he concludes from what has been said so far that the apostles and their disciples knew and preached the one God, the creator of the world. 917 CAP. XVI. He demonstrates from the writings of the apostles that Jesus Christ is one and the same, the only-begotten Son of God, true God and true man. 919 CAP. XVII. That the apostles teach that not Christ or the Savior, but the Holy Spirit descended into Jesus. Why he descended is explained. 929 CAP. XVIII. He returns to the argument he had taken up, and proves both from the words of Paul and from the words of the Lord himself, that Christ is not to be divided from Jesus, nor was the Son of God a man in appearance, but was truly made man. 932 CAP. XIX. That Jesus Christ did not exist as a mere man born from the seed of Joseph, but as true God begotten by the highest Father, and true man born of the Virgin. 938 CAP. XX. That God from the fall of man manifested how patient, kind, merciful, and powerful he is to save; and on that account it is most ungrateful for man, if, unmindful of his own lot and of the benefit received, he does not return gratitude. 943 CAP. XXI. He vindicates the prophecy of Isaiah vii, 14, from the perverse interpretation of Theodotion, Aquila, the Ebionites, and the Jews, and commends the authority of the version of the seventy interpreters, and finally confirms by several arguments that Christ was born of a Virgin. 946 CAP. XXII. That Christ took true flesh conceived and born from the Virgin. 953 CAP. XXIII. He contends against Tatian that it was consistent with divine equity and mercy that Adam, first of all, should obtain salvation from Christ. 960 CAP. XXIV. He summarizes exactly what he has so far discussed against the various impieties of the Gnostics. But against the heretics, who fluctuate at every wind of doctrine, he opposes the one doctrine of the Church, which is constant to itself always and everywhere. 966 CAP. XXV. That this world is governed by the providence of one [God].ORDER OF SUBJECTS
2011 A Since God is endowed at once with infinite justice, so that He may punish the wicked, and with goodness, so that He may benefit the pious and bestow salvation. 968
Analysis of the fourth book. 971
BOOK FOUR. Preface. 971
B CAP. I. — That Christ both knew and taught his disciples that there is one only God and Father. 973
CAP. II. — He proves by clear testimonies, both from Moses and from the other prophets whose utterances are Christ's, that He is one and the only God, the creator of the world, whom the Lord proclaimed, and whom He called His Father. 976
CAP. III. — He replies to the cavils of the Gnostics: that the true God is not changed or ceases to be, because the heaven is His throne and earth the footstool of His feet, which pass away. 979
CAP. IV. — He replies to another objection, and proves that though Jerusalem, which was the city of the great King, was overthrown and abandoned, nothing was lost from the supreme majesty and power of God: for this was done by the most wise counsel of the same God. 981
C CAP. V. — He returns to the argument undertaken, and shows that there is one only God proclaimed by the Law and the prophets, whom Christ confesses as His Father, and who through His Word made Himself known to men as the one living God in both Testaments. 983
CAP. VI. — He explains the words of Christ: *No one knows the Father except the Son*, etc., which heretics abused, and proves that, just as the Father reveals the Son, so also the Son reveals the Father, and that He was never unknown. 986
CAP. VII. — He repeats his former discourse, and shows that Abraham, by the revelation of the Word, knew the Father and the advent of the Son of God. Hence he rejoiced to see the day of Christ, by which the promises made to him were to be fulfilled. The fruit of this rejoicing indeed flowed to his posterity, the sharers in Abraham’s faith, but it did not reach the Jews who rejected the Word of God. 990
CAP. VIII. — That Marcion and his followers are vain, who exclude Abraham from the salvation imparted through Christ: for Christ asserted the freedom not only of Abraham, but also of his seed, fulfilling the Law, not dissolving it, even while He healed on the Sabbaths. 993
D CAP. IX. — That there is one author of both Testaments, and one principal aim and scope. 996
CAP. X. — That the Scriptures of the Old Testament, and most especially those which were written by Moses, everywhere make mention of the Son of God, and most clearly foretold His advent and passion, and therefore that they emanated from one and the same inspiring Father. 999
CAP. XI. — That the ancient prophets and just men knew beforehand of the advent of Christ, and desired to see and hear this more ardently through the Holy Spirit Himself revealing them in the Scriptures, and enriching men with new benefits daily without change in Himself, yet the later benefits more abundantly than the former. 1001
CAP. XII. — That the author of both laws is the same, is clearly evident from this, that Christ condemned traditions and customs repugnant to the old, but confirmed the highest and more eminent precepts of this, and taught that He Himself was the end of the Mosaic law. 1004
CAP. XIII. — That Christ did not dissolve the natural precepts of the law; but rather fulfilled, extended, and amplified them; for He removed the yoke and bonds of the old law, so that man might hereafter serve God with that confidence and piety which befits sons. 1006
CAP. XIV. — If God demands any obedience from man, if He has created, called, and instructed him with laws, He consults only for the salvation of man; not needing man, but desiring to confer benefits upon him altogether freely. 1010
CAP. XV. — God, who had sufficiently inscribed the natural law or Decalogue upon the hearts of men at first, afterwards found it necessary, because the Hebrews abused their freedom, both to restrain their concupiscence with the heavier yoke of the Mosaic law, and to establish certain particular laws because of the hardness of their hearts. 1013
CAP. XVI. — That perfect justice was not conferred by the virtue of circumcision or other legal ceremonies, and that these were abrogated by Christ, while the law of the Decalogue, by which men were always and even increasingly bound, remained in force. 1013
CAP. XVII. — That God did not need the ancient and typical oblations and sacrifices, nor could men attain true justice through them. Therefore, these being abrogated, a new and true sacrifice of the New Testament, namely of the body and blood of Christ Himself, was instituted, to be offered to the name of the Lord throughout the whole world. 1019
CAP. XVIII. — That in the Catholic Church alone is a true and pure sacrifice offered with simplicity and justice: the Eucharist, namely, which is the very body and blood of Christ. 1024
CAP. XIX. — That earthly things can be types of heavenly things: but that the heavenly things themselves cannot be types of other unknown and higher things, or God be called a type of another unknown one without insanity. 1029
CAP. XX. — That one God created all things that are in the world through the Word and the Holy Spirit: and that although He is invisible and incomprehensible in this life, He is not, however, unknown; inasmuch as His works proclaim Him, and His Word has provided itself to be seen and known in many ways always. 1032
CAP. XXI. — That the faith of Abraham and our own were one and the same; and that this was indeed foreshadowed by both the words and the deeds of the ancient patriarchs. 1043
CAP. XXII. — That Christ did not come for the sake of the men of one age, but for the sake of all who, living justly and piously, had believed in Him, and would believe in Him thereafter. 1046
CAP. XXIII. — That the patriarchs and prophets, foreshadowing the advent of Christ, paved the way for posterity to faith in Christ, and therefore the labor of the apostles was less, because they gathered the fruit of another’s labor. 1047
CAP. XXIV. — That the conversion of the Gentiles was more difficult than that of the Jews; and therefore the labor of the apostles who worked among the former was greater than those who worked among the latter. 1049
CAP. XXV. — That both Testaments were foreshadowed in the birth of Abraham and Tamar: but that there is one God of both Testaments. 1050
CAP. XXVI. — That Christ is the treasure hidden in the Scriptures, made manifest by His advent and cross; but that the exposition of the Scriptures and the truth of doctrine must be sought from the bishops alone, who have succession from the apostles in the Catholic Church. 1052
CAP. XXVII. — That the failings of the ancients, which God observed, were committed to writing by His providence, so that we might be instructed by them and not be puffed up with pride. Therefore, it is not to be concluded from this that there is another God than He whom Christ preached; rather, one should fear lest one and the same God, who took account of the ancients, should demand more severe reckoning from us. 1056
CAP. XXVIII. — That they are foolish who, exaggerating the mercy of Christ and being silent about judgment, looking only at the greater grace of the New Testament, and forgetting the perfection which He demands from us, endeavor to posit another God besides the Creator. 1061
CAP. XXIX. — He dissolves the argument of the Marcionites, by which they endeavored to prove God the author of evils, because He blinded Pharaoh and his ministers. 1063
CAP. XXX. — He refutes another argument of the Marcionites, that the Hebrews, at God's command, spoiled the Egyptians. 1064
CAP. XXXI. — That one must not rashly attribute to a crime what Scripture does not reprove in the ancients, but should look for a type therein: which is proved by the example of the incest committed by Lot. 1068
CAP. XXXII. — He confirms by the authority of the disciple of the senior apostles that one God is the author of both Testaments. 1070
CAP. XXXIII. — Whoever confesses that the one God is the author of both Testaments, and reads the Scriptures carefully with the presbyters of the Church, he is a truly spiritual disciple; and being illuminated by the true knowledge which is found in the Catholic Church alone, perceives and correctly interprets whatever the prophets foretold concerning Christ and the freedom of the New Testament. 1072
CAP. XXXIV. — He proves against the Marcionites that the prophets existed from one and the same God, from the fact that whatever they predicted concerning Christ, the freedom of the New Testament, and the future renovation of men, converges upon our one Christ, by whom all things were fulfilled, and does not converge upon another. 1083
CAP. XXXV. — That the things which the Valentinians and Gnostics fabricated about the origins of various Scriptures are vain and insane, and therefore the prophets (much less Christ)
part in part from the Most High, in part from the Middle, and in part from the Demiurge, inspired, had spoken. 1087
CAP. XXXVI. — That the prophets were sent by one and the same Father, by whom Christ also was sent. 1090
CAP. XXXVII. — That men are free and endowed with the faculty of choice; and that, consequently, some are not naturally good and others naturally evil. 1099
CAP. XXXVIII. — Why man was not made perfect from the beginning. 1105
CAP. XXXIX. — That the faculty of discerning good from evil has been implanted in man, so that by his own will and election, A forced by no one, he may perform the commandments of God, whereby he may be perfected by Him, and turn away from himself those things which are prepared for the rebellious. 1109
CAP. XL. — That one and the same God the Father inflicts punishment on the reprobate, and bestows rewards upon the elect. 1112
CAP. XLI. — That those who do not believe in God, and do not obey Him, are children of the devil; not indeed by nature, but by imitation. The epilogue of this book and the scope of the next. 1115
Analysis of the Fifth Book. 1117
LIBER QUINTUS.
Preface.
1119CAPUT I. — Christ alone could teach us divine things and redeem us, and [he is] the same [one] who, in order to restore us—not in opinion, but in reality—assumed flesh from the Virgin Mary by the operation of the Holy Spirit; against the vanities of Valentinus and Ebion. 1120
CAP. II. — Christ did not come into what was alien, when He visited us with His own grace, and conferred upon our flesh the capacity for salvation, truly by shedding His blood for us, and exhibiting to us His true flesh in the Eucharist. 1123
CAP. III. — In the infirmity of human flesh shines forth the virtue and glory of God, who will make our body a participant in resurrection and immortality; and will grant it to enjoy eternal life, upon which He bestows this brief and common life. 1128
CAP. IV. — They are deceived who, besides the Maker of the world, contrive another God the Father; whom it must needs be that He is infirm and useless, or malicious and envious, if He either could not or would not grant eternal life to our bodies. 1152
CAP. V. — The long life of the ancients, the translation B of Elijah and Enoch with their own bodies, along with the preservation of Jonah, Ananias, Azarias, and Misael in the greatest dangers, evidently show that God is able to excite our bodies to eternal life. 1134
CAP. VI. — God will make man whole and perfect, consisting and joined together in body and soul, when the Word has assumed him, and adorned him with the gifts of the Holy Spirit, whose temples our bodies are and are called. 1136
CAP. VII. — Because Christ rose in our flesh, it follows that we shall rise in the same; since even the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal. 1139
CAP. VIII. — The gifts of the Holy Spirit, which we receive, prepare us for incorruption, and make us spiritual, and distinguish us from the carnal: who are signified in the Law by clean and unclean animals. 1141
CAP. IX. — How the passage of the Apostle, which the heretics used to abuse, is to be understood: "Flesh and blood shall not possess the kingdom of God." 1144
CAP. X. — He proves the above by a comparison drawn from the wild olive, whose quality, not nature, is changed by grafting; he also shows that man without the Spirit can neither bear fruit nor possess the kingdom of God. 1147
CAP. XI. — On the works of the carnal and the spiritual, and that the spiritual washing is to be referred not to the substance of bodies, but to the conduct of C one's former life. 1149
CAP. XII. — On the difference of death and life, of the breath of life and the life-giving spirit; and how the same substance of flesh, which is dead, revives. 1151
CAP. XIII. — We have the greatest proof of the resurrection in those raised from the dead by Christ: and our hearts are shown to be capable of eternal life, in that they now receive the Spirit of God. 1156
CAP. XIV. — Unless flesh were to be saved, the Word would not have assumed flesh of the same substance as ours; wherefore neither would we have been reconciled through Him. 1160
CAP. XV. — By the testimonies of Isaiah and Ezekiel he proves the resurrection, and that the same God who created us will also raise us up. 1163
CAP. XVI. — Since our bodies return to the earth, it follows that they have their substance from it. Also, by the advent of the Word, the image of God appeared more clearly in us. 1167
CAP. XVII. — God and Lord, Father and creator of all things, is one and the same, who loved us in Christ, gave commandments, and forgave us our sins; whose Son and Word Christ proved Himself to be, when He pardoned sins. 1168
CAP. XVIII. — The entire creation, which God the Father and His Word use, they founded by their own proper power and wisdom; not out of frailty or ignorance; D otherwise the Son of God, who received all power from the Father, would never have assumed flesh. 1172
CAP. XIX. — The blessed Virgin Mary is compared with Eve the disobedient and prevaricator, as her advocate; and various and dissident heresies are reported. 1175
CAP. XX. — The pastors, to whom the apostles committed the churches, are to be listened to, having one and the same doctrine of salvation; but heretics are to be shunned, and one should be wise with sobriety in the mysteries of the faith. 1177
CAP. XXI. — Christ is the head of all things which are predicted; whom it behooved to assume man, to be sent by the Father and creator of all, and to be tempted by Satan, that He might fulfill the promises, and bring back a glorious and perfected victory. 1179
CAP. XXII. — The true Lord, and one God, is declared by the Law, and manifested in the Gospel by Christ His Son; whom alone it behooves to worship, and from Him to expect all good things, not from Satan. 1182
CAP. XXIII. — The devil is accustomed to lies, by which the seduced Adam sinned on the sixth day of creation, from which he was at length repaired through Christ. 1184
CAP. XXIV. — Concerning the perpetual lie of the devil, the powers to whom it is not necessary to be obedient, and earthly empires, insofar as they are constituted by God, not by the devil. 1186
CAP. XXV. — The fraud, pride, and tyrannical kingdom of Antichrist, as they are described by Daniel and Paul. 1188
CAP. XXVI. — Because John and Daniel foretold the dissolution and desolation of the Roman Empire, which will precede the end of the world and the eternal kingdom of Christ; Gnostics, those organs of Satan, who invent another Father than the Demiurge, are refuted, whose works now openly blaspheme God. 1192
CAP. XXVII. — Concerning the future judgment through Christ, communion and divine separation, and the eternal punishments of the unfaithful. 1195
CAP. XXVIII. — Concerning the distinction between the pious and the impious, the future apostasy under Antichrist, and the consummation of the world. 1197
CAP. XXIX. — That all things were made for the utility of men; and concerning the wiles, wickedness, and apostatic force of Antichrist, prefigured from the deluge onward in the persecution of Ananias, Azarias, and Misael. 1201
CAP. XXX. — The number of the name of Antichrist is indeed certain; but nothing is to be affirmed rashly upon this, since he can be fitted to many names; and why it had not been openly explained by the Holy Spirit; and concerning his kingdom and death. 1203
CAP. XXXI. — The reservation of our bodies is confirmed by the death, resurrection, and ascension of Christ; the souls of the saints meanwhile wait for that time, that they may receive perfect and consummate glory. 1208
CAP. XXXII. — In that flesh, in which the saints here endured many hardships, they will receive the fruits of their labors; especially since all creation awaits this, and God promises it to Abraham and his seed. 1210
CAP. XXXIII. — He confirms the proposal with those promises in which Christ received that He Himself would drink together of the generation of the vine in the kingdom of the Father, and promised the reward of a hundredfold, and feasts; which also a blessing long before prefigured, as Papias and the elders have interpreted. 1219
CAP. XXXIV. — He concludes his opinion concerning the temporal and earthly kingdom of the saints from the resurrection with various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel, and the parable of the watching servants, by which the Lord promises that He will serve them. 1213
ADDENDA
CAP. XXXV. — He maintains that the preceding testimonies cannot be understood through allegory as referring only to heavenly goods, but must be fulfilled after the advent of the Antichrist, and the resurrection in the earthly Jerusalem; and to the earlier prophecies, from Isaiah, Jeremiah, and the Apocalypse of John, he subjoins others. 1218 CAP. XXXVI. — Men will truly be resurrected, and the world will not be utterly exterminated: but there will be various mansions of the saints according to the dignity of each, and all things will be subjected to God the Father: and thus will [God] be all in all. 1221 Admonition concerning the following fragments. 1223 FRAGMENTS OF THE LOST WORKS OF ST. IRENAEUS. 1223
APPENDIX to the books of Irenaeus against heresies, containing fragments of the Gnostics of whom the holy martyr makes mention. Fragments of the commentaries of Basilides. 1263 Fragments of Epiphanes. 1265 Fragment of Isidore. 1269 Fragment of the book of a certain Valentinian. 1271 Epistle of Ptolemy to Flora. 1277 Fragments of Heracleon. 1283 Fragments of Valentinus. 1291 PREFACES, PROLEGOMENA, NOTES AND OBSERVATIONS of all those who have either published or illustrated new editions of Irenaeus. 1321
ADDENDA.
I have thought it incumbent upon me to add here a few notes which Dr. Nolte has communicated to me. EDITOR OF THE PATROLOGIA.
Regarding the edition published by Ad. Stieren, I have explained in a few words what judgment should be passed on it in the *Theologische Quartalschrift* of Vienna, vol. VI, fasc. 1, p. 109 sqq. Col. 440, l. 7. Neither the old interpreters, nor the most recent editor, have seen what is the truth. Rewrite • Δημιουργόν μηδέπω διακρ., etc. A 456, l. 12. You shall correct with me φοβ. μήτι... τέλος. 458, l. 15. It was entirely necessary to write § cum coniugio Siges, and p. 459, l. 5, restitutam coniugio. No one not ignorant of paleography will fail to give me his assent. 488, l. 5. I have most truly restored that which proceeded from Irenaeus by writing « ἀποκρίναντα χωρὶς εἶτα συγχέαι » etc.; from the Latin interpretation, due to homoeoteleuton, it fell out immediately after *separatim*. I do not know by whose carelessness these and several other corrections were omitted in the l. l. B 498, l. 10. Rigaltius, with the keenness of his genius, toward Tertull. *contra Valent.*, cap. 19, p. 78, observ. ed. 1634, correctly corrected this passage by writing . . . « subteriorem eum exsistentei perscire » etc. It is very strange that this escaped all editors. 509, l. 21. I have most certainly corrected « ἡμᾶς ἄλλους », etc.; *nous autres* the Gauls say; which form of speaking Schæfer explained elsewhere in his commentaries on Demosthenes' orations. And this correction was omitted in the subsequent l. l. 565, l. 10. In order to satisfy paleography most fully, you will not follow all the editors in deleting *tantum*, but will write *ne praeuale* ἀρχὴν ἁπάντων; for *a* and *ἐπ'*, like *a et ou*, *a et εν*, have been most frequently confused by scribes. C 594, l. 5. I have shown that *Sic igitur*, etc., should be read in l. l. Furthermore, I have shown that in the Greek text after Μάρκος the word ὡς fell out in the same place. The whole passage, therefore, is to be rendered in Latin as follows: *Sic igitur Marcus, qui vulvam et susceptorium Colorbasi se (αὐτὸν, non αὑτὸν is to be written) putavit, solum se (μόνον ἑαυτὸν is to be corrected for μονώτατον) fuisse dicens*, etc. It is to be lamented that Hippolytus, whom we have as the author of the book inscribed *Omn. haeres. refut.* ed. Miller (who falsely attributed this book to Origen), p. 203, omitted this first sentence of this passage. 596, l. 16. The same author confirms Junius’ conjecture in l. l. p. 204, l. 52. 597, l. 2. In the passage *πολιορκεῖ*, where, however, he did not append the complete place, l. l. p. 204, l. 6, the same person has *γινώσκειν*. *Πολιορκεῖ* perhaps seems to be corrupted from *παλινῳδεῖν* or some similar word. 682, l. 13. I do not yet repent of the correction which I proposed in l. l. For I believe it should be read: *sed vitam quidem luxuriosi, sententiam autem impii ad velamen, etc., abutuntur*. For who is there who does not know how often scribes have erred in final syllables? D 686, l. 25. Perhaps it should be written: *non dissimiliter*. 701, l. 18. It is truly astonishing that none of the interpreters saw how this passage should be constituted. Delete the period after *Deum* and substitute a comma in its place, so that it may be: « Horum igitur... et Deum, sophiam, » etc. 702, l. 18. Write: « omnibus fuisse et Christum. » 725, l. 7. *Propter dominum*, i. e., *δι' ἐξουσίαν* is entirely alien to this place. Irenaeus would have written *δι' ἐξουσιῶν*, i. e., *per potestates*. This alone squares with this place. 749, l. 20. Cf. Meineke *Fragment. comicorum Græc.*, vol. I, p. 318. 753, l. 7. A passage truly most difficult, which I should believe has not yet been correctly constituted by the interpreters. I restore it thus: « Hoc autem hi iis... aptaverunt. Sensationis autem dixerunt, si quid (or: *si qua*) sensus intelligens et (=etiam) eius, » etc. 761, l. 32. He who in this place and p. 762, l. 12, has written *efficabiliter* with me instead of *extricabiliter* will not have strayed from the truth. 844, l. 28. Stieren wrongly wished to add *et* before the words *de omnibus*. Ibid., l. 34. Cf. Windischmann, *Vindic. Petrin.*, p. 87. 849, l. 4. Restore the *potentiorem* of almost all the readings of the codices. 939, l. 20. I correct: . . . « factus est, ut commixtus verbo Dei et adoptionem, » etc.; Irenaeus would have written in Greek *τῷ λόγῳ συγκεκραμμένος* or *τ. λ. ἀνακραθείς*. Thus also above p. 509, l. 17, *αὐτῇ ἀνακραθείς*, ibid. l. 19, *ἀνακραθείς γυναικί*, etc., I restore. 975, l. 9. The sense requires that it be written . . . « se