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FRAGMENTS FROM THE LOST WRITINGS OF IRENAEUS
I. I ADJURE thee, who shalt transcribe this book, by our Lord Jesus Christ, and by His glorious appearing, when He comes to judge the living and the dead, that thou compare what thou hast transcribed, and be careful to set it right according to this copy from which thou hast transcribed; also, that thou in like manner copy down this adjuration, and insert it in the transcript. II. These opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church's pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand down to thee. For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court, and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse--his going out, too, and his coming in--his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God's mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God's grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolical presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: "O good God, for what times hast Thou reserved me, that I should endure these things?" And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he despatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them. III. For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves hound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith. And the presbyters preceding Sorer in the government of the Church which thou dost now rule--I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus--did neither themselves observe it [after that fashion], nor permit those with them to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was observed (although such observance was [felt] in more decided contrariety [as presented] to those who did not fall in with it; and none were ever cast out [of the Church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it. And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe [this custom] and those who did not. IV. As long as any one has the means of doing good to his neighbours, and does not do so, he shall be reckoned a stranger to the love of the Lord. V. The will and the energy of God is the effective and foreseeing cause of every time and place and age, and of every nature. The will is the reason (logos) of the intellectual soul, which [reason] is within us, inasmuch as it is the faculty belonging to it which is endowed with freedom of action. The will is the mind desiring [some object], and an appetite possessed of intelligence, yearning after that thing which is desired. VI. Since God is vast, and the Architect of the world, and omnipotent, He created things that reach to immensity both by the Architect of the world and by an omnipotent will, and with a new effect, potently and efficaciously, in order that the entire fulness of those things which have been produced might come into being, although they had no previous existence--that is, whatever does not fall under [our] observation, and also what lies before our eyes. And so does He contain all things in particular, and leads them on to their own proper result, on account of which they were called into being and produced, in no way changed into anything else than what it (the end) had originally been by nature. For this is the property of the working of God, not merely to proceed to the infinitude of the understanding, or even to overpass [our] powers of mind, reason and speech, time and place, and every age; but also to go beyond substance, and fulness or perfection, VII. This [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it. VIII. For as the ark [of the covenant] was glided within and without with pure gold, so was also the body of Christ pure and resplendent; for it was adorned within by the Word, and shielded without by the Spirit, in order that from both [materials] the splendour of the natures might be clearly shown forth. IX. Ever, indeed, speaking well of the deserving, but never ill of the undeserving, we also shall attain to the glory and kingdom of God. X. It is indeed proper to God, and befitting His character, to show mercy and pity, and to bring salvation to His creatures, even though they be brought under danger of destruction. "For with Him," says the Scripture, "is propitiation." XI. The business of the Christian is nothing else than to be ever preparing for death meleman amoqnhskein). XII. We therefore have formed the belief that [our] bodies also do rise again. For although they go to corruption, yet they do not perish; for the earth, receiving the remains, preserves them, even like fertile seed mixed with more fertile ground. Again, as a bare grain is sown, and, germinating by the command of God its Creator, rises again, clothed upon and glorious, but not before it has died and suffered decomposition, and become mingled with the earth; so [it is seen from this, that] we have not entertained a vain belief in the resurrection of the body. But although it is dissolved at the appointed time, because of the primeval disobedience, it is placed, as it were, in the crucible of the earth, to be recast again; not then as this corruptible [body], but pure, and no longer subject to decay: so that to each body its own soul shall be restored; and when it is clothed upon with this, it shall not experience sorrow, but shall rejoice, continuing permanently in a state of purity, having for its companion a just consort, not an insidious one, possessing in every respect the things pertaining to it, it shall receive these with perfect accuracy; it shall not receive bodies diverse from what they had been, nor delivered from suffering or disease, nor as [rendered] glorious, but as they departed this life, in sins or in righteous actions: and such as they were, such shall they be clothed with upon resuming life; and such as they were in unbelief, such shall they be faithfully judged. XIII. For when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: "How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]?" XVI. How is it possible to say that the serpent, created by God dumb and irrational, was endowed with reason and speech? For if it had the power of itself to speak, to discern, to understand, and to reply to what was spoken by the woman, there would have been nothing to prevent every serpent from doing this also. If, however, they say again that it was according to the divine will and dispensation that this [serpent] spake with a human voice to Eve, they render God the author of sin. Neither was it possible for the evil demon to impart speech to a speechless nature, and thus from that which is not to produce that which is; for if that were the case, he never would have ceased (with the view of leading men astray) from conferring with and deceiving them by means of serpents, and beasts, and birds. From what quarter, too, did it, being a beast, obtain information regarding the injunction of God to the man given to him alone, and in secret, not even the woman herself being aware of it? Why also did it not prefer to make its attack upon the man instead of the woman? And if thou sayest that it attacked her as being the weaker of the two, [I reply that], on the contrary, she was the stronger, since she appears to have been the helper of the man in the transgression of the commandment. For she did by herself alone resist the serpent, and it was after holding out for a while and making opposition that she ate of the tree, being circumvented by craft; whereas Adam, making no fight whatever, nor refusal, partook of the fruit handed to him by the woman, which is an indication of the utmost imbecility and effeminacy of mind. And the woman indeed, having been vanquished in the contest by a demon, is deserving of pardon; but Adam shall deserve none, for he was worsted by a woman,--he who, in his own person, had received the command from God. But the woman, having heard of the command from Adam, treated it with contempt, either because she deemed it unworthy of God to speak by means of it, or because she had her doubts, perhaps even held the opinion that the command was given to her by Adam of his own accord. The serpent found her working alone, so that he was enabled to confer with her apart. Observing her then either eating or not eating from the trees, he put before her the fruit of the [forbidden] tree. And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. "For everything going in at the mouth, is cast out into the draught." If then corruptible, it is obvious that she was also mortal. But if mortal, then there was certainly no curse; nor was that a [condemnatory] sentence, when the voice of God spake to the man, "For earth thou art, and unto earth shall thou return," as the true course of things proceeds [now and always]. Then again, if the serpent observed the woman not eating, how did he induce her to eat who never had eaten? And who pointed out to this accursed man-slaying serpent that the sentence of death pronounced against them by God would not take [immediate] effect, when He said, "For in the day that ye eat thereof, ye shall surely die?" And not this merely, but that along with the impunity [attending their sin] the eyes of those should be opened who had not seen until then? But with the opening [of their eyes] referred to, they made entrance upon the path of death. XV. When, in times of old, Balaam spake these things in parables, he was not acknowledged; and now, when Christ has appeared and fulfilled them, He was not believed. Wherefore [Balaam], foreseeing this, and wondering at it, exclaimed, "Alas! alas! who shall live when God brings these things to pass?" XVI. Expounding again the law to that generation which followed those who were shin in the wilderness, he published Deuteronomy; not as giving to them a different law from that which had been appointed for their fathers, but as recapitulating this latter, in order that they, by hearing what had happened to their fathers, might fear God with their whole heart. XVII. By these Christ was typified, and acknowledged, and brought into the world; for He was prefigured in Joseph: then from Levi and Judah He was descended according to the flesh, as King and Priest; and He was acknowledged by Simeon in the temple: through Zebulon He was believed in among the Gentiles, as says the prophet, "the land of Zabulon;" and through Benjamin [that is, Paul] He was glorified, by being preached throughout all the world. XVIII. And this was not without meaning; but that by means of the number of the ten men, he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the compact entered into with them. And when he did not choose to partake with them in their idol-worship, they threw the blame upon him: for "Jerubbaal" signifies the judgment-seat of Baal. XIX. "Take unto thee Joshua ('Ihsoun) the son of Nun." For it was proper that Moses should lead the people out of Egypt, but that Jesus (Joshua) should lead them into the inheritance. Also that Moses, as was the case with the law, should cease to be, but that Joshua ('Ihsoun), as the word, and no untrue type of the Word made flesh (enupostatou), should be a preacher to the people. Then again, [it was fit] that Moses should give manna as food to the fathers, but Joshua wheat; as the first-fruits of life, a type of the body of Christ, as also the Scripture declares that the manna of the Lord ceased when the people had eaten wheat from the land. XX. "And he laid his hands upon him." The countenance of Joshua was also glorified by the imposition of the hands of Moses, but not to the same degree [as that of Moses]. Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, "And thou shall confer upon him of thy glory." For [in this case] the thing given does not cease to belong to the giver. XXI. But he does not give, as Christ did, by means of breathing, because he is not the fount of the Spirit. XXII. "Thou shall not go with them, neither shalt thou curse the people." He does not hint at anything with regard to the people, for they all lay before his view, but [he refers] to the mystery of Christ pointed out beforehand. For as He was to be born of the fathers according to the flesh, the Spirit gives instructions to the man (Balaam) beforehand, lest, going forth in ignorance, he might pronounce a curse upon the people. Not, indeed, that [his curse] could take any effect contrary to the will of God; but [this was done] as an exhibition of the providence of God which He exercised towards them on account of their forefathers. XXIII. "And he mounted upon his ass." The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins. Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above. XXIV. "God is not as a man." He thus shows that all men are indeed guilty of falsehood, inasmuch as they change from one thing to another (metaferomenoi); but such is not the case with God, for He always continues true, perfecting whatever He wishes. XXV. "To inflict vengeance from the Lord on Midian." For this man (Balaam), when he speaks no longer in the Spirit of God, but contrary to God's law, by setting up a different law with regard to fornication, is certainly not then to be counted as a prophet, but as a soothsayer. For he who did not keep to the commandment of God, received the just recompense of his own evil devices. XXVI. Know thou that every man is either empty or full. For if he has
not the Holy Spirit, he has no knowledge of the Creator; he has not
received Jesus Christ the Life; he knows not the Father who is in
heaven; if he does not live after the dictates of reason, after the
heavenly law, he is not a sober-minded person, nor does he act
uprightly: such an one is empty. If, on the other hand, he receives
God, who says, "I will dwell with them, and walk in them, and I will
be their God," such an one is not empty, but full.
XXVIII.
"And the man of God said, Where did it fall? And he showed him the
place. And he cut down a tree, and cast it in there, and the iron
floated." This was a sign that souls should be borne aloft (anagwghs
yukwn) through the instrumentality of wood, upon which He suffered
who can lead those souls aloft that follow His ascension. This event
was also an indication of the fact, that when the holy soul of Christ
descended [to Hades], many souls ascended and were seen in their bodies
. For just as the wood, which is the lighter body, was submerged in the
water; but the iron, the heavier one, floated: so, when the Word of
God became one with flesh, by a physical and hypostatic union, the
heavy and terrestrial [part], having been rendered immortal, was borne
up into heaven, by the divine nature, after the resurrection.
XXIX.
The Gospel according to Matthew was written to the Jews. For they
laid particular stress upon the fact that Christ [should be] of the
seed of David. Matthew also, who had a still greater desire [to
establish this point], took particular pains to afford them convincing
proof that Christ is of the seed of David; and therefore he commences
with [an account of] His genealogy.
XXX.
"The axe unto the root," he says, urging us to the knowledge of
the truth, and purifying us by means of fear, as well as preparing
to bring forth fruit in due season.
XXXI.
Observe that, by means of the grain of mustard seed in the parable,
the heavenly doctrine is denoted which is sown like seed in the world,
as in a field, [seed] which has an inherent force, fiery and powerful.
For the Judge of the whole world is thus proclaimed, who, having been
hidden in the heart of the earth in a tomb for three days, and having
become a great tree, has stretched forth His branches to the ends of
the earth. Sprouting out from Him, the twelve apostles, having become
fair and fruitful boughs, were made a shelter for the nations as for
the fowls of heaven, under which boughs, all having taken refuge, as
birds flocking to a nest, have been made partakers of that wholesome
and celestial food which is derived from them.
XXXII.
Josephus says, that when Moses had been brought up in the royal
palaces, he was chosen as general against the Ethiopians; and having
proved victorious, obtained in marriage the daughter of that king,
since indeed, out of her affection for him, she delivered the city
up to him; Why was it, that when these two (Aaron and Miriam) had both
acted with despite towards him (Moses), the latter alone was adjudged
punishment? First, because the woman was the more culpable, since both
nature and the law place the woman in a subordinate condition to the
man. Or perhaps it was that Aaron was to a certain degree excusable,
in consideration of his being the eider [brother], and adorned with
the dignity of high priest. Then again, inasmuch as the leper was
accounted by the law unclean, while at the same time the origin and
foundation of the priesthood lay in Aaron, [the Lord] did not award
a similar punishment to him, lest this stigma should attach itself to
the entire [sacerdotal] race; but by means of his sister's [example]
He awoke his fears, and taught him the same lesson. For Miriam's
punishment affected him to such an extent, that no sooner did she
experience it, than he entreated Moses], who had been injured, that
he would be his intercession do away with the affliction. And he did
not neglect to do so, but at once poured forth his supplication. Upon
this the Lord, who loves mankind, made him understand how He had not
chastened her as a judge, but as a father; for He said, "If her father
had spit in her face, should she not be ashamed? Let her be shut out
from the camp seven days, and after that let her come in again."
XXXIII.
Inasmuch as certain men, impelled by what considerations I know
not, remove from God the half of His creative power, by asserting
that He is merely the cause of quality resident in matter, and by
maintaining that matter itself is uncreated, come now let us put the
question, What is at any time ... is immutable. Matter, then, is
immutable. But if matter be immutable, and the immutable suffers no
change in regard to quality, it does not form the substance of the
world. For which reason it seems to them superfluous, that God has
annexed qualities to matter, since indeed matter admits of no possible
alteration, it being in itself an uncreated thing. But further, if
matter be uncreated, it has been made altogether according to a certain
quality, and this immutable, so that it cannot be receptive of more
qualifies, nor can it be the thing of which the world is made. But if
the word be not made from it, [this theory] entirely excludes God
from exercising power on the creation [of the world].
XXXIV.
"And dipped himself," says [the Scripture], "seven times in Jordan."
It was not for nothing that Naaman of old, when suffering from leprosy,
was purified upon his being baptized, but [it served] as an indication
to us. For as we are lepers in sin, we are made clean, by means of the
sacred water and the invocation of the Lord, from our old
transgressions; being spiritually regenerated as new-born babes, even
as the Lord has declared: "Except a man be born again through water
and the Spirit, he shall not enter into the kingdom of heaven."
XXXV.
If the corpse of Elisha raised a dead man, how much more shall
God, when He has quickened men's dead bodies, bring them up for
judgment?
XXXVI.
True knowledge, then, consists in the understanding of Christ,
which Paul terms the wisdom of God hidden in a mystery, which "the
natural man receiveth not," the doctrine of the cross; of which if
any man "taste," he will not accede to the disputations and quibbles
of proud and puffed-up men, who go into matters of which they have
no perception. For the truth is unsophisticated (askhmatistos); and
"the word is nigh thee, in thy mouth and in thy heart," as the same
apostle declares, being easy of comprehension to those who are
obedient. For it renders us like to Christ, if we experience "the
power of his resurrection and the fellowship of His sufferings." For
this is the affinity of the apostolical teaching and the most holy
"faith delivered unto us," which the unlearned receive, and those of
slender knowledge have taught, not "giving heed to endless
genealogies," but studying rather [to observe] a straightforward
course of life; lest, having been deprived of the Divine Spirit,
they fail to attain to the kingdom of heaven. For truly the first
thing is to deny one's self and to follow Christ; and those who do
this are borne onward to perfection, having fulfilled all their
Teacher's will, becoming sons of God by spiritual regeneration, and
heirs of the kingdom of heaven; those who seek which first shall not
be forsaken.
XXXVII.
Those who have become acquainted with the secondary (i.e., under
Christ) constitutions of' the apostles, are aware that the Lord
instituted a new oblation in the new covenant, according to [the
declaration of] Malachi the prophet. For, "from the rising of the
sun even to the setting my name has been glorified among the Gentiles,
and in every place incense is offered to my name, and a pure
sacrifice;" as John also declares in the Apocalypse: "The incense is
the prayers of the saints." Then again, Paul exhorts us "to present
our bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service." And again, "Let us offer the sacrifice of
praise, that is, the fruit of the lips." Now those oblations are not
according to the law, the handwriting of which the Lord took away
from the midst by cancelling it; but they are according to the Spirit,
for we must worship God "in spirit and in truth." And therefore the
oblation of the Eucharist is not a carnal one, but a spiritual;
and in this respect it is pure. For we make an oblation to God of the
bread and the cup of blessing, giving Him thanks in that He has
commanded the earth to bring forth these fruits for our nourishment.
And then, when we have perfected the oblation, we invoke the Holy
Spirit, that He may exhibit this sacrifice, both the bread the body
of Christ, and the cup the blood of Christ, in order that the
receivers of these antitypes may obtain remission of sins and life
eternal. Those persons, then, who perform these oblations in
remembrance of the Lord, do not fall in with Jewish views, but,
performing the service after a spiritual manner, they shall be
called sons of wisdom.
XXXVIII.
The apostles ordained, that "we should not judge any one in
respect to meat or drink, or in regard to a feast day, or the
new moons, or the sabbaths.'' Whence then these contentions? whence
these schisms? We keep the feast, but in the leaven of malice and
wickedness, cutting in pieces the Church of God; and we preserve what
belongs to its exterior, that we may cast away these better things,
faith and love. We have heard from the prophetic words that these
feasts and fasts are displeasing to the Lord.
XXXIX.
Christ, who was called the Son of God before the ages, was
manifested in the fulness of time, in order that He might cleanse
us through His blood, who were under the power of sin, presenting us
as pure sons to His Father, if we yield ourselves obediently to the
chastisement of the Spirit. And in the end of time He shall come to
do away with all evil, and to reconcile all things, in order that
there may be an end of all impurities.
XL.
"And he found the jaw-bone of an ass." It is to be observed that,
after [Samson had committed] fornication, the holy Scripture no
longer speaks of the things happily accomplished by him in connection
with the formula, "The Spirit of the Lord came upon him." For thus,
according to the holy apostle, the sin of fornication is perpetrated
against the body, as involving also sin against the temple of God.
XLI.
This indicates the persecution against the Church set on foot by
the nations who still continue in unbelief. But he (Samson) who
suffered those things, trusted that there would be a retaliation
against those waging this war. But retaliation through what means?
First of all, by his betaking himself to the Rock not cognizable to
the senses; secondly, by the finding of the jaw-bone of an ass. Now
the type of the jaw-bone is the body of Christ.
XLII.
Speaking always well of the worthy, but never ill of the unworthy,
we also shall attain to the glory and kingdom of God.
XLIII.
In these things there was signified by prophecy that the people,
having become transgressors, shall be bound by the chains of their
own sins. But the breaking of the bonds of their own accord indicates
that, upon repentance, they shall be again loosed from the shackles
of sin.
XLIV.
It is not an easy thing for a soul, under the influence Of error,
to be persuaded of the contrary opinion.
XLV.
"And Balsam the son of Beor they slew with the sword." For,
speaking no longer by the Spirit of God, but setting up another law
of fornication contrary to the law of God, this man shall no longer
be reckoned as a prophet, but as a soothsayer. For, as he did not
continue in the commandment of God, he received the just reward of
his evil devices.
XLVI.
"The god of the world;" that is, Satan, who was designated God to
those who believe not.
XLVII.
The birth of John [the Baptist] brought the dumbness of Zacharias
to an end. For he did not burden his father, when the voice issued
forth from silence; but as when not believed it rendered him
tongue-tied, so did the voice sounding out clearly set his father
free, to whom he had both been announced and born. Now the voice and
the burning light 20 were a precursor of the Word and the Light.
XLVIII.
As therefore seventy tongues are indicated by number, and from
dispersion the tongues are gathered into one by means of their
interpretation; so is that ark declared a type of the body of Christ,
which is both pure and immaculate. For as that ark was gilded with
pure gold both within and without, so also is the body of Christ pure
and resplendent, being adorned within by the Word, and shielded on
the outside by the Spirit, in order that from both [materials] the
splendour of the natures might be exhibited together.
XLIX.
Now therefore, by means of this which has been already brought
forth a long time since, the Word has assigned an interpretation.
We are convinced that there exist [so to speak] two men in each one
of us. The one is confessedly a hidden thing, while the other stands
apparent; one is corporeal, the other spiritual; although the
generation of both may be compared to that of twins. For both are
revealed to the world as but one, for the soul was not anterior to
the body in its essence; nor, in regard to its formation, did the
body precede the soul: but both these were produced at one time;
and their nourishment consists in purity and sweetness.
L.
For then there shall in truth be a common joy consummated to all
those who believe unto life, and in each individual shall be confirmed
the mystery of the Resurrection, and the hope of incorruption, and the
commencement of the eternal kingdom, when God shall have destroyed
death and the devil. For that human nature and flesh which has risen
again from the dead shall die no more; but after it had been changed
to incorruption, and made like to spirit, when the heaven was opened,
[our Lord] full of glory offered it (the flesh) to the Father.
LI.
Now, however, inasmuch as the books of these men may possibly have
escaped your observation, but have come under our notice, I call your
attention to them, that for the sake of your reputation you may
expel these writings from among you, as bringing disgrace upon you,
since their author boasts himself as being one of your company. For
they constitute a stumbling-block to many, who simply and unreservedly
receive, as coming from a presbyter, the blasphemy which they utter
against God. Just [consider] the writer of these things, how by means
of them he does not injure assistants [in divine service] only, who
happen to be prepared in mind for blasphemies against God, but also
damages those among us, since by his books he imbues their minds with
false doctrines concerning God.
LII.
The sacred books acknowledge with regard to Christ, that as He is
the Son of man, so is the same Being not a [mere] man; and as He is
flesh, so is He also spirit, and the Word of God, and God. And as He
was born of Mary in the last times, so did He also proceed from God
as the First-begotten of every creature; and as He hungered, so did
He satisfy [others]; and as He thirsted, so did He of old cause the
Jews to drink, for the "Rock was Christ" Himself: thus does Jesus now
give to His believing people power to drink spiritual waters, which
spring up to life eternal. And as He was the son of David, so was He
also the Lord of David. And as He was from Abraham, so did He also
exist before Abraham. And as He was the servant of God, so is He the
Son of God, and Lord of the universe. And as He was spit upon
ignominiously, so also did He breathe the Holy Spirit into His
disciples. And as He was saddened, so also did He give joy to
His people. And as He was capable of being handled and touched,
so again did He, in a non-apprehensible form, pass through the
midst of those who sought to injure Him, and entered without
impediment through closed doors. And as He slept, so did He also
rule the sea, the winds, and the storms. And as He suffered, so also
is He alive, and life-giving, and healing all our infirmity. And as
He died, so is He also the Resurrection of the dead. He suffered
shame on earth, while He is higher than all glory and praise in
heaven; who, "though He was crucified through weakness, yet He liveth
by divine power;" who "descended into the lower parts of the earth,"
and who "ascended up above the heavens;" for whom a manger sufficed,
yet who filled all things; who was dead, yet who liveth for ever and
ever. Amen.
LIII.
With regard to Christ, the law and the prophets and the evangelists
have proclaimed that He was born of a virgin, that He suffered upon
a beam of wood, and that He appeared from the dead; that He also
ascended to the heavens, and was glorified by the Father, and is the
ternal King; that He is the perfect Intelligence, the Word of God,
who was begotten before the light; that He was the Founder of the
universe, along with it (light), and the Maker of man; that He is
All in all: Patriarch among the patriarchs; Law in the laws; Chief
Priest among priests; Ruler among kings; the Prophet among prophets;
the Angel among angels; the Man among men; Son in the Father; God in
God; King to all eternity. For it is He who sailed [in the ark] along
with Noah, and who guided Abraham; who was bound along with Isaac,
and was a Wanderer with Jacob; the Shepherd of those who are saved,
and the Bridegroom of the Church; the Chief also of the cherubim, the
Prince of the angelic powers; God of God; Son of the Father; Jesus
Christ; King for ever and ever. Amen.
LIV.
The law and the prophets and evangelists have declared that Christ
was born of a virgin, and suffered on the cross; was raised also from
the dead, and taken up to heaven; that He was glorified, and reigns
for ever. He is Himself termed the Perfect Intellect, the Word of God.
He is the First-begotten, after a transcendent manner, the Creator of
man; All in all; Patriarch among the patriarchs; Law in the law; the
Priest among priests; among kings Prime Leader; the Prophet among the
prophets; the Angel among angels; the Man among men; Son in the Father;
God in God; King to all eternity. He was sold with Joseph, and He
guided Abraham; was bound along with Isaac, and wandered with Jacob;
with Moses He was Leader, and, respecting the people, Legislator. He
preached in the prophets; was incarnate of a virgin; born in Bethlehem;
received by John, and baptized in Jordan; was tempted in the desert,
and proved to be the Lord. He gathered the apostles together, and
preached the kingdom of heaven; gave light to the blind, and raised
the dead; was seen in the temple, but was not held by the people as
worthy of credit; was arrested by the priests, conducted before Herod,
and condemned in the presence of Pilate; He manifested Himself in the
body, was suspended upon a beam of wood, and raised from the dead;
shown to the apostles, and, having been carried up to heaven, sitteth
on the right hand of the Father, and has been glorified by Him as the
Resurrection of the dead. Moreover, He is the Salvation of the lost,
the Light to those dwelling in darkness, and Redemption to those who
have been born; the Shepherd of the saved, and the Bridegroom of the
Church; the Charioteer of the cherubim, the Leader of the angelic host;
God of God; Jesus Christ our Saviour.
LV.
"Then drew near unto Him the mother of Zebedee's children, with her
sons, worshipping, and seeking a certain thing from Him." These people
are certainly not void of understanding, nor are the words set forth
in that passage of no signification: being stated beforehand like a
preface, they have some agreement with those points formerly expounded.
"Then drew near." Sometimes virtue excites our admiration, not merely
on account of the display which is given of it, but also of the
occasion when it was manifested. I may refer, for example, to the
premature fruit of the grape, or of the fig, or to any fruit
whatsoever, from which, during its process [of growth], no man expects
maturity or full development; yet, although any one may perceive that
it is still somewhat imperfect, he does not for that reason despise as
useless the immature grape when plucked, but he gathers it with
pleasure as appearing early in the season; nor does he consider
whether the grape is possessed of perfect sweetness; nay, he at once
experiences satisfaction from the thought that this one has appeared
before the rest. Just in the same way does God also, when He perceives
the faithful possessing wisdom though still imperfect, and but a
small degree of faith, overlook their defect in this respect, and
therefore does not reject them; nay, but on the contrary, He kindly
welcomes and accepts them as premature fruits, and honours the mind,
whatsoever it may be, which is stamped with virtue, although not yet
perfect. He makes allowance for it, as being among the harbingers of
the vintage, and esteems it highly, inasmuch as, being of a readier
disposition than the rest, it has forestalled, as it were, the blessing
to itself. Abraham therefore, Isaac, and Jacob, our fathers, are to be
esteemed before all, since they did indeed afford us such early
examples of virtue. How many martyrs can be compared to Daniel? How
many martyrs, I ask, can rival the three youths in Babylon, although
the memory of the former has not been brought before us so
conspicuously as that of the latter? These were truly first-fruits,
and indications of the [succeeding] fructification. Hence God has
directed their life to be recorded, as a model for those who should
come after.
And that their virtue was thus accepted by God, as the first-fruits
of the produce, hear what He has Himself declared: "As a grape," He
says, "I have found Israel in the wilderness, and as first-ripe figs
your fathers." Call not therefore the faith of Abraham merely blessed
because he believed. Do you wish to look upon Abraham with admiration?
Then behold how that one man alone professed piety when in the world
six hundred had been contaminated with error. Dost thou wish Daniel
to carry thee away to amazement? Behold that [city] Babylon, haughty
in the flower and pride of impiousness, and its inhabitants completely
given over to sin of every description. But he, emerging from the
depth, spat out the brine of sins, and rejoiced to plunge into the
sweet waters of piety. And now, in like manner, with regard to that
mother of Zebedee's children, do not admire merely what she said, but
also the time at which she uttered these words. For when was it that
she drew near to the Redeemer? Not after the resurrection, nor after
the preaching of His name, nor after the establishment of His kingdom;
but it was when the Lord said, "Behold, we go up to Jerusalem, and
the Son of man shall be delivered to the chief priests and the scribes;
and they shall kill Him, and on the third day He shall rise again."
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