(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
IRENAEUS OF LYONS
FRAGMENTS FROM THE LOST WRITINGS OF IRENAEUS
I. I ADJURE thee, who shalt transcribe this book,(1) 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(2) 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,(3) 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(4) the controversy is not merely as regards the day, but also as
regards the form itself of the fast.(5) 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.(6) 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.(1) 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(2)
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 [so] 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.(3) 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 [so] 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.(4)
IV. As(5) 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.(6)
V. The(7) 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 (lo'gos) 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(8) 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(9) [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(1) 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(2), 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."(3)
XI. The business of the Christian is nothing else than to be ever
preparing for death (melepa(i)n apothnh'skein).
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;(4) 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(5) 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(6) 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."(1) 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,"(2) 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(3) [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,(4) 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?"(5)
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;"(6) and
through Benjamin [that is, Paul] He was glorified, by being preached
throughout all the world.(7)
XVIII. And this was not without meaning; but that by means of the number
of the ten men,(8) 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 (Ihsou^n) the son of Nun."(9) 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 (Ihsou^n), as the
word, and no untrue type of the Word made flesh (enuposta'ton), 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;(1) 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.(2)
XX. "And(3) he laid his hands upon him."(4) 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."(5) 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."(6) 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.(7) 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."(8) 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.(9) 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."(10) He thus shows that all men are indeed
guilty of falsehood, inasmuch as they change from one thing to another
(metaphero'menoi); 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."(11) 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,(12) 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.(13)
XXVI. Know(14) 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,"(15) such an one is not
empty, but full.
XXVII. The little boy, therefore, who guided Samson by the hand,(16) pre-
typified John the Baptist, who showed to the people the faith in Christ.
And the house in which they were assembled signifies the world, in which
dwell the various heathen and unbelieving nations, offering sacrifice to
their idols. Moreover, the two pillars are the two covenants. The fact,
then, of Samson leaning himself upon the pillars, [indicates] this, that
the people, when instructed, recognized the mystery of Christ.
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."(17) This was a sign that souls should be borne aloft (anagwgh^s
psukw^n) 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.(1) 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(2) 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.(3) "The axe unto the root,"(4) he says, urging us to the knowledge
of the truth, and purifying us by means of fear, as well as preparing [us]
to bring forth fruit in due season.
XXXI. Observe(5) 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.(6) 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?(3)
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."(9)
XXXIII. Inasmuch(10) 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(1) dipped himself," says [the Scripture], "seven times in
Jordan."(2) 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."(3)
XXXV. If the corpse of Elisha raised a dead man,(4) how much more shall
God, when He has quickened men's dead bodies, bring them up for judgment?
XXXVI. True(5) 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,"(6) the doctrine of the cross; of which if any man
"taste,"(7) he will not accede to the disputations and quibbles of proud
and puffed-up men,(8) who go into matters of which they have no
perception.(9) For the truth is unsophisticated (aschhma'tistos); and "the
word is nigh thee, in thy mouth and in thy heart,"(10) 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."(11) For this is the affinity(12) of
the apostolical teaching and the most holy "faith delivered unto us,"(13)
which the unlearned receive, and those of slender knowledge have taught,
not "giving heed to endless genealogies,"(14) 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,(15) 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;"(16) as John
also declares in the Apocalypse: "The incense is the prayers of the
saints."(17) Then again, Paul exhorts us "to present our bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable
service."(18) And again, "Let us offer the sacrifice of praise, that is,
the fruit of the lips."(19) Now those oblations are not according to the
law, the handwriting of which the Lord took away from the midst by
cancelling it;(20) but they are according to the Spirit, for we must
worship God "in spirit and in truth."(21) 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(22) 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(1) 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.''(2) 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.(3)
XXXIX. Christ,(4) 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(5) he found the jaw-bone of an ass."(6) 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."(7) 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.(8)
XLI. This (9) 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(10) not cognizable to the senses;(11)
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(12) 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(13) is not an easy thing for a soul, under the influence Of
error, to be persuaded of the contrary opinion.
XLV. "And(14) Balsam the son of Beor they slew with the sword."(15) For,
speaking no longer by the Spirit of God, but setting up another law of
fornication contrary to the law of God,(16) 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(17) god of the world;"(18) that is, Satan, who was designated
God to those who believe not.
XLVII. The(19) 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(1) therefore seventy tongues are indicated by number, and
from(2) 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(3) 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(4) 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(5) 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,(6) 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(7) 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"(8) Himself: thus does Jesus now give to His believing people
power to drink spiritual waters, which spring up to life eternal.(9) 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.(10) 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.(11) 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,(12) and entered without impediment through closed doors.(13)
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;"(14) who "descended into the lower parts of the earth," and
who "ascended up above the heavens;"(15) for whom a manger sufficed, yet
who filled all things; who was dead, yet who liveth for ever and ever.
Amen.
LIII. With(1) 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
Eternal 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(2) 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,(3) 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(4) drew near unto Him the mother of Zebedee's children, with
her sons, worshipping, and seeking a certain thing from Him."(5) 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,(6) 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."(1) 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."(2)
These things the Saviour told in reference to His sufferings and cross;
to these persons He predicted His passion. Nor did He conceal the fact that
it should be of a most ignominious kind, at the hands of the chief priests.
This woman, however, had attached another meaning to the dispensation of
His sufferings. The Saviour was foretelling death; and she asked for the
glory of immortality. The Lord was asserting that He must stand arraigned
before impious judges; but she, taking no note of that judgment, requested
as of the judge: "Grant," she said, "that these my two sons may sit, one on
the right hand, and the other on the left, in Thy glory." In the one case
the passion is referred to, in the other the kingdom is understood. The
Saviour was speaking of the cross, while she had in view the glory which
admits no suffering. This woman, therefore, as I have already said, is
worthy of our admiration, not merely for what she sought, but also for the
occasion of her making the request.
She did indeed suffer, not merely as a pious person, but also as a
woman. For, having been instructed by His words, she considered and
believed that it would come to pass, that the kingdom of Christ should
flourish in glory, and walk in its vastness throughout the world, and be
increased by the preaching of piety. She understood, as was [in fact] the
case, that He who appeared in a lowly guise had delivered and received
every promise. I will inquire upon another occasion, when I come to treat
upon this humility, whether the Lord rejected her petition concerning His
kingdom. But she thought that the same confidence would not be possessed by
her, when, at the appearance of the angels, He should be ministered to by
the angels, and receive service from the entire heavenly host. Taking the
Saviour, therefore, apart in a retired place, she earnestly desired of Him
those things which transcend every human nature.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 1, Roberts and Donaldson.) The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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