Introductory Note to Irenæus Against Heresies
The Introductory Notice of the learned translators [2654] is as follows:--
The work of Irenæus Against Heresies is one of the most precious remains of early Christian antiquity. It is devoted, on the one hand, to an account and refutation of those multiform Gnostic heresies which prevailed in the latter half of the second century; and, on the other hand, to an exposition and defence of the Catholic faith.
In the prosecution of this plan, the author divides his work into five books. The first of these contains a minute description of the tenets of the various heretical sects, with occasional brief remarks in illustration of their absurdity, and in confirmation of the truth to which they were opposed. In his second book, Irenæus proceeds to a more complete demolition of those heresies which he has already explained, and argues at great length against them, on grounds principally of reason. The three remaining books set forth more directly the true doctrines of revelation, as being in utter antagonism to the views held by the Gnostic teachers. In the course of this argument, many passages of Scripture are quoted and commented on; many interesting statements are made, bearing on the rule of faith; and much important light is shed on the doctrines, held, as well as the practices observed, by the Church of the second century.
It may be made matter of regret, that so large a portion of the work of Irenæus is given to an exposition of the manifold Gnostic speculations. Nothing more absurd than these has probably ever been imagined by rational beings. Some ingenious and learned men have indeed endeavoured to reconcile the wild theories of these heretics with the principles of reason; but, as Bishop Kaye remarks (Eccl. Hist. of the Second and Third Centuries, p. 524), "a more arduous or unpromising undertaking cannot well be conceived." The fundamental object of the Gnostic speculations was doubtless to solve the two grand problems of all religious philosophy, viz., How to account for the existence of evil; and, How to reconcile the finite with the infinite. But these ancient theorists were not more successful in grappling with such questions than have been their successors in modern times. And by giving loose reins to their imagination, they built up the most incongruous and ridiculous systems; while, by deserting the guidance of Scripture they were betrayed into the most pernicious and extravagant errors.
Accordingly, the patience of the reader is sorely tried, in following our author through those mazes of absurdity which he treads, in explaining and refuting these Gnostic speculations. This is especially felt in the perusal of the first two books, which, as has been said, are principally devoted to an exposition and subversion of the various heretical systems. But the vagaries of the human mind, however melancholy in themselves, are never altogether destitute of instruction. And in dealing with those set before us in this work, we have not only the satisfaction of becoming acquainted with the currents of thought prevalent in these early times, but we obtain much valuable information regarding the primitive Church, which, had it not been for these heretical schemes, might never have reached our day.
Not a little of what is contained in the following pages will seem almost unintelligible to the English reader. And it is scarcely more comprehensible to those who have pondered long on the original. We have inserted brief notes of explanation where these seemed specially necessary. But we have not thought it worth while to devote a great deal of space to the elucidation of those obscure Gnostic views which, in so many varying forms, are set forth in this work. For the same reason, we give here no account of the origin, history, and successive phases of Gnosticism. Those who wish to know the views of the learned on these points, may consult the writings of Neander, Baur, and others, among the Germans, or the lectures of Dr. Burton in English; while a succinct description of the whole matter will be found in the "Preliminary Observations on the Gnostic System," prefixed to Harvey's edition of Irenæus.
The great work of Irenæus, now for the first time translated into English, is unfortunately no longer extant in the original. It has come down to us only in an ancient Latin version, with the exception of the greater part of the first book, which has been preserved in the original Greek, through means of copious quotations made by Hippolytus and Epiphanius. The text, both Latin and Greek, is often most uncertain. Only three mss. of the work Against Heresies are at present known to exist. Others, however, were used in the earliest printed editions put forth by Erasmus. And as these codices were more ancient than any now available, it is greatly to be regretted that they have disappeared or perished. One of our difficulties throughout, has been to fix the readings we should adopt, especially in the first book. Varieties of reading, actual or conjectural, have been noted only when some point of special importance seemed to be involved.
After the text has been settled, according to the best judgment which can be formed, the work of translation remains; and that is, in this case, a matter of no small difficulty. Irenæus, even in the original Greek, is often a very obscure writer. At times he expresses himself with remarkable clearness and terseness; but, upon the whole, his style is very involved and prolix. And the Latin version adds to these difficulties of the original, by being itself of the most barbarous character. In fact, it is often necessary to make a conjectural re-translation of it into Greek, in order to obtain some inkling of what the author wrote. Dodwell supposes this Latin version to have been made about the end of the fourth century; but as Tertullian seems to have used it, we must rather place it in the beginning of the third. Its author is unknown, but he was certainly little qualified for his task. We have endeavoured to give as close and accurate a translation of the work as possible, but there are not a few passages in which a guess can only be made as to the probable meaning.
Irenæus had manifestly taken great pains to make himself acquainted with the various heretical systems which he describes. His mode of exposing and refuting these is generally very effective. It is plain that he possessed a good share of learning, and that he had a firm grasp of the doctrines of Scripture. Not unfrequently he indulges in a kind of sarcastic humour, while inveighing against the folly and impiety of the heretics. But at times he gives expression to very strange opinions. He is, for example, quite peculiar in imagining that our Lord lived to be an old man, and that His public ministry embraced at least ten years. But though, on these and some other points, the judgment of Irenæus is clearly at fault, his work contains a vast deal of sound and valuable exposition of Scripture, in opposition to the fanciful systems of interpretation which prevailed in his day.
We possess only very scanty accounts of the personal history of Irenæus. It has been generally supposed that he was a native of Smyrna, or some neighbouring city, in Asia Minor. Harvey, however, thinks that he was probably born in Syria, and removed in boyhood to Smyrna. He himself tells us (iii. 3, 4) that he was in early youth acquainted with Polycarp, the illustrious bishop of that city. A sort of clue is thus furnished as to the date of his birth. Dodwell supposes that he was born so early as a.d. 97, but this is clearly a mistake; and the general date assigned to his birth is somewhere between a.d. 120 and a.d. 140.
It is certain that Irenæus was bishop of Lyons, in France, during the latter quarter of the second century. The exact period or circumstances of his ordination cannot be determined. Eusebius states (Hist. Eccl., v. 4) that he was, while yet a presbyter, sent with a letter, from certain members of the Church of Lyons awaiting martyrdom, to Eleutherus, bishop of Rome; and that (v. 5) he succeeded Pothinus as bishop of Lyons, probably about a.d. 177. His great work Against Heresies was, we learn, written during the episcopate of Eleutherus, that is, between a.d. 182 and a.d. 188, for Victor succeeded to the bishopric of Rome in a.d. 189. This new bishop of Rome took very harsh measures for enforcing uniformity throughout the Church as to the observance of the paschal solemnities. On account of the severity thus evinced, Irenæus addressed to him a letter (only a fragment of which remains), warning him that if he persisted in the course on which he had entered, the effect would be to rend the Catholic Church in pieces. This letter had the desired result; and the question was more temperately debated, until finally settled by the Council of Nice.
The full title of the principal work of Irenæus, as given by Eusebius (Hist. Eccl., v. 7), and indicated frequently by the author himself, was A Refutation and Subversion of Knowledge falsely so called, but it is generally referred to under the shorter title, Against Heresies. Several other smaller treatises are ascribed to Irenæus; viz., An Epistle to Florinus, of which a small fragment has been preserved by Eusebius; a treatise On the Valentinian Ogdoad; a work called forth by the paschal controversy, entitled On Schism, and another On Science; all of which that remain will be found in our next volume of his writings. Irenæus is supposed to have died about a.d. 202; but there is probably no real ground for the statement of Jerome, repeated by subsequent writers, that he suffered martyrdom, since neither Tertullian nor Eusebius, nor other early authorities, make any mention of such a fact.
As has been already stated, the first printed copy of our author was given to the world by Erasmus. This was in the year 1526. Between that date and 1571, a number of reprints were produced in both folio and octavo. All these contained merely the ancient barbarous Latin version, and were deficient towards the end by five entire chapters. These latter were supplied by the edition of Feuardent, Professor of Divinity at Paris, which was published in 1575, and went through six subsequent editions. Previously to this, however, another had been set forth by Gallasius, a minister of Geneva, which contained the first portions of the Greek text from Epiphanius. Then, in 1702, came the edition of Grabe, a learned Prussian, who had settled in England. It was published at Oxford, and contained considerable additions to the Greek text, with fragments. Ten years after this there appeared the important Paris edition by the Benedictine monk Massuet. This was reprinted at Venice in the year 1724, in two thin folio volumes, and again at Paris in a large octavo, by the Abbé Migne, in 1857. A German edition was published by Stieren in 1853. In the year 1857 there was also brought out a Cambridge edition, by the Rev. Wigan Harvey, in two octavo volumes. The two principal features of this edition are: the additions which have been made to the Greek text from the recently discovered Philosophoumena of Hippolytus; and the further addition of thirty-two fragments of a Syriac version of the Greek text of Irenæus, culled from the Nitrian collection of Syriac mss. in the British Museum. These fragments are of considerable interest, and in some instances rectify the readings of the barbarous Latin version, where, without such aid, it would have been unintelligible. The edition of Harvey will be found constantly referred to in the notes appended to our translation.
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[2649] Eusebius, book v. to the twenty-seventh chapter, should be read as an introduction to this author.
[2650] Milman, Hist. Latin Christianity, b. i. pp. 27, 28, and the notes.
[2651] 1 Cor. xi. 19.
[2652] 2 Tim. ii. 24, 25, 26.
[2653] On the authority of St. Jerome. See Guettée, De l'église de France, vol. 1. p. 27.
[2654] The first two books of Irenæus Against Heresies have been translated by Dr. Roberts. The groundwork of the translation of the third book, and that portion of the fourth book which is continued in this volume, has been furnished by the Rev. W. H. Rambaut. An attempt has been made, in rendering this important author into English, to adhere as closely as possible to the original. It would have been far easier to give a loose and flowing translation of the obscure and involved sentences of Irenæus; but the object has been studiously kept in view, to place the English reader, as much as possible, in the position of one who has immediate access to the Greek or Latin text.
__________________________________________________________________
The work of Irenæus Against Heresies is one of the most precious remains of early Christian antiquity. It is devoted, on the one hand, to an account and refutation of those multiform Gnostic heresies which prevailed in the latter half of the second century; and, on the other hand, to an exposition and defence of the Catholic faith.
In the prosecution of this plan, the author divides his work into five books. The first of these contains a minute description of the tenets of the various heretical sects, with occasional brief remarks in illustration of their absurdity, and in confirmation of the truth to which they were opposed. In his second book, Irenæus proceeds to a more complete demolition of those heresies which he has already explained, and argues at great length against them, on grounds principally of reason. The three remaining books set forth more directly the true doctrines of revelation, as being in utter antagonism to the views held by the Gnostic teachers. In the course of this argument, many passages of Scripture are quoted and commented on; many interesting statements are made, bearing on the rule of faith; and much important light is shed on the doctrines, held, as well as the practices observed, by the Church of the second century.
It may be made matter of regret, that so large a portion of the work of Irenæus is given to an exposition of the manifold Gnostic speculations. Nothing more absurd than these has probably ever been imagined by rational beings. Some ingenious and learned men have indeed endeavoured to reconcile the wild theories of these heretics with the principles of reason; but, as Bishop Kaye remarks (Eccl. Hist. of the Second and Third Centuries, p. 524), "a more arduous or unpromising undertaking cannot well be conceived." The fundamental object of the Gnostic speculations was doubtless to solve the two grand problems of all religious philosophy, viz., How to account for the existence of evil; and, How to reconcile the finite with the infinite. But these ancient theorists were not more successful in grappling with such questions than have been their successors in modern times. And by giving loose reins to their imagination, they built up the most incongruous and ridiculous systems; while, by deserting the guidance of Scripture they were betrayed into the most pernicious and extravagant errors.
Accordingly, the patience of the reader is sorely tried, in following our author through those mazes of absurdity which he treads, in explaining and refuting these Gnostic speculations. This is especially felt in the perusal of the first two books, which, as has been said, are principally devoted to an exposition and subversion of the various heretical systems. But the vagaries of the human mind, however melancholy in themselves, are never altogether destitute of instruction. And in dealing with those set before us in this work, we have not only the satisfaction of becoming acquainted with the currents of thought prevalent in these early times, but we obtain much valuable information regarding the primitive Church, which, had it not been for these heretical schemes, might never have reached our day.
Not a little of what is contained in the following pages will seem almost unintelligible to the English reader. And it is scarcely more comprehensible to those who have pondered long on the original. We have inserted brief notes of explanation where these seemed specially necessary. But we have not thought it worth while to devote a great deal of space to the elucidation of those obscure Gnostic views which, in so many varying forms, are set forth in this work. For the same reason, we give here no account of the origin, history, and successive phases of Gnosticism. Those who wish to know the views of the learned on these points, may consult the writings of Neander, Baur, and others, among the Germans, or the lectures of Dr. Burton in English; while a succinct description of the whole matter will be found in the "Preliminary Observations on the Gnostic System," prefixed to Harvey's edition of Irenæus.
The great work of Irenæus, now for the first time translated into English, is unfortunately no longer extant in the original. It has come down to us only in an ancient Latin version, with the exception of the greater part of the first book, which has been preserved in the original Greek, through means of copious quotations made by Hippolytus and Epiphanius. The text, both Latin and Greek, is often most uncertain. Only three mss. of the work Against Heresies are at present known to exist. Others, however, were used in the earliest printed editions put forth by Erasmus. And as these codices were more ancient than any now available, it is greatly to be regretted that they have disappeared or perished. One of our difficulties throughout, has been to fix the readings we should adopt, especially in the first book. Varieties of reading, actual or conjectural, have been noted only when some point of special importance seemed to be involved.
After the text has been settled, according to the best judgment which can be formed, the work of translation remains; and that is, in this case, a matter of no small difficulty. Irenæus, even in the original Greek, is often a very obscure writer. At times he expresses himself with remarkable clearness and terseness; but, upon the whole, his style is very involved and prolix. And the Latin version adds to these difficulties of the original, by being itself of the most barbarous character. In fact, it is often necessary to make a conjectural re-translation of it into Greek, in order to obtain some inkling of what the author wrote. Dodwell supposes this Latin version to have been made about the end of the fourth century; but as Tertullian seems to have used it, we must rather place it in the beginning of the third. Its author is unknown, but he was certainly little qualified for his task. We have endeavoured to give as close and accurate a translation of the work as possible, but there are not a few passages in which a guess can only be made as to the probable meaning.
Irenæus had manifestly taken great pains to make himself acquainted with the various heretical systems which he describes. His mode of exposing and refuting these is generally very effective. It is plain that he possessed a good share of learning, and that he had a firm grasp of the doctrines of Scripture. Not unfrequently he indulges in a kind of sarcastic humour, while inveighing against the folly and impiety of the heretics. But at times he gives expression to very strange opinions. He is, for example, quite peculiar in imagining that our Lord lived to be an old man, and that His public ministry embraced at least ten years. But though, on these and some other points, the judgment of Irenæus is clearly at fault, his work contains a vast deal of sound and valuable exposition of Scripture, in opposition to the fanciful systems of interpretation which prevailed in his day.
We possess only very scanty accounts of the personal history of Irenæus. It has been generally supposed that he was a native of Smyrna, or some neighbouring city, in Asia Minor. Harvey, however, thinks that he was probably born in Syria, and removed in boyhood to Smyrna. He himself tells us (iii. 3, 4) that he was in early youth acquainted with Polycarp, the illustrious bishop of that city. A sort of clue is thus furnished as to the date of his birth. Dodwell supposes that he was born so early as a.d. 97, but this is clearly a mistake; and the general date assigned to his birth is somewhere between a.d. 120 and a.d. 140.
It is certain that Irenæus was bishop of Lyons, in France, during the latter quarter of the second century. The exact period or circumstances of his ordination cannot be determined. Eusebius states (Hist. Eccl., v. 4) that he was, while yet a presbyter, sent with a letter, from certain members of the Church of Lyons awaiting martyrdom, to Eleutherus, bishop of Rome; and that (v. 5) he succeeded Pothinus as bishop of Lyons, probably about a.d. 177. His great work Against Heresies was, we learn, written during the episcopate of Eleutherus, that is, between a.d. 182 and a.d. 188, for Victor succeeded to the bishopric of Rome in a.d. 189. This new bishop of Rome took very harsh measures for enforcing uniformity throughout the Church as to the observance of the paschal solemnities. On account of the severity thus evinced, Irenæus addressed to him a letter (only a fragment of which remains), warning him that if he persisted in the course on which he had entered, the effect would be to rend the Catholic Church in pieces. This letter had the desired result; and the question was more temperately debated, until finally settled by the Council of Nice.
The full title of the principal work of Irenæus, as given by Eusebius (Hist. Eccl., v. 7), and indicated frequently by the author himself, was A Refutation and Subversion of Knowledge falsely so called, but it is generally referred to under the shorter title, Against Heresies. Several other smaller treatises are ascribed to Irenæus; viz., An Epistle to Florinus, of which a small fragment has been preserved by Eusebius; a treatise On the Valentinian Ogdoad; a work called forth by the paschal controversy, entitled On Schism, and another On Science; all of which that remain will be found in our next volume of his writings. Irenæus is supposed to have died about a.d. 202; but there is probably no real ground for the statement of Jerome, repeated by subsequent writers, that he suffered martyrdom, since neither Tertullian nor Eusebius, nor other early authorities, make any mention of such a fact.
As has been already stated, the first printed copy of our author was given to the world by Erasmus. This was in the year 1526. Between that date and 1571, a number of reprints were produced in both folio and octavo. All these contained merely the ancient barbarous Latin version, and were deficient towards the end by five entire chapters. These latter were supplied by the edition of Feuardent, Professor of Divinity at Paris, which was published in 1575, and went through six subsequent editions. Previously to this, however, another had been set forth by Gallasius, a minister of Geneva, which contained the first portions of the Greek text from Epiphanius. Then, in 1702, came the edition of Grabe, a learned Prussian, who had settled in England. It was published at Oxford, and contained considerable additions to the Greek text, with fragments. Ten years after this there appeared the important Paris edition by the Benedictine monk Massuet. This was reprinted at Venice in the year 1724, in two thin folio volumes, and again at Paris in a large octavo, by the Abbé Migne, in 1857. A German edition was published by Stieren in 1853. In the year 1857 there was also brought out a Cambridge edition, by the Rev. Wigan Harvey, in two octavo volumes. The two principal features of this edition are: the additions which have been made to the Greek text from the recently discovered Philosophoumena of Hippolytus; and the further addition of thirty-two fragments of a Syriac version of the Greek text of Irenæus, culled from the Nitrian collection of Syriac mss. in the British Museum. These fragments are of considerable interest, and in some instances rectify the readings of the barbarous Latin version, where, without such aid, it would have been unintelligible. The edition of Harvey will be found constantly referred to in the notes appended to our translation.
__________________________________________________________________
[2649] Eusebius, book v. to the twenty-seventh chapter, should be read as an introduction to this author.
[2650] Milman, Hist. Latin Christianity, b. i. pp. 27, 28, and the notes.
[2651] 1 Cor. xi. 19.
[2652] 2 Tim. ii. 24, 25, 26.
[2653] On the authority of St. Jerome. See Guettée, De l'église de France, vol. 1. p. 27.
[2654] The first two books of Irenæus Against Heresies have been translated by Dr. Roberts. The groundwork of the translation of the third book, and that portion of the fourth book which is continued in this volume, has been furnished by the Rev. W. H. Rambaut. An attempt has been made, in rendering this important author into English, to adhere as closely as possible to the original. It would have been far easier to give a loose and flowing translation of the obscure and involved sentences of Irenæus; but the object has been studiously kept in view, to place the English reader, as much as possible, in the position of one who has immediate access to the Greek or Latin text.
__________________________________________________________________
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