Opening the library…
Against Heresies
Irenaeus of Lyons
A five-book account and refutation of competing Christian movements that also develops Irenaeus’s positive theology of creation, Scripture, apostolic tradition, incarnation, salvation, and recapitulation in Christ.
1. Which [God] the Lord does
2. Whom these men did therefore preach to the unbelievers as Lord, Him did Christ teach to those who obey Him; and the God who had called those of the former dispensation, is the same as He who has received those of the latter. In other words, He who at first used that law which entails bondage, is also He who did in after times [call His people] by means of adoption. For God planted the vineyard of the human race when at the first He formed Adam and chose the fathers; then He let it out to husbandmen when He established the Mosaic dispensation: He hedged it round about, that is, He gave particular instructions with regard to their worship: He built a tower, [that is], He chose Jerusalem: He digged a winepress, that is, He prepared a receptacle of the prophetic Spirit. And thus did He send prophets prior to the transmigration to Babylon, and after that event others again in greater number than the former, to seek the fruits, saying thus to them (the Jews): “Thus saith the Lord, Cleanse your ways and your doings, execute just judgment, and look each one with pity and compassion on his brother: oppress not the widow nor the orphan, the proselyte nor the poor, and let none of you treasure up evil against his brother in your hearts, and love not false swearing. Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless (pupillo), plead for the widow; and come, let us reason together, saith the Lord.” And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.” In preaching these things, the prophets sought the fruits of righteousness. But last of all He sent to those unbelievers His own Son, our Lord Jesus Christ, whom the wicked husbandmen cast out of the vineyard when they had slain Him. Wherefore the Lord God did even give it up (no longer hedged around, but thrown open throughout all the world) to other husbandmen, who render the fruits in their seasons,—the beautiful elect tower being also raised everywhere. For the illustrious Church is [now] everywhere, and everywhere is the winepress digged: because those who do receive the Spirit are everywhere. For inasmuch as the former have rejected the Son of God, and cast Him out of the vineyard when they slew Him, God has justly rejected them, and given to the Gentiles outside the vineyard the fruits of its cultivation. This is in accordance with what Jeremiah says, “The Lord hath rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, saith the Lord.” And again in like manner does Jeremiah speak: “I set watchmen over you; hearken to the sound of the trumpet; and they said, We will not hearken. Therefore have the Gentiles heard, and they who feed the flocks in them.” It is therefore one and the same Father who planted the vineyard, who led forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other husbandmen that render the fruits in their season.
3. And therefore did the Lord say to His disciples, to make us become good workmen: “Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth.” “Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding.” “For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man.” “Watch ye therefore, for ye know not in what day your Lord shall come.” [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man’s disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time (in novissimo); on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles. “And thou, Capernaum,” He said, “is it that thou shalt be exalted to heaven? Thou shalt go down to hell. For if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day. Verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for you.”
4. Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine. For as He gave by His advent a greater privilege to those who believed on Him, and who do His will, so also did He point out that those who did not believe on Him should have a more severe punishment in the judgment; thus extending equal justice to all, and being to exact more from those to whom He gives the more; the more, however, not because He reveals the knowledge of another Father, as I have shown so fully and so repeatedly, but because He has, by means of His advent, poured upon the human race the greater gift of paternal grace.
5. If, however, what I have stated be insufficient to convince any one that the prophets were sent from one and the same Father, from whom also our Lord was sent, let such a one, opening the mouth of his heart, and calling upon the Master, Christ Jesus the Lord, listen to Him when He says, “The kingdom of heaven is like unto a king who made a marriage for his son, and he sent forth his servants to call them who were bidden to the marriage.” And when they would not obey, He goes on to say, “Again he sent other servants, saying, Tell them that are bidden, Come ye, I have prepared my dinner; my oxen and all the fatlings are killed, and everything is ready; come unto the wedding. But they made light of it, and went their way, some to their farm, and others to their merchandize; but the remnant took his servants, and some they treated despitefully, while others they slew. But when the king heard this, he was wroth, and sent his armies and destroyed these murderers, and burned up their city, and said to his servants, The wedding is indeed ready, but they which were bidden were not worthy. Go out therefore into the highways, and as many as ye shall find, gather in to the marriage. So the servants went out, and collected together as many as they found, bad and good, and the wedding was furnished with guests. But when the king came in to see the guests, he saw there a man not having on a wedding garment; and he said unto him, Friend, how camest thou hither, not having on a wedding garment? But he was speechless. Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.” Now, by these words of His, does the Lord clearly show all [these points, viz.,] that there is one King and Lord, the Father of all, of whom He had previously said, “Neither shalt thou swear by Jerusalem, for it is the city of the great King;” and that He had from the beginning prepared the marriage for His Son, and used, with the utmost kindness, to call, by the instrumentality of His servants, the men of the former dispensation to the wedding feast; and when they would not obey, He still invited them by sending out other servants, yet that even then they did not obey Him, but even stoned and slew those who brought them the message of invitation. He accordingly sent forth His armies and destroyed them, and burned down their city; but He called together from all the highways, that is, from all nations, [guests] to the marriage feast of His Son, as also He says by Jeremiah: “I have sent also unto you my servants the prophets to say, Return ye now, every man, from his very evil way, and amend your doings.” And again He says by the same prophet: “I have also sent unto you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears unto me. And thou shall speak this word to them: This is a people that obeyeth not the voice of the Lord, nor receiveth correction; faith has perished from their mouth.” The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off.
6. Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality.” But those who have indeed been called to God’s supper, yet have not received the Holy Spirit, because of their wicked conduct “shall be,” He declares, “cast into outer darkness.” He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, “with many of them was He not well pleased;” so also is it the case here, that “many are called, but few chosen.” It is not, then, one God who judges, and another Father who calls us together to salvation; nor one, forsooth, who confers eternal light, but another who orders those who have not on the wedding garment to be sent into outer darkness. But it is one and the same God, the Father of our Lord, from whom also the prophets had their mission, who does indeed, through His infinite kindness, call the unworthy; but He examines those who are called, [to ascertain] if they have on the garment fit and proper for the marriage of His Son, because nothing unbecoming or evil pleases Him. This is in accordance with what the Lord said to the man who had been healed: “Behold, thou art made whole; sin no more, lest a worse thing come unto thee.” For he who is good, and righteous, and pure, and spotless, will endure nothing evil, nor unjust, nor detestable in His wedding chamber. This is the Father of our Lord, by whose providence all things consist, and all are administered by His command; and He confers His free gifts upon those who should [receive them]; but the most righteous Retributor metes out [punishment] according to their deserts, most deservedly, to the ungrateful and to those that are insensible of His kindness; and therefore does He say, “He sent His armies, and destroyed those murderers, and burned up their city.” He says here, “His armies,” because all men are the property of God. For “the earth is the Lord’s, and the fulness thereof; the world, and all that dwell therein.” Wherefore also the Apostle Paul says in the Epistle to the Romans, “For there is no power but of God; the powers that be are ordained of God. Whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work, but to an evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, the avenger for wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also; for they are God’s ministers, attending continually upon this very thing.” Both the Lord, then, and the apostles announce as the one only God the Father, Him who gave the law, who sent the prophets, who made all things; and therefore does He say, “He sent His armies,” because every man, inasmuch as he is a man, is His workmanship, although he may be ignorant of his God. For He gives existence to all; He, “who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust.”
7. And not alone by what has been stated, but also by the parable of the two sons, the younger of whom consumed his substance by living luxuriously with harlots, did the Lord teach one and the same Father, who did not even allow a kid to his elder son; but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe. Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared as having called some in the beginning, when the world was first created; but others afterwards, and others during the intermediate period, others after a long lapse of time, and others again in the end of time; so that there are many workmen in their generations, but only one householder who calls them together. For there is but one vineyard, since there is also but one righteousness, and one dispensator, for there is one Spirit of God who arranges all things; and in like manner is there one hire, for they all received a penny each man, having [stamped upon it] the royal image and superscription, the knowledge of the Son of God, which is immortality. And therefore He began by giving the hire to those [who were engaged] last, because in the last times, when the Lord was revealed He presented Himself to all [as their reward].
8. Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God. The parable of the two sons also: those who are sent into the vineyard, of whom one indeed opposed his father, but afterwards repented, when repentance profited him nothing; the other, however, promised to go, at once assuring his father, but he did not go (for “every man is a liar;” “to will is present with him, but he finds not means to perform”),—[this parable, I say], points out one and the same Father. Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, “Behold, now these three years I come seeking fruit on this fig-tree, but I find none” (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down. And, without using a parable, the Lord said to Jerusalem, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Behold, your house shall be left unto you desolate.” For that which had been said in the parable, “Behold, for three years I come seeking fruit,” and in clear terms, again, [where He says], “How often would I have gathered thy children together,” shall be [found] a falsehood, if we do not understand His advent, which is [announced] by the prophets—if, in fact, He came to them but once, and then for the first time. But since He who chose the patriarchs and those [who lived under the first covenant], is the same Word of God who did both visit them through the prophetic Spirit, and us also who have been called together from all quarters by His advent; in addition to what has been already said, He truly declared, “Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth.” If, then, those who do believe in Him through the preaching of His apostles throughout the east and west shall recline with Abraham, Isaac, and Jacob, in the kingdom of heaven, partaking with them of the [heavenly] banquet, one and the same God is set forth as He who did indeed choose the patriarchs, visited also the people, and called the Gentiles.
Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.
Luke xvii. 26, etc.
No other of the Greek Fathers quotes this text as above; from which fact Grabe infers that old Latin translator, or his transcribers, altered the words of Irenæus [N.B.—From one example infer the rest] to suit the Latin versions.
This is Massuet’s conjectural emendation of the text, viz., archetypum for arcætypum. Grabe would insert per before arcæ, and he thinks the passage to have a reference to 1 Pet. iii. 20. Irenæus, in common with the other ancient Fathers, believed that the fallen angels were the “sons of God” who commingled with “the daughters of men,” and thus produced a race of spurious men. [Gen. vi. 1, 2, 3, and Josephus.]
Jude 7. [And note “strange flesh” (Gr. σαρκὸς ἑτέρας) as to the angels. Gen. xix. 4, 5.]
Matt. xxii. 1, etc.
Matt. v. 35. Instead of placing a period here, as the editors do, it seems to us preferable to carry on the construction.
Jer. vii. 25, etc.
Matt. xx. 1, etc.