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ccel/s/schaff/anf01.xml:ix.vii.xxxvii-p11 | 3. John, therefore, did distinctly foresee the first
“resurrection of the just,” and the
inheritance in the kingdom of the earth; and what the prophets have
prophesied concerning it harmonize [with his vision]. For the Lord also
taught these things, when He promised that He would have the mixed cup
new with His disciples in the kingdom. The apostle, too, has confessed
that the creation shall be free from the bondage of corruption, [so as to
pass] into the liberty of the sons of God. And in all these things, and by them all, the same God the Father
is manifested, who fashioned man, and gave promise of the inheritance of
the earth to the fathers, who brought it (the creature) forth [from
bondage] at the resurrection of the just, and fulfils the promises for
the kingdom of His Son; subsequently bestowing in a paternal manner those
things which neither the eye has seen, nor the ear has heard, nor has
[thought concerning them] arisen within the heart of man, For there is
the one Son, who accomplished His Father’s will; and one human race
also in which the mysteries of God are wrought, “which the angels
desire to look into;” and they
are not able to search out the wisdom of God, by means of which His
handiwork, confirmed and incorporated with His Son, is brought to
perfection; that His offspring, the First-begotten Word, should descend
to the creature (facturam), that is, to what had been moulded
(plasma), and that it should be contained by Him; and, on the
other hand, the creature should contain the Word, and ascend to Him,
passing beyond the angels, and be made after the image and likeness of
God. | null |
ccel/s/schaff/anf01.xml:ix.viii.i-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.ii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.ii-p2 | This interesting extract we also owe to
Eusebius, who (ut sup.) took it from the work De Ogdoade,
written after this former friend of Irenæus had lapsed to
Valentinianism. Florinus had previously held that God was the author of
evil, which sentiment Irenæus opposed in a treatise, now lost, called
περὶ μοναρχίας. | null |
ccel/s/schaff/anf01.xml:ix.viii.iii-p1 | For the controversy is not merely as regards the day, but also as
regards the form itself of the fast.
For some consider themselves bound 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 Soter 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 [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. 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.iii-p2 | See pp. 31 and 312, of this
volume. We are indebted again to Eusebius for this valuable fragment from
the Epistle of Irenæus to Victor Bishop of Rome (Hist. Eccl., v.
24; copied also by Nicephorus, iv. 39). It appears to have been a
synodical epistle to the head of the Roman Church, the historian saying
that it was written by Irenæus, “in the name of (ἐκ προσώπου) those
brethren over whom he ruled throughout Gaul.” Neither are these
expressions to be limited to the Church at Lyons, for the same authority
records (v. 23) that it was the testimony “of the dioceses
throughout Gaul, which Irenæus superintended” (Harvey). | null |
ccel/s/schaff/anf01.xml:ix.viii.iii-p3 | According to Harvey, the early paschal controversy
resolved itself into two particulars: (a) as regards the precise
day on which our Lord’s resurrection should be celebrated;
(b) as regards the custom of the fast preceding it. | null |
ccel/s/schaff/anf01.xml:ix.viii.iii-p8 | It was perhaps in reference to this pleasing episode in
the annals of the Church, that the Council of Arles, a.d. 314, decreed that the holy
Eucharist should be consecrated by any foreign bishop present at its
celebration. | null |
ccel/s/schaff/anf01.xml:ix.viii.v-p1 | 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 (λόγος) 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.v-p2 |
Also quoted by Maximus Turinensis, Op. ii. 152, who refers it to
Irenæus’s Sermo de Fide, which work, not being referred to
by Eusebius or Jerome, causes Massuet to doubt the authenticity of the
fragment. Harvey, however, accepts it. | null |
ccel/s/schaff/anf01.xml:ix.viii.vi-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.vi-p2 | We owe this fragment also to Maximus, who quoted it from
the same work, de Fide, written by Irenæus to Demetrius, a deacon
of Vienne. This and the last fragment were first printed by Feuardentius,
who obtained them from Faber; no reference, however, being given as to
the source from whence the Latin version was derived. The Greek of the
Fragment vi. is not extant. | null |
ccel/s/schaff/anf01.xml:ix.viii.vii-p1 | 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
Irenæus, 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.vii-p2 | Taken from a work (Quæs.
et Resp. ad Othod.) ascribed to Justin Martyr, but certainly written
after the Nicene Council. It is evident that this is not an exact
quotation from Irenæus, but a summary of his words. The
“Sunday” here referred to must be Easter Sunday.
Massuet’s emendation of the text has been adopted, ἐπ’ αὐτοῦ for ἐπ’ αὐτῶν. | null |
ccel/s/schaff/anf01.xml:ix.viii.viii-p1 | For as the ark [of the covenant] was gilded 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.viii-p2 | Cited by Leontius of
Byzantium, who flourished about the year a.d. 600; but he does not mention
the writing of Irenæus from which it is extracted. Massuet conjectures
that it is from the De Ogdoade, addressed to the apostate
Florinus. | null |
ccel/s/schaff/anf01.xml:ix.viii.ix-p2 |
This fragment and the next three are from the Parallela of John of
Damascus. Frag. ix. x. xii. seem to be quotations from the treatise of
Irenæus on the resurrection. No. xi. is extracted from his
Miscellaneous Dissertations, a work mentioned by Eusebius,
βιβλίον τι διαλεξέων
διαφόρων. | null |
ccel/s/schaff/anf01.xml:ix.viii.x-p1 | 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.” | null |
ccel/s/schaff/anf01.xml:ix.viii.xii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xiii-p1 | 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]?” | null |
ccel/s/schaff/anf01.xml:ix.viii.xiii-p2 | “This extract is found
in Œcumenius upon 1 Pet. c. iii. p. 198; and the words used by him
indicate, as Grabe has justly observed, that he only condensed a longer
passage.”—Harvey. | null |
ccel/s/schaff/anf01.xml:ix.viii.xiv-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xiv-p2 | From the Contemplations of Anastasius Sinaita,
who flourished a.d. 685.
Harvey doubts as to this fragment being a genuine production of Irenæus;
and its whole style of reasoning confirms the suspicion. | null |
ccel/s/schaff/anf01.xml:ix.viii.xiv-p5 | The Greek reads the barbarous
word ἀθριξίᾳ, which
Massuet thinks is a corruption of ἀθανασίᾳ,
immortality. We have, however, followed the conjecture of Harvey, who
would substitute ἀπληξίᾳ,
which seems to agree better with the context. | null |
ccel/s/schaff/anf01.xml:ix.viii.xv-p1 | 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?” | null |
ccel/s/schaff/anf01.xml:ix.viii.xv-p2 | This and the eight following fragments may
be referred to the Miscellaneous Dissertations of our author; see
note on Frag. ix. They are found in three mss. in the Imperial Collection
at Paris, on the Pentateuch, Joshua, Judges, and Ruth. | null |
ccel/s/schaff/anf01.xml:ix.viii.xvi-p1 | Expounding again the law
to that generation which followed those who were slain 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xvii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xvii-p3 | Compare the
statement of Clemens Romanus (page 6 of this volume), where, speaking of
St. Paul, he says: “After preaching both in the east and west
… having taught righteousness to the whole world, and come to the
extreme limit of the west.” | null |
ccel/s/schaff/anf01.xml:ix.viii.xviii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xviii-p2 | See Judg. vi. 27. It is not very
clear how Irenæus makes out this allegory, but it is thought that he
refers to the initial letter in the name ᾽Ιησοῦς,
which stands for ten in the Greek enumeration. Compare the
Epistle of Barnabas, cap. ix. p. 143, of this volume. | null |
ccel/s/schaff/anf01.xml:ix.viii.xix-p1 | “Take unto thee Joshua
(᾽Ιησοῦν) 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 (᾽Ιησοῦν), as the word,
and no untrue type of the Word made
flesh (ἐνυποστάτου),
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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xix-p3 | Harvey conceives the reading
here (which is doubtful) to have been τὸν νέον σῖτον, the new wheat;
and sees an allusion to the wave-sheaf of the new corn offered in the
temple on the morning of our Lord’s resurrection. | null |
ccel/s/schaff/anf01.xml:ix.viii.xx-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xx-p2 | Massuet seems to more than doubt the genuineness of this
fragment and the next, and would ascribe them to the pen of Apollinaris,
bishop of Hierapolis in Phrygia, a contemporary of Irenæus. Harvey
passes over these two fragments. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxii-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxiii-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxiv-p1 | “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 (μεταφερόμενοι); but
such is not the case with God, for He always continues true, perfecting
whatever He wishes. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxv-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxvi-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxvii-p1 | The little boy, therefore,
who guided Samson by the hand,
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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxviii-p1 | “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 (ἀναγωγῆς ψυχῶν) 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxix-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxx-p2 | “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 [us] to
bring forth fruit in due season. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxi-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxii-p2 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxii-p3 | See Josephus’ Antiquities, book ii. chap.
x., where we read that this king’s daughter was called Tharbis.
Immediately upon the surrender of this city (Saba, afterwards called
Meroë) Moses married her, and returned to Egypt. Whiston, in the notes to
his translation of Josephus, says, “Nor, perhaps, did St. Stephen
refer to anything else when he said of Moses, before he was sent by God
to the Israelites, that he was not only learned in all the wisdom of the
Egyptians, but was also mighty in words and in deeds”
(Acts vii. 22). | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxii-p4 | 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 elder [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 by 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.” | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxiii-p1 | 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 qualities, nor can it be the thing of
which the world is made. But if the world be not made from it, [this
theory] entirely excludes God from exercising power on the creation [of
the world]. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxiii-p2 | Harvey considers this fragment to be a
part of the work of Irenæus referred to by Photius under the title De
Universo, or de Substantiâ Mundi. It is to be found in Codex
3011 of the Bodleian Library, Oxford. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxiv-p1 | “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.” | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxiv-p2 | This and the next fragment first appeared
in the Benedictine edition reprinted at Venice, 1734. They were taken
from a ms. Catena on
the book of Kings in the Coislin Collection. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvi-p1 | 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 (ἀσχημάτιστος);
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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvi-p2 |
This extract and the next three were discovered in the year 1715 by
[Christopher Matthew] Pfaff, a learned Lutheran, in the Royal Library at
Turin. The mss. from which
they were taken were neither catalogued nor classified, and have now
disappeared from the collection. It is impossible to say with any degree
of probability from what treatises of our author these four fragments
have been culled. For a full account of their history, see
Stieren’s edition of Irenæus, vol. ii. p. 381. [But, in all
candor, let Pfaff himself be heard. His little work is full of learning,
and I have long possessed it as a treasure to which I often recur.
Pfaff’s Irenæi Fragmenta was published at The Hague,
1715.] | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvii-p2 | ταῖς δευτέραις
τῶν ἀποστόλων
διατάξεσι. Harvey
thinks that these words imply, “the formal constitution, which the
apostles, acting under the impulse of the Spirit, though still in a
secondary capacity, gave to the Church.” | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvii-p4 | Rev. v.
8. The same view of the eucharistic oblation, etc., is found
in book iv. chap. xvii.: as also in Justin Martyr; see Trypho,
cap. xli. supra in this volume. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxvii-p9 | Harvey explains
this word ἀντιτύπων as
meaning an “exact counterpart.” He refers to the word where
it occurs in Contra Hæreses, lib. i. chap. xxiv. (p. 349, this
vol.) as confirmatory of his view. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxviii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxix-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xxxix-p2 |
“From the same collection at Turin. The passage seems to be of
cognate matter with the treatise De Resurrec. Pfaff referred it
either to the διαλέξεις
διάφοροι or to
the ἐπίδειξις
ἀποστολικοῦ
κηρύγματος.”
—Harvey. | null |
ccel/s/schaff/anf01.xml:ix.viii.xl-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xl-p2 | This and the four following fragments are
taken from mss. in the
Vatican Library at Rome. They are apparently quoted from the homiletical
expositions of the historical books already referred to. | null |
ccel/s/schaff/anf01.xml:ix.viii.xli-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xliii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xliii-p2 | Most
probably from a homily upon the third and fourth chapters of Ezekiel. It
is found repeated in Stieren’s and Migne’s edition as
Fragment xlviii. extracted from a Catena on the Book of
Judges. | null |
ccel/s/schaff/anf01.xml:ix.viii.xliv-p2 | We
give this brief fragment as it appears in the editions of Stieren, Migne,
and Harvey, who speculate as to its origin. They seem to have overlooked
the fact that it is the Greek original of the old Latin, non facile
est ab errore apprehensam resipiscere animam,—a sentence
found towards the end of book iii. chap. ii. | null |
ccel/s/schaff/anf01.xml:ix.viii.xlv-p1 | “And Balaam 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xlvii-p1 | 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 were a
precursor of the Word and the Light. | null |
ccel/s/schaff/anf01.xml:ix.viii.xlvii-p2 |
Extracted from a ms. of
Greek theology in the Palatine Library at Vienna. The succeeding fragment
in the editions of Harvey, Migne, and Stieren, is omitted, as it is
merely a transcript of book iii. ch. x. 4. | null |
ccel/s/schaff/anf01.xml:ix.viii.xlviii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.xlix-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.l-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.l-p2 |
This extract is introduced as follows: “For Irenæus Bishop of
Lyons, who was a contemporary of the disciple of the apostle, Polycarp
Bishop of Smyrna, and martyr, and for this reason is held in just
estimation, wrote to an Alexandrian to the effect that it is right, with
respect to the feast of the Resurrection, that we should celebrate it
upon the first day of the week.” This shows us that the extract
must have been taken from the work Against Schism addressed to
Blastus. | null |
ccel/s/schaff/anf01.xml:ix.viii.li-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.li-p2 |
From the same ms. as the
preceding fragment. It is thus introduced: “And Irenæus Bp. of
Lyons, to Victor Bp. of Rome, concerning Florinus, a presbyter, who was a
partisan of the error of Valentinus, and published an abominable book,
thus wrote.” | null |
ccel/s/schaff/anf01.xml:ix.viii.lii-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.liii-p1 | 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
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. | null |
ccel/s/schaff/anf01.xml:ix.viii.liii-p2 | This extract from the Syriac is a shorter
form of the next fragment, which seems to be interpolated in some places.
The latter is from an Armenian ms. in the Mechitarist Library at
Venice. | null |
ccel/s/schaff/anf01.xml:ix.viii.liv-p1 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p1 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p2 | From an Armenian ms. in the Library of the
Mechitarist Convent at Vienna, edited by M. Pitra, who considers this
fragment as of very doubtful authority. It commences with this heading:
“From the second series of Homilies of Saint Irenæus, follower of
the Apostles; a Homily upon the Sons of Zebedee.” | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p4 | “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. | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p6 |
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. | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p7 | 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.” | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p10 | 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. | null |
ccel/s/schaff/anf01.xml:ix.viii.lv-p11 | 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. | null |
Subsets and Splits