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Preface
Chapter I: The Lord Acknowledged But One God And Father.
Chapter II: Proofs From The Plain Testimony Of Moses, And Of The Other Prophets, Whose Words Are The Words Of Christ, That There Is But One God, The Founder Of The World, Whom Our Lord Preached, And Whom He Called His Father.
Chapter III: Answer To The Cavils Of The Gnostics. We Are Not To Suppose That The True God Can Be Changed, Or Come To An End Because The Heavens, Which Are His Throne And The Earth, His Footstool, Shall Pass Away.
Chapter IV: Answer To Another Objection, Showing That The Destruction Of Jerusalem, Which Was The City Of The Great King, Diminished Nothing From The Supreme Majesty' And Power Of God, For That This Destruction Was Put In Execution By The Most Wise Counsel Of The Same God.
Chapter V: The Author Returns To His Former Argument, And Shows That There Was But One God Announced By The Law And Prophets, Whom Christ Confesses As His Father, And Who, Through His Word, One Living God With Him, Made Himself Known To Men In Both Covenants.
Chapter VI: Explanation Of The Words Of Christ, "No Man Knoweth The Father, But The Son," Etc.; Which Words The Heretics Misinterpret. Proof That, By The Father Revealing The Son, And By The Son Being Revealed, The Father Was Never Unknown.
Chapter VII: Recapitulation Of The Foregoing Argument, Showing That Abraham, Through The Revelation Of The Word, Knew The Father, And The Coming Of The Son Of God. For This Cause, He Rejoiced To See The Day Of Christ, When The Promises Made To Him Should Be Fulfilled. The Fruit Of This Rejoicing Has Flowed To Posterity, Viz., To Those Who Are Partakers In The Faith Of Abraham, But Not To The Jews Who Reject The Word Of God.
Chapter VIII: Vain Attempts Of Marcion And His Followers, Who Exclude Abraham From The Salvation Bestowed By Christ, Who Liberated Not Only Abraham, But The Seed Of Abraham, By Fulfilling And Not Destroying The Law When He Healed On The Sabbath-Day.
Chapter IX: There Is But One Author, And One End To Both Covenants.
Chapter X: The Old Testament Scriptures, And Those Written By Moses In Particular, Do Everywhere Make Mention Of The Son Of God, And Foretell His Advent And Passion. From This Fact It Follows That They Were Inspired By One And The Same God.
Chapter XI: The Old Prophets And Righteous Men Knew Beforehand Of The Advent Of Christ, And Earnestly Desired To See And Hear Him, He Revealing Himself In The Scriptures By The Holy Ghost, And Without Any Change In Himself, Enriching Men Day By Day With Benefits, But Conferring Them In Greater Abundance On Later Than On Former Generations.
Chapter XII: It Clearly Appears That There Was But One Author Of Both The Old And The New Law, From The Fact That Christ Condemned Traditions And Customs Repugnant To The Former, While He Confirmed Its Most Important Precepts, And Taught That He Was Himself The End Of The Mosaic Law.
Chapter XIII: Christ Did Not Abrogate The Natural Precepts Of The Law, But Rather Fulfilled And Extended Them. He Removed The Yoke And Bondage Of The Old Law, So That Mankind, Being Now Set Free, Might Serve God With That Trustful Piety Which Becometh Sons.
Chapter XIV: If God Demands Obedience From Man, If He Formed Man, Called Him And Placed Him Under Laws, It Was Merely For Man's Welfare; Not That God Stood In Need Of Man, But That He Graciously Conferred Upon Man His Favours In Every Possible Manner.
Chapter XV: At First God Deemed It Sufficient To Inscribe The Natural Law, Or The Decalogue, Upon The Hearts Of Men; But Afterwards He Found It Necessary To Bridle, With The Yoke Of The Mosaic Law, The Desires Of The Jews, Who Were Abusing Their Liberty; And Even To Add Some Special Commands, Because Of The Hardness Of Their Hearts.
Chapter XVI: Perfect Righteousness Was Conferred Neither By Circumcision Nor By Any Other Legal Ceremonies. The Decalogue, However, Was Not Cancelled By Christ, But Is Always In Force: Men Were Never Released From Its Commandments.
Chapter XVII: Proof That God Did Not Appoint The Levitical Dispensation For His Own Sake, Or As Requiring Such Service; For He Does, In Fact, Need Nothing From Men.
Chapter XVIII: Concerning Sacrifices And Oblations, And Those Who Truly Offer Them.
Chapter XIX: Earthly Things May Be The Type Of Heavenly, But The Latter Cannot Be The Types Of Others Still Superior And Unknown; Nor Can We, Without Absolute Madness, Maintain That God Is Known To Us Only As The Type Of A Still Unknown And Superior Being.
Chapter XX: That One God Formed All Things In The World, By Means Of The Word And The Holy Spirit: And That Although He Is To Us In This Life Invisible And Incomprehensible, Nevertheless He Is Not Unknown; Inasmuch As His Works Do Declare Him, And His Word Has Shown That In Many Modes He May Be Seen And Known.
Chapter XXI: Abraham's Faith Was Identical With Ours; This Faith Was Prefigured By The Words And Actions Of The Old Patriarchs.
Chapter XXII: Christ Did Not Come For The Sake Of The Men Of One Age Only, But For All Who, Living Righteously And Piously, Had Believed Upon Him; And For Those, Too, Who Shall Believe.
Chapter XXIII: The Patriarchs And Prophets By Pointing Out The Advent Of Christ, Fortified Thereby, As It Were, The Way Of Posterity To The Faith Of Christ; And So The Labours Of The Apostles Were Lessened Inasmuch As They Gathered In The Fruits Of The Labours Of Others.
Chapter XXIV: The Conversion Of The Gentiles Was More Difficult Than That Of The Jews; The Labours Of Those Apostles, Therefore Who Engaged In The Former Task, Were Greater Than Those Who Undertook The Latter.
Chapter XXV: Both Covenants Were Prefigured In Abraham, And In The Labour Of Tamar; There Was, However, But One And The Same God To Each Covenant.
Chapter XXVI: The Treasure Hid In The Scriptures Is Christ; The True Exposition Of The Scriptures Is To Be Found In The Church Alone.
Chapter XXVII: The Sins Of The Men Of Old Time, Which Incurred The Displeasure Of God, Were, By His Providence, Committed To Writing, That We Might Derive Instruction Thereby, And Not Be Filled With Pride. We Must Not, Therefore, Infer That There Was Another God Than He Whom Christ Preached; We Should Rather Fear, Lest The One And The Same God Who Inflicted Punishment On The Ancients, Should Bring Down Heavier Upon Us.
Chapter XXVIII: Those Persons Prove Themselves Senseless Who Exaggerate The Mercy Of Christ, But Are Silent As To The Judgment, And Look Only At The More Abundant Grace Of The New Testament; But, Forgetful Of The Greater Degree Of Perfection Which It Demands From Us, They Endeavour To Show That There Is Another God Beyond Him Who Created The World.
Chapter XXIX: Refutation Of The Arguments Of The Marcionites, Who Attempted To Show That God Was The Author Of Sin, Because He Blinded Pharaoh And His Servants.
Chapter XXX: Refutation Of Another Argument Adduced By The Marcionites, That God Directed The Hebrews To Spoil The Egyptians.
Chapter XXXI: We Should Not Hastily Impute As Crimes To The Men Of Old Time Those Actions Which The Scripture Has Not Condemned, But Should Rather Seek In Them Types Of Things To Come: An Example Of This In The Incest Committed By Lot.
Chapter XXXII: That One God Was The Author Of Both Testaments, Is Confirmed By The Authority Of A Presbyter Who Had Been Taught By The Apostles.
Chapter XXXIII: Whosoever Confesses That One God Is The Author Of Both Testaments, And Diligently Reads The Scriptures In Company With The Presbyters Of The Church, Is A True Spiritual Disciple; And He Will Rightly Understand And Interpret All That The Prophets Have Declared Respecting Christ And The Liberty Of The New Testament.
Chapter XXXIV: Proof Against The Marcionites, That The Prophets Referred In All Their Predictions To Our Christ.
Chapter XXXV: A Refutation Of Those Who Allege That The Prophets Uttered Some Predictions Under The Inspiration Of The Highest, Others From The Demiurge. Disagreements Of The Valentinians Among Themselves With Regard To These Same Predictions.
Chapter XXXVI: The Prophets Were Sent From One And The Same Father From Whom The Son Was Sent.
Chapter XXXVII: Men Are Possessed Of Free Will, And Endowed With The Faculty Of Making A Choice. It Is Not True, Therefore, That Some Are By Nature Good, And Others Bad.
Chapter XXXVIII: Why Man Was Not Made Perfect From The Beginning.
Chapter XXXIX: Man Is Endowed With The Faculty Of Distinguishing Good And Evil; So That, Without Compulsion, He Has The Power, By His Own Will And Choice, To Perform God's Commandments, By Doing Which He Avoids The Evils Prepared For The Rebellious.
Chapter XL: One And The Same God The Father Inflicts Punishment On The Reprobate, And Bestows Rewards On The Elect.
Chapter XLI: Those Persons Who Do Not Believe In God, But Who Are Disobedient, Are Angels And Sons Of The Devil, Not Indeed By Nature, But By Imitation. Close Of This Book, And Scope Of The Succeeding One.
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About St. Irenaeus of Lyons, ca. 140 AD — ca. 202 AD
William A. Jurgens' The Faith of the Early Fathers has this to say about St. Irenaeus:
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St. Irenaeus was the second bishop of Lyons, succeeding the martyred bishop St. Pothinus in the year 177 or 178 A.D., when he himself was perhaps about 37 years old. He was a native of Asia Minor, probably of Smyrna, where in his youth he had been a pupil of St. Polycarp. His passage to Gaul, where we meet him as an esteemed presbyter of the Church of Lyons immediately before the death of his episcopal predecessor, is one of history's mysteries. To exchange figs for frogs is incredible.
True to his name of Peacemaker, as Eusebius remarks, it was Irenaeus who sought to make peace between Victor of Rome and Polycrates of Ephesus, when Victor was threatening excommunication against the latter. After this incident of about the year 190 A.D., Irenaeus disappears from history and is presumed to have died about the year 202 A.D. Not until Gregory of Tours wrote his History of the Franks do we find Irenaeus mentioned as a martyr; and such late testimony is necessarily suspect, especially in view of the fact that Eusebius, who has good knowledge of Irenaeus, says nothing of his supposed martyrdom.
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A note from EWTN
(NOTE: The electronic text obtained from The Electronic Bible Society was not completely corrected. EWTN has corrected all discovered errors.)
Transliteration of Greek words: All phonetical except: w = omega; h serves three puposes: 1. = Eta; 2. = rough breathing, when appearing intially before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = ch. Accents are given immediately after their corresponding vowels: acute = ' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, when necessary.
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Another note from EWTN
Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in 1867. (ANF 1, Roberts and Donaldson.) The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
The electronic form of this document is copyrighted. Copyright (c) Eternal Word Television Network 1996.
Provided courtesy of:
EWTN On-Line Services
PO Box 3610, Manassas, VA 22110
Voice: 703-791-2576, Fax: 703-791-4250, Data: 703-791-4336
FTP: ftp.ewtn.com, Telnet: ewtn.com, WWW: http://www.ewtn.com.
Email address: sysop@ewtn.com
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Note from Jake
Corrections made by Jake or editors of the XML file are not currently detectable in the final publication. These changes are tracked within the XML document and may be obtained from Jake if desired. Also, the XML document may be available at Jake's Web site, http://www.freivald.org/~jake.
One consistent correction throughout was the substitution of "Isaias" for "Esaias".
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Date Last Published
This document was last generated from the source XML document on August 21, 2006.
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