Irenaeus, ag. Heresies Liv.5 ch.13
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1 Let our opponents--that is, they who speak against their own salvation--inform us (as to this point]: The deceased daughter of the high priest;(2) the widow's dead son, who was being carded out (to burial] near the gate (of the city];(3) and Lazarus, who had lain four days in the tomb,(4)--in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For (the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto thee, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother."(5) Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolical of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its (future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet,"(6) the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."(7)
2 Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic OEdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of (their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that (favourite] expression of the heretics: "Flesh and blood cannot inherit the kingdom of God;" while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence (<greek>periautas</greek>), overturning as far as in them lies the entire dispensation of God.
3 For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy sting? O death, where is thy victory?"(1) Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power."(2) What, then, is this "body of humiliation" which the Lord shall transfigure, (so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation (takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says,(3) "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit."(4) He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body."(5) Now God is He who gives rise to immortality.
4 That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus,(6) that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh."(7) And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye axe the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart."(8) If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead."(9) In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God?--as he has himself declared, "If, as a man, I have fought with beasts(10) at Ephesus, what advantageth it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom (upon that supposition] He did not raise up.(11) For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since ye are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for as by man (came] death, by man also (came] the resurrection of the dead."(1)
5 In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, "Flesh and blood cannot inherit the kingdom of God;" or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal put on immortality;"(2) and, "That the life of Jesus may be made manifest in our mortal flesh;"(3) and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.
FROM THIS IT WOULD FOLLOW THAT NEITHER SHOULD WE HAVE BEEN RECONCILED BY HIM.
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1 And inasmuch as the apostle has not pronounced against the very substance of flesh and blood, that it cannot inherit the kingdom of God, the same apostle has everywhere adopted the term "flesh and blood" with regard to the Lord Jesus Christ, partly indeed to establish His human nature (for He did Himself speak of Himself as the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood (in His composition]. But inasmuch as blood cries out (vocalis est) from the beginning (of the world], God said to Cain, when he had slain his brother, "The voice of thy brother's blood crieth to Me."(4) And as their blood will be inquired after, He said to those with Noah, "For your blood of your souls will I require, (even] from the hand of all beasts;"(5) and again, "Whosoever will shed man's blood,(6) it shall be shed for his blood." In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation."(7) He thus points out the recapitulation that should take place in his own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this (blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation (of man], saving in his own person at the end that which had in the beginning perished in Adam.
2 But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made (to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material (of His body] from another substance, the Father would at the beginning have moulded the material (of flesh] from a different substance (than from what He actually did]. But now the case stands thus, that the Word has saved that which really was (created, viz.,] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, moulded man; and it was upon his behalf that all the dispensation of the Lord's advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, "And though ye were formerly alienated, and enemies to His knowledge by evil works, yet now ye have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight."(8) He says, "Ye have been reconciled in the body of His flesh," because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.
3 If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the, Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;"(1) and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ;"(2) and again, "Abolishing in His flesh the enmities, (even] the law of commandments (contained] in ordinances."(3) And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.
4 If, therefore, flesh and blood are the things which procure for us life, it has not been declared of flesh and blood, in the literal meaning (proprie) of the terms, that they cannot inherit the kingdom of God; but (these words apply] to those carnal deeds already mentioned, which, perverting man to sin, deprive him of life. And for this reason he says, in the Epistle to the Romans: "Let not sin, therefore, reign in your mortal body, to be under its control: neither yield ye your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God."(4) In these same members, therefore, in which we used to serve sin, and bring forth fruit unto death, does He wish us to (be obedient] unto righteousness, that we may bring forth fruit unto life. Remember, therefore, my beloved friend, that thou hast been redeemed by the flesh of our Lord, re-established(5) by His blood; and "holding the Head, from which the whole body of the Church, having been fitted together, takes increase"(6)--that is, acknowledging the advent in the flesh of the Son of God, and (His] divinity (deum), and looking forward with constancy to His human nature(7) (hominem), availing thyself also of these proofs drawn from Scripture--thou dost easily overthrow, as I have pointed out, all those notions of the heretics which were concocted afterwards.
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1 Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: "The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from Thee is health to them."(8) And again: "I will comfort you, and ye shall be comforted in Jerusalem: and ye shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him."(9) And Ezekiel speaks as follows: "And the hand of the LORD came upon me, and the LORD led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said unto me, Son of man, can these bones live ? And I said, Lord, Thou who hast made them dost know. And He said unto me, Prophesy upon these bones, and thou shalt say to them, Ye dry bones, hear the word of the LORD. Thus saith the LORD to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and ye shall live; and ye shall know that I am the LORD. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said unto me, Prophesy to the breath, son of man, and say to the breath, These things saith the LORD, Come from the four winds (spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering."(10) And again he says, "Thus saith the LORD, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and ye shall know that I am the LORD, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the LORD. I have said, and I will do, saith the LORD." (1) As we at once perceive that the Creator (Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, "For as the tree of life, so shall their days be"(2)), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves.
2 And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, "Behold, thou art made whole, sin no more, lest a worse thing come upon thee:"(3) pointing out by this, that, because of the sin of disobedience, infirmities have come upon men. To that man, however, who had been blind from his birth, He gave sight, not by means of a word, but by an outward action; doing this not without a purpose, or because it so happened, but that He might show forth the hand of God, that which at the beginning had moulded man. And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, "Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him."(4) Now the work of God is the fashioning of man. For, as the Scripture says, He made (man] by a kind of process: "And the Lord took day from the earth, and formed man."(5) Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning (of man], how it was effected, and manifesting the hand of God to those who can understand by what (hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, (viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.
3 Now, that the Word of God forms us in the womb, He says to Jeremiah, "Before I formed thee in the womb, I knew thee; and before thou wentest forth from the belly, I sanctified thee, and appointed thee a prophet among the nations." (6) And Paul, too, says in like manner, "But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations."(7) As, therefore, we are by the Word formed in the womb, this very same Word formed the visual power in him who had been blind from his birth; showing openly who it is that fashions us in secret, since the Word Himself had been made manifest to men: and declaring the original formation of Adam, and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the layer of regeneration, (the Lord] said to him (upon whom He had conferred sight], after He had smeared his eyes with the clay, "Go to Siloam, and wash;"(8) thus restoring to him both (his perfect] confirmation, and that regeneration which takes place by means of the layer. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn (to know] Him who has conferred upon him life.
4 All the followers of Valentinus, therefore, lose their case, when they say that man was not fashioned out of this earth, but from a fluid and diffused substance. For, from the earth out of which the Lord formed eyes for that man, from the same earth it is evident that man was also fashioned at the beginning. For it were incompatible that the eyes should indeed be formed from one source and the rest of the body from another; as neither would it be compatible that one (being] fashioned the body, and another the eyes. But He, the very same who formed Adam at the beginning, with whom also the Father spake, (saying], "Let Us make man after Our image and likeness,"(9) revealing Himself in these last times to men, formed visual organs (visionem) for him who had been blind (in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, "Where art thou?"(1) That means that in the last times the very same Word of God came to call man, reminding him of his doings, living in which he had been hidden from the Lord. For just as at that time God spake to Adam at eventide, searching him out; so in the last times, by means of the same voice, searching out his posterity, He has visited them.
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1 And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, "In the sweat of thy face shall thou eat thy bread, until thou turnest again to the dust from whence thou weft taken."(2) If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very (earth], it is manifest that it was also from it that man's frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man (to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor (look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.
2 And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not (actually] shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word.
3 And not by the aforesaid things alone has the Lord manifested Himself, but (He has done this] also by means of His passion. For doing away with (the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, "He became obedient unto death, even the death of the cross;"(3) rectifying that disobedience which had occurred by reason of a tree, through that obedience which was (wrought out] upon the tree (of the cross]. Now He would not have come to do away, by means of that same (image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.
GIVEN US COMMANDMENTS, AND REMITTED OUR SINS; WHOSE SON AND WORD CHRIST PROVED HIMSELF TO BE, WHEN HE FORGAVE OUR SINS.
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1 Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;"(4) propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;"(5) since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the LORD God."(1) Rightly then does His Word say to man, "Thy sins are forgiven thee;"(2) He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;"(2) such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us"(3) through His Son?
2 And therefore, when He had healed the man sick of the palsy, (the evangelist] says "The people upon seeing it glorified God, who gave such power unto men."(4) What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He HimSelf had come from another Father, and men glorified a different Father when they beheld His miracles, He (in that case] rendered the mungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission (of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins."(5) And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.
3 Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the LORD has not imputed sin;"(6) pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross;"(7) so that as by means of a tree we were made debtors to God, (so also] by means of a tree we may obtain the remission of our debt.
4 This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow-prophets were hewing wood for the construction of a tabernacle, and when the iron (head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost.(8) By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, (viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares (when he says] in reference to it, "But now also is the axe laid to the root of the trees."(9) Jeremiah also says to the same purport: "The word of God cleaveth the rock as an axe."(10) This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, "Through the extension of the hands of a divine person,(11) gathering together the two peoples to one God." For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.
NOT OUT OF DEFECT OR IGNORANCE. THE SON OF GOD, WHO RECEIVED ALL POWER FROM THE FATHER, WOULD OTHERWISE NEVER HAVE TAKEN FLESH UPON HIM.
Irenaeus, ag. Heresies Liv.5 ch.13