[They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions."
Clement Stromata 6:14. Stromata 6 being a book Irenaeus cites directly and verbatim from in his account of the Marcosians:
Such, according to David, "rest in the holy hill of God," in the Church far on high, in which are gathered the philosophers of God, "who are Israelites indeed, who are pure in heart, in whom there is no guile; " who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision of insatiable contemplation.
"And other sheep there are also," saith the Lord, "which are not of this fold " -- deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.
Now to know is more than to believe, as to be dignified with the highest honour after being saved is a greater thing than being saved. Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more -- not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness.
For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: "For they shall see the end of the wise, and to what a degree the Lord has established him." And of his glory they will say, "This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints?"
Not only then the believer, but even the heathen, is judged most righteously. For since God knew in virtue of His prescience that he would not believe, He nevertheless, in order that he might receive his own perfection gave him philosophy, but gave it him previous to faith. And He gave the sun, and the moon, and the stars to be worshipped; "which God," the Law says, made for the nations, that they might not become altogether atheistical, and so utterly perish. But they, also in the instance of this commandment, having become devoid of sense, and addicting themselves to graven images, are judged unless they repent; some of them because, though able, they would not believe God; and others because, though willing, they did not take the necessary pains to become believers. There were also, however, those who, from the worship of the heavenly bodies, did not return to the Maker of them. For this was the sway given to the nations to rise up to God, by means of the worship of the heavenly bodies. But those who would not abide by those heavenly bodies assigned to them, but fell away from them to stocks and stones, "were counted," it is said, "as chaff-dust and as a drop from a jar," beyond salvation, cast away from the body.
As, then, to be simply saved is the result of medium actions, but to be saved tightly and becomingly is right action, so also all action of the Gnostic may be called tight action; that of the simple believer, intermediate action, not yet perfected according to reason, not yet made right according to knowledge; but that of every heathen again is sinful. For it is not simply doing well, but doing actions with a certain aim, and acting according to reason, that the Scriptures exhibit as requisite.
As, then, lyres ought not to be touched by those who are destitute of skill in playing the lyre, nor flutes by those who are unskilled in flute-playing, neither are those to put their hand to affairs who have not knowledge, and know not how to use them in the whole of life.
The struggle for freedom, then, is waged not alone by the athletes of battles in wars, but also in banquets, and in bed, and in the tribunals, by those who are anointed by the word, who are ashamed to become the captives of pleasures.
"I would never part with virtue for unrighteous gain." But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit," it is said, "if you gain the world and lose the soul?" It is clear, then, that those who do not perform good actions, do not know what is for their own advantage. And if so, neither are they capable of praying aright, so as to receive from God good things; nor, should they receive them, will they be sensible of the boon; nor, should they enjoy them, will they enjoy worthily what they know not; both from their want of knowledge how to use the good things given them, and from their excessive stupidity, being ignorant of the way to avail themselves of the divine gifts.
Now stupidity is the cause of ignorance. And it appears to me that it is the vaunt of a boastful soul, though of one with a good conscience, to exclaim against what happens through circumstances: "Therefore let them do what they may;
For it shall be well with me; and Right Shall be my ally, and I shall not be caught doing evil."
But such a good conscience preserves sanctity towards God and justice towards men; keeping the soul pure with grave thoughts, and pure. words, and just deeds. By thus receiving the Lord's power, the soul studies to be God; regarding nothing bad but ignorance, and action contrary to fight reason. And giving thanks always for all things to God, by righteous heating and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. Rightly then is it said, "And they who trust in Him shall underStand the truth, and those faithful in love shall abide by Him." You see what statements Wisdom makes about the Gnostics.
Conformably, therefore, there are various abodes, according to the worth of those who have believed. To the point Solomon says, "For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord." For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel -- the thirty, the sixty, the hundred. And the perfect inheritance belongs to those who attain to "a perfect man," according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same. "Thou hast supposed iniquity,' He says, " [in imagining] that I will be like to thee." But "it is enough for the disciple to become as the Master," saith the Master. To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught.
This is quite a difficult argument to put together. A lot of work. First I will have to get every scriptural reference in Irenaeus for the latter parts of Book 5 and then compare them to Clement of Alexandria.
5.23 Joh. viii . 44
5.24.1 Matt. iv. 9, Luc . iv . 6. Prov . xxi. 1, Prov .viii .15, Rom. xiii. 1, Rom . xiii . 4, Rom .xiii. 6.2, Matt. xvii.27
5.24.5 Eph.ii. 2 Luc . x. 19
5.25.1 2 Thess.ii .3
5.25.2 Matt xxiv 15,16,17,21, Dan. vii. 8, 20-22, Dan. vii .23 2 Thess. ii. 8-12 .
5.25.3 Dan. viii. 12, Dan. viii. 23, Dan. ix. 27.
5.24.4 The Lord also spoke as follows to those who did not believe in Him:
5.25.5 From all these passages are revealed to us, not merely the particulars of the apostasy, and [the doings] of him who concentrates in himself every satanic error, but also, that there is one and the same God the Father, who was declared by the prophets, but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said,
Matt.xxiv .15, Luc . i. 26 seq .
5.26.1 In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him:
Apoc. xvii. 12-14. EXPLICIT COD. CLARO. MONTANU, Matt. xii . 25, Dan . ii. 33, 34, Dan. ii. 41, 42, Dan . ii. 42,43.
5.26.2 If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares,
let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father's will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked:(6) That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins.
5.27. If the Father, then, does not exercise judgment, [it follows] that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For
1 Matt. x. 35, Luc .xvii . 34, Matt. xiii . 30, Matt. iii . 12, Matt. 25. 33, 34,41, Luc . ii. 34, Luc. x. 12 Matt. v. 45.
5.27.2 And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God. He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. It is in this matter just as occurs in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them:
John. iii. 18, 21
5.28.1 Inasmuch, then, as in this world (aiwni) some persons betake themselves to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.
Matt. xxv . 34, 41
5.28.2 2
Thess. ii. 10-12, Apoc. xix . 20. Cap xiii 2 - 10, Apoc .xiii . 11 - 14, 14 - 18
5.28.3 For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says:
Epistle Barnabas 15, Gen ii. 1- 2, 2 Pet. iii. 8,
5.28.4 And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire [for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God."(Ignatius Romans 4)
5.29.1 In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God.
Esai.xl .15. Esai. xl. 17. Matt xxiv.21
5.29. And there is therefore in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire.
1 Apoc. xix . 2
5.30.1 LENGTHY DISCUSSION OF THE NUMBER OF THE BEAST FROM REVELATIONS
5.30.2
1 Thess. v. 3, Jer .viii . 16, Apoc. vii. 5 6 7
5.30.4
Apoc. xvii. 8, Matt . viii . 11
5.31.1 Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: (? cf Adv Haer 3.20.4)
Matt. xi . 40, Eph . iv. 9, Ps . lxxxvi .23, Joh . xx. 17,
5.31.2 If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;"(Eph iv.9) then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples,(Joh. xx 20 et 27) He thus ascended to the Father;--[if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their tuner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death,"(Ps .xxiii . 4) where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master."(Luc . vi. 40) As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas (Jonah), and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].
The five following chapters were omitted in the earlier editions, but added by Feuardentius. Most mss.MSS; ., too, did not contain them. It is probable that the scribes of the middle ages rejected them on account of their inculcating millenarian notions, which had been long extinct in the Church. Quotations from these five chapters have been collected by Harvey from Syriac and Armenian mss.MSS; . lately come to light.
5.32.1 Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum); and it is necessary to tell them respecting those things, that it behoves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks:
Rom viii 19,20,21
5.32.2 Thus, then, the promise of God, which He gave to Abraham, remains stedfast.
Gen. xiii . 14, 15 Gen. xiii . 17. Act.vii . 5. Heb .xi .13.15. Gen.xxiii . 11 seq Gen xv, 18, Luc . iii . 8. Gal . iv. 28. Gal iii.16, Gal . iii .6–9, Matt. v. 5
This section is repeated below (qv)
5.33.1 For this reason, when about to undergo His sufferings, that He might declare to Abraham and those with him the glad tidings of the inheritance being thrown open, [Christ], after He had given thanks while holding the cup, and had drunk of it, and given it to the disciples, said to them:
Matt.xxvi 27 - 29, Ps. ciii. 30.
He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.
5.33.2 Luc .xiv .12, 13, Matt xix. 29 et Luc. xviii 29,30
For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.
5.33.3 The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed."(Gen.xxvii . 27) But "the field is the world."(Matt. xiii . 38) And therefore he added, "God give to thee of the dew of heaven, and of the fatness of the earth, plenty of corn and wine. And let the nations serve thee, and kings bow down to thee; and be thou lord over thy brother, and thy father's sons shall bow down to thee: cursed shall be he who shall curse thee, and blessed shall be he who shall bless thee."(Gen.xxvii . 28,29) If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years;(Gen.xxxi.41) and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him.(Gen.xxxiii . 3) Moreover, in what way did he inherit much corn and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became Subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead;(Gen. xlvi .1 seq.) when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true(1) twig ten thousand shoots, and in each one of the shoots ten thousand dusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man.
5.33.4 And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him
Esai. xl.6-9, Esai. Ixv . 25.
I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?
5.34.1 Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says:
Now I have shown a short time ago (Adv Haer 5.32.2) that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament "raises up from the stones children unto Abraham,"(Matt iii.9) is He who will gather, according to the Old Testament, those that shall be saved from all the nations, Jeremiah says:
Jer .xxiii .7
5.34.2 That the whole creation shall, according to God's will, obtain a vast increase, that it may bring forth and sustain fruits such [as we have mentioned], Isaiah declares:
Esai 26.xxx. 25, 26 Esai .Iviii . 14, Luc. xii. 37, Apoc . xx. 6, Esai. vi.11, Dan. vii . 27. Dan.xii .13.
5.34.3 Now, that the promises were not announced to the prophets and the fathers alone, but to the Churches united to these from the nations, whom also the Spirit terms "the islands" (both because they are established in the midst of turbulence, suffer the storm of blasphemies, exist as a harbour of safety to those in peril, and are the refuge of those who love the height [of heaven], and strive to avoid Bythus, that is, the depth of error), Jeremiah thus declares:
Jer.xxxi. 10-15
Now, in the preceding book(Adv Haer 4.8.3) I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless.(Matt xii.5) ...
5.34.4 Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, "Thus saith the LORD, Happy is he who hath seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment"(Esai xxxi .9, Esai xxxii, 1) And with regard to the foundation on which it shall be rebuilt, he says: "Behold, I will lay in order for thee a carbuncle stone, and sapphire for thy foundations; and I will lay thy ramparts with jasper, and thy gates with crystal, and thy wall with choice stones: and all thy children shall be taught of God, and great shall be the peace of thy children; and in righteousness shalt thou be built up."(Esai. liv . 11-14) And yet again does he say the same thing: "Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure."(Esai. lxv .18-23)
5.35.1 If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: "When the cities" of the Gentiles "shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate." (Esai. vi. 11)
Esai. vi. 11, Esai . xiii.9, Esai. Ixv . 21, Baruch iv 36
For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one.
5.35.2 Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." (?) But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight," (Esai.xlix .16)
Gal . iv. 26. Apoc. xxi. 2. Apoc. xx. 11 Apoc. xx 12 - 14, Matt. xxv . 41 Apoc. xx. 15. Esai. lxv . 17.
Now this is what has been said by the apostle: “For the fashion of this world passeth away.” (1 Cor. vii. 31) To the same purpose did the Lord also declare, “Heaven and earth shall pass away.” (Matt xxvi 35) When these things, therefore, pass away above the earth, John, the Lord’s disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image—that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation.
And of this tabernacle Moses received the pattern in the mount (Exod. xxv. 40) and nothing is capable of being allegorized, but all things are stedfast, and true, and substantial, having been made by God for righteous men’s enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, “He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done.” (Apoc . xxi, 5, 6) [Irenaeus consistently uses Revelations to explain Paul]
5.36 1 "For since there are real men, so must there also be a real establishment (plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but “the fashion of the world passeth away" (1 Cor. vii. 31) ... And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things." (AH 4.5,6)
5.36.2 Matt . xiii . 8, et Marc. iv . 8, John . xiv . 2, Matt.xxii . 2, 1 Cor . xv. 25, 26, 27 Matt .xxvi. 29 Rom. viii. 21 1 Cor . ii. 9, 1 Pet . i. 12
So I've determined how bad Irenaeus scholarship is.
The last 5 chapters of Adv Haer were "cut off" from the main manuscript in the West.
How can that go unreported? How isn't this front and center of any discussion of "orthodoxy" in Irenaeus, the king of orthodoxy.
The explanation given is that "the orthodox didn't like Irenaeus's explanation of the thousand year reign of Christ."
But Irenaeus's most explicit discussion of the "thousand year" period and number appear before the break. So it's not the thousand year business.
It's his fight with a contemporary orthodox Church Father.
This is the last chapter of the book in the West and as Irenaeus goes deeper into the debate some editor in the Byzantine or later period just excised the chapters where the fight is spelled out.
The attack against the unnamed Church Father is critical to understand Adv Haer as a whole. It's like watching a movie and not seeing the ending.
"What happened in the movie?" "Oh there was all this fighting and killing." "Didn't you see the ending?" "No." "Well that's where the meaning to the film is all explained."
So the last chapters of the last book are all wiped out in the West and we've inherited this notion of Irenaeus which is based on ignorance of the conclusion to Adv Haer his only book known in the West. Sheesh.
This could be important. Let's see.
A quick check with biblindex does not reveal a reference to Ephesians 4:9 in Clement. But there is another reference in Irenaeus among his fragments:
The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a 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 1 Corinthians 10:4 Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. John 4:14 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. John 8:58 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. John 20:22 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, John 8:59 and entered without impediment through closed doors. John 20:26 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 lives by divine power; 2 Corinthians 13:4 who descended into the lower parts of the earth, and who ascended up above the heavens; Ephesians 4:9-10 for whom a manger sufficed, yet who filled all things; who was dead, yet who lives for ever and ever. Amen.
Ephesians is being used to justify the Marcionite (and belief of Justin Martyr) regarding Christ's descent into Hades after his crucifixion. The closest we get to Clement is Origen's mention of Celsus's line:
Celsus next addresses to us the following remark: You will not, I suppose, say of him, that, after failing to gain over those who were in this world, he went to Hades to gain over those who were there. But whether he like it or not, we assert that not only while Jesus was in the body did He win over not a few persons merely, but so great a number, that a conspiracy was formed against Him on account of the multitude of His followers; but also, that when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those whom He saw, for reasons known to Him alone, to be better adapted to such a course.
De Principiis 2.9.3
3. Now we term world everything which is above the heavens, or in the heavens, or upon the earth, or in those places which are called the lower regions, or all places whatever that anywhere exist, together with their inhabitants. This whole, then, is called world. In which world certain beings are said to be super-celestial, i.e., placed in happier abodes, and clothed with heavenly and resplendent bodies; and among these many distinctions are shown to exist, the apostle, e.g., saying, That one is the glory of the sun, another the glory of the moon, another the glory of the stars; for one star differs from another star in glory. Certain beings are called earthly, and among them, i.e., among men, there is no small difference; for some of them are Barbarians, others Greeks; and of the Barbarians some are savage and fierce, and others of a milder disposition. And certain of them live under laws that have been thoroughly approved; others, again, under laws of a more common or severe kind; while some, again, possess customs of an inhuman and savage character, rather than laws. And certain of them, from the hour of their birth, are reduced to humiliation and subjection, and brought up as slaves, being placed under the dominion either of masters, or princes, or tyrants. Others, again, are brought up in a manner more consonant with freedom and reason: some with sound bodies, some with bodies diseased from their early years; some defective in vision, others in hearing and speech; some born in that condition, others deprived of the use of their senses immediately after birth, or at least undergoing such misfortune on reaching manhood. And why should I repeat and enumerate all the horrors of human misery, from which some have been free, and in which others have been involved, when each one can weigh and consider them for himself? There are also certain invisible powers to which earthly things have been entrusted for administration; and among them no small difference must be believed to exist, as is also found to be the case among men. The Apostle Paul indeed intimates that there are certain lower powers, and that among them, in like manner, must undoubtedly be sought a ground of diversity. Regarding dumb animals, and birds, and those creatures which live in the waters, it seems superfluous to require; since it is certain that these ought to be regarded not as of primary, but of subordinate rank.
It's also in Stromata 6 a book we know Irenaeus read and detested.
CHAPTER VI -- THE GOSPEL WAS PREACHED TO JEWS AND GENTILES IN HADES.
But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel. "Therefore," says the Lord who delivered Israel, "in an acceptable time have I heard thee, and in a day of salvation have I helped thee. And I have given thee for a Covenant to the nations; that thou mightest inhabit the earth, and receive the inheritance of the wilderness; saying to those that are in bonds, Come forth; and to those that are in darkness, Show yourselves." For if the "prisoners" are the Jews, of whom the Lord said, "Come forth, ye that will, from your bonds," -- meaning the voluntary bound, and who have taken on them "the burdens grievous to be borne" by human injunction -- it is plain that "those in darkness" are they who have the ruling faculty of the soul buried in idolatry.
For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee." But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct.
Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, "Hades says to Destruction, We have not seen His form, but we have heard His voice." It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice?
But how? Do not [the Scriptures] show that. the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept "in ward and guard"? And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge.
And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe on Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God's pun ishments are saving and disciplinary, leading to conversion, and choosing rather the repentance thorn the death of a sinner; and especially since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly, because of their being no longer obstructed by the paltry flesh.
If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, "They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive." Further the Gospel says, "that many bodies of those that slept arose," -- plainly as having been translated to a better state. There took place, then, a universal movement and translation through the economy of the Saviour.
One righteous man, then, differs not, as righteous, from another righteous man, whether he be of the Law or a Greek. For God is not only Lord of the Jews, but of all men, and more nearly the Father of those who know Him. For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith, and judged to be righteous, -- it is evident that those, too, who were outside of the Law, having lived rightly, in consequence of the peculiar' nature of the voice, though they are in Hades and in ward, on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is "the power of God," and power can never be weak.
So I think it is demonstrated that the God being good, and the Lord powerful, they save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere. For it is not here alone that the active power of God is beforehand, but it is everywhere and is always at work. Accordingly, in the Preaching of Peter, the Lord says to the disciples after the resurrection, "I have chosen you twelve disciples, judging you worthy of me," whom the Lord wished to be apostles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, showing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard.
What then? Did not the same dispensation obtain in Hades, so that even there, all the souls, on hearing the proclamation, might either exhibit repentance, or confess that their punishment was just, because they believed not? And it were the exercise of no ordinary arbitrariness, for those who had departed before the advent of the Lord (not having the Gospel preached to them, and having afforded no ground from themselves, in consequence of believing or not) to obtain either salvation or punishment. For it is not right that these should be condemned without trial, and that those alone who lived after the advent should have the advantage of the divine righteousness. But to all rational souls it was said from above, "Whatever one of you has done in ignorance, without clearly knowing God, if, on becoming conscious, he repent, all his sins will be forgiven him." "For, behold," it is said, "I have set before your face death and life, that ye may choose life." "God says that He set, not that He made both, in order to the comparison of choice. And in another Scripture He says, "If ye hear Me, and be willing, ye shall eat the good of the land. But if ye hear Me not, and are not willing, the sword shall devour you: for the mouth of the Lord hath spoken these things."
Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, "My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For Thou shalt not leave my soul in hell, nor wilt Thou give Thine holy one to see corruption. Thou hast made known to me the paths of life, Thou wilt make me full of joy in Thy presence." As, then, the people was precious to the Lord, so also is the entire holy people; he also who is converted from the Gentiles, who was prophesied under the name of proselyte, along with the Jew. For rightly the Scripture says, that "the ox and the bear shall come together." For the Jew is designated by the ox, from the animal under the yoke being reckoned clean, according to the law; for the ox both parts the hoof and chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. And this animal brings forth a shapeless lump of flesh, which it shapes into the likeness of a beast solely by its tongue. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox. For example, the prophet says, "The sirens, and the daughters of the sparrows, and all the beasts of the field, shall bless me." Of the number of unclean animals, the wild beasts of the field are known to be, that is, of the world; since those who are wild in respect of faith, and polluted in life, and not purified by the righteousness which is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become men of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth His hand, and draws them up. "For the Lord dreads not the face of any one, nor will He regard greatness; for He hath made small and great, and cares alike for all." And David says, "For the heathen are fixed in the destruction they have caused; their foot is taken in the snare which they hid." s "But the Lord was a refuge to the poor, a help in season also in affliction." Those, then, that were in affliction had the Gospel seasonably proclaimed. And therefore it said, "Declare among the heathen his pursuits," that they may not be judged unjustly.
If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? "For the righteous Lord loveth righteousness: His countenance beholdeth uprightness." "But he that loveth wickedness hateth his own soul."
If, then, in the deluge all sinful flesh perished, punishment having been inflicted on them for correction, we must first believe that the will of God, which is disciplinary and beneficent, saves those who turn to Him. Then, too, the more subtle substance, the soul, could never receive any injury from the grosser element of water, its subtle and simple nature rendering it impalpable, called as it is incorporeal. But whatever is gross, made so in consequence of sin, this is cast away along with the carnal spirit which lusts against the soul.
Now also Valentinus, the Coryphaeus of those who herald community, in his book on The Intercourse of Friends, writes in these words: "Many of the things that are written, though in common hooks, are found written in the church of God. For those sayings which proceed from the heart are vain. For the law written in the heart is the People of the Beloved -- loved and loving Him." For whether it be the Jewish writings or those of the philosophers that he calls "the Common Books," he makes the truth common. And Isidore," at once son and disciple to Basilides, in the first hook of the Expositions of the Prophet Parchor, writes also in these words: "The Attics say that certain things were intimated to Socrates, in consequence of a daemon attending on him. And Aristotle says that all men are provided with daemons, that attend on them during the time they are in the body,-having taken this piece of prophetic instruction and transferred it to his own books, without acknowledging whence he had abstracted this statement." And again, in the second book of his work, he thus writes: "And let no one think that what we say is peculiar to the elect, was said before by any philosophers. For it is not a discovery of theirs. For having appropriated it from our prophets, they attributed it to him who is wise according to them." Again, in the same: "For to me it appears that those who profess to philosophize, do so that they may learn what is the winged oak,'" and the variegated robe on it, all of which Pherecydes has employed as theological allegories, having taken them from the prophecy of Chum."
Here are the scriptural references in the first part of the chapter from biblindex:
Isaiah 49, 7
Isaiah 49, 9
Matthew 9, 22
Matthew 23, 4
1 Peter 3, 19
5.24.1 Matt. iv. 9, Luc . iv . 6. Prov . xxi. 1, Prov .viii .15, Rom. xiii. 1, Rom . xiii . 4, Rom .xiii. 6.2, Matt. xvii.27
5.24.5 Eph.ii. 2 Luc . x. 19
5.25.1 2 Thess.ii .3
5.25.2 Matt xxiv 15,16,17,21, Dan. vii. 8, 20-22, Dan. vii .23 2 Thess. ii. 8-12 .
5.25.3 Dan. viii. 12, Dan. viii. 23, Dan. ix. 27.
5.24.4 The Lord also spoke as follows to those who did not believe in Him:
5.25.5 Matt.xxiv .15, Luc . i. 26 seq .
5.26.1 Apoc. xvii. 12-14. EXPLICIT COD. CLARO. MONTANU, Matt. xii . 25, Dan . ii. 33, 34, Dan. ii. 41, 42, Dan . ii. 42,43.
5.26.2 Justin
5.27.1 Matt. x. 35, Luc .xvii . 34, Matt. xiii . 30, Matt. iii . 12, Matt. 25. 33, 34,41, Luc . ii. 34, Luc. x. 12 Matt. v. 45.
5.27.2 John. iii. 18, 21
5.28.1 Matt. xxv . 34, 41
5.28.2 2 Thess. ii. 10-12, Apoc. xix . 20. Cap xiii 2 - 10, Apoc .xiii . 11 - 14, 14 - 18
5.28.3 Epistle Barnabas 15, Gen ii. 1- 2, 2 Pet. iii. 8,
5.28.4 Ignatius Romans 4
5.29.1 Esai.xl .15. Esai. xl. 17. Matt xxiv.21
5.29. 1 Apoc. xix . 2
5.30.1
5.30.2 1 Thess. v. 3, Jer .viii . 16, Apoc. vii. 5 6 7
5.30.4 Apoc. xvii. 8, Matt . viii . 11
5.31.1 Matt. xi . 40, Eph . iv. 9, Ps . lxxxvi .23, Joh . xx. 17,
5.31.2 Joh. xx 20 et 27 Ps .xxiii . 4 Luc . vi. 40
5.32.1 Rom viii 19,20,21
5.32.2 Gen. xiii . 14, 15 Gen. xiii . 17. Act.vii . 5. Heb .xi .13.15. Gen.xxiii . 11 seq Gen xv, 18, Luc . iii . 8. Gal . iv. 28. Gal iii.16, Gal . iii .6–9, Matt. v. 5
5.33.1 Matt.xxvi 27 - 29, Ps. ciii. 30.
5.33.2 Luc .xiv .12, 13, Matt xix. 29 et Luc. xviii 29,30
5.35.1 Esai. vi. 11, Esai . xiii.9, Esai. Ixv . 21, Baruch iv 36
5.35.2 Esai.xlix .16 Gal . iv. 26. Apoc. xxi. 2. Apoc. xx. 11 Apoc. xx 12 - 14, Matt. xxv . 41 Apoc. xx. 15. Esai. lxv . 17 1 Cor. vii. 31 Matt xxvi 35 Exod. xxv. 40 Apoc . xxi, 5, 6
5.36 1 1 Cor. vii. 31
5.36.2 Matt . xiii . 8, et Marc. iv . 8, John . xiv . 2, Matt.xxii . 2, 1 Cor . xv. 25, 26, 27 Matt .xxvi. 29 Rom. viii. 21 1 Cor . ii. 9, 1 Pet . i. 12
Stromata 6.6 begins with an extensive citation on Clement's part from an unknown early Christian text possibly the Preaching of Peter.
6.6.44.1 But as the proclamation [of the Gospel] has come now at the fit time (Ἀλλ' ὡς κατὰ καιρὸν ἥκει τὸ κήρυγμα νῦν), so also at the fit time were the Law and the Prophets given to the Barbarians (οὕτως κατὰ καιρὸν ἐδόθη νόμος μὲν καὶ προφῆται βαρβάροις), and Philosophy to the (φιλοσοφία δὲ) 6.6.44.2 Greeks (Ἕλλησι), to fit their ears for the Gospel (τὰς ἀκοὰς ἐθίζουσα πρὸς τὸ κήρυγμα). "Therefore," says the Lord who delivered Israel, (λέγει γοῦν κύριος ὁ ῥυσάμενος Ἰσραήλ) "in an acceptable time have I heard thee, and in a day of salvation have I helped thee. And I have given thee for a Covenant to the nations; that thou mightest inhabit the earth, and receive the inheritance of the wilderness; saying to those that are in bonds, Come forth; and to those that are in darkness, Show yourselves." (καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι, ἔδωκά σε εἰς διαθήκην ἐθνῶν τοῦ κατασκηνῶσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίαν ἐρήμου, λέγοντα τοῖς 6.6.44.3 ἐν δεσμοῖς· ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει ἀνακαλυφθῆναι). [quoting an agraphon of Jesus of unknown origin] “If the prisoners are the Jews, to whom the Lord said, “go out from the prison, those who are willing,” he designates by it those who consented to be enchained and are charged with carrying “heavy burdens” of human origin.” εἰ γὰρ δέσμιοι μὲν Ἰουδαῖοι, ἐφ’ ὧν καὶ ὁ κύριος «ἐξέλθετε» εἶπεν «ἐκ τῶν δεσμῶν οἱ θέλοντες», τοὺς ἑκουσίως δεδεμένους καὶ «τὰ δυσβάστακτα φορτία» [φησὶν] αὑτοῖς διὰ τῆς ἀνθρωπίνης παρεγχειρήσεως ἐπαναθεμένους λέγων) it is plain that "those in darkness" are they who have the ruling faculty of the soul buried in idolatry (δῆλον ὡς οἱ ἐν σκότει οὗτοι ἂν εἶεν οἱ ἐν τῇ 6.6.44.4 εἰδωλολατρείᾳ κατορωρυγμένον ἔχοντες τὸ ἡγεμονικόν).
Irenaeus seems to know Clement's exegesis from Stromata 6 elsewhere in his Adversus Haereses and here in Adversus Haereses 5 might be thinking of Clement when he writes:
Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them."(3) And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth."(4) Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?"(5) This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;"(6) and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." 2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;"(8) then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples,(9) He thus ascended to the Father;--[if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their tuner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death,"(10) where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master."(11) As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].
The Marcionites held that the generations dating from Adam to Moses's giving of the Law were somehow "stuck" in the underworld waiting for redemption and that Jesus after being crucified descended to redeem them. Clearly this was an immediate rescue. Those in the underworld weren't waiting again until the end times for judgement. So, early Christians must have reasoned that anyone rescued by Jesus weren't waiting for the final judgement (if there even was one). They would go straight to heaven. Thus the idea was that this salvation was separate from the judgment.
Here's what immediately follows in the Stromata:
For to those who were righteous according to the law, faith was wanting (τοῖς μὲν γὰρ κατὰ νόμον δικαίοις ἔλειπεν ἡ πίστις). Wherefore also the Lord, in healing them, said (διὸ καὶ τούτους ἰώμενος ὁ κύριος ἔλεγεν), "Thy faith hath saved thee (ἡ πίστις σου σέσωκέν σε)." But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary (τοῖς δὲ κατὰ φιλοσοφίαν
δικαίοις οὐχ ἡ πίστις μόνον ἡ εἰς τὸν κύριον, ἀλλὰ καὶ τὸ ἀποστῆναι 6.6.44.5 τῆς εἰδωλολατρείας ἔδει). Straightway, on the revelation of the truth, they also repented of their previous conduct (αὐτίκα ἀποκαλυφθείσης τῆς ἀληθείας καὶ αὐτοὶ ἐπὶ τοῖς προπεπραγμένοις μεταμέλονται).
Wherefore the Lord preached the Gospel to those in Hades (διόπερ ὁ κύριος 6.6.45.1 εὐηγγελίσατο καὶ τοῖς ἐν Ἅιδου). Accordingly the Scripture says (φησὶ γοῦν ἡ γραφή), "Hades says to Destruction, We have not seen His form, but we have heard His voice (λέγει ὁ Ἅιδης τῇ ἀπωλείᾳ· εἶδος μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ 6.6.45.2 ἠκούσαμεν)." It is not plainly the place, which, the words above say heard the voice, (οὐχ ὁ τόπος δή που φωνὴν λαβὼν εἶπεν τὰ προειρημένα), but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea ( ἀλλ' οἱ ἐν Ἅιδου καταταγέντες καὶ εἰς ἀπώλειαν ἑαυτοὺς ἐκδεδωκότες
καθάπερ ἔκ τινος νεὼς εἰς θάλασσαν ἑκόντες ἀπορρίψαντες). They, then, are those that hear the divine power and voice (οὗτοι τοίνυν εἰσὶν οἱ ἐπακούσαντες τῆς θείας δυνάμεώς τε καὶ φω6.6.45.3 νῆς). For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice (ἐπεὶ τίς ἂν εὖ φρονῶν ἐν μιᾷ καταδίκῃ καὶ τὰς τῶν δικαίων καὶ τὰς τῶν ἁμαρτωλῶν ὑπολάβοι εἶναι ψυχάς, ἀδικίαν τῆς προνοίας 6.6.45.4 καταχέων)?
But how (τί δ)? Do not [the Scriptures] show that. the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept "in ward and guard" ( οὐχὶ δηλοῦσιν εὐηγγελίσθαι τὸν κύριον τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ, μᾶλλον δὲ πεπεδημένοις, καὶ τοῖς 6.6.45.5 ἐν φυλακῇ τε καὶ φρουρᾷ συνεχομένοις)? And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades ( δέδεικται δὲ κἀν τῷ δευ6.6.45.5 τέρῳ Στρωματεῖ τοὺς ἀποστόλους ἀκολούθως τῷ κυρίῳ καὶ τοὺς ἐν Ἅιδου εὐηγγελισμένους). For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully (ἐχρῆν γάρ, οἶμαι, ὥσπερ κἀνταῦθα, οὕτως δὲ κἀκεῖσε τοὺς ἀρίστους τῶν μαθητῶν μιμητὰς γενέσθαι τοῦ διδασκάλου, ἵν' ὃ μὲν τοὺς ἐξ Ἑβραίων, οἳ δὲ τὰ ἔθνη εἰς ἐπιστροφὴν ἀγάγωσι, τουτέστιν τοὺς ἐν δικαιοσύνῃ τῇ κατὰ νόμον καὶ κατὰ φιλοσοφίαν βεβιωκότας μέν, οὐ τελείως δέ, ἀλλ' ἁμαρτητικῶς δια6.6.45.6 περαναμένους τὸν βίον). For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge ( τουτὶ γὰρ ἔπρεπεν τῇ θείᾳ οἰκονομίᾳ τοὺς ἀξίαν μᾶλλον ἐσχηκότας ἐν δικαιοσύνῃ καὶ προηγουμένως βεβιωκότας ἐπί τε τοῖς πλημμεληθεῖσι μετανενοηκότας, κἂν ἐν ἄλλῳ τόπῳ τύχωσιν ἐξομολογούμενοι, ἐν τοῖς τοῦ θεοῦ ὄντας τοῦ παντοκράτορος κατὰ τὴν οἰκείαν ἑκάστου γνῶσιν σωθῆναι).
Irenaeus Book 5 from the moment the unnamed "orthodox" who uses heretical books is mentioned.
Chapter 31
Ephesians 4 9 Psalms 136 23 to N/A N/A John 20 22 Ex Theodoto 3 § 2 (p.56, l.13 - *) BP1 " Therefore when the Saviour came, he awakened the soul and kindled the spark. For the words of the Lord are power. Therefore he said, “Let your light shine before men.” And after the Resurrection, by breathing the Spirit on the apostles, he was blowing off and re moving dust like ashes, but kindling and giving life to the spark."
Psalms 23 4 Paed 1 61 § 3 (p.126, l.19) BP1 "And by David: "The Lord instructing, hath instructed me, and not given me over to death." For to be chastised of the Lord, and instructed, is deliverance from death. And by the same prophet He says: "Thou shalt rule them with a rod of iron." Thus also the apostle, in the Epistle to the Corinthians, being moved, says, "What will ye? Shall I come unto you with a rod, or in love, in the spirit of meekness?" Also, "The Lord shall send the rod of strength out of Sion," He says by another prophet. And this same rod of instruction, "Thy rod and staff have comforted me," said some one else. Such is the power of the Instructor--sacred, soothing, saving.
Luke 6 40 to Strom 2 77 § 4 (p.153, l.16) BP1 "What we do not, we do not either from not being able, or not being willing -- or both. Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master:" not in essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him.
Chapter 32
Romans 8 19 Quis Dives Salvetur 29 § 4 (p.179, l.16) BP1, "Who else can it be but the Saviour Himself? Or who more than He has pitied us, who by the rulers of darkness were all but put to death with many wounds, fears, lusts, passions, pains, deceits, pleasures? Of these wounds the only physician is Jesus, who cuts out the passions thoroughly by the root — not as the law does the bare effects, the fruits of evil plants, but applies His axe to the roots of wickedness. He it is that poured wine on our wounded souls (the blood of David's vine), that brought the oil which flows from the compassions of the Father, and bestowed it copiously. He it is that produced the ligatures of health and of salvation that cannot be undone — Love, Faith, Hope. He it is that subjected angels, and principalities, and powers, for a great reward to serve us. For they also shall be delivered from the vanity of the world through the revelation of the glory of the sons of God."
Romans 8 20 Stromata 7 5 § 6 (p.6, l.5) BP1 "To Him is placed in subjection all the host of angels and gods; He, the paternal Word, exhibiting a the holy administration for Him who put [all] in subjection to Him. Wherefore also all men are His; some through knowledge, and others not yet so; and some as friends, some as faithful servants, some as servants merely. This is the Teacher, who trains the Gnostic by mysteries, and the believer by good hopes, and the hard of heart by corrective discipline through sensible operation. Thence His providence is in private, in public, and everywhere."
Excerpta e Theodoto 49 § 1 (p.162, l.5 - *) BP1 " And since he did not know her who acted through him and thought he created by his own power, for he was naturally fond of work, therefore the Apostle said: “He was subject unto the vanity of the world, not willingly, but by reason of him who subjected it, in hope that it also will be set free,” when the seeds of God shall be assembled. And a special proof of his unwillingness is his blessing the Sabbath and the warm welcome he gave to rest from labour."
Romans 8 21 Eclogae ex scripturis propheticis 31 § 3 (p.146, l.23) BP1, " In length of days, it is not on account of his having lived long that the man is to be regarded happy, to whose lot it has also fallen, through his having lived, to be worthy of living for ever. He has pained no one, except in instructing by the word the wounded in heart, as it were by a salutary honey, which is at once sweet and pungent. So that, above all, the Gnostic preserves the decorous along with that which is in accordance with reason. For passion being cut away and stript off from the whole soul, he henceforth consorts and lives with what is noblest, which has now become pure, and emancipated to adoption."
Excerpta e Theodoto 49 § 1 (p.162, l.5 - *) BP1,
Paedagogus 3 2 § 3 (p.237, l.7) BP1, Quis dives salvetur 29 § 4 (p.179, l.16) BP1 Genesis 13 13 to 13 17
Acts of the Apostles 7 5 to N/A N/A Genesis 23 11 Quaestiones in Genesim 4 § 80 (p.171, l.11 - /) BP8, 4 § 81 (p.172, l.6) BP8, Quaestiones in Genesim B 4 § 80 (p.359, l.3 - /) BP8, 4 § 80 (p.360, l.6 - /) BP8, 4 § 81 (p.360, l.9) BP8, 4 § 81 (p.360, l.20 - )) BP8, 4 § 82 (p.361, l.6 - /) BP8
78. (Gen. xxiii. 8-9)* Why does (Abraham) say, “If you have in your mind’ to bury my dead before me,’ listen to me.and speak of me” to Ephron, the son of Sahar,’ and let him give me the double cave’ belonging to him, which is in the portion of his field. For as much silver as it is worth ' let him give it to me and to you” as a possession of a monument ”’” ? Having shown his wisdom and presented his case by first prostrating himself,’ he says, “ You who do not use speech” for deception but for the (benefit of the) soul and mind,* confess this, (namely) that we are clothed with a dead body and that we should bury this and not permit our passions ὃ to arise and be revived and flourish, but keep them out of sight, because ὁ they are an obstacle to the impulses ὁ which arise from reflexion.“ Speak, therefore, in the council of the soul’ on my behalf and for my appearance,’ and make haste that whatever is the value of the price in silver, that is to say, what has the worth of reason,” may be given to me,’ as I said, not for a burial
monument but for the possession of a memorial.” 4
80. (Gen. xxiii. 9, 11) * What is the “ double cave ” ? ? The literal text does not require any exposition, for there are altogether two burial caves under the mountain,’ one outside and the other inside, or two walls,’ one, which encloses, and the other, which is enclosed.’ But as for the deeper meaning,’ it must be judged as follows. The human body bears a likeness to a double cave. For it insatiably desires that which is external, making insatiable lust” its guide and ruler. On the other hand, in respect of internal things it conducts itself with reason,‘ using patient self-control. For he is foolish who gives up internal things for the sake of external things, and psychic things for sense-perceptible ones," and exchanges that which is in accordance with patient self-control for unbridled lust. But the virtuous man ’ makes use of a hedge and a wall, and a screen between” psychic things and the forms among phenomena” and things that are seen. While the double cave exists in an evil man, the body too is unclean and lewd. But when it dwells within, it changes itself into a god-loving soul,’ receiving holiness and purity and the possession 5 of a blameless life. Wherefore, I believe, the Creator and Constructor made the tabernacle ὃ double, marking off the inner from the outer part by a veil,° and calling the inner part the “ holy of holies ” and the outer part merely “ the holy (place).”” But all these are entirely psychic and intelligible forms,? while the double cave has a share in the body, although they ° are indeed the possessions of thé god-loving mind.’
*81. (Gen. xxiii. 11) Why is it that though Abraham re τε only the cave, Ephron gave him the field as well? 2 As for the literal meaning,” one would say that out of admiration for the man and for the wisdom which he saw him display,‘ he thought it right to lavish upon him very abundant favours.’ But as for the deeper meaning,“ he thought it right to attach’ the field symbolically ™ to the virtuous man” in order that the body might have the things necessary to pleasure 5 and their equipment. And he does not refuse, being of liberal character, as he is rich,” but clearly says, “‘ I will give you all the treasures in my possession and everything which has honour and power among men, nor will I be caught by any of those who falsely bear the name of good,* but handling them ὃ as is proper, I will show everyone what necessary power ° is in all of them.”
82. (Gen. xxiii. 9, 11, 17, 19) Why is it that before his acquiring the burial-place, the cave was said to be “ in the field,’ while after his acquiring it, the field (was said to be) “Τὴ the cave’ 4? (Scripture) says something most natural.* For so long as the mind “ does not rule over the body, the body falls under the power of, and is supported ” by, external things, by wine and meals and food and other things that grow from the all-bearing earth as if from a field. But when it assumes power, it compels the body, which has long been in servitude, to show its power and not to fall under the power of external things but, on the contrary, to contain ‘ them and rule over them, not being a part of them (any longer).
Genesis 15 13 De specialibus legibus 2 § 146 (p.320, l.5) BP8,"(146) And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all) giving the honour due to God to brute beasts; and, therefore, they sacrificed at that time themselves out of their exceeding joy, without waiting for priests. And what was then done the law enjoined to be repeated once every year, as a memorial of the gratitude due for their deliverance. These things are thus related in accordance with the ancient historic accounts. "
Fragmenta uaria A LEWY H., Neue Philontexte in der Ueberarbeitung des Ambrosius, Mit einem Anhang : Neu gefundene griechische Philonfragmente (Sitzungsber. der preussischen Akad. der Wissenschaften, Phil.-hist. Kl.), Berlin 1932, 77 ; 80-84 § 8 (p.77, l.1 - >) BP8, Quaestiones in Genesim B 3 § 10 (p.192, l.10 - <) BP8, 3 § 10 (p.193, l.1) BP8, 3 § 10 (p.194, l.1) BP8, Quis rerum diuinarum heres sit § 266 (p.300, l.2 - <) BP8 § 268 (p.300, l.15) BP8
10. (Gen. xv. 18-14) Why (does Scripture say), “ It was said to him,’ Thou shalt surely know?’ that thy seed shall be a sojourner? in a land not its own, and they” will enslave them and oppress them and afflict them ‘ for four hundred years’??? Most excellently is it indicated that ‘‘it was said to
him,”’ for the prophet seems to say something but he does not give his own oracle* but is the interpreter ὁ of another, who puts things into his mind. However, that which he utters and murmurs in words is all true and divine; first of all, because the human. race lives on another’s earth, for all that which is under heaven is the possession of God, and those who live on it may properly and legitimately be said to be sojourners? rather than to inhabit their own territory, (which) they do not ὃ hold by nature. Second, because the whole race of mortals ὁ is a slave.¢ And no one is free* but (everyone) has many masters and gets beatings and ill-treatment both outside and inside himself ; outside there is winter, which chills him, and summer, which burns him, and hunger and thirst and many other afflictions ; and inside there are sense-pleasures, desires, sorrow and fear. But this slavery is limited to four hundred years after the above-mentioned passions come upon (them). For this reason it was earlier said ’ that “ Abram stopped” and sat over them,” (that is) he was hindering and driving off and turning away, in word ὁ the flesh-eating birds which were flying over the divided animals, but in deed ὁ the afflictions which come upon men. For he who is by nature zealous for virtue and by practice is a lover of man, is a healer of our race and is a genuine and true apothecary * and dispeller of evils. Now all these are allegories of the soul.’ For the soul of the wise man, when it comes from above™ from the ether and enters into a mortal and is sown” in the field of the body, is truly a sojourner in a land not its own, for the earthy nature of the body is an alien® to the pure mind and subjects it to slavery and brings upon it all kinds of suffering until the Saviour 4 brings to judgment the race taken captive’ by passion, and condemns it ; for thus does it once more enter into freedom.’ Therefore (Scripture) adds* “ But the nation whom they shall serve I will judge, and after this they shall go out with great possessions,” 5 (that is) with the same measure and even better, inasmuch as the mind’ is released from its evil bond,’ the body. It” goes forth and exchanges its state not only for salvation and freedom but also for possessions, that it may not leave behind for its enemies anything good or useful. For every rational soul‘ bears good fruit or is fruitful’ And one who is thought to be very responsible * and virtuous’ in his thoughts is none the less unable to preserve them to the end.” Wherefore it is proper that the virtuous man” with resolution should attain to that which he has in mind, and for the sake of this it is fitting that he have thoughts of wisdom.’ For just as some trees enjoy fertility in the first growth of their fruit but are not able to keep nourishing ἢ them, so that for some slight cause their entire fruit may fall * or be shaken off before it reaches maturity, so also the souls of inconstant men” understand many things that lead to fertility but are unable to preserve them intact ° until they are perfected, as is proper for a virtuous man who collects his own possessions.
11. (Gen. xv. 15) What is the meaning of the words, “ But thou shalt go to thy fathers with peace,? nourished in a good old age” ? Clearly this indicates the incorruptibility of the soul, which removes its habitation from the mortal body ’ and returns as if to the mother-city,” from which it originally moved its habitation to this place.”. For when it is said to a dying person, “Thou shalt go to thy fathers,” what else is this than to represent another life without the body, which only the soul of the wise man ought to live? * And (Scripture) speaks of “‘ the fathers ”’ of Abraham, meaning not those who begot him, his grandfathers and forefathers, for they were not all worthy of praise 7 so as to be a source of pride and glory to those who reach the same rank,* but in the opinion of many it seems that “‘ the fathers ”’ indicate all the elements’ into which the dissolution (of the body) ¢ takes place. To me, however, it seems to indicate the incorporeal Logoi® of the divine world, whom elsewhere it is accustomed to call “‘ angels.” * Moreover, not ineptly does (Scripture) speak of “ being nourished with peace ” and “in a good old age.” For the evil and sinful man is nourished and lives by strife, and ends and grows old in evil.¢ But the virtuous man in both his.lives—in that with the body and in that without the body—enjoys peace,’ and alone is very good ’ while no one of the foolish ¢ is (so), even though he should be longer-lived than an elephant. Wherefore (Scripture) has accurately said, “Thou shalt go to thy fathers,’”’ nourished not in a long’ old age but in a “‘ good ’’ old age. For many foolish men linger on/ to a long life,* but to a good and virtuous life only he who is a lover of wisdom.’
Luke 3 8 Protrepticus 4 § 2 (p.56, l.11) BP1, "The silly are stocks and stones, and still more senseless than stones is a man who is steeped in ignorance. As our witness, let us adduce the voice of prophecy accordant with truth, and bewailing those who are crushed in ignorance and folly: For God is able of these stones to raise up children to Abraham; Matthew 3:9; Luke 3:8 and He, commiserating their great ignorance and hardness of heart who are petrified against the truth, has raised up a seed of piety, sensitive to virtue, of those stones — of the nations, that is, who trusted in stones. Again, therefore, some venomous and false hypocrites, who plotted against righteousness, He once called a brood of vipers. Matthew 3:7; Luke 3:7 But if one of those serpents even is willing to repent, and follows the Word, he becomes a man of God."
Quis diues saluetur (fgt) (p.229, l.23) BP1
Galatians 4 28 to N/A N/A
Galatians 3 16 to N/A N/A Galatians 3 6 to 3 7 Stromata 2 28 § 4 (p.128, l.11) BP1 "Benevolence is the wishing of good things to another for his sake. For He needs nothing; and the beneficence and benignity which flow from the Lord terminate in us, being divine benevolence, and benevolence resulting in beneficence. And if to Abraham on his believing it was counted for righteousness; and if we are the seed of Abraham, then we must also believe through heating. For we are Israelites, who are convinced not by signs, but by hearing. Wherefore it is said, "Rejoice, O barren, that barest not; break forth and cry, thou that didst not travail with child: for more are the children of the desolate than of her who hath an husband." "Thou hast lived for the fence of the people, thy children were blessed in the tents of their fathers." And if the same mansions are promised by prophecy to us and to the patriarchs, the God of both the covenants is shown to be one."
Matthew 5 5 Stromata 4 36 § 1 (p.264, l.8) BP1 And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth." And the meek are those who have quelled the battle of unbelief in the soul, the battle of wrath, and lust, and the other forms that are subject to them. And He praises those meek by choice, not by necessity. For there are with the Lord both rewards and" many mansions," corresponding to men's lives. "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward." And again, the differences of virtue according to merit, and the noble rewards, He indicated by the hours unequal in number; and in addition, by the equal reward given to each of the labourers -- that is, salvation, which is meant by the penny -- He indicated the equality of justice; and the difference of those called He intimated, by those who worked for unequal portions of time. They shall work, therefore, in accordance with the appropriate mansions of which they have been deemed worthy as rewards, being fellow-workers in the ineffable administration and service. "Those, then," says Plato, "who seem called to a holy life, are those who, freed and released from those earthly localities as from prisons, have reached the pure dwelling-place on high." In clearer terms again he expresses the same thing: "Those who by philosophy have been sufficiently purged from those things, live without bodies entirely for all time. Although they are enveloped in certain shapes; in the case of some, of air, and others, of fire." He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe."
Chapter 33
Matthew 26 27 to Paed 2 19 § 4 (p.168, l.1) BP1 "And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption; and the spiritual, that by which we are anointed. And to drink the blood of Jesus, is to become partaker of the Lord's immortality; the Spirit being the energetic principle of the Word, as blood is of flesh.", 2 29 § 1 (p.174, l.5) BP1 "With reason, therefore, the apostle enjoins, "Be not drunk with wine, in which there is much excess;" by the term excess (aswtia) intimating the inconsistence of drunkenness with salvation (to aswston). For if He made water wine at the marriage, He did not give permission to get drunk. He gave life to the watery element of the meaning of the law, filling with His blood the doer of it who is of Adam, that is, the whole world; supplying piety with drink from the vine of truth, the mixture of the old law and of the new word, in order to the fulfilment of the predestined time. The Scripture, accordingly, has named wine the symbol of the sacred blood; but reproving the base tippling with the dregs of wine, it says: "Intemperate is wine, and insolent is drunkenness." Psalms 104 30 N/A N/A Luke 14 12 to 14 13 Paed 2 4 § 5 (p.156, l.23) BP1 "He says accordingly somewhere, "When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;" and elsewhere, "When thou makest a dinner or a supper;" and again, "But when thou makest an entertainment, call the poor," for whose sake chiefly a supper ought to be made." Matthew 19 29 to N/A N/A Luke 18 29 to 18 30 Quis Dives Salvetur 5 § 1 (p.163, l.14) BP1 "These things are written in the Gospel according to Mark; and in all the rest correspondingly; although perchance the expressions vary slightly in each, yet all show identical agreement in meaning."
Genesis 27 27 to 27 35 Philo De uirtutibus § 209 (p.150, l.2) BP8, Legum allegoriae 3 § 192 (p.282, l.2) BP8, " therefore they, in the first place, offered up prayers for his brother to the supreme God, who accepted them, and who did not choose to leave any one of them unaccomplished; while to the others they gave, out of compassion, a subordinate rank, appointing that he should serve his brother, thinking, as indeed is the truth, that the fact of not being his own master, is good for a wicked man."
Quaestiones in Genesis 4 § 213 (p.510, l.1) BP8, 4 "213. (Gen. xxvii. 25-27) Why, when he had eaten and drunk * and smelled his ὃ garments, is he said to’ have blessed (him) ὃ ¢ The literal text? does not τραυΐῃο any explanation.’ But as for the deeper meani it has a certain necessary speculation. 9 For Saibouoalle * the garments are visible decency ‘ and opinion, which to many is seemly, splendid and approved.’ And this, too, is a praiseworthy part, which those use who are HOt perfected in virtue.” Deservedly is the good man ! introduced ™ both because he desires this and because he partakes of that food which is intellectual.” § 213 (p.510, l.6) BP8, 4
"214. (Gen. xxvii. 27b) Why does he begin the blessings in this way, ‘“‘ Behold, the smell of my son is like the smell of a full field, which the Lord * has blessed ”’ ?
Full is that place in which are all seeds, trees, flowers and fruits.¢ And deserving of blessings is not that which at one time (only) is fragrant and well provided with grain and fruit ὁ but that which continually enjoys fertility. And in the soul is a place full of wisdom’ and herbage of virtue.’ And the fruits are its several deeds and the words that accompany them," each of which in some way ‘ has its own smell,’ some accompanied by the prudence of wisdom, some by temperance, and others by justice.” For our lives are, as it were, made fragrant by our several virtues, for through their speech they send out breaths and exhalations to those near by, who are greatly gladdened when struck by incorporeal smells which are better than incense or myrrh or any other material (smells).’ Now that which is said above all things α is the seal of confirmation of Him Who is above.’ For to bless and to be blessed by Him Who holds the foundation of all things and is Lord in truth renders the spiritual field ¢ full of virtues.? For it is fitting to recognize clearly that wherever God is not present, that (place) is altogether imperfect and is easily taken."
§ 214 (p.511, l.2 - <) BP8, 4 "(Gen. xxvii. 28) Why does he say, ‘“ May the Lord God / give to thee of the dew of heaven and of the fatness of earth” ?He receives the most excellent order ” of blessings, which, according to the same prophet,‘ the creation of the world had. For he gave first place to heaven, and second to earth, wishing to teach us that it befits the virtuous man to turn toward * and acquire heavenly and divine things first, and in the second place, earthly and corruptible things. For the former are the heads and higher parts, and the latter are the bases and lower parts. In man the mind is like heaven, for they are both rational parts, the one of the world, the other of the soul. But sense-perception (is like) the earth, for both are irrational.° Fittingly, therefore, does he pray and ask that the progressive man “ become better in respect of both the rational and irrational (part) by acquiring a “fat” sense-perception and a “dewy ” mind. And symbolically ὁ “ dew ”’ is the divine Logos,’ which greatly, fittingly, gently and continually brings profit to the sovereign mind.’ But lavish “ fatness ”’ is the abundance of provisioning ” in accordance with the several senses when they are restrained by continence and temperance.’ Excellently, moreover,’ did the ancients say that riches and noble birth * and friendships and honours and whatever similar things are external are serviceable to the body,’ while health and power and keenness of sense (are serviceable) to the soul, as is the soul to the mind.’ For the senses are its servants, and the mind is God’s.° From this it is clear that all things serve God, beginning with that which has the highest position in us, (namely) that allotted to the mind.
216. (Gen. xxvii. 29) Why does he say, ‘‘ The nations shall serve thee ” ? The Law is not an exponent of inequality ¢ so as to proclaim servitude to all nations, for it is accustomed to reject also those who have obtained liberty.‘ But it recognizes that it is not profitable for all men to be released and free,’ for many use this (liberty) unrestrainedly and skittishly, kicking and trampling upon that which is right and useful.” For this reason, wishing to bring profit to the multitude,‘ it placed a lord / over them as a driver, (namely) the mind,* in order that it might rein in that to which it is bound.! That is the literal meaning.” But as for the allegorical meaning, this is to be said. There are many nations in the soul, in its various ὃ irrational parts,° I mean such as anger and desire,’ for which nothing is so useful as to be ruled by reason, their natural ruler and lord.
217. (Gen. xxvii. 29b) What is the meaning of the words,* Princes shall bow down to thee ”’ He corroborates and extends the argument,’ for first it subjected commoners‘ to him, and now nobles.’ And the “ princes’ are those who preside over and are in charge of heterodox principles whose concern it is to pride themselves on and glorify whatever is connected with the body and external goods.' And they deride and jeeringly mock at discipline, wisdom, continence and endurance” and all the other things which preserve the soul " without passion and without disease.°
218. (Gen. xxvii. 200) What is the meaning of the words, “ Be lord of thy brother ” He extends (the argument) still farther, gradually coming nearer and going higher. First he mentioned commoners then princes, and then the nearest kin. But can he who is the teacher of humaneness and domesticity possibly publish this greatest of wrongs in the sacred scriptures, for what could be a greater wrong than for brother to be lorded over by brother ? Such a thing it is not right either to think or to say. But, as I said little earlier, he believes that it is more profitable for the foolish man not to be free but rather to have wisdom as a mistress,’ in order that in the fashion of a good physician she may expel his fever and cure the passions and diseases in his miserable and unhappy life.” But those who are wont to allegorize may say that the brothers are parts of the soul, the rational and irrational and that the rational ranks above and is appointed over and is lord of the irrational by the law of a more righteous nature.’ And so long as the former rules, the latter is in a good way of life.* But if it becomes indignant and withdraws as if from (another’s) drunkenness, (the latter) will suffer the evils of anarchy.* For what (else) can be expected if the pilot does not steer the ship, or the charioteer does not drive the yoked horses, or the army commander does not lead his army, or the steward does not rule the household, or the statesman ὃ the state? Are not these things, therefore; to be deprecated, and should one not prayerfully ask that they may not happen?° Of all these the worst and most terrible is anarchy in the soul.¢ § 214 (p.512, l.2) BP8
Genesis 27 28 De migratione Abrahami § 101 (p.156, l.16 - <), " On this account also the selfinstructed Isaac prays to the lover of wisdom, that he may be able to comprehend both those good things which are perceptible by the outward senses, and those which are appreciable only by the intellect. For he says, "May God give thee of the dew of heaven, and of the fatness of the Earth,"{52}{#ge 27:28.} a prayer equivalent, to May he in the first place pour upon thee a continual and heavenly rain appreciable by the intellect, not violently so as to wash thee away, but mildly and gently like dew, so as to benefit thee. And in the second place, may he bestow upon thee that earthly wealth which is perceptible by the outward senses, fat and fertile, having drained off its opposite, namely poverty, from the soul and from all its parts."
Quaestiones in Genesis 4 § 215 (p.512, l.9 - <) BP8, 4 § 215 (p.513, l.6) BP8
Genesis 27 29 De sacrificiis Abelis et Caini § 120 (p.170, l.6) BP8, "For Jacob being the symbol of labour and improvement, is also the beginning of goodness of disposition, which is signified in Reuben: but the fountain of contemplation of the only wise being, according to which the name of Israel is given, is the principle of being inclined to minister to him; and of such ministry the Levite is the symbol. As therefore Jacob is found to be the inheritor of the birth-right of Esau, eagerness in wickedness having been defeated by virtuous labour, so also Levi, as one who devotes himself to perfect virtue, will carry off the honours of seniority from Reuben, the man of a good disposition. But the most undeniable proof of perfection is for a man to be a fugitive to God, having abandoned all concern for the things of creation."
De uirtutibus § 209 (p.150, l.2) BP8, Quaestiones in Genesim B 4 § 216 (p.514, l.6 - <) BP8, 4 § 216 (p.515, l.1) BP8, 4 § 217 (p.515, l.6 - <) BP8, 4 § 218 (p.516, l.2 - <) BP8, 4 § 219 (p.517, l.11 - <) BP8
Matthew 13 38 Paed 2 104 § 3 (p.219, l.26) BP1 , "And of bare sustenance, dry and moist, as being necessaries He says, "Your Father knoweth that ye need these." And if, in a word, we are naturally given to seeking, let us not destroy the faculty of seeking by directing it to luxury, but let us excite it to the discovery of truth. For He says, "Seek ye the kingdom of God, and the materials of sustenance shall be added to you."
If, then, He takes away anxious care for clothes and food, and superfluities in general, as unnecessary; what are we to imagine ought to be said of love of ornament, and dyeing of wool, and variety of colours, and fastidiousness about gems, and exquisite working of gold, and still more, of artificial hair and wreathed curls; and furthermore, of staining the eyes, and plucking out hairs, and painting with rouge and white lead, and dyeing of the hair, and the wicked arts that are employed in such deceptions? May we not very well suspect, that what was quoted a little above respecting the grass, has been said of those unornamental lovers of ornaments? For the field is the world, and we who are bedewed by the grace of God are the grass; and though cut down, we spring up again, as will be shown at greater length in the book On the Resurrection. But hay figuratively designates the vulgar rabble, attached to ephemeral pleasure, flourishing for a little, loving ornament, loving praise, and being everything but truth-loving, good for nothing but to be burned with fire. "
Quis Dives Salvetur 5 § 4 (p.163, l.25) BP1, 36 § 2 (p.183, l.24) BP1 "And whereas the things which are thought to have been explained by Him to those within — those called by Him the children of the kingdom — require still more consideration than the things which seemed to have been expressed simply, and respecting which therefore no questions were asked by those who heard them, but which, pertaining to the entire design of salvation, and to be contemplated with admirable and supercelestial depth of mind, we must not receive superficially with our ears, but with application of the mind to the very spirit of the Saviour, and the unuttered meaning of the declaration." Genesis 31 41 to N/A N/A
Genesis 33 3 to N/A N/A
Isaiah 65 25 N/A
Chapter 34
Isaiah 26 19 Protrepticus 114 § 3 (p.182, l.17) BP1 "Praise and declare to me Thy Father God; Thy utterances save; Thy hymn teaches that hitherto I have wandered in error, seeking God. But since Thou leadest me to the light, O Lord, and I find God through Thee, and receive the Father from Thee, I become "Thy fellow-heir," since Thou "weft not ashamed of me as Thy brother." Let us put away, then, let us put away oblivion of the truth, viz., ignorance; and removing the darkness which obstructs, as dimness of sight, let us contemplate the only true God, first raising our voice in this hymn of praise: Hail, O light! For in us, buried in darkness, shut up in the shadow of death, light has shone forth from heaven, purer than the sun, sweeter than life here below. That light is eternal life; and whatever partakes of it lives. But night fears the light, and hiding itself in terror, gives place to the day of the Lord. Sleepless light is now over all, and the west has given credence to the east. For this was the end of the new creation. For "the Sun of Righteousness," who drives His chariot over all, pervades equally all humanity, like "His Father, who makes His sun to rise on all men," and distils on them the dew of the truth. He hath changed sunset into sunrise, and through the cross brought death to life; and having wrenched man from destruction, He hath raised him to the skies, transplanting mortality into immortality, and translating earth to heaven--He, the husbandman of God, "Pointing out the favourable signs and rousing the nations To good works, putting them in mind of the true sustenance;" having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below." Ezekiel 37 12 to 37 19
Ezekiel 28 25 to 28 26
Matthew 3 9 to N/A N/A
Jeremiah 23 6 to 23 7
Isaiah 30 25 to 30 26
Isaiah 58 14 to N/A N/A Luke 12 37 to 12 38 Paed 2 79 § 1 (p.205, l.28) BP1 "Wherefore I say that it ought not to be allowed to come on us for the sake of indulgence, but in order to rest from action. We must therefore sleep so as to be easily awaked. For it is said, "Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching." For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive." Revelation 20 6 to N/A N/A
Isaiah 6 11 to N/A N/A Daniel 9 27 to Stromata 1 125 § 2 (p.78, l.8) BP1, 1 126 § 1 (p.78, l.27) BP1, 1 146 § 6 (p.91, l.5) BP1, 1 146 § 9 (p.91, l.14) BP1 Daniel 12 13 to N/A N/A
Jeremiah 31 10 to 31 19
Matthew 12 5 to N/A N/A
Isaiah 31 9 to N/A N/A
Isaiah 32 1 to N/A N/A
Chapter 35
Isaiah 54 11 to 54 14
Isaiah 65 18 to N/A N/A
Isaiah 6 11 to N/A N/A
Isaiah 13 9 to N/A N/A
Isaiah 26 10 to N/A N/A
Baruch
Isaiah 49 16 N/A Galatians 4 26 to Paed 1 45 § 1 (p.116, l.31) BP1,"With milk, then, the Lord's nutriment, we are nursed directly we are born; and as soon as we are regenerated, we are honoured by receiving the good news of the hope of rest, even the Jerusalem above, in which it is written that milk and honey fall in showers, receiving through what is material the pledge of the sacred food. "For meats are done away with," as the apostle himself says; but this nourishment on milk leads to the heavens, rearing up citizens of heaven, and members of the angelic choirs. "
2 119 § 1 (p.228, l.10) BP1 "And the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster, when they might adorn themselves with the sacred jewel, the Word of God, whom the Scripture has somewhere called a pearl, the pure and pellucid Jesus, the eye that watches in the flesh,--the transparent Word, by whom the flesh, regenerated by water, becomes precious. For that oyster that is in the water covers the flesh all round, and out of it is produced the pearl. We have heard, too, that the Jerusalem above is walled with sacred stones; and we allow that the twelve gates of the celestial city, by being made like precious stones, indicate the transcendent grace of the apostolic voice. For the colours are laid on in precious stones, and these colours are precious; while the other parts remain of earthy material. With these symbolically, as is meet, the city of the saints, which is spiritually built, is walled. By that brilliancy of stones, therefore, is meant the inimitable brilliancy of the spirit, the immortality and sanctity of being." Revelation 20 11 to 20 15
Revelation 21 2 to N/A N/A Matthew 25 41 Protrepticus 83 § 2 (p.151, l.2) BP1, " And now the more benevolent God is, the more impious men are; for He desires us from slaves to become sons, while they scorn to become sons. O the prodigious folly of being ashamed of the Lord! He often freedom, you flee into bondage; He bestows salvation, you sink down into destruction; He confers everlasting life, you wait for punishment, and prefer the fire which the Lord "has prepared for the devil and his angels.""
Quis Dives Salvetur 30 § 5 (p.180, l.4) BP1 "Then shall the righteous answer, saying, Lord, when saw we You hungry, and fed You? Or thirsty, and gave You drink? And when saw we You a stranger, and took You in? Or naked, and clothed You? Or when saw we You sick, and visited You? Or in prison, and came to You? And the King answering, shall say to them, Verily I say unto you, inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me." Revelation 21 1 to 21 4
Isaiah 65 17 - 18 N/A
Matthew 26 35 N/A Exodus 25 40 Stromata 5 34 § 8 (p.349, l.3) BP1 "Now the Lord, having come alone into the intellectual world, enters by His sufferings, introduced into the knowledge of the Ineffable, ascending above every name which is known by sound. The lamp, too, was placed to the south of the altar of incense; and by it were shown the motions of the seven planets, that perform their revolutions towards the south. For three branches rose on either side of the tamp, and lights on them; since also the sun, like the lamp, set in the midst of all the planets, dispenses with a kind of divine music the light to those above and to those below.
The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, "at sundry times and divers manners," on those who believe on Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord "are the seven spirits resting on the rod that springs from the root of Jesse."
Revelation 21 5 - 6 Paed 1 36 § 1 (p.111, l.14) BP1 "As nurses nourish new-born children on milk, so do I also by the Word, the milk of Christ, instilling into you spiritual nutriment.Thus, then, the milk which is perfect is perfect nourishment, and brings to that consummation which cannot cease. Wherefore also the same milk and honey were promised in the rest. Rightly, therefore, the Lord again promises milk to the righteous, that the Word may be clearly shown to be both, "the Alpha and Omega, beginning and end;" the Word being figuratively represented as milk. Something like this Homer oracularly declares against his will, when he calls righteous men milk-fed (galaktofagoi). So also may we take the Scripture: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; " so that the carnal may be understood as those recently instructed, and still babes in Christ. For he called those who had already believed on the Holy Spirit spiritual, and those newly instructed and not yet purified carnal; whom with justice he calls still carnal, as minding equally with the heathen the things of the flesh: "For whereas there is among you envy and strife, are ye not carnal, and walk as men?""
Chapter 36
Matthew 13 8 N/A
1 Corinthians 7 21 N/A
Isaiah 66 22 N/A Matthew 22 10 Ex Theodo 9 § 2 (p.76, l.3) BP1 "Faith is not single but various. Indeed the Saviour says, “Let it be according to thy faith.” Wherefore it is said that some of those of the Calling will be deceived at the coming of the Antichrist. But this would be impossible for the elect. Therefore he says, “And if it were possible, my elect”; again when he says, “Get ye out from my Father's house,” he is speaking to those who are called. Again he utters the call to the one who came back from a journey and had consumed his goods, for whom he killed the fatted calf; and where the King called those who were on the highways to the wedding feast. All, therefore, have been called equally, “for he sendeth rain upon the just and on the unjust and maketh the sun to shine upon all,” but the elect are those who have superior faith, for he says to them, “No man hath seen my Father except the Son,” and “Ye are the light of the world” and “Holy Father, sanctify them in thy name.”"
John 14 2 to Stromata 4 36 § 3 (p.264, l.12) BP1, 4 37 § 1 (p.264, l.22) BP1,
And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth." And the meek are those who have quelled the battle of unbelief in the soul, the battle of wrath, and lust, and the other forms that are subject to them. And He praises those meek by choice, not by necessity. For there are with the Lord both rewards and" many mansions," corresponding to men's lives. "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward." And again, the differences of virtue according to merit, and the noble rewards, He indicated by the hours unequal in number; and in addition, by the equal reward given to each of the labourers -- that is, salvation, which is meant by the penny -- He indicated the equality of justice; and the difference of those called He intimated, by those who worked for unequal portions of time. They shall work, therefore, in accordance with the appropriate mansions of which they have been deemed worthy as rewards, being fellow-workers in the ineffable administration and service. "Those, then," says Plato, "who seem called to a holy life, are those who, freed and released from those earthly localities as from prisons, have reached the pure dwelling-place on high."
7 9 § 4 (p.8, l.24) BP1, 7 57 § 5 (p.42, l.13) BP1, "But, as I think, characteristic of the highest power is the accurate scrutiny of all the parts, reaching even to the minutest, terminating in the first Administrator of the universe, who by the will of the Father directs the salvation of all; some overlooking, who are set under others, who are set over them, till you come to the great High Priest. For on one original first Principle, which acts according to the [Father's] will, the first and the second and the third depend. Then at the highest extremity of the visible world is the blessed band of angels; and down to ourselves there are ranged, some under others, those who, from One and by One, both are saved and save.
As, then, the minutest particle of steel is moved by the spirit of the Heraclean stone when diffused over many steel rings; so also, attracted by the Holy Spirit, the virtuous are added by affinity to the first abode, and the others in succession down to the last. But those who are bad from infirmity, having fallen from vicious insatiableness into a depraved state, neither controlling nor controlled, rush round and round, whirled about by the passions, and fall down to the ground. For this was the law from the first, that virtue should be the object of voluntary choice. Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man ), ordained that he should receive eternal life and the blessed prize, who chose them."
7 88 § 3 (p.63, l.1) BP1, "He who in this way "is joined to the harlot," that is, to conduct contrary to the Covenant becomes another "body," not holy, "and one flesh," and has a heathenish life and another hope. "But he that is joined to the Lord in spirit" becomes a spiritual body by a different kind of conjunction. Such an one is wholly a son, an holy man, passionless, gnostic, perfect, formed by the teaching of the Lord; in order that in deed, in word, and in spirit itself, being brought close to the Lord, he may receive the mansion that is due to him who has reached manhood thus. Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind; who also will comprehend how it was said by the Lord, "Be ye perfect as your father, perfectly," by forgiving sins, and forgetting injuries, and living in the habit of passionlessness. For as we call a physician perfect, and a philosopher perfect, so also, in my view, do we call a Gnostic perfect."
Eclogae ex scripturis propheticis 48 § 1 (p.150, l.10) BP1"XLVIII. For instance, Peter says in the Apocalypse, [14] that abortive infants shall share the better fate; [15] that these are committed to a guardian angel, so that, on receiving knowledge, they may obtain the better abode, having had the same experiences which they would have had had they been in the body. But the others shall obtain salvation merely, as being injured and pitied, and remain without punishment, receiving this reward." 1 Corinthians 15 25 to 15 28
Luke 14 14 to N/A N/A Romans 8 21 Quis Dives Salvetur 29 § 4 (p.179, l.16) BP1 "Who else can it be but the Saviour Himself? Or who more than He has pitied us, who by the rulers of darkness were all but put to death with many wounds, fears, lusts, passions, pains, deceits, pleasures? Of these wounds the only physician is Jesus, who cuts out the passions thoroughly by the root — not as the law does the bare effects, the fruits of evil plants, but applies His axe to the roots of wickedness. He it is that poured wine on our wounded souls (the blood of David's vine), that brought the oil which flows from the compassions of the Father, and bestowed it copiously. He it is that produced the ligatures of health and of salvation that cannot be undone — Love, Faith, Hope. He it is that subjected angels, and principalities, and powers, for a great reward to serve us. For they also shall be delivered from the vanity of the world through the revelation of the glory of the sons of God." ,
Paed 3 2 § 3 (p.237, l.7) BP1, " Heraclitus, then, rightly said, "Men are gods, and gods are men." For the Word Himself is the manifest mystery: God in man, and man God. And the Mediator executes the Father's will; for the Mediator is the Word, who is common to both--the Son of God, the Saviour of men; His Servant, our Teacher. And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant," calling the outward man servant, previous to the Lord becoming a servant and wearing flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, arraying the flesh in this, the holy embellishment of eternity--immortality."
Excerpta e Theodoto 49 § 1 (p.162, l.5 - *) BP1,
Eclogae ex scripturis propheticis 31 § 3 (p.146, l.23) BP1 "XXXI. In length of days, it is not on account of his having lived long that the man is to be regarded happy, to whose lot it has also fallen, through his having lived, to be worthy of living for ever. He has pained no one, except in instructing by the word the wounded in heart, as it were by a salutary honey, which is at once sweet and pungent. So that, above all, the Gnostic preserves the decorous along with that which is in accordance with reason. For passion being cut away and stript off from the whole soul, he henceforth consorts and lives with what is noblest, which has now become pure, and emancipated to adoption."
Isaiah 64 4 N/A
1 Peter 1 12 Hypotyposeis (p.204, l.3) BP1, Excerpta e Theodoto 12 § 2 (p.82, l.20) BP1, " Therefore the First-Created behold both the Son and each other and the inferior orders of being, as also the archangels behold the First-Created. But the Son is the beginning of the vision of the Father, being called the “face” of the Father. And the angels, who are intellectual fire and intellectual spirits, have purified natures, but the greatest advance from intellectual fire, completely purified, is intellectual light, “into which things the angels desire to look,” as Peter says. Now the Son is still purer than this: “light unapproachable” and “a power of God” and, according to the Apostle, “we were redeemed by precious and blameless and spotless blood.” And his “garments gleamed as the light, and his face as the sun,” which it is not easy even to look at."
86 § 3 (p.212, l.1 - *) BP1 "In the case of the coin that was brought to him, the Lord did not say whose property is it, but, “whose image and superscription? Caesar's,” that it might be given to him whose it is. So likewise the faithful; he has the name of God through Christ as a superscription and the Spirit as an image. And dumb animals show by a seal whose property each is, and are claimed from the seal. Thus also the faithful soul receives the seal of truth and bears about the “marks of Christ.” These are the children who are now resting in bed and “the wise virgins,” with whom the others, who are late, did not enter into “the goods which have been prepared, on which the angels desire to gaze.”
I've gone through all the references in the six final chapters of Adv Haer Book 5 (five of which were expunged from Adversus Haereses because, I have argued, Irenaeus is attacking Clement an pseudo-"orthodox" who uses heretical books) and it is obvious to me what the difficulty is. Clement, uses Philo to argue for an immediate reception of the elect into heaven. There is no final judgement for the gnostic. This is the issue that drives Irenaeus crazy. Irenaeus has very "Jewish" or Samaritan beliefs regarding the final judgement. This is not a Christian belief. It is a Judeo-Samaritan belief.