...of the West, as well as Hippolytus and Methodius, who were Archbishops and Martyrs, and others whose doctrine I shall join together. After many such points, he concludes in this way: "These men were the successors of the two Apostles. Some of them were holy friends of the Apostles who heard their actual voices and enjoyed their company, a blessing than which nothing better or more desirable can be imagined. Most of them were indeed adorned with the crowns of martyrdom. Does it not seem a wicked thing to you to use a blasphemous tongue against such men?"

17. and 18. Andreas the Cappadocian a 6th-century bishop and commentator on the Book of Revelation, as cited also by Arethas the Cappadocian in the Commentary on the 4th chapter of the Apocalypse, says: "We must understand the seven lamps as the seven spirits, that is, the divine gifts of the Spirit: namely, wisdom, strength, counsel, and those that follow. Or, as Irenaeus says, they are sōmata bodies that minister and are eminent above the other orders." These same authors, in their comments on chapter 6, note: "We are advised to understand the heaven as a book rolled up, meaning that the substance of heaven has not undergone a total destruction, as Irenaeus of Lyons says in his work, the Refutation of the Book Against Knowledge Falsely So-Called the full title of Irenaeus's 'Against Heresies'."

19. 20. 21. 22. 23. Anastasius, Patriarch of Nicaea, in his Book of Questions and Answers on Holy Scripture, question 88; John of Damascus in the Parallels; Antony Melissa in his sermons; Procopius of Gaza in his Commentary on Genesis; and Nicetas Choniates in the Treasury of Orthodoxy—all of these Greek and ancient Ecclesiastical writers always cite him with a preface of distinguished praise and veneration.

24. Oecumenius a 10th-century Greek commentator also, in the second chapter of his commentary on the Second Epistle of Blessed Peter, while disputing about the ancient Gnostics, says: "But if anyone wishes to learn about these matters, let them take in hand the Book composed by the Blessed Man Irenaeus the Gaul, which he wrote against knowledge falsely so-called, and they will find their sayings exposed as harmless," and so forth.

25. and 26. Usuardus in his Martyrology, and Ado of Vienne in his records of the sixth age of the world, write of his illustrious martyrdom: "At Lyons in Gaul, the death of Saint Irenaeus, Bishop and Martyr. It is well established that he was a disciple of the Priest and Martyr Polycarp, as Jerome writes, and lived close to the times of the Apostles. Later, during the persecution of Severus the Roman Emperor Septimius Severus, r. 193–211 AD, he was crowned with glorious martyrdom along with almost all the people of his city."

I pass over what Simeon Metaphrastes, Gregory of Tours, the venerable Bede, and others have left in their writings with all praise and veneration regarding this most holy and Apostolic man. These men left records concerning the lives of Saints, famous writers, or Church histories. Not a single one of them felt it right to remain silent about the excellent doctrine and piety of our Irenaeus. Instead, they all call him a man of the Apostolic times, a diligent imitator and propagator of Apostolic piety and doctrine, a conqueror of all heretics, a most brave martyr, and a most blessed Bishop. They look upon him with admiration. Only the most recent Gnostics likely referring to the Protestant reformers like the Magdeburg Centuriators, inspired by the foul spirit of blasphemy, despise and betray him. So much for them.

ENGLISH INTERPRETATION

OF THE GREEK VOCABULARY FOUND THROUGHOUT IRENAEUS, BY

F. F. F.

A.

Αἰὼν aiōn, Aeon An age, eternity, or life. Jerome says in his commentary on Ezekiel 26 that an aiōn, that is, an age, contains seventy years.

Αἰῆος ainos, Aenos Praise or glory.

Ἀκατάλητος akataleptos, Acataleptus Incomprehensible. Cicero, in the second book of his Academics, defines this as that which cannot be grasped or perceived.

Ἀκίνητος akinētos, Acinetus Immovable. Cicero uses this term in his book On the Universe.

Ἀγάπη agapē, Agape Charity, love, or benevolence.

Ἀγέννητος agennētos, Agennetus Unbegotten. Lacking a birth, uncreated, not born, not made, and having no origin.

Ἀγήρατος agēratos, Ageratus Ageless. Cicero uses this in On the Universe for that which lacks all old age: unaging, eternal, and ignorant of decay.

Ἀγόριμον agogimon, Agogimum A load or burden. As an adjective, it means useful, worth the effort, or excellent.

Ἀέννης aennēs, Aennis Ever-flowing. Like the Mind, which is called Entelechia actualization by Aristotle.

Ἀλήθεια alētheia, Alethia Truth.

Ἄνθρωπος anthrōpos, Anthropus A human being.

Ἀνέννοητος anennoētos, Anennoetus Unthinkable. Inexplicable, unlearned, or untrained, as used in Polybius.

Ἀνονόμαστος anonomastos, Anonomastus Innameable or unspeakable.

Ἀόρατος aoratos, Aoratus Invisible. Cicero in On the Universe uses it for that which escapes the gaze of the eyes: that which cannot be seen: blind, hidden, or deceiving the eyes.

Ἀπάτωρ apatōr, Apator Fatherless. Referenced in Hebrews 7. One whose father is unknown: lacking a father: alienated from a father: not paternal.

Ἀφθαρσία aphtharsia, Aphtharsia Incorruption. A condition free from destruction: eternity, perpetuity, or integrity.

Ἀποκατάστασις apokatastasis, Apocatastasis Restoration. The end of the ages: a return to a former state: the settling of a turbulent and stirred up matter, according to Polybius in the fourth book of his Histories.

Ἀπορία aporia, Aporia Difficulty. A lack of counsel, poverty, doubt, controversy, danger, hesitation, or despair.

Ἀποτελέσματα apotelesmata, Apotelesma Finished or perfect results.

Ἀλλόφυλος allophylos, Allophylus Foreigner. Jerome, on chapter 2 of Isaiah, says this is a common noun used as a proper name, signifying today the nation of the Palestinians: an alien, unusual person, or pilgrim.

Ἀρχὴ archē, Arche Beginning. Cicero in the first book of the Tusculan Disputations uses it for "principle," and in On the Universe for "cause" or "origin." It also refers to a magistracy, command, or sovereignty.

Ἀρχέγονος archegonos, Archegon Ancient. Primordial, first-born, or the author of a race.

Arotheas. A name invented by the Gnostics from aretē virtue, although the letter "h" was added.

Αὐτοφυὴς autophuēs, Autophyes Self-grown. Born of its own accord: spontaneous, natural by itself and not by art.

Αὐτογενὴς autogenēs, Autogenes Self-generated. Born of one's own accord: generated by itself, which is how God is described by Orpheus and the Sibyls, meaning unbegotten.

B.

Βύθος bythos, Bythus The Deep. Depth, the bottom, or the lowest whirlpool.

C.

Κακία kakia, Cacia Vice. Cicero uses this in the fourth book of the Tusculan Disputations for "viciousness." In his book On the Universe, it means fraud or vice. It also means crime, mischief, guilt, or disgrace.

Καλαμίσκος kalamiskos, Calamiscus A little reed or small stalk.

Καρπιστής karpistēs, Carpistes A fruit-bearer.

Κένωμα kenōma, Cenoma Emptiness. Evacuation, vanity, exhaustion, purging, or casting down.

Κοσμοκράτωρ kosmokratōr, Cosmocrator World-ruler. A prince, director, or lord of the world.

Κωμωδεῖν kōmōdein, Comoediare To lampoon. To rebuke, scold, bite, or taunt.

Κυνικός kynikos, Cynic Dog-like. Snarling, biting, or shameless.

Χάρις charis, Charis Grace. Festivity, benefit, zeal, merit, favor, or sweetness.

Χοϊκός choikos, Choicus Earthly.

D.

Δημιουργὸς dēmiourgos, Demiurgus The Craftsman. Cicero in On the Universe uses it for the artist, maker, and father: the founder or fabricator of the world.

Δυάς dyas, Dyas Duality. The number two.

Δυνάμις dynamis, Dynamis Power. Cicero in On the Universe uses it for "force." In his Oration to Quintus his brother, it means authority, command, magistracy, force, strength, or an army.

Διάστημα diastema, Diastema An interval. A gap, space, or dimension.

E.

Ἐκκλησιαστικός ekklēsiastikos, Ecclesiasticus Ecclesiastical. Pertaining to an assembly, belonging to a meeting, or deliberative.

Ἐλπὶς elpis, Elpis Hope. Cicero in the first book of the Tusculan Disputations uses it for hope, trust, belief, fear, or expectation.

Ἔννοια ennoia, Ennoia Thought. Cicero in the Topica uses it for "notion." In the third book of On Ends, it means intelligence, thought, intention, prudence, intellect, or sense.

Ἐνθύμησις enthymēsis, Enthymesis Refining of thought or invention.

Ἐπιθυμία epithymia, Epithymia Desire. Cicero in the fourth book of the Tusculan Disputations uses it for lust or unbridled desire: concupiscence, greed, spirit, affection, will, or dainties.

Ἐρινὺς erinys, Erinys A Fury.

Ἐπίσημον episēmon, Epistemon A mark. The boss of a shield, a note, sign, spot, or badge.

Ἑπτάμυχος heptamychos, Heptamychus Having seven recesses or little cups.