242 Notes to Chapter 12
R. Schoedel, “‘Topological’ Theology and Some Monistic Tendencies in Gnosticism,” in Essays on the Nag
Hammadi Texts in Honour of Alexander Böhlig, ed. Martin Krause, Nag Hammadi Studies 3 (Leiden: E.J. Brill,
1972), 101–2, and William R. Schoedel, “Enclosing, Not Enclosed: The Early Christian Doctrine of God,” in
Early Christian Literature and the Classical Intellectual Tradition: In honorem Robert M. Grant, ed. William R.
Schoedel and Robert L. Wilken (Paris: Beauchesne, 1979), 75–86.
- Rowan A. Greer, “The Dog and the Mushrooms: Irenaeus’s View of the Valentinians Assessed,” in The
Rediscovery of Gnosticism, I: The School of Valentinus, ed. Bentley Layton, Studies in the History of Religions
41 (Leiden: Brill, 1980), 156.
- Schoedel, “Enclosing, Not Enclosed,” 80: “Irenaeus’ Gnostic opponents were not unaffected by such
arguments. Some, we learn from Irenaeus, were prepared to grant that God contains all; and they went on to
argue that talk of things within and without the Fulness have only to do with knowledge of God or lack of it.”
- The Latin a nullo caperetur renders the Greek ἀχώρητον, the same term used in Hermas, mand. 1. On
the controverted text of this passage in haer. I.1.1, see the note in St. Irenaeus of Lyons, Against the Heresies
I, translated and annotated by Dominic J. Unger, with further revisions by John J. Dillon, Ancient Christian
Writers 55 (New York: Paulist, 1992), 133, note 4. I see no reason for A. Rousseau’s note in Irénée de Lyon,
Contre les hérésies, Livre I, vol. 1, ed. Adelin Rousseau and Louis Doutreleau, Sources chrétiennes 263 (Paris:
du Cerf, 1979), 172, that fails to recognize in the Latin a good translation of the Greek and instead treats it as
an intruded gloss.
- Μόνον χωροῦντα τὸ μέγεθος τοῦ Πατρός. In Latin, solum capientem magnitudinem Patris.
- Irenaeus notes that the Valentinians use familiar words in proposing their doctrines: haer. III.14.1,
lingua quidem unum Christum Iesum confitentes, divisi vero sententia (cp. Chalcedon gnōrizomenon!); haer.
IV.33.3, Linguas itaque horum videlicet solas in unitatem cessisse, sententiam vero eorum et sensum, quae pro-
funda sunt scrutari decidentem ab unitate, incidere in multiforme Dei iudicium.
- Richard A, Norris, God and World in Early Christian Theology (London: Adam and Charles Black,
1966), 69–70 (italics in the original).
- Bruno Reynders, Lexique comparée du texte grec et des versions latine, arménienne et syriaque de l’Ad-
versus haereses de saint Irénée, Corpus Scriptorum Christianorum Orientalium Subsidia 6 (Louvain: Impri-
merie orientaliste L. Durbecq, 1954).
- See SC 293: 244–45, note to SC 294: 117, note 2.
- Rousseau sees here a reference to Eph. 3.19 (SC 294, ad loc.), but that seems quite speculative to me.
- According to Rousseau et al., the words et continet found in the Latin have no parallel in the Arme-
nian, and the French translation omits them without comment; see Irénée de Lyon, Contre les hérésies, Livre
IV, vol. 2, ed. Adelin Rousseau et al., Sources chrétiennes 100 (Paris: du Cerf, 1965), 624–25. The earlier use of
mensurari and the later mention that creation is contained by God still give solid assurance that The Shepherd’s
depiction of God in Mandate 1 is an integral part of the context for this passage.
- According to Rousseau’s edition, SC 100, vol.2, the Armenian uses the cognate of φιλανθροπίαν.
- The famous passage, often quoted and written about, is Gloria Dei vivens homo; vita autem hominis
visio Dei.
- Irenaeus and the Knowledge of God as Father: Text and Context
- Irenaeus’s use of the word Father for God is not a topic that has been taken up in the scholarly literature.
His understanding of the idea of adoption as sons has, as we shall see below, but it has not been brought into
conjunction with his references to God as Father.
- See the article by Gottlob Schrenk and Gottfried Quell on πατήρ, πατρῷος, πατρία, a)πάτωρ, πατρικός,
TWNT 5 (1954), 946–1024 (English version in TDNT 5 [1967], 945–1022). References are to TDNT.
- Joachim Jeremias, Abba: Studien zur neutestamentlichen Theologie und Zeitgeschichte (Göttingen: Van-
denhoeck & Ruprecht, 1966); selected articles trans. by John Bowen and others in The Prayers of Jesus (Lon-
don: SCM, 1967). References are to The Prayers of Jesus.
- Schrenk, TDNT 5: 955.
- Jeremias, The Prayers of Jesus, 29ff.; Schrenk, TDNT 5: 982ff.
- For an examination of Justin’s use of the word “Father” for God, see Peter Widdicombe, “Justin Martyr
and the Fatherhood of God,” Laval Théologique et Philosophique 54 (1998): 109–26.
- Whereas none of Justin’s do. C. E. Hill, “Was John’s Gospel among Justin’s Apostolic Memoirs?” in Justin
Martyr and His Worlds, ed. Sara Parvis and Paul Foster (Minneapolis: Fortress Press, 2007), 89, argues that
