On the Detection and Overthrow of the So-Called Gnosis, today also called On the Detection and Overthrow of Knowledge Falsely So Called[1] (Greek: ἔλεγχος και άνατροπή της ψευδωνύμου γνώσεως, lit. "Elenchus and Overturning of the Pseudonymous Knowledge"), commonly called Against Heresies (Latin: Adversus haereses, Greek: κατὰ αἱρέσεων), is a five-volume work written by St. Irenaeus in the 2nd century. The final phrase "of knowledge falsely so-called" (Greek: tes pseudonymou gnoseos genitive case; or nominative case pseudonymos gnosis[2]) is a quotation of the apostle Paul's warning against "knowledge falsely so-called" in 1 Timothy 6:20.[3]
Due to its reference to Eleutherus as the current bishop of Rome, the work is usually dated c. 180.[4] In it Irenaeus identifies and describes several schools of gnosticism and contrasts their beliefs with what he describes as catholic, orthodox Christianity. Only fragments of the original Greek text exist, but a complete copy exists in a wooden Latin translation, made shortly after its publication in Greek, and Books IV and V are also present in a literal Armenian translation.[5]
Contents |
The purpose of Against Heresies was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign praising the pursuit of "gnosis" in Irenaeus' bishopric. Another popular theory states that a group of Gnostics known as the Valentinians remained part of the early Christian church, taking part in regular church celebrations despite their radical differences. It is also said that Gnostics would secretly meet outside of regular church activity where they would discuss their "secret knowledge" and scripture that pertains to it. As bishop, Irenaeus felt obligated to keep a close eye on the Valentinians and to safeguard the church from them. In order to fulfil this duty, Irenaeus educated himself and became well informed of Gnostic doctrines and traditions.[6] This eventually led to the compilation of his treatise.
It appears however, that the main reason Irenaeus took on this work was because he felt that Christians in Asia and Phrygia especially needed his protection from Gnostics, for they did not have as many bishops to oversee and help keep problems like this under control (probably only one bishop was assigned to a number of communities).[7] Therefore, due to the issue of distance between Irenaeus (who was in the western Roman province of Gaul) and the orthodox Christian community of Asia, Irenaeus found that writing this treatise would be the best way to offer them guidance.
Until the discovery of the Library of Nag Hammadi in 1945, Against Heresies was the best surviving contemporary description of Gnosticism.
This publication is historically important as the dating of the publication is irrefutable and the document is amongst the earliest non-controversial confirming documentations for many of the sayings of Jesus and the Letters of Paul.
Irenaeus refers to the Word as the "Son" who he says, "was always with the Father," which doesn't necessarily oppose the unitarian view of God. Irenaeus affirms that "the Father is above all things. 'For the Father,' says He [Christ] 'is greater than I.' The Father, therefore, has been declared by our Lord to excel with respect to knowledge."[8] Irenaeus clarifies: "The Father is indeed above all, and He is the Head of Christ."[9] Nevertheless, his writings have been cited by others as proof that early Christians held a binitarian or a trinitarian view as he wrote, "…there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption".[10] Though this could also be held as the churches' teaching of the procession of Christ and the Holy Spirit from the Father alone as is evident in Irenaeus' teaching on the Holy Spirit within the same work.[11] This teaching was later greatly emphasized by Eastern Theologians through the teaching of St Irenaeus, "The Holy Spirit and the Christ being the hands of God the Father, reaching in from the infinite into the finite."[10]
In Book II, chapter 22 of his treatise, Irenaeus asserts that the ministry of Jesus lasted from when he was baptized at the age of 30 until at least the age of 40:
[F]rom the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. And he remained among them up to the times of Trajan. Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement.[12]
Arguments have been provided in defense of this accusation by pointing out section 3 of this same chapter, demonstrating a three-year ministry starting from the age of 30:
But it is greatly to be wondered at, how it has come to pass that, while affirming that they have found out the mysteries of God, they have not examined the Gospels to ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem, and there celebrate the feast of the passover. First of all, after He had made the water wine at Cana of Galilee, He went up to the festival day of the passover, on which occasion it is written, For many believed in Him, when they saw the signs which He did, as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, Go your way, your son lives. Afterwards He went up, the second time, to observe the festival day of the passover in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias. He there seeing a great crowd had followed Him, fed all that multitude with five loaves of bread, and twelve baskets of fragments remained over and above. Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written He came to Bethany six days before the passover, and going up from Bethany to Jerusalem, He there ate the passover, and suffered on the day following.[12]
Irenaeus cites from most of the New Testament canon, as well as the noncanonical works 1 Clement and The Shepherd of Hermas; however, he makes no references to Philemon, 2 Peter, 3 John or Jude– four of the shortest epistles.[13]
Mark Jeffrey Olson says that I Corinthians 15:50 is quoted far more than any other verse from the letters of Paul in Against Heresies. He writes that the reason for this is because Irenaeus "believes that this verse is the textual key to the exegetical battle over Paul being fought by the Valentinian Gnostics and the Catholic Christians." Both Irenaeus and the Valentinians use this verse to prove their direct linkage to the Apostle Paul. The two sides completely disagree in their evaluation of the material world and each seeks to show that its own position truly represents what the Apostle Paul said about the issue. Olson states that according to Irenaeus, this important verse which reads, "Flesh and blood cannot inherit the kingdom of God" is used by the Gnostics to point out that "the handiwork of God is not saved."[14] The Gnostics have a negative view of the material world.
Valentinian Gnostics believe that Christ and Jesus were two separate beings temporarily united. They also adhere to the belief that before Jesus’ crucifixion, Christ departed from his body. Hence they believe that Christ did not actually have a physical body and therefore did not have a physical resurrection but a spiritual one. The correct interpretation according to Irenaeus would be to use the term "flesh and blood" which are stated in this verse to refer to "the wicked who will not inherit the kingdom because of their evil works of flesh."[15]
Books 2-5: A restatement of orthodoxy.
Preface Chapter 1 There is but one God: the impossibility of its being otherwise Chapter 2 The world was not formed by angels, or by any other being, contrary to the will of the Most High God, but was made by the Father through the Word Chapter 3 The Bythus and Pleroma of the Valentinians, as well as the God of Marcion, shown to be absurd; the world was actually created by the same Being Who had conceived the idea of it, and was not the fruit of defect or ignorance Chapter 4 The absurdity of the supposed vacuum and defect of the heretics is demonstrated Chapter 5 This world was not formed by any other beings within the territory which is contained by the Father Chapter 6 The angels and the Creator of the world could not have been ignorant of the Supreme God Chapter 7 Created things are not the images of those aeons who are within the Pleroma Chapter 8 Created things are not a shadow of the Pleroma Chapter 9 There is but one Creator of the world, God the Father: this the constant belief of the Church Chapter 10 Perverse interpretations of Scripture by the heretics: God created all things out of nothing, and not from pre-existent matter Chapter 11 The heretics, from their disbelief of the truth, have fallen into an abyss of error: reasons for investigating their systems Chapter 12 The Triacontad of the heretics errs both by defect and excess: Sophia could never have produced anything apart from her consort; Logos and Sige could not have been contemporaries. Chapter 13 The first order of production maintained by the heretics is altogether indefensible Chapter 14 Valentinus and his followers derived the principles of their system from the heathen; the names only are changed Chapter 15 No account can be given of these productions Chapter 16 The Creator of the world either produced of Himself the images of things to be made, or the Pleroma was formed after the image of some previous system; and so on ad infinitum Chapter 17 Inquiry into the production of the Æons: whatever its supposed nature, it is in every respect inconsistent; and on the hypothesis of the heretics, even Nous and the Father Himself would be stained with ignorance Chapter 18 Sophia was never really in ignorance or passion; her enthymesis could not have been separated from herself, or exhibited special tendencies of its own Chapter 19 Absurdities of the heretics as to their own origin: their opinions respecting the Demiurge shown to be equally untenable and ridiculous Chapter 20 Futility of the arguments adduced to demonstrate the sufferings of the twelfth aeon, from the parables, the treachery of Judas, and the Passion of our Saviour Chapter 21 The Twelve Apostles were not a type of the Æons Chapter 22 The thirty aeons are not typified by the fact that Christ was baptized in his thirtieth year: he did not suffer in the twelfth month after his baptism, but was more than fifty years old when he died Chapter 23 The woman who suffered from an issue of blood was no type of the suffering aeon Chapter 24 Folly of the arguments derived by the heretics from numbers, letters, and syllables Chapter 25 God is not to be sought after by means of letters, syllables, and numbers; necessity of humility in such investigations Chapter 26 "Knowledge puffs up, but love edifies" Chapter 27 Proper mode of interpreting parables and obscure passages of Scripture Chapter 28 Perfect knowledge cannot be attained in the present life: many questions must be submissively left in the hands of God Chapter 29 Refutation of the views of the heretics as to the future destiny of the soul and body Chapter 30 Absurdity of their styling themselves spiritual, while the Demiurge is declared to be animal Chapter 31 Recapitulation and application of the foregoing arguments Chapter 32 Further exposure of the wicked and blasphemous doctrines of the heretics Chapter 33 Absurdity of the doctrine of the transmigration of souls Chapter 34 Souls can be recognised in the separate state, and are immortal although they once had a beginning Chapter 35 Refutation of Basilides, and of the opinion that the prophets uttered their predictions under the inspiration of different gods
Preface Chapter 1 The apostles did not commence to preach the Gospel, or to place anything on record, until they were endowed with the gifts and power of the Holy Spirit. They preached one God alone, maker of heaven and earth. Chapter 2 The heretics follow neither Scripture nor Tradition Chapter 3 A refutation of the heretics, from the fact that, in the various churches, a perpetual succession of bishops was kept up Chapter 4 The truth is to be found nowhere else but in the Catholic Church, the sole depository of apostolic doctrine. Heresies are of recent formation, and cannot trace their origin up to the apostles. Chapter 5 Christ and his apostles, without any fraud, deception, or hypocrisy, preached that one God, the Father, was the Founder of all things. They did not accommodate their doctrine to the prepossessions of their hearers. Chapter 6 The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God Chapter 7 Reply to an objection founded on the words of St. Paul (2 Cor. 4:5). St. Paul occasionally uses words not in their grammatical sequence. Chapter 8 Answer to an objection, arising from the words of Christ (Matthew 6:24). God alone is to be really called God and Lord, for He is without beginning and end Chapter 9 One and the same God, the Creator of Heaven and Earth, is He Whom the prophets foretold, and who was declared by the Gospel. Proof of this, at the outset, from St. Matthew's Gospel Chapter 10 Proofs of the foregoing, drawn from the Gospels of Mark and Luke Chapter 11 Proofs in continuation, extracted from St. John's Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this Chapter 12 Doctrine of the rest of the Apostles Chapter 13 Refutation of the opinion, that Paul was the only Apostle who had knowledge of the truth Chapter 14 If Paul had known any mysteries unrevealed to the other apostles, Luke, his constant companion and fellow traveller, could not have been ignorant of them; neither could the truth have possibly lain hid from him, through whom alone we learn many and most important particulars of the Gospel history Chapter 15 Refutation of the Ebionites, who disparaged the authority of St. Paul, from the writings of St. Luke, which must be received as a whole. exposure of the hypocrisy, deceit, and pride of the Gnostics. The apostles and their disciples knew and preached one God, the Creator of the world. Chapter 16 Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man Chapter 17 The apostles teach that it was neither Christ nor the Saviour, but the Holy Spirit, Who descended upon Jesus. The reason for this descent. Chapter 18 Continuation of the foregoing argument. Proofs from the writings of St. Paul, and from the words of our Lord, that Christ and Jesus cannot be considered as distinct beings; neither can it be alleged that the Son of God became man merely in appearance, but that he did so truly and actually. Chapter 19 Jesus Christ was not a mere man, begotten from Joseph in the ordinary course of nature, but was true God, begotten of the Father Most High, and true man, born of the Virgin Chapter 20 God showed Himself, by the fall of man, as patient, benign, merciful, mighty to save. Man is therefore most ungrateful, if, unmindful of his own lot, and of the benefits held out to him, he does not acknowledge divine grace. Chapter 21 A vindication of the prophecy in Isaiah (7:14) against the misinterpretations of Theodotion, Aquila, the Ebionites, and the Jews. Authority of the Septuagint version. Arguments in proof that Christ was born of a Virgin. Chapter 22 Christ assumed actual flesh, conceived and born of the Virgin Chapter 23 Arguments in opposition to Tatian, showing that it was consonant to Divine Justice and Mercy that the first Adam should first partake in that salvation offered to all by Christ Chapter 24 Recapitulation of the various arguments adduced against Gnostic impiety under all its aspects. The heretics, tossed about by every blast of doctrine, are opposed by the uniform teaching of the Church, which remains so always, and is consistent with itself. Chapter 25 This world is ruled providence of one God, Who is both endowed with infinite justice to punish the wicked, and with infinite goodness to bless the pious, and impart to them salvation
Preface Chapter 1 The Lord acknowledged but one God and Father. Chapter 2 Proofs from the plain testimony of Moses, and of the other prophets, whose words are the words of Christ, that there is but one God, the Founder of the world, Whom our Lord preached, and whom he called His Father. Chapter 3 Answer to the cavils of the Gnostics. We are not to suppose that the true God can be changed, or come to an end because the heavens, which are his throne and the earth, his footstool, shall pass away. Chapter 4 Answer to another objection, showing that the destruction of Jerusalem, which was the city of the great king, diminished nothing from the supreme majesty and power of God, for that this destruction was put in execution by the most wise counsel of the same God. Chapter 5 The author returns to his former argument, and shows that there was but one God announced by the law and prophets, Whom Christ confesses as His Father, and Who, through His Word, one living God with Him, made Himself known to men in both covenants. Chapter 6 Explanation of the words of Christ, "No man knows the Father, but the Son," etc.; which words the heretics misinterpret. proof that, by the Father revealing the Son, and by the Son being revealed, the Father was never unknown. Chapter 7 Recapitulation of the foregoing argument, showing that Abraham, through the revelation of the Word, knew the Father, and the coming of the Son of God. For this cause, he rejoiced to see the day of Christ, when the promises made to him should be fulfilled. The fruit of this rejoicing has flowed to posterity, that is, to those who are partakers in the faith of Abraham, but not to the Jews who reject the Word of God. Chapter 8 Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the Law when he healed on the sabbath day. Chapter 9 There is but one Author, and one end to both covenants. Chapter 10 The Old Testament Scriptures, and those written by Moses in particular, do everywhere make mention of the Son of God, and foretell his Advent and Passion. From this fact it follows that they were inspired by one and the same God. Chapter 11 The old prophets and righteous men knew beforehand of the Advent of Christ, and earnestly desired to see and hear him, he revealing himself in the Scriptures by the Holy Ghost, and without any change in himself, enriching men day by day with benefits, but conferring them in greater abundance on later than on former generations. Chapter 12 It clearly appears that there was but one Author of both the Old and the New Law, from the fact that Christ condemned traditions and customs repugnant to the former, while he confirmed its most important precepts, and taught that he was himself the end of the Mosaic Law. Chapter 13 Christ did not abrogate the natural precepts of the Law, but rather fulfilled and extended them. He removed the yoke and bondage of the Old Law, so that mankind, being now set free, might serve God with that trustful piety which becomes sons. Chapter 14 If God demands obedience from man, if he formed man, called him and placed him under laws, it was merely for man's welfare; not that God stood in need of man, but that he graciously conferred upon man his favours in every possible manner. Chapter 15 At first God deemed it sufficient to inscribe the natural law, or the Decalogue, upon the hearts of men; but afterwards he found it necessary to bridle, with the yoke of the Mosaic Law, the desires of the Jews, who were abusing their liberty; and even to add some special commands, because of the hardness of their hearts. Chapter 16 Perfect righteousness was conferred neither by circumcision nor by any other legal ceremonies. The Decalogue, however, was not cancelled by Christ, but is always in force: men were never released from its commandments. Chapter 17 Proof that God did not appoint the Levitical dispensation for his own sake, or as requiring such service; for he does, in fact, need nothing from men. Chapter 18 Concerning sacrifices and oblations, and those who truly offer them. Chapter 19 Earthly things may be the type of heavenly, but the latter cannot be the types of others still superior and unknown; nor can we, without absolute madness, maintain that God is known to us only as the type of a still unknown and superior being. Chapter 20 That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although he is to us in this life invisible and incomprehensible, nevertheless he is not unknown; inasmuch as his works do declare him, and his Word has shown that in many modes he may be seen and known. Chapter 21 Abraham's faith was identical with ours; this faith was prefigured by the words and actions of the old patriarchs. Chapter 22 Christ did not come for the sake of the men of one age only, but for all who, living righteously and piously, had believed upon Him; and for those, too, who shall believe. Chapter 23 The Patriarchs and Prophets by pointing out the advent of Christ, fortified thereby, as it were, the way of posterity to the faith of Christ; and so the labours of the apostles were lessened inasmuch as they gathered in the fruits of the labours of others. Chapter 24 The conversion of the Gentiles was more difficult than that of the Jews; the labours of those apostles, therefore who engaged in the former task, were greater than those who undertook the latter. Chapter 25 Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant. Chapter 26 The treasure hid in the Scriptures is Christ; the true exposition of the Scriptures is to be found in the Church alone. Chapter 27 The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He Whom Christ preached; we should rather fear, lest the one and the same God Who inflicted punishment on the ancients, should bring down heavier upon us. Chapter 28 Those persons prove themselves senseless who exaggerate the mercy of Christ, but are silent as to the judgment, and look only at the more abundant grace of the New Testament; but, forgetful of the greater degree of perfection which it demands from us, they endeavour to show that there is another god beyond Him who created the world. Chapter 29 Refutation of the arguments of the Marcionites, who attempted to show that God was the Author of sin, because he blinded Pharaoh and his servants. Chapter 30 Refutation of another argument adduced by the Marcionites, that God directed the Hebrews to spoil the Egyptians. Chapter 31 We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. Chapter 32 That one God was the Author of both testaments, is confirmed by the authority of a presbyter who had been taught by the apostles. Chapter 33 Whosoever confesses that one God is the Author of both testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament. Chapter 34 Proof against the Marcionites, that the prophets referred in all their predictions to our Christ. Chapter 35 A refutation of those who allege that the prophets uttered some predictions under the inspiration of the Highest, others from the demiurge. Disagreements of the Valentinians among themselves with regard to these same predictions. Chapter 36 The prophets were sent from one and the same Father from Whom the Son was sent. Chapter 37 Men are possessed of free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad. Chapter 38 Why man was not made perfect from the beginning. Chapter 39 Man is endowed with the faculty of distinguishing good and evil; so that, without compulsion, he has the power, by his own will and choice, to perform God's commandments, by doing which he avoids the evils prepared for the rebellious. Chapter 40 One and the same God the Father inflicts punishment on the reprobate, and bestows rewards on the elect. Chapter 41 Those persons who do not believe in God, but who are disobedient, are angels and sons of the devil, not indeed by nature, but by imitation. Close of this book, and scope of the succeeding one.
Chapter 1 Christ alone is able to teach Divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. strictures on the conceits of Valentinus and Ebion. Chapter 2 When Christ visited us in his grace, he did not come to what did not belong to him: also, by shedding his true blood for us, and exhibiting to us his true flesh in the Eucharist, he conferred upon our flesh the capacity of salvation. Chapter 3 The power and glory of God shine forth in the weakness of human flesh, as he will render our body a participator of the resurrection and of immortality, although He has formed it from the dust of the earth; He will also bestow upon it the enjoyment of immortality, just as He grants it this short life in common with the soul. Chapter 4 Those persons are deceived who feign another God the Father besides the Creator of the world; for He must have been feeble and useless, or else malignant and full of envy, if He be either unable or unwilling to extend eternal life to our bodies. Chapter 5 The prolonged life of the ancients, the translation of Elijah and of Enoch in their own bodies, as well as the preservation of Jonah, of Shadrach, Meshach, and Abednego, in the midst of extreme peril, are clear demonstrations that God can raise up our bodies to life eternal. Chapter 6 God will bestow salvation upon the whole nature of man, consisting of body and soul in close union, since the word took it upon him, and adorned with the gifts of the Holy Spirit, of Whom our bodies are, and are termed, the temples. Chapter 7 Inasmuch as Christ did rise in our flesh, it follows that we shall be also raised in the same; since the resurrection promised to us should not be referred to spirits naturally immortal, but to bodies in themselves mortal. Chapter 8 The gifts of the Holy Spirit which we receive prepare us for incorruption, render us spiritual, and separate us from carnal men. These two classes are signified by the clean and unclean animals in the legal dispensation. Chapter 9 Showing how that passage of the Apostle which the heretics pervert ("Flesh and blood shall not possess the Kingdom of God"), should be understood Chapter 10 By a comparison drawn from the wild olive tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the spirit is not capable of bringing forth fruit, or of inheriting the Kingdom of God. Chapter 11 Treats upon the actions of carnal and of spiritual persons; also, that the spiritual cleansing does not refer to the substance of our bodies, but to the manner of our former life. Chapter 12 The difference between life and death; the breath of life and the vivifying spirit: how the substance of flesh revives what once was dead. Chapter 13 In the dead who were raised by Christ we possess the highest proof of the Resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God. Chapter 14 Unless the flesh were to be saved, the Word would not have taken upon him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by him. Chapter 15 Proofs of the Resurrection from Isaiah and Ezekiel; the same God Who created us will also raise us up. Chapter 16 Since our bodies return to the earth, it follows that they have their substance from it; also, by the advent of the Word, the image of God in us appeared in a clearer light. Chapter 17 There is but one Lord and one God, the Father and Creator of all things, Who has loved us in Christ, given us commandments, and remitted our sins; Whose Son and Word Christ proved Himself to be, when He forgave our sins. Chapter 18 God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, Who received all power from the Father, would otherwise never have taken flesh upon Him. Chapter 19 A comparison is instituted between the disobedient and sinning Eve and the Virgin Mary, her patroness. Various and discordant heresies are mentioned. Chapter 20 Those pastors are to be heard to whom the Apostles committed the Churches, possessing one and the same doctrine of salvation; the heretics, on the other hand, are to be avoided. We must think soberly with regard to the Mysteries of the Faith. Chapter 21 Christ is the Head of all things already mentioned. It was fitting that He should be sent by the Father, the Creator of all things, to assume human nature, and should be tempted by Satan, that He might fulfil the promises, and carry off a glorious and perfect victory. Chapter 22 The true Lord and the one God is declared by the Law, and Chapter 23 The Devil is well practised in falsehood, by which Adam having been led astray, sinned on the sixth day of the creation, in which day also HE has been renewed by Christ. Chapter 24 Of the constant falsehood of the Devil, and of the powers and governments of the world, which we ought to obey, inasmuch as they are appointed of God, not of the Devil. Chapter 25 The fraud, pride, and tyrannical kingdom of Antichrist, as Chapter 26 John and Daniel have predicted the dissolution and desolation of the Roman Empire, which shall precede the end of the world and the eternal Kingdom of Christ. The Gnostics are refuted, those tools of Satan, who invent another Father different from the Creator. Chapter 27 The future judgment by Christ. Communion with and separation Chapter 28 The distinction to be made between the righteous and the wicked. The future apostasy in the time of Antichrist, and the end of the world. Chapter 29 All things have been created for the service of man. The deceits, wickedness, and apostate power of Antichrist. This was prefigured at the deluge, as afterwards by the persecution of Shadrach, Meshach, and Abednego. Chapter 30 Although certain as to the number of the name of Antichrist, yet we should come to no rash conclusions as to the name itself, because this number is capable of being fitted to many names. Reasons for this point being reserved by the Holy Spirit. Antichrist's reign and death. Chapter 31 The preservation of our bodies is confirmed by the Resurrection and Ascension of Christ: the souls of the saints during the intermediate period are in a state of expectation of that time when they shall receive their perfect and consummated glory. Chapter 32 In that flesh in which the saints have suffered so many afflictions, they shall receive the fruits of their labours; especially since all creation waits for this, and God promises it to Abraham and his seed. Chapter 33 Further proofs of the same proposition, drawn from the promises made by Christ, when He declared that He would drink of the fruit of the vine with his disciples in his Father's kingdom, while at the same time He promised to reward them an hundred-fold, and to make them partake of banquets. The blessing pronounced by Jacob had pointed out this already, as Papias and the elders have interpreted it. Chapter 34 He fortifies his opinions with regard to the temporal and earthly kingdom of the saints after their resurrection, by the various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the Parable of the Servants Watching, to whom the Lord promised that He would minister. Chapter 35 He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the Resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John. Chapter 36 Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall he be all in all.