Footnote 505:[ (return) ]
But this very method of argument was without doubt specially impressive in the case of the educated, and it is these alone of whom we are here speaking. On the decay of Gnosticism after the end of the 2nd century, see Renan, Origines, Vol. VII., p. 113 ff.
Footnote 506:[ (return) ]
See his arguments that the Gnostics merely assert that they have only one Christ, whereas they actually possess several, III. 16. 1, 8 and elsewhere.
Footnote 507:[ (return) ]
See Iren., I. 9 and elsewhere; Tertull., de præscr. 39, adv. Valent. passim.
Footnote 508:[ (return) ]
See Tertull., adv. Marc. II. 19, 21, 22: III. 5, 6, 14, 19: V. 1.; Orig. Comm. in Matth., T. XV. 3, Opp. III., p. 655: Comm. in ep. ad Rom., T. II. 12. Opp. IV., p. 494 sq.; Pseudo-Orig. Adamantius, De recta in deum fide; Orig. I. pp. 808, 817.
Footnote 509:[ (return) ]
For this reason Tertullian altogether forbade exegetic disputes with the Gnostics, see de præscr. 16-19: "Ego non ad scripturas provocandum est nec in his constituendum certamen, in quibus aut milla aut incerta victoria est aut parum certa."
Footnote 510:[ (return) ]
See Iren., III. 5. 1: III. 12. 6.
Footnote 511:[ (return) ]
See Iren., III. 14. 2: III. 15. 1; Tertull., de præscr. 25: "Scripturæ quidem perfectæ sunt, quippe a verbo dei et spiritu eius dictæ, nos autem secundum quod minores sumus et novissimi a verbo dei et spiritu eius, secundum hoc et scientia niysteriorum eius indigenus."
Footnote 512:[ (return) ]
See Iren. II. 35. 2: IV. 34, 35 and elsewhere. Irenæus also asserted that the translation of the Septuagint (III. 21. 4) was inspired. The repudiation of different kinds of inspiration in the Scriptures likewise involved the rejection of all the critical views of the Gnostics that were concealed behind that assumption. The Alexandrians were the first who again to some extent adopted these critical principles.
Footnote 513:[ (return) ]
See Iren. II. 10. 1: II. 27. 1, 2.
Footnote 514:[ (return) ]
See Iren. II. 25. I.