Irenaeus on Swearing

Irenaeus on Swearing

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Irenaeus, Adversus Haereses 2.32.1.

Written c. 175-185 CE.

Source: ANF01:408

Further exposure of the wicked and blasphemous doctrines of the heretics.

Moreover, this impious opinion of theirs with respect to actions—namely, that it is incumbent on them to have experience of all kinds of deeds, even the most abominable—is refuted by the teaching of the Lord, with whom not only is the adulterer rejected, but also the man who desires to commit adultery; and not only is the actual murderer held guilty of having killed another to his own damnation, but the man also who is angry with his brother without a cause: who commanded [His disciples] not only not to hate men, but also to love their enemies; and enjoined them not only not to swear falsely, but not even to swear at all; and not only not to speak evil of their neighbours, but not even to style any one “Raca” and “fool;” [declaring] that otherwise they were in danger of hell-fire; and not only not to strike, but even, when themselves struck, to present the other cheek [to those that maltreated them]; and not only not to refuse to give up the property of others, but even if their own were taken away, not to demand it back again from those that took it; and not only not to injure their neighbours, nor to do them any evil, but also, when themselves wickedly dealt with, to be long-suffering, and to show kindness towards those [that injured them], and to pray for them, that by means of repentance they might be saved—so that we should in no respect imitate the arrogance, lust, and pride of others. Since, therefore, He whom these men boast of as their Master, and of whom they affirm that He had a soul greatly better and more highly toned than others, did indeed, with much earnestness, command certain things to be done as being good and excellent, and certain things to be abstained from not only in their actual perpetration, but even in the thoughts which lead to their performance, as being wicked, pernicious, and abominable, —how then can they escape being put to confusion, when they affirm that such a Master was more highly toned [in spirit] and better than others, and yet manifestly give instruction of a kind utterly opposed to His teaching? And, again, if there were really no such thing as good and evil, but certain things were deemed righteous, and certain others unrighteous, in human opinion only, He never would have expressed Himself thus in His teaching: “The righteous shall shine forth as the sun in the kingdom of their Father;” but He shall send the unrighteous, and those who do not the works of righteousness, “into everlasting fire, where their worm shall not die, and the fire shall not be quenched.”

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Irenaeus, Adversus Haereses 4.13.1.

Written c. 175-185 CE.

Source: ANF01:477

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 becometh sons.

And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. “For,” He remarks, “it has been said to them of old time, Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart.” And again: “It has been said, Thou shalt not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment.” And, “It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay.” And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion’s followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: “Unless your righteousness shall exceed that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven.” For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command—namely, not only to abstain from things forbidden by the law, but even from longing after them—is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it.

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Purported Adjuration of Irenaeus in De Ogdoade as Reported in Eusebius, Historia Ecclesiastica 5.20.2

Relayed in Eusebius, HE 5.20.2, we find an adjuration concerning the transmission of the work from a manuscript of Irenaeus’ no longer extant work “De Ogdoade” in the possession of Eusebius.

Source: Eusebius Pamphili of Caesarea. 2005. Ecclesiastical History, Books 1-5 (The Fathers of the Church, Volume 19), p.328-329. Translated by Roy J. Deferrari. Reprint (1953). CUA Press.

"On the Agdoad" also was composed by Irenaeus, in which he points out that he himself had received the first succession of the Apostles. In it, near the end of his work, having found a very pleasing note of his, we will of necessity include it in this writing. It goes as follows:

'I adjure you who will copy this book, by our Lord Jesus Christ and by His glorious advent, when He comes to judge the living and the dead, that you compare what you have transcribed and correct it carefully with this copy from which you have transcribed. And you will likewise transcribe this oath and place it in the copy. Let this be said by him with profit and let it be related by us in order that we may have those ancient and truly holy men as the best examples of very zealous care.'

Ὁρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο , κατὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ , καὶ κατὰ τῆς ἐνδόξου παρουσίας αὐτοῦ , ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκροὺς , ἵνα ἀντιβάλης ὃ μετεγράψω , καὶ κατορθώσῃς αὐτὸ πρὸς ἀντίγραφον τοῦτο , ὅθεν μετεγράψω , ἐπιμελῶς· καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψῃς , καὶ θήσεις ἐν τῷ ἀντιγράφῳ. [PG 7:1225] 

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Prospective Oath of Ireneaus in his letter to Florinus as recorded in Eusebius, Historia Ecclesiastica 5.20.5

Relayed in Eusebius, HE 5.20.5, we find an oath that Ireneaus was prepared to swear concerning the reaction of the deceased Polycarp on hearing the teachings of Florinus.

Source: Eusebius Pamphili of Caesarea. 2005. Ecclesiastical History, Books 1-5 (The Fathers of the Church, Volume 19), p.328-329. Translated by Roy J. Deferrari. Reprint (1953). CUA Press.

 ‘These things even then I listened to through the mercy of God that was granted me, making notes of them not on paper but in my heart; and ever by the grace of God I ruminate on them, and I am able to bear witness before God that, if that blessed and apostolic presbyter had heard any such thing, he would have cried out and stuffed his ears, and according to his custom would have said: "O good God, to what times have you preserved me, that I should endure these things?" He would have fled even from the place in which he was seated or standing when he heard such words! And this can be made clear from his epistles which he sent either to the neighboring churches, to strengthen them, or to some of the brethren, to exhort them and warn them.'