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et par conséquent de sa bibliotheque 1, on hésitera a voir dans le catalogue du manuscrit 55 de Bruges un document sur la vi e intel­lectuelle de Saint-Barthélemy de l'Eeckhout. Tant et si bien que, pour reprendre les termes de dom Donatien De Bruyne, on dira : << Tout bien pesé, il nous semble que ce catalogue se rapporte a la grande abbaye de Ter Doest. >>

Si cette hypothese devait etre exacte, on devra convenir que les moines des Dunes n' ont récupéré, en 1624, qu'une partie seule­ment des manuscrits qui avaient formé, au moyen age, la biblio­theque de leur filiale de Ter Doest 2• Cette autre conclusion n'éton­nera que ceux qui ignorent les tristes circonstances de la :fin de ce monastere : elles expliquent largement la disparition de tant de trésors.

Saint-A nclré-lez-Bruges. N. HUYGHEBAERT.

I. Nous préparons un bref article (a paraitre dans les Handelingen van het Genootschap e Société d'Émulation » te Brugge) sur les médiocres richesses de la bibliotheque de l'Eeckhout.

2. Nous avons relevé quelques manuscrits perdus de Ter Doest dans le Monas­ticon belge, III, Liege, rg66, p. 352.

/' /'

12-a; UE l:S8\l5])\'c:T¡' ~E

NOTIOES

THEOLOGY OF SCRIPTURE IN ST. IRENAEUS

The theology of biblical inspiration is one of those fields in catholic theology where the study of the Church Fathers has hardly yet illuminated the modern theological reflection. Today's theologian knows that for understanding, penetrating and interpreting dogmatic doctrines, the history of dogmas is indispensable. Yet we do not possess a history of the doctrine of bíblica! inspiration that would satisfy the requirements of modern scholarship. In this we have, no doubt, one of the main causes of the deficiencies that even the best treatises on biblical inspiration show. The concepts and terms that in a theological treatise on inspiration are used, need the historical dimension not only for satisfying the curiosity of the historian but for their own clarity and comprehensibility.

This was my general concern, when 1 decided to study St. Irenaeus' concept of biblical inspiration. Soon, 1 had to realize, however, that the perspectives of my research were not broad enough. For in Irenaeus the question of inspi­ration is inseparable from a theology of Scripture, itself conceived within the framework of his theology of revelation 1• Neither his statements on the author­ity of the apostolic writings nor his ideas on bíblica! inspiration can be properly understood except within this context.

In this article, therefore, 1 shall first present a panoramic view of Irenaeus' theology of Scripture followed then by a more restricted investigation about the inspired character and autority of the bíblica! texts.

r. Di:fferent aspects of this broad topic have been studied, but we do not ha ve a modem study on Irenaeus' doctrine of inspiration ; neither his exegesis nor his theology of Scripture have been fully treated by any recent study. The fol­lowing selection of bibliography seemed to me the most significant : A. BENOIT, Saint Irénée. Introduction a l'étude de sa théologie, Paris, 1960, p. 74-147; Y. CoNGAR, Sainte Écriture et sainte Église in Recherches de science relig. 44 (rg6o), p. 81-88 ; ID., La tradition et les traditions. Essai historique, Paris, 1960, p. 42-I2I. J. HoH, Die Lehre des ltl. Irenaeus über das Neue Testament, Münster, 1919; H. HOLSTEIN, Les témoins de la révélation d'apres S. Irénée in Recherches de scíence relig. 41 (1953}, p. 410-420. R. LATOURELLE, Théologie de la révélation (Studia, 15) Montreal, 1963, p. 96-106. J. LAWSON, Tite Biblical Theology of Irenaeus, London, 1948. J. ÜCHAGAVIA, Visibile Patris Filius. A Study of Irenaeus' Teaching on Revelation and Tradition (Orientalia Christ. Analecta, 171) Roma, 1964; G. W1NGREN, Man and the Incarnation. A Study in the Biblical Tlteology of Irenaeus. Tr. by Ross MacKenzie, Philadelphia, I959· All texts of the Adv. haer. are quoted from the edition of Harvey. References without the title of the work refer to the Adv. haer. The Demonstration of tite Apostolic Preaching abbreviated as Epideixis is quoted from the edition of Froidevaux (Sources chrétiennes, 62).

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l. A PANORAMIC VIEW OF IRENAEUS' THEOLOGY OF SCRIPTURE

All modern readers of Irenaeus are impressed by the wide range of scriptural quotations and allusions that characterize both the Adversus haereses ( Adv. haer.) and the Proof of the Apostolic Preaching (Epideixis). When rebuking the Gnostics or explaining Christian doctrine, Irenaeus bases himself on Scrip­ture; he presents "ostensiones ex Scripturis" or "probationes ex Scripturis divinis" 1• The expression "scriptures" does not only apply to the writings that Christianity has inherited from Judaism. Proving his statements from the scriptures, Irenaeus also means "the writings left to us by the Apostles 2".

While the bishop of Lyon makes abundant use of Scripture, at the same time he presents many theological views on Scripture itself. He seeks to establish its authority, states its function with respect to Christian faith, de­scribes its place and role in God's plan of revelation and, in function of a partic­ular exegetical question, theorizes on the correct method of interpretation or disproves the exegesis of his adversaries. In one word, Irenaeus, while presenting theology based on Scripture, elaborates also a theology oj Scripture.

It has always been tempting to group and classify these statements on Scripture as belonging to the doctrine of inspiration or hermeneutics or the problems of prophecy, revelation, salvation history, etc. These categories, however, lead only to a vivisection of the Irenaean theology, and introduce our modern concepts which screen and distort the doctrine that was constructed entirely within the perspectives of and for the problems of the second century. Thus, in order to reconstruct Irenaeus' theology of Scripture within its own "Sitz im Leben" (or better "Sitz in der Theologie"), I shall consider it from the following three aspects, all standing in the center of the Irenaean thought :

a) The refutation of the "false gnosis" by opposing to it a history of revelation as a sequence of revelatory acts of the one and same God, Creator and Redeemer.

b) The presentation of the trinitarian God of the Christian creed as source of all revelation and salvation.

e) The foundation of the exegetical methods currently used by the Church in the second century, methods used and defended by Irenaeus against the Gnostic interpretation of Scripture.

a) History oj Revelation

The anti-Gnostic character of Irenaeus' theology is well known. Though it may be rather difficult to define exactly the currents of doctrines designated

1. III, Praef: II, 1 ; III, 5, 1 : II, 18; III, 2, II : II, 52 ; III, 25 ; 1 : II, II5 ; IV, 57 : II, 273 ; V, 14, 4 : II, 363 etc. "Scriptures" do not always mean the biblical writings. Occasionally, however, Irenaeus shows a clear distinction between Holy Scripture and other "scriptures" : "Sed ne putemur fugere illam quae·ex scripturis dominicis est probationem, ipsis Scripturis multo manifestius et clarius hoc ipsum praedicantibus, his tamen qui non prave intendunt, eis proprium librum qui sequitur has scripturas, reddentes, ex scripturis divinis probationem apponemus in medio omnibus amantibus veritatem" (II, 54, 2 : I, 387-8). Cfr G. WINGREN, Man ·and the Incarnation. A Study in the Biblical Theology of Irenaeus. Tr. by Ross McKenzie, Philadelphia, 1949, p. 8.

2. III, 4, 1 : II, 16.

NOTICES 32I

by the general name "Gnosticlsm", as far as Irenaeus is concerned, a general definition of all "gnostic" trends can be given without hesitation. For him, the common denominator of all Gnostic doctrines is their polytheistic (or dualistic) tendency by which they all deny the one God as unique source of all creation, revelation and grace. They all accept Christ but introduce plurality into the Divinity. If there is any basic concern that pervades all the books of the Adv. haer., then it is the affirmation: "unus et ídem Deus". Elaborating on this fundamental idea, Irenaeus is often led to statements on Holy Scripture : there is but one God from whom all miracles, all divine interventions and all revela­tions come. This uniqueness of the source of all revelations establishes the unity of the two Testaments and unites all scriptural records of the revelation into one coherent collection of writings. One of thé key-texts that show the close connection between this radical monotheism and Irenaeus' theology of revelation, is found in Book IV of the Adv. haer. :

Wherefore also john does appropriately relate that that Lord said to the jews : "Y e search the Scriptures, in which ye thlnk, ye have eterna! life; these are they which testify of me ... " How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His son, and foretelling the salvation brought in by Him? "For if you had believed Moses, you would also have believed Me; for he wrote of Me ;" saying this, no doubt, because the Son qf God is implanted (inseminatus) everywhere throughout his writ­ings : at one time, indeed, speaking with Abraham, when about to eat with him, at another time with Noah ... at another inquiring after Adam ... bringing judgment upon the Sodomites ... directs jacob ... speaks with Moses ... (IV, 20, 1 : 11, 172-173).

Then a little further, Irenaeus continues :

And how do the Scriptures testify of Him, unless all things had ever been revealed and shown to believers by one and the same God through the Word ; He at one time conferring with His creature, and another propounding His Law; at one time, again, reproving, at another exhorting, and then setting free His servant, and adopting him as a son, and, at the proper time, bestowing an incorruptible inheritance, for the purpose of bringing manto perfection? (IV, 21, 1: 11, 174).

Thus, Christian monotheism as understood by Irenaeus, implies a history of r~velation starting with creation and continuing thereafter without inter­ruption in spite of the sin of Adam. The Gnostic supposition of a "Deus ignotus" revealed only in Christ, would imply an incomprehensible negligence on the part of God who had abandoned his creature (IV, 11, 1 : 11, 158). God in an uninterrupted chain of interventions, has shown himself to mankind. In the Old Testament, first phase of this history, the Word visited sorne eh osen m en ("patriarchs and prophets", often called generally "the prophets") 1,

through whom he has also manifested himself to others. Afterwards, the Word carne "in the flesh" to appear visibly among men 2• Those who have

I. For Irenaeus, prophecy is a very broad term meaning any fore-knowledge of Christ expressed through words or actions. "Prophets" mean often all those who foretold about the New Covenant : IV, 19, z : II, 170-171 ; IV, 34, 4-5 : II, 215-6. Cfr IV, 35, 2 : II, 226: "non solum prophetationes patriarcharum sed et partus Rebeccae prophetiam fuisse."

2. On Irenaeus' doctrine about the Incarnate Word as making visible the Father, see Juan ÜCHAGAVIA, Visibile Patris Filius, Roma, 1964.

RB 2Z

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seen Him and listened to Him (apostles discíples)l became the ministers of this perfect, incarnate self-disclosure of 'the Word: "speculatores et ministri fuerunt verbi veritatis" (IV, Praef., 2: II, 145. Cfr Lk 1, 2). The Church, with her institutional structures based on the apostolic succession, has no other function but extending in space and time the revelations of the Incarnate Word and the gift of the SpiriP.

Thinking within the framework of salvation history, Irenaeus identifies the faith of Abraham with that of the apostles and even with our faith (IV, 10,. 1 : II, 156-7). The joy and exultation that filled Abraham d~sc~nded to th.e time of Christ to such children of Abraham as Zacharias, the Vtrgm Mary, Stmeon, or the shepherds of Bethlehem all rejoicing at the coming of the Messiah. Or, as Irenaeus says in the same passage, it is really the rejoicing of these peopl.e witnessing the fulfillment of the promises, that as:ended to Abraham anb~t­pating the messianic times 8• Under this aspect, tn fact, all parts of the hts­tory of revelation are interrelated. As an important consequence for our topic, the roles of the "apostles" and of the "pro~hets•: appear to be p~rallel: Both groups function as mediators of the revelatton gtven to them dtvmely . "God who has called us everywhere through his apostles, is the one ~ho ~as called those of old, through the prophets" (IV, 58, 6: II, 281). The tdentity of the Revealer 4 allows Irenaeus to juxtapose prophets and apostles, and consequently, to juxtapose quotations from the Old Testament and passages from the apostolic writings, because "both the Lord and the apostles announce as the one and only God, the Father, Him who gave the Law, who sent the prophets, who made all things" (IV, 36, 8: 11, 283).

I. "Apostles" and "disciples" are, in the works o~. Iren~e~s, not cle~ly dis­tinguished, sometimes even interchangeable terms : As disc1ples of .christ an~ eyewitnesses of all his works (his teaching, suffering, death, resurr~ction and his ascension into heaven after his bodily resurrection), the apostles, Wlth the power of the Holy Spirit, sent by Him over a11 the world, achieved the call of the Gen-tiles" Epideixis 41 (Froidevaux, p. 95-96). . .

2. III, 38, I: II, 131: " ... the preaching of the Church JS everywhere consJStent, and continues in an even course, and receives testimony from the prophets, the apostles and all the disciples ... For this gift of God (the Spirit) has been entrusted to the Church as breath was to the fust created man so that all the members receiving it may be vivified." . . . .

Epideixis 4 I (Froidevaux, p. 96-97) : "It is by conferring and distri.buting this Holy Spirit re~eived from the Lord, that they (the apostles) instituted and founded the Church : in faith, charity and hope, they gave consistence to the call of ~e Gentiles as it was fore-announced by the prophets and adressed to them according to the merey of God who used their ministry for declaring it to them and for receiving them into the promises made to the Fath~rs ... " . .

3· IV, 12: II, 162: "descendente quidem exultatione Abrah~e m ~os qm erant ex semine eius, vigilantes et videntes Christum e~ credentes. e1, rec~proca autem et regrediente exultatione a fi.liis in Abraham, qm et concup1erat diem adventus Christi videre. Bene igitur Dominus noster testimonium reddebat ei dicens : Abraham, pater vester exultavit ... " (]o 8, 56). . . .

4. "Utraque autem testamenta unus et ídem paterlamilia~ prodUXJt, Verbun:

Dei, Dominus noster Jesus Christus, qui et A~ra:hae.et Moys1 colloc1;1tus est, qm nobis in novitate restituit libertatem, et multiplicaVIt eam quae ab 1pso est gra­tiam." (IV, 18: II, 169) Besides the "unus et ídem Deus", Irenaeus has also the recurringformula "ídem Verbum": IV, 34,4: II, 215; IV, 55,6: II, 269; IV, 57•

2 : II, 274 etc.

NOTICES 323

This is, however, only one aspect of Irenaeus' doctrine. He does not fail to point out often the inner stages of this history of revelation and the differ­ences that separate them. The Old Testament is essentially prophetic. All the divine manifestations of that epoch, refer to the time of Christ : They anticípate in manifold but partial ways the coming of Christ 1. The prophets received a certain fore-knowledge of Christ and fore-announced Him. Their function was "praesignificatio" 2, "praefiguratio" 3, a certain "pre-catechesis" 4

"non solum sermone sed et visione et conversatione et actibus secundum id quod suggerebat Spiritus" (IV, 34,8: Il, 219). The Word has shown himself to the prophets under different aspects : he appeared to them in different forms indicating the various phases and "dispositiones" (oikonomiai) of his coming 5:

. The New Covenant is, therefore, the fulfillment of all prophecies and expecta­tlons. . ~~. is based on Christ's work, "his teaching, passion, resurrection, and ascens10n that the apostles, strengthened with the Holy Spirit, are sent out to preach, "showing to all men the way of Life" and "distributing the Spirit that they have received from Christ" (Epideixis 41 : Froidevaux, 96). Thus the Apostles themselves are presented as entirely depending on Christ, having no other task but to channel to mankind the revelations of the Incarnate Word. On the other hand, Irenaeus repeatedly declares that it is through the actual and active presence of the Spirit that the apostles carry out their preaching 6 •

From this structure of the history of revelation, a simple scheme results that we can detect in many scriptural references that Irenaeus makes :

Prophets - Christ - Apostles 7•

Christ stands in the middle, as the Center and the Climax of the history of revelation, prophets "anticípate" and foreannounce, apostles extend Him to subsequent ages. Both the prophets and the apostles have no other function but that of transmitting the revelation of Christ (revelation by Christ and about Christ) s.

. I. "Patri.s Verb~m utpote .dive~ et multum existens, non in una figura, nec m uno caractere Vldebatur Vldentibus eum, sed secundum dispensationum eius causas s~v~ efficacias." (IV, 34, 10: II, 221) This passage is part of a long text o~ the VJSlon of God, conceded only partially and indirectly (through the media­tion of the Incarnate Word) to a11 who, in the Old Testament, are said to have seen God. Cfr Juan OcHAGAVIA, op. cit., p. 43-58.

2. " ... prophetia est praedicatio futurorum, id est eorum qui post erunt prae­significatio" (IV, 34, 5 : II, 216).

3· "Si quis igitur intentus legat Scripturas, inveuiet in iisdem de Christo ser­manero, et novae vocationis praefigurationem" (IV, 39: II, 234).

4;· The eunuch evangelized by the deacon Philip (Act 8, 27) has been converted easily, "nillil enim aliud deerat eí qui a prophetis fuerat praecatechisatus" (IV, 37, 2 : II, 231).

5· Cfr IV, 34, II : II, 223. 6. Cfr IV, Praef, 2: II, 145; IV, 57, 2: II, 274· 7· Cfr I, 1, 15 : I, 66; II, 2, 5 : I, 257 ; III, 9. 1 : II, 30; III, 18, 3 : II, 94;

Y• 26, 3 : II, 3 : II, 3?6-7. The most explicit text may be V, Praef. ; II, 313 ... quod prophetae mdem praeconaverunt, quemadmodum demonstravimus

perleci~ autem Christus, Apostoli vero tradiderunt, a quibus Ecclesia accipien~ per umversum mundum sola bene custodiens, tradidit filiis suis."

8. "Et quomodo finis legis Christus, si non et initium eius esset ?" (IV, 23, 1 :

II, 179).

324 REVUE BÉNÉDICTINE

This tripartite scheme with its summit in the middle is, however, not the only one. The history of revelation can be considered as a continuous progress, that has not yet reached its final perfection. Severa! times Irenaeus refers to the present stage of history as having the characteristics of prophecy. As the faith of Abraham, so also our faith refers to God's promises, the fulfillment of which belongs to the Future Kingdom : Abraham "was not only the prophet of faith, but also the father of those who from among the Gentiles believe in jesus Christ, because his faith and ours are the same : for he believed in things future, as if they were already accomplished, because of the promise of God, and in like manner do we also, because of God, behold through faith that inheritance laid up for us in the kingdom" (IV, 35, 1 : Il, 225). Of course, under this aspect too, the unity of the two Testaments is affirmed, but in a new way, not directly through the universal link, the Word who connects both periods of divine revelation, but by showing in both Testaments the similarity of struc­ture with regard to the future 1•

b) The Trinitarian Structure of Revelation

The one God whom lrenaeus proclaims against the Gnostics is the Trinity of the Father with his "two hands", the Logos and the Spirit. This God cannot be known but as far as he shows Himself, and always manifests himself through the Logos. This principie Irenaeus applies rigorously to the Old Testament, too, so that, as Fr. J. Ochagavia has remarked correctly, that for Irenaeus, all theophanies are "logo-phanies" 2• Through all the history of revelation "the Word keeps his function of being the manifestatio Patris". Irenaeus affirms "the universality of the Words's revealing function", without any restriction 8• To support this doctrine, he quotes Mt. 11, 27 and comments on it at considerable length. This text has been used by the Gnostics, in order to show that God the Father was entirely unknown before the coming of Christ. For "no one knows the Father except the Son and any one to whom the Son chooses to reveal him". Irenaeus replies with his doctrine on the Old Testament : the Logos was there already revealing himself to the prophets. The universality of the Logos' revealing role is not discussed ; this is commonly accepted by both the Gnostics and the bishop of Lyon.

It is, of course, a rather difficult question, how Irenaeus could consistently affirm that all revelation is mediated by the Incarnate Logos. There can be no doubt that for the vision of God this principie is consistently maintained by Irenaeus, but it is rather obscure, how he conceived the prophetic anticipation of the Incarnation. If Moses and the prophets had really seen the Incarnate Word, then in what way was He present to them ? One would suspect, that at this point, Irenaeus juxtaposes sorne theological principies received from earlier tradition, without further elaborating on the theological problems they imply 4•

At all stages of the history of revelation, the same Spirit communicates the knowledge of God. The prophets know the "dispositiones" of God through

I. Cfr G. WINGREN, op. cit., p. 74-75. 2. J. ÜCHAGAVIA, op. Cit., p. 59· 3· Ibid., p. 6g.

. 4· Cfr A. HoussiAU, La christologie de saint Irénée, Louvain, 1955, with com­pleting and rectifying remarks in J. OcHAGAVIA, op. cit., p. 82-95.

NOTICES 325

the Holy Spirit, source of all prophecy. Christ did not only reveal himself to the apostles in words and acts, but he gave them the Spirit, the gift that really confers knowledge and understanding 1. It is then the Spirit that guides both the utterances of the prophets and the apostolic preaching. Furthermore, the Church receives together with the apostolic preaching the gift of the Spirit that the apostles received not only for themselves but for further distribution 2•

For lrenaeus prophecy, apostleship and episcopacy are functions exercised in the power of the Holy Spirits.

Irenaeus conveniently summarizes his doctrine on the unity of the two Testaments in a Trinitarian formula :

Al! those other points which I have shown the prophets to have uttered, by means of so long a series of Scriptures, he who is truly spiritual will interpret by ... exhibiting the entire system of the work of the Son of Ood, knowing always the same God, and always acknowledging the same Word of God, although he has but now manffested to us; acknowledging also·at all times the same Spirit of God, although he has been poured out upon us after a new fashion in these Iast times, knowing that he descends even from the creation of the world to its end upon the human race, simply as such, from whom those who believe in Ood and follow His word receive that salvation which flows from Him (IV, 55, 6: II, 269).

The general framework of Irenaeus' Trinitarian theology explains, then, the way he attributes the inspiration of the Scripture to God or the Logos or the Holy Spirit. "All Scriptures are from the one and same Father 4." Although, the context of this quotation shows, that "Scriptures" stands here for the writings of the Old Testament, the "one and same God" refers to the God preached by Christ and the apostles. All prophets and apostles are from the one and same God 6• God the Father, as the ultima te source of all revelation and all charismatic gifts, is therefore the source of all Scriptures : the Scriptures are "divine", and this expression means now not only the Old Testament but also the apostolic writings 6•

Besides "divinae Scripturae", we find in Irenaeus also the expression "domL

I. "Unus et ídem Spiritus Dei qui in prophetis quidem praeconavit quis et qualis esset adventus Domini, in Seuioribus ( = the translators of the Septua­gint) autem interpretatus est bene quae bene annuntiata fuerant, ipse et in apostolis annuntiavit plenitudinem temporum adoptiouis veuisse ... " (III, 25, 1 : II, II5).

2. Cfr Epideíxís 4, 1 (Froidevaux, p. g6-97) quoted in note 2, p. 322. 3· "Truth and Spirit are correlative terms. Thus without coming to identify

them, Irenaeus intimately associates the sanctifying mission of the Church with her doctrinal function. Only the Church, which comes from the apostles and possesses the Spirit, keeps the truth, in order to distribute it to her children and to all those who wish to know it." D. VAN DEN EYNDE, Les normes de l'enseigne­ment chrétien, París, 1933, p. 17g-r8o (J. Ochagavia's translation).

4· "Quomodo igitur testabantur de eo Scripturae, nisi ab uno et eodem essent Patre." (IV, 20, I: II, 172) "Quomodo autem Scripturae testi:ficantur de eo nisi ab uno et eodem Deo omnia per Verbum revelata et ostensa fuissent cre­dentibus" (IV, 21, 1 : II, 174).

5· " ... quoniam primo apostoli, secundo prophetae (cfr I Cor 12, 28); omnia autem ex uno et eodem Deo" (IV, II, 8 : II, 43) .

6. II, 58, 2: I, 388. Cfr J. LAWSON, The Biblical Theology of Saint Irenaeus, London, 1948, p. 51 ; G. WINGREN, op. cit., p. 8.

. ···········-~····· ········~·-~············

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nicae Scripturae 1". Although Harvey in his edition tried to explain it away, by supposing that it refers to xuptoct ypoccpoct, J. Lawson is correct in pointing out that "dominicae" is always the translation of xuptocxoct, and we have no reason to suppose that Irenaeus' translator had anything other than this before his eyes 2• Indeed, the expression refers to the close connection Irenaeus sees between the scriptural texts and the Lord. On one hand Christ is the ultimate content of all Scriptures: "absconsus in Scripturis thesaurus" 8, a traditional view constantly expressed in the christological exegesis of the Old Testament. On the other hand, the same Christ also plays an active role in the inspiration of the Scriptutes. Irenaeus says that the prophets receive their charisma 4

from the Word. The prophets do not only foresee Christ, they are also His members and receive revelation from Him 5• The Scriptures were made under the influence of both the Logos and the Spirit : "a Verbo Dei et Spiritu dictae" (11, 41, 1 : I, 349). These texts, again, refer to the Old Testament, since it is with regard to the Old Testament that the connection with Christ becomes problematic and has been, '¡n fact, denied by the Gnostics. Quoting the apostolic writings, Irenaeus has no difficulty in reducing their authority to Christ, since they all come from His disciples.: speculatores et ministri Verbi veritatis (IV. Praef. 2: 11, 145).

Scriptural texts of the O Id Testament, says Irenaeus, should be equated with words of Christ. This surprisingly strong statement is part of a comment on jn. 5, 46-47.

Cbrist himself declares to the Jews tbat the writings of Moses are his own words, as Johnreports it: "If you believed Moses, you would bave believed me (si credidissetis Moysi, credidissetis et mihi), for it was about me that he wrote." But if you do not believe what he wrote, you do not believe my words either. (Si autem illius litteris non creditis, neque meis sermonibus creditis.) He thus indicates in the clearest manner that the writings of Moses are bis words. If this is so witb Moses, then, beyond a doubt, then the words of the otber propbets are also bis, as we have pointed it out. (IV, 3, 1 : II, 148.)

Fr. Ochagavia remarks that Irenaeus at this point, clearly goes beyond the meaning of the johannine quotation. Certainly Irenaeus does not think so. From the evidences brought by the new edition of the Fourth Book of the Adv. haer. by Fr. Adelin Rousseau, I suspect that Irenaeus used a variant of jn. 5, 47 that preserves the perfect parallelism between the act of faith with respect to Moses' writings and the words of Christ, havfng "creditis ... creditis", as all editions have it 6• This has, apparently, suggested to him simply to equate belief of Moses writings with belief of Christ's words, which he then extends, without scruples, to all the prophecies of the Old Testament. Here on the part of Irenaeus, we should not suppose a theory of mechanical inspiration.

1. II, 54, 2 : I, 387 ; II, 46, 5 : I, 365 ; V, 20, 2 : II, 379-380. 2. J. LAWSON, op. cit., p. 23. 3· IV, 40, 1 : II, 234· 4· "Prophetae ab eodem Verbo propheticum accipientes charisma" (IV, 34,

4: II, 215). 5· "Cum enim et ipsi membra essent Christi, unusquisque eorum secundum

quod erat membrum, secundum hoc et prophetationem manifestabat" (IV, 55, I :

II, 264-265). 6. Sources Chrétiennes roo, París (Cerl), 1965, p. 400: "creditis" is attested

by the Latin manuscript of Corbie (IXth cent.) and its family. This variant of Jo 5, 47 can be found also in various Greek manuscripts ofthe Gospel.

NO TICES 327

AII he points out in this text is that the authority of all Scriptures of the Old Testament is equal to that of Christ's teaching. If we recall Irenaeus' general theory on the Logos as source of all revelation, the passage perfectly fits into the Irenaean theology, and he is justified to conclude the statement with the phrase: "as we have pointed it out". The passage quoted above is, however, significant as far as it shows clearly that Irenaeus applies his doctrine on prophecy to the written text of the Old Testament by attributing the authority of Christ to the written records of the prophetic revelations.

To describe the connectfons between the Scripture and the Holy Spirit, Irenaeus uses the traditional formulas well-known from the New Tes~ament writings : the Spirit speaks through Moses, David, the Prophets 1 and it is through or by the Spirit that the prophets foresaw, fore-announced, or fore­symbolized the coming of Christ2. All discourses, visions, and prophetic actions are ascribed to the Holy Spirit, who throughout the history of revela­tion "gave the knowledge of truth, and declared the dispositions (o(xovo¡.ttoc.;;) of the Father and of the Son" (IV, 53, 1 : 11, 262). The traditional formulas are only occasionally extended to the "apostolic writings". Paul spoke under "the influence (ímpetus) of the Spirit" (111, 7. 2: 11, 26). The Apocalypse, attributed by Irenaeus firmly toS t. john the Apostle, "a Spiritu sancto praecona­tur" (V, 30, 4: 11, 410). At the time of Irenaeus the traditional formulas expressing the faith in the divine inspiration of the biblical texts just started being applied to the New Testament ; the development is far from belng accomplished in the second century. We should return to this question when treating Irenaeus' concept of biblical inspiration.

e) The Problems of Exegesis

The concept Irenaeus formed on revelation and Scripture serves his own exegetical approaches, inherited from earlier tradition and defended against the Gnostics. In the Gnostic controversy on the Old Testament, it was really its christological interpretation that was at stake. As we have seen, Irenaeus' main effort consisted of showing that the whole Old Testament carne from the same God, through the same Logos and the same Spirit who have completely manifested themselves in Christ. The result was that the Christians are justi­fied to use all current methods (allegory, etymology, grammatical analysis, number symbolism, etc.) in order to discover the mysteries of Christ hidden in the text. On the other hand, this same doctrine on the history of revelation that Irenaeus propases, gives a rationale for the imperfections and limitations of both doctrinal and moral character that have caused so many difficulties to the Christians and semmingly justified the Gnostic rejection of the Old Testa­ment. Revelation is said to be gradual, the Old Testament is an imperfect initiation, necessarily partial and in complete 8•

r. I, 2 : I, go ; III, II, 8 : II, 43 ; III, 10, 4 : II, 37 etc. 2. "David dispositionem adventus Christi per Spiritum cognoscens." (III, 17,

3 : II, 85) "Propheta ergo cum esset Abraham, et videret in Spiritu diem adventus Domini." (IV, ro, 2 : II, 157) Cfr IV, 21, I : II, 174. About the concept of "praefiguratio" see IV, 39 ; II, 234; IV, 49, 2 : II, 255 ; IV, 34, 8 : II 220; IV, 35, 3 : II, 228 etc.

3· About the different and limited ways Christ was fore-seen and fore-an­nounced in the Old Testament, a longer passage is found in IV, 55, 1-2: II, 264-267.

328 REVUE BÉN:ÉDICTINE

Furthermore, it follows from the Irenaean theology that the Old.Testament should be interpreted in the light of the New : it is through the Oospel and the teaching of the apostles that we discover the true meaning, namely Christ, in the jewish books 1• The history of revelation as understood by Irenaeus, obliges the Christian exegete to move constantly between the two Testaments, clarifying and illustrating the texts by each other. The method of harmonizing is, for Irenaeus a method postulated by the very essence of the Bible as record of the history of salvation. Harmonization becomes a theological norm for exegesis : an interpretation is proved to be correct if its agreement with other texts can be proved. The word "consonare" used by Irenaeus repeatedly in exegetical context, sounds almost as a technical term of his exegesis 2• He considers it as the principal result of his explanations that the Scriptures could be pro ved to be in perfect harmony among themselves : "omnis Scriptura a Deo nobis data consonans (symphonos) invenietur" (11, 41, 4: I, 352).

Does Irenaeus move closer to a literal interpretation than his predecessors ? Not by eliminating or reducing allegory : his exegesis seems to draw from about all traditional sources that were available to him. Yet Robert M. Orant could write that he had a more historical view on the Old Testament and its relationship to the New 3 • The reason lies in his strong emphasis on the his­tory of revelation. Since he recognizes in its own right the limited historical period of the Old Testament, he has no difficulty in looking at its events, insti­tuations and doctrines as true history that took place once in the temporal order'. His christological exegesis, however, obliges him to go beyond his­tory and search the further significance of all events and utterances in the christological context administered by the New Testament. For in Irenaeus' view "nothing is without significance" in the Scriptures, a phrase that, through­out at Ieast ten more centuries, guided the "spiritual exegesis" of the Chris­tians on the same path 5.

II. AUTHORITY ANO INSPIRATION OF HOLY SCRIPTURE

a) Prop hets and Apostles

The threefold scheme "prophetae - Dominus - apostoli" is often reduced by Irenaeus to two terms "prophetae et apostoli". In these texts he considers

I. " .•. inseminatus est ubique in Scripturis eius (sci. Moysis) Filius Dei. .. Et non est numerus dicere in quibus ostenditur Filius Dei." (IV, 20, 1: II, 172) "Si quis igitur intentus legat Scripturas, inveniet in iisdem de Christo sermonem, et novae convocationis praefigurationem"· (IV, 39: II, 234).

2. "Evangelia ... his consonantia" (III, 2, II : II, 48). Cfr II, 58, 2 : I, 387 ; III, 25, 1 : II, II5.

3· A Short History of the Interpretation of the Bible, New York (Macmillan), 1948, p. 70.

4· "Typica", "temporalia" and "carnalia" are respectively compared to "vera", "aeterna" and "spiritualia": IV, 25, 2: II, 186.

5· "Nihil eninl vacuum, neque sine signo apud Deum." (IV, 35, 3 : II, 228) Cfr IV, 47 : II, 251 ; IV, 27, 1 : II, 189; IV, 31, I : II, 201. The best examples for Irenaens' way of interpreting the Old Testament, are in Epideixis 17-30 (Froidevaux, p. 57-80). i

1 1

NOTICES 329 -

only the human messengers transmitting the revelations of the Logos 1• To this grouping of the messengers there corresponds a grouping of the writings : "legite diligentius id quod ab apostolis est evangelium nobis datum et legite diligentius prophetas (prophetias acc. to the Armenian translation) 2" (IV, 55, 6 : 11, 269 ; cfr ed. Rousseau, p. 846). All the Scriptures can be divided into two groups: prophecies and Oospels - "universae scripturae, et prophetiae et evangelia" (11, 40, 2: I, 348)- or "the Law and the prophets 3", indicating the Old Testament and "the Oospels and the Apostles 4" standing for the new revelation.

b) The Tetramorphous Gospel

Irenaeus uses the term "evangelium" almost always in the singular. That is, most often he uses it with the meaning that the term has in the New Testa­ment: the good news brought by Christ and preached by the apostles 5

• The latter is, of course, particularly emphasized so that "evangelium" becomes synonymous with "praedicatio apostolorum". This is why "evangelium" pairs off with "prophetiae" justas well as "apostoli" with "prophetae".

There is but one Oospel: "Evangelium Christi" (III, 12, 13: 11, 68). Also when quoting from the Oospels, he maintains the general form of singular: "in evangelio scriptum est" (IV, 20, 6: 11, 218) etc. The uniqueness of the Oospel is affirmed against the Onostics whose teaching is multiple and varied 6•

This one Oospel came to us through the apostles: "per quos Evangelium pervenit ad nos". After having preached it, they left it to us in writing : "per Dei voluntatem Scripturis nobis tradiderunt, fundamentum et columnam fidei nostrae futurum" (III, 1, 1 : 11, 2). The written form of the gospels is a prov­idential means of safeguarding the Church's faith against future heresies foreseen by the Spirit of Ood 7 •

. For Irenaeus there are but four authentic (="vera et firma:" Ill, 11, 12: 11, 52) written gospels, all of apostolic origin. There can be neither more nor Iess gospels (III, 11, 8: 11, 46). To explain why there should be exactly four gospels, Irenaeus presents his famous allegory on the four faces of the Cherubim, representing the "tetramorphous Oospel 8" an explanation deep in theology but embarassing for Irehaeus' modern readers who ask the same question to

1. III, 8, 1 : II, 27 ; III, 20, 2 : II, 104 ; IV, 57, 2: II, 274; IV, 58, 6: II, 281 ; IV, 58, 10 : n, 284-s.

2. IV, 23, 1 : II, 178 ; V, 22, I : II, 385. 3· I, 1, 6 : I, 3 ; I, 2 : I, 215 ; I, 25 : I, 216 etc. 4· "Ex Evangelicis et Apostolicis" : I, 1, 6 : I, 31. Abont the various groupings

see J. HoH, Die Lehre des hl. Ireniius über das Neue Testament, Münster, 1919, p. 200-203.

5- Cfr A. BENOIT, Saint Irénée. Introduction a l'étude de sa tkéologie, París, 1960, p. 108.

6. "La gnose, et c'est lasa caractéristique, est multiple et variée. Il n'y a pas une gnose. En face de celle-ci, aux visages si divers, ce que fait pour Irénée la snpériorité dn christiauisme, c'est précisément l'uuité de l'Évangile. Malgré sa large diffusion, celui-ci est resté un, alors que la gnose va sans cesse en se mor­celant." Ibid., p. no.

7· Cfr III, 15, 1 : II, 79; III, I7, I : II, 83. 8. III, 2, II : II, 47-48.

330 REVUE BÉNÉDICTINE

themselves 1• As Andre Benoit rightly pointed out, the allegory is really not the ultimate reason for Irenaeus ; rather, it is an illustration or "une justifica­tion a posteriori 2". In the middle of the allegory, he affirms that this "quadri­forme evangelium" is a gift from the Logos. Thus it is a fact divinely establish­ed, for which the allegory gives only a convenient explanation 8• When con­sidering the gospels one by one, Irenaeus, indeed, recurs to their apostolicity, which proves that they really come from the divine Word. The gospels of Matthew and john, he attributes directly to apostles. Por Mark and Luke, he goes through detailed explanations concerning their dependance on Peter and Paul respectively. Mark was a disciple and interpreter of Peter (111, 1, 1 : 11, 4-5), Luke an "inseparable companion" of Paul and "cooperarius eius irt evangelio" (111, 14, 1 : 11, 74) who wrote down in his book the Gospel what Paul preached (111, 1, 1 : II, 6). Irenaeus accomplishes a double task: he defends all the four gospels "transmitted to us by the apostles" (III, 11, 12: II, 52) and rejects other gospels like the Evangelium Veritatis of the Valen­tinians, "composed in recent times and in no way in harmony with the gospels oj the apostles". Here the gist of the argument is clearly stated: "Si enim quod ab eis profertur veritatis evangelium, dissimile est autem hoc illis quae ab apostolis nobis tradita sunt, qui volunt, possunt discere, quemadmodum ex ipsis Scripturis ostenditur, iam non esse id quod ab Apostolis traditum est veritatis Evangelium" (ibid.) • .It is, therefore, not an erratic slip when Irenaeus says that the Gospel was written by the Apostles : "revertamur ad eam quae est ex Scripturis ostensionem eorum qui et Evangelium conscripserunt Apostolorum" (111, 5, 1 : 11, 18). It expresses his belief that the one Gospel of Christ is transmitted to the Church in written form, in writings of apostolic origin and authority.

e) Other Apostolic Writings

Irenaeus quotes all of Paul's epistles except the one to Philemon. From the rest of our canonical writings, he quotes First and Second Peter 4, First and Second john, the Acts and the Apocalypse. They all are apostolic. The case of the Acts is parallel to that of Luke's Gospel. For the Apocalypse, Irenaeus says repeatedly that it was written by the same john who laid his head on the Lord's breast at the Last Supper ( 111, 34, 11 : 11, 222).

Thus, only the epistle to the Hebrews, the Third Epistle of john, and those of james and jude from our canon are absent in Irenaeus' collection of the apostolic writings. It is possible that he knew Hebrews, but denied its Pauline

I. For O. Cullmann it is "a theological speculation of no value" : Die Pluralitiit der Evangelien als theologisches Problem im Altertum in Theologische Zeitschrift I

(1945), p. 41. 2. op. cit., p. II7. 3· "Quoniam autem sola illa vera et firma, et non capit neque plura praeter

quam praedicta sunt, neque pauciora esse evangelia, per tot et tanta ostendimus. Etenim cum omnia composita et apta Deus fecerit, oportebat et speciem Evan­gelli bene compositam et bene compaginatam esse" (III, II, 2: II, 52).

4· He does not quote explicitely the second epistle of Peter. A. Benoit sup­poses that Irenaeus had the two epistles of Peter in one manuscript without dis­tinction, as it was the case with First and Second Corinthians : op. cit., p. 142.

1

NOTICES 331

origin 1• He might have known james and jude, though the passages that would conclude to this may echo traditions coming from or parallel to these writings 2•

But doesn't Irenaeus' collection of apostolic scriptures go, on the other hand, beyond our canon ? Does he not recognize, for other Christian writings, the same authority which he attributes to these ? The . answer is negative, with qualifications, however, that we can formulate only after taking a look at Irenaeus' concept of inspiration.

d) The Inspiration of Scripture

The doctrine of inspiration that Irenaeus teaches about the "Law and the Prophets", is neither new in its content nor original in its expression, but is an old tradition of jewish origin. The Spirit did not only reveal Christ to the prophets, but spoke through them : "pronuntians Spiritu Sanctus per David" (III, 10, 4: 11, 37), "per Esaiam dixit Spiritus" (IV, 2, 4: 11, 148) "Spiritus ... per Salomonem ait" (IV, 20, 3 : 11, 214), etc. Similarly, Irenaeus can say, that the Word spoke through the prophets: "per Salomonem ait Verbum" (V, 24, 1 : II, 388), "Moysi letterae verba sunt Christi" (IV, 2, 3: 11, 148). This concept of inspiration is hardly defined any further. It certainly means verbal in spiration affecting the expressions themselves, not only the ideas : "Scripturae quidem perfectae sunt, quippe a Verbo Dei et Spiritu eius dictae" (II, 41, 1: I, 349). There is, however, hardly any trace of further speculation on inspiration either as of ecstatic character in the case of the prophets or as of mechanical nature, dictating the message 8•

Does Irenaeus apply this concept of inspiration to the apostolic writings ? On one hand, we have seen that the action of the Spirit and of the Logos are parallel in the two Testaments and hence the apostles in their preaching seem to depend on the same Word and Spirit as the prophets. This, Irenaeus says often and with emphasis. "In the Spirit of truth and not of error" has God sent us both the prophets and the apostles - "semper enim idipsum Verbum Dei" (IV, 57, 1: 11, 27 4); this is why there is no difieren ce in authority between the prophets and the apostles. On the other hand, the traditional formulas of quotation that attribute biblical texts directly to the Spirit or to the Logos, as their authors are rarely and only exceptionally applied to the apostolic writings. Of course, Irenaeus says, with reference to St. Paul, that "the same Spirit of God who has foreannounced the coming of Christ through the prophets, has announced the fulfillment of our filial adoption through the Apostles" (111, 25, 1 : II, 115), he states that the Spirit has given testimony of Abraham through Paul (IV, 15: 11, 165) and that Paul spoke under "impetus Spiritus qui in eo erat" (III, 7, 2: 11, 26), but the formulas that designate scriptural

I. Eusebius, H. E. V, 26. The Adv. Haer. and Epideixis seem to use Hebrews, but the direct literary dependence is not perfectly clear. Cfr A. BENOIT, op. cit., p. I43·

2. Ibid., p. 143-144· 3· The term "inspiration" is rare in Irenaeus : lí[.!.'lt'JOLI)( (IV, 56, 2 : II, 270) ;

"adinspiratio" (II, 483 : I, 371) ; "divinum spirare" (I, 7. 3 : I, II9-I2o) ; É[.l.­meuotle~ (I, I6, 2: I, 193). All these texts refer to the Gnostics. We have also "aspiratio" and "inspiravit" with regard to the Septuagint and the restitution of the Scriptures under Esdra: III, 24, I-2 : II, II4.

332 REVUE BÉNÉDICTINE

passages of the Old Testament as simply "divine oracles" can hardly be found applied to the apostolic writings 1• Once Irenaeus seems to even distinguish between "Scriptures" and the writings of Paul 2• J. Werner concluded that Pauline writings have therefore, for Irenaeus, Iess authority than the Scriptures of the O Id Testament s. One should, however, not forget about the Irenaean context : it is the authority of the O Id Testament that he defends ; the authority of the Pauline epistles hardly needs defense against the Gnostics. The Irenaean texts which we examined, in order to see whether he equates the authority of the apostolic writings to that attributed the Old Testament, are usually con­cerned with the inverse of this problem, namely whether the Scriptures of the Old Testament contain the revelations of Christ and have therefore the same origin and importance as the doctrine of the apostles. Once this background is kept in mind, it can be said with A. Benoit, that Irenaeus does not yet apply completely the concept of inspiration to the Pauline writings, although he is already in the process of doing so 4• Or, maybe, it would be more appropriate to say, that, while theologically, Irenaeus places the apostolic writing on the leve! of the Scriptures of the O Id Testament, he has not fully extended to them the vocabulary of inspiration inherited for (and with) the Old Testament.

e) Apostolicity, Canonicity and Inspiration

"Prophets and Apostles" - it is in these terms that Irenaeus distinguishes between Old and New Testament. The inspiration of the Old Testament he accepts by tradition together with its Canon ; he also holds firmly to the inspiration of the Septuagint (111, 24, 1 : 11, 114). He defends and explains his belief in the Old Testament Scriptures by pointing out their prophetic character. For the "apostolic writings" the basis of their authority is their apostolic origin. In Irenaeus, canonicity coincides with apostolicity as far as our New Testament in concerned. Does then Irenaeus know other Christian writings that have the same authority as the apostolic Scriptures ? He quotes, as it is generally admitted, Hermas as a " ypoccpl) 5 ". It is known, at the same time, that Hermas was read in certain churches along with the Scriptures of the New Testament. The term ypoccp'1J, however, is often used in the Adv. haer. in a general sense, meaning simply "writing" ; Irenaeus calls his own book also "graphe", (II, 58, 2: I, 388) so that the form of quotation from Hermas hardly permits any conclusion about its special authority. Instead, we could ask, if Irenaeus sees any distinction between the apostolic writings and the apostolic tradition that he traces back through the different "pres­byters" he quotes, up to the disciples of the Lord. He speaks of one of the presbyters as "divinae aspirationis senior" (I, 7, 15: II, 155). The Greek text has "ho theios presbutes", showing that the vocabulary of inspiration has not been used here by Irenaeus, but the great authority that he attributes to the

I. Arare example is IV, 17, I: II, 83: "Spiritus sanctus ... per Matthaeum ait."

2. " .•. universae clamant Scripturae et Paulus testimonium perhibet" (II, 4 7, I : I, 365)·

3· J. WERNER, Der Paulinismus des Ireniius, Leipzig, r889, p. 33· 4· Dp. cit., p. 140-I4I. 5· "Bene igitur pronuntiavit scriptura quae dicit : Primo omnium crede quo­

niam unus est Deus ... " (IV, 34, 2: II, 213).

i 1 1 1 1

1 ~

1 1 1 .:1

1 ¡ ·"' JI i

1 1

j 1 ¡¡; §

1 1

1 ~

1

NOTICES 333

doctrine of the "presbyters" is indisputable. There can hardly be detected, in Irenaeus, any clear distinction that would set apart the apostolic writings from other apostolic traditions. Since he lacks a general concept of scriptural inspiration extended to all Old Testament and the apostolic writings and only to them, or, in other words, sin ce he distinguishes the books of the New Testa­ment not inspirationally but on the basis of their apostolic origin, he has no criterion to differentiate the authority of the apostolic writings and other channels transmitting apostolic doctrine. There are only sorne remarks indicating that he thought of the apostolic writings as written under special providential guidance and hence, possessing special authority even in their literary form 1• But these remarks are only hints for a future development that establishes the canonicity of the New Testament directly on inspirational basis.

Irenaeus, in fact shows no concern, for the distinction between written or unwritten apostolic traditions. His doctrine on apostolic tradition is so deeply imbedded in ecclesiology that this distinction hardly can seem relevant to him. With his views on the living presence of the same Spirit in the Church who has been in the apostles, and with his teaching on the bishops "apud quos et ea quae est ab apostolis successio" (IV, 42, 1 : 11, 238) he hardly sees the question about the peculiar and privileged ties that attach certain writings to the teach­ing of the apostles. Irenaeus' teaching is rather pointed toward another direction, less familiar to us, but commonly embraced by the Church Fathers : he has m u eh to say about the inspiration of the exegete, who cannot understand the Scripture but by possessing the same Spirit which filled the prophets and apostles 2• That is, from the point of view of inspiration, Irenaeus sees at Ieast as much similarity as distinction between the authors of the Scriptures and the Christians of the post-apostolic ages. This view has also persisted after Irenaeus for at Ieast ten more centuries.

Irving (Texas). D. FARKASFALVY.

LES « SYNONYMA » D'ISIDORE DE SÉVlLLE, SO URCE PRINCIP ALE DE

L'« EXHORTATIO AD CONTEMPTUM TEMPORALIUM » DU PSEUDO-ANSELME

L' Exhortatio ad contemptum temporalium et desiderium aeternorum 3 n'a guere jusqu'ici retenu l'attention des érudits. Le P. Théophile Raynaud, S. J., fut le premier a publier ce texte a la suite des ceuvres d' Anselme de Cantorbéry, a Lyon en 1630, "sans avertir d'ou i1 I'avait tiré 4 ». Les Mauristes ont accepté l'attribution a saint Anselme 5 et F. Hasse s'est prononcé en faveur de l'authen-

I. See the passages quoted in notes 7, p. 329, and I, p. 332. 2. Cfr IV, 42, I : II, 238 ; IV, 50, I : II, 256 ; IV, 55, 6 : II, 269 ; etc. 3· PL 158, col. 677-686. Inc.: ~ Quid agis, o horno ? Quid quasi iumentum

versaris in mundo ... ? » 4· Histoire littéraire de la France, t. IX, Paris, r868, p. 429. 5· Ils le rangent parmi les écrits « sinceres et avérés » de l'archeveque, mais