T.-A. Audet, ‘Orientations Théologiques chez Saint Irénée: Le Contexte Mental d’une ΓΝΩΣΙΣ ΑΛΗΘΗΣ,’ Traditio 1 (1943) 15-54, esp. 51-3; R.M. Grant, ‘Irenaeus and Hellenistic Culture,’ htr 42.1 (1949) 41-51, esp. 46-7; R.M. Grant, Miracle and Natural Law in Graeco-Roman and Early Christian Thought (Amsterdam: North-Holland Publishing Company, 1952), 79-81; W.R. Schoedel, ‘Philosophy and Rhetoric in the Adversus Haereses of Irenaeus,’ vc 13.1 (1959) 22-32, esp. 23-4; W.R. Schoedel, ‘Theological Method in Irenaeus (Adversus Haereses 2.25-28),’ jts 35.1 (1984) 31-49.

T.-A. Audet, ‘Orientations Théologiques chez Saint Irénée: Le Contexte Mental d’une ΓΝΩΣΙΣ ΑΛΗΘΗΣ,’ Traditio 1 (1943) 15-54, esp. 51-3; R.M. Grant, ‘Irenaeus and Hellenistic Culture,’ htr 42.1 (1949) 41-51, esp. 46-7; R.M. Grant, Miracle and Natural Law in Graeco-Roman and Early Christian Thought (Amsterdam: North-Holland Publishing Company, 1952), 79-81; W.R. Schoedel, ‘Philosophy and Rhetoric in the Adversus Haereses of Irenaeus,’ vc 13.1 (1959) 22-32, esp. 23-4; W.R. Schoedel, ‘Theological Method in Irenaeus (Adversus Haereses 2.25-28),’ jts 35.1 (1984) 31-49.)| false
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J. Fantino, La théologie d’Irénée. Lecture des Écritures en réponse à l’exégèse gnostique: Une approche trinitiare (Paris: Les Éditions du Cerf, 1994), 74-9; pages 68-73 also bear on the question.

J. Fantino, La théologie d’Irénée. Lecture des Écritures en réponse à l’exégèse gnostique: Une approche trinitiare (Paris: Les Éditions du Cerf, 1994), 74-9; pages 68-73 also bear on the question.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 43; referring to Audet, ‘Orientations Théologiques,’ 52.

Grant, ‘Irenaeus and Hellenistic Culture,’ 43; referring to Audet, ‘Orientations Théologiques,’ 52.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 43-44. In point of fact, F. Feuardent recognized Irenaeus’ reliance on Ps-Plutarch long before Grant, see: Sancti Irenaei, Lugdunensis episcopi, et martyris, Adversus Valentini & similium Gnosticorum haereses, libri quinque (Paris, 1639), 204 nn. 5 & 7.

Grant, ‘Irenaeus and Hellenistic Culture,’ 43-44. In point of fact, F. Feuardent recognized Irenaeus’ reliance on Ps-Plutarch long before Grant, see: Sancti Irenaei, Lugdunensis episcopi, et martyris, Adversus Valentini & similium Gnosticorum haereses, libri quinque (Paris, 1639), 204 nn. 5 & 7.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 46.

Grant, ‘Irenaeus and Hellenistic Culture,’ 46.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 46.

Grant, ‘Irenaeus and Hellenistic Culture,’ 46.)| false
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Grant, Miracle and Natural Law, 80.

Grant, Miracle and Natural Law, 80.)| false
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Grant, Miracle and Natural Law, 80.

Grant, Miracle and Natural Law, 80.)| false
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Grant, Miracle and Natural Law, 80.

Grant, Miracle and Natural Law, 80.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 44; Miracle and Natural Law, 80. I will address the viability of this translation later in this paper.

Grant, ‘Irenaeus and Hellenistic Culture,’ 44; Miracle and Natural Law, 80. I will address the viability of this translation later in this paper.)| false
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Schoedel, ‘Philosophy and Rhetoric,’ 23; see also pp. 24 and 30.

Schoedel, ‘Philosophy and Rhetoric,’ 23; see also pp. 24 and 30.)| false
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Schoedel, ‘Philosophy and Rhetoric,’ 23; see 30 for the type of argumentation.

Schoedel, ‘Philosophy and Rhetoric,’ 23; see 30 for the type of argumentation.)| false
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Schoedel, ‘Philosophy and Rhetoric,’ 23.

Schoedel, ‘Philosophy and Rhetoric,’ 23.)| false
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Schoedel, ‘Philosophy and Rhetoric,’ 24.

Schoedel, ‘Philosophy and Rhetoric,’ 24.)| false
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Schoedel, ‘Theological Method,’ 31-32; the quotations are drawn from ah 2.28.7.

Schoedel, ‘Theological Method,’ 31-32; the quotations are drawn from ah 2.28.7.)| false
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Diogenes Laertius, Lives of Eminent Philosophers 9.102-5. In responding to the charge that they cannot escape dogmatizing, the Sceptics assert that they suspend judgment about things that are unclear and confine knowledge to what they experience (Lives 9.103: περὶ τούτων ἐπέχοµεν ὡς ἀδήλων, µόνα δὲ τὰ πάθη γινώσκοµεν). The Sceptics, thus, claim to know the effects but not the causes: ‘For we admit that (ὅτι) we see, and we recognize that (ὅτι) we think this or that, but how (πῶς) we see or how (πῶς) we think we know not’ (9.103). Schoedel, moreover, highlights the use of ἄδηλος in this passage, observing that the term is also used in medical writings to refer to those hidden processes that the Dogmatists attempt to explain (cf. Deichgräber, Empirikerschule, 357). Thus, the Sceptics and Empiricists agreed that such things cannot be known. See: Schoedel, ‘Theological Method,’ 33-34.

Diogenes Laertius, Lives of Eminent Philosophers 9.102-5. In responding to the charge that they cannot escape dogmatizing, the Sceptics assert that they suspend judgment about things that are unclear and confine knowledge to what they experience (Lives 9.103: περὶ τούτων ἐπέχοµεν ὡς ἀδήλων, µόνα δὲ τὰ πάθη γινώσκοµεν). The Sceptics, thus, claim to know the effects but not the causes: ‘For we admit that (ὅτι) we see, and we recognize that (ὅτι) we think this or that, but how (πῶς) we see or how (πῶς) we think we know not’ (9.103). Schoedel, moreover, highlights the use of ἄδηλος in this passage, observing that the term is also used in medical writings to refer to those hidden processes that the Dogmatists attempt to explain (cf. Deichgräber, Empirikerschule, 357). Thus, the Sceptics and Empiricists agreed that such things cannot be known. See: Schoedel, ‘Theological Method,’ 33-34.)| false
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Schoedel, ‘Theological Method,’ 34.

Schoedel, ‘Theological Method,’ 34.)| false
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Schoedel, ‘Theological Method,’ 35.

Schoedel, ‘Theological Method,’ 35.)| false
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Schoedel, ‘Theological Method,’ 31.

Schoedel, ‘Theological Method,’ 31.)| false
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Schoedel, ‘Philosophy and Rhetoric,’ 23; see also pp. 24 and 30.

Schoedel, ‘Philosophy and Rhetoric,’ 23; see also pp. 24 and 30.)| false
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Grant, ‘Irenaeus and Hellenistic Culture,’ 44; and, Miracle and Natural Law, 80.

Grant, ‘Irenaeus and Hellenistic Culture,’ 44; and, Miracle and Natural Law, 80.)| false
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J.E. Grabe (ed.), Sancti Irenaei, episcopi Lugdunensis, Contra omnes haereses libri quinque (Oxoniae: E. Theatro Sheldoniano, 1702) 147, col. 2, lines 7-8.

J.E. Grabe (ed.), Sancti Irenaei, episcopi Lugdunensis, Contra omnes haereses libri quinque (Oxoniae: E. Theatro Sheldoniano, 1702) 147, col. 2, lines 7-8.)| false
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A. Stieren (ed.), Sancti Irenaei episcopi lugdunensis Quae supersunt Omnia (Lipsiae: T.O. Weigel, 1853) 1: 382.

A. Stieren (ed.), Sancti Irenaei episcopi lugdunensis Quae supersunt Omnia (Lipsiae: T.O. Weigel, 1853) 1: 382.)| false
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Van Unnik, ‘Theological Speculation,’ 42. Neither Van Unnik, nor Schoedel in his response to Van Unnik, give any indication that they realized their conflicting interpretations of ah 2.28.2 were partially based on their use of conflicting texts.

Van Unnik, ‘Theological Speculation,’ 42. Neither Van Unnik, nor Schoedel in his response to Van Unnik, give any indication that they realized their conflicting interpretations of ah 2.28.2 were partially based on their use of conflicting texts.)| false
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Van Unnik, ‘Theological Speculation,’ 43.

Van Unnik, ‘Theological Speculation,’ 43.)| false
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