genere
humano." III. 19. 1: IV. 38. 3: 39. 1, 2. Wendt's summary, l.c., p. 24:
"By the Logos becoming man, the type of the perfect man made its
appearance," formulates Irenaeus' meaning correctly and excludes the
erroneous idea that he viewed the Logos himself as the prototype of
humanity. A real divine manhood is not necessary within this train of
thought; only a _homo inspiratus_ is required.]

[Footnote 566: See Hippol. Philos. X. 33 (p. 538 sq.): [Greek: Epi
toutois ton panton archonta demiourgon ek pason syntheton ousion
eskeuasen, ou Theon thelon poiein esphelen, oude angelon, all'
anthropon. Ei gar Theon se ethelese poiesai, edunato; echeis tou logou
to paradeigma; anthropon thelon, anthropon se epoiesen; ei de theleis
kai Theos genesthai, hupakoue to pepoiekoti.] The famous concluding
chapter of the Philosophoumena with its prospect of deification is to be
explained from this (X. 34).]

[Footnote 567: See Tertull. adv. Marc. II. 4-11; his undiluted moralism
appears with particular clearness in chaps. 6 and 8. No weight is to be
attached to the phrase in chapter 4 that God by placing man in Paradise
really even then put him from Paradise into the Church. This is contrary
to Wendt's opinion, l.c., p. 67. ff., where the exposition of Tertullian
is _speciosior quam verior_. In adv. Marc. II. 4 ff. Wendt professes to
see the first traces of the scholastic and Romish theory, and in de
anima 16, 41 the germ of the subsequent Protestant view.]

[Footnote 568: See IV. 5. 1, 6. 4.]

[Footnote 569: See IV 14. 1: "In quantum enim deus nullius indiget, in
tantum homo indiget dei communione. Haec enim gloria hominis, perseverare
et permanere in dei servitute." This statement, which, like the numerous
others where Irenaeus speaks of the adoptio, is opposed to moralism,
reminds us of Augustine. In Irenaeus' great work, however, we can point
out not a few propositions which, so to speak, bear the stamp of
Augustine; see IV. 38. 3: [Greek: hupotage Theou aphtharsia].]

[Footnote 570: See the passages quoted above, p. 241 f.]

[Footnote 571: See III. 18. 1. V. 16. 1 is very remarkable: [Greek: En
tois prosthen chronois elegeto men kat' eikona Theou gegonenai ton
anthropon, ouk edeiknuto de, eti gar aoratos en ho logos, ou kat' eikona
ho anthropos egegonei. dia touto de kai ten homoiosin iadios apebalen];
see also what follows. In V. I. 1 Irenaeus even says: "Quoniam iniuste
dominabatur nobis apostasia, et cum natura essemus