dei omnipotentis,
alienavit nos contra naturam diabolus." Compare with this the
contradictory passage IV. 38: "oportuerat autem primo naturam apparere"
etc. (see above, p. 268), where _natura hominis_ is conceived as the
opposite of the divine nature.]

[Footnote 572: See Wendt, l.c., p. 29, who first pointed out the two
dissimilar trains of thought in Irenaeus with regard to man's original
state, Duncker having already done so in regard to his Christology.
Wendt has rightly shown that we have here a real and not a seeming
contradiction; but, as far as the explanation of the fact is concerned,
the truth does not seem to me to have been arrived at. The circumstance
that Irenaeus did not develop the mystic view in such a systematic way as
the moralistic by no means justifies us in supposing that he merely
adopted it superficially (from the Scriptures): for its nature admits of
no systematic treatment, but only of a rhetorical and contemplative one.
No further explanation can be given of the contradiction, because,
strictly speaking, Irenaeus has only given us fragments.]

[Footnote 573: See V. 16. 3: [Greek: en to proto Adam prosekopsamen, me
poiesantes autou ten entolen]. IV. 34. 2: "homo initio in Adam
inobediens per mortem percussus est;" III. 18. 7-23: V. 19. 1: V. 21. 1:
V. 17. 1 sq.]

[Footnote 574: Here also Irenaeus keeps sin in the background; death and
life are the essential ideas. Bohringer l.c., p. 484 has very rightly
remarked: "We cannot say that Irenaeus, in making Adam's conduct and
suffering apply to the whole human race had started from an inward,
immediate experience of human sinfulness and a feeling of the need of
salvation founded on this." It is the thoughts of Paul to which Irenaeus
tried to accommodate himself without having had the same feeling about
the flesh and sin as this Apostle. In Tertullian the mystic doctrine of
salvation is rudimentary (but see, e.g. de anima 40: "ita omnis anima eo
usque in Adam censetur donec in Christo recenseatur," and other
passages); but he has speculations about Adam (for the most part
developments of hints given in Irenaeus; see the index in Oehler's
edition), and he has a new realistic idea as to a physical taint of sin
propagated through procreation. Here we have the first beginning of the
doctrine of original sin (de testim. 3: "per diabolum homo a primordio
circumventus, ut praeceptum dei excederet, et propterea in mortem datus
exinde totum genus de suo s