" That the accomplishment of salvation
must be effected in a righteous manner, and therefore be as much a proof
of the righteousness as of the immeasurable love and mercy of God, is
shown in V. 1. 1: V. 21.]

[Footnote 613: Irenaeus demonstrated the view in V. 21 in great detail.
According to his ideas in this chapter we must include the history of
the temptation in the _regula fidei_.]

[Footnote 614: See particularly V. 1. 1: "Verbum potens et homo verus
sanguine suo rationabiliter redimens nos, redemptionem semetipsum dedit
pro his, qui in captivitatem ducti sunt ... del verbum non deficiens in
sua iustitia, iuste etiam adversus ipsam conversus est apostasiam, ea
quae sunt sua redimens ab ea, non cum vi, quemadmodum ilia initio
dominabatur nostri, ea quae non erant sua insatiabiliter rapiens, sed
secundum suadelam, quemadmodum decebat deum suadentem et non vim
inferentem, accipere quae vellet, ut neque quod est iustum confringeretur
neque antiqua plasmatio dei deperiret." We see that the idea of the
blood of Christ as ransom does not possess with Irenaeus the value of a
fully developed theory, but is suggestive of one. But even in this form
it appeared suspicious and, in fact, a Marcionite idea to a Catholic
teacher of the 3rd century. Pseudo-Origen (Adamantius) opposed it by the
following argument (De recta in deum fide, edit Wetstein 1673, Sectio I.
p. 38 sq. See Rufinus' translation in Caspari's Kirchenhistorische
Anecdota Vol. I. 1883, p. 34 sq., which in many places has preserved the
right sense): [Greek: Ton priomenon ephes, einai ton Christon, ho
peprakos tis estin; elthen eis se ho aplous mythos; hoti ho polon kai ho
agorazon adelphoi eisin; ei kakos on ho diabolos to agatho pepraken, ouk
esti kakos alla agathos; ho gar ap' arches phthonesas to anthropo, nun
ouk eti hupo phthonou agetai, to agatho ten nomen paradous. estai oun
dikaios ho tou phthonou kai pantos kakou pausamenos. autos goun ho Theos
heurisketai polesas; mallon de hoi hemartekotes heautous apellotriosan
hoi anthropoi dia tas hamartias auton; palin de elutrothesan dia ten
eusplagchnian autou. touto gar phesin ho prophetes; Tais hamartiais
humon eprathete kai tais anomiais exapesteila ten metera humon. Kai
allos palin; Dorean eprathete, kai ou meta argyriou lutrothesesthe. to,
oude meta argyriou; delonoti, tou haimatos tou Christou. touto gar
phaskei ho prophetes] (Isaiah, LIII. 5 follows). [Greek: Eikos de hoti
kata se epriato dous heautou to h