[Endnote 330:2]. Irenaeus
founds an argument upon this directed against the heretics who supposed
that the Christus and Jesus were not identical, but that Jesus was the
son of Mary, upon whom the aeon Christus afterwards descended. In
opposition to these Irenaeus maintains that the Christus and Jesus are
one and the same person.

There is a division of opinion among modern critics as to which of
the two readings is to be admitted into the text; Griesbach,
Lachmann, Tischendorf (eighth edition), and Scrivener support the
reading of the MSS.; Tregelles, Westcott and Hort, and M'Clellan
prefer that of Irenaeus. The presence of this reading in the Old
Latin and Curetonian Syriac proves its wide diffusion. At the same
time it is clear that Irenaeus himself was aware of the presence
of the other reading in some copies which he regarded as bearing
the marks of heretical depravation.

It is unfortunate that fuller illustration cannot be given from
Irenaeus, but the number of the quotations from the Gospels of
which the Greek text still remains is not large, and where we have
only the Latin interpretation we cannot be sure that the actual
text of Irenaeus is before us. Much uncertainty is thus raised.
For instance, a doubt is expressed by the editors of Irenaeus
whether the words 'without a cause' ([Greek: eikae]--sine caussa)
in the quotation of Matt. v. 22 [Endnote 331:1] belong to the
original text or not. Probably they did so, as they are found in
the Old Latin and Curetonian Syriac and in Western authorities
generally. They are wanting however in B, in Origen, and 'in the
true copies' according to Jerome, &c. The words are expunged from
the sacred text by Lachmann, Tischendorf, Westcott and Hort, and
M'Clellan. There is a less weight of authority for their
retention. In any case the double reading was certainly current at
the end of the second century, as the words are found in Irenaeus
and omitted by Tertullian.

The elaborately varied readings of Matt. xi. 25-27 and Matt. xix.
16, 17 there can be little doubt are taken from the canonical
text. They are both indeed found in a passage (Adv. Haer. i. 20.
2, 3) where Irenaeus is quoting the heretical Marcosians; and
various approximations are met with, as we have seen, under
ambiguous circumstances in Justin, the Clementine Homilies, and
Marcion. But similar approximations are also found in Irenaeus
himself (speaking in his own person), in Clement of Alexandria,
Origen