Irenaeus of Lyons · a new plain-English translation from the original language
All the creatures that God the Father and his Word employ, they established through their own inherent power and wisdom — not out of any deficiency; otherwise the Son of God, having taken all authority from the Father, would never have put on flesh.
And so vast and so orderly an arrangement he carried out, not by means of things belonging to another, but through what he himself had made; not through things arising from ignorance and deficiency, but through things whose being came from the wisdom and might of his Father. For he is neither unfair, that he would desire what is not his, nor lacking, that he could not, by putting to use what is genuinely his own, achieve what belongs to him through his own creation, for man's rescue. His creation would never have carried him, had it sprung from the release of ignorance and deficiency. That the Word of God, having become flesh, hung upon a tree, we have already demonstrated by numerous proofs, and even the heretics themselves acknowledge him crucified. How, then, could a product of ignorance and deficiency carry him who holds within himself the knowledge of everything, and who is genuine and whole? Or how could creation, concealed from and far removed from the Father, carry his Word? Suppose, further, this were achieved by angels — whether ignorant of the God who reigns over all, or aware of him — given that the Lord said, I dwell in the Father, and the Father dwells in me, how could an angelic fabrication uphold Father and Son together? And how would creation situated outside the Pleroma receive him who holds the entire Pleroma within himself? Since, then, none of this is workable or provable, only one claim stands as the Church's genuine proclamation: that his own fitting creation, which derived its existence from God's power, skill, and wisdom, carried him — bearing him according to his hiddenness from the Father, yet according to his visible side, conversely, being carried by his own Word; and this is the truth. For the Father, carrying together the creation and his own Word, and the Word, being carried by the Father, grants to all things according to the Father's purpose — to some by creation, belonging to what has been made, and to others by adoption, coming from God — who reigns above everything, works through everything, and lives within all of us. Above all indeed stands the Father, and he is Christ's head; working through all is the Word, and he is the Church's head; and living within all of us is the Spirit, the living water the Lord grants to those who properly trust him and love him, and who recognize the single Father, who reigns above everything, works through everything, and dwells within all of us.
To these matters John too, the Lord's disciple, gives testimony in the Gospel, speaking thus: at the origin existed the Word, and the Word was present with God, and the Word was divine. This one existed at the origin, present with God; every single thing came into being through him, and apart from him not one thing came into being. Then, speaking further of this same Word, he said: he existed within this world, and the world came into being through him, yet the world failed to recognize him. He arrived among his own people, and his own people did not accept him. Yet to whichever ones did accept him, he granted the right to become children of God — to those trusting in his name. And once more, indicating his arrangement in becoming man, he said: and the Word turned into flesh, and made his home among us. And again he adds: and we looked upon his splendor, splendor fitting the Father's only-begotten, filled with kindness and truth. He is plainly showing to any willing to listen — that is, to those with ears open — that there exists a single God, the Father, above everything, and a single Word of God, working through everything, through whom every single thing came into being; and that this world is his own possession, coming into being through him by the Father's design, not through angels, nor through falling away, defection, and unknowing, nor through any capacity of Prunicus, whom some likewise term the Mother, nor through some different fashioner of the world unaware of the Father. The genuine fashioner of the world is rather the Word of God; and this one is our Lord, who in these final days took on humanity, present within this world, and, in his hidden aspect, holding together every made thing, woven throughout the whole of creation, since he is the Word of God directing and arranging all things; and for this reason he entered his own realm unseen, took on flesh, and was hung upon a tree, so as to gather every single thing into himself. Yet his own people did not accept him, just as Moses himself foretold this very matter to the people: your life will hang suspended before your eyes, and you will not trust in your life. Those, then, who did not accept him did not gain life. Yet to whichever ones did accept him, he granted the right to become children of God. For it is he who holds authority over everything from the Father, being the Word of God and genuine man — fittingly imposing order on unseen things, so each thing might hold to its proper rank, while over the seen and human realm he governs openly, bringing on everyone a judgment fitted and deserved; as David also plainly foretold, saying: our God will arrive openly, and will not stay silent. He then also made plain the judgment brought upon them through him, saying: fire will burn in front of him, and a fierce storm will surround him. He will summon the sky overhead, together with the earth, so as to pass judgment on his people.