Irenaeus: Truth, Tradition and Orthodoxy

Which books were in Irenaeus’ canon? He saw the fourfold Gospel and the authoritative list included the four gospels of Matthew, Mark, Luke, and John- no more and no less. Skeptics hold that Irenaeus overestimated or invented the fourfold Gospel. Geoffrey Mark Hahneman comments on Irenaeus’ fourfold Gospel, “that this must have been something of an innovation, for if a Fourfold Gospel had been established and generally acknowledged, then Irenaeus would not have offered such a tortured insistence on its numerical legitimacy.” Robert W. Funk states, “Irenaeus’ speculation that there are four gospels because there are four winds and four cardinal directions is simply implausible, even as humor.” Lee Martin McDonald states, “Irenaeus employs arguments that by today’s standards are considered strange, and even in the ancient world his reasoning for limiting the Gospels to four was not the most convincing line of argument.” Consider that Oscar Cullmann viewed that it was necessary to defend the fourfold Gospel in the early Church. Consider the cover of Charles E Hill’s book, “Who Chose The Gospels” which is a picture of the four representations of Christ. The four gospels work together harmoniously. Consider Irenaeus in context of his own theological system. Graham Stanton’s article called, “The Fourfold Gospel,” defends Irenaeus in his celebration of the gospels. These Gospels point to a consistency in the Creator God. God chose to give us his Gospel in a fourfold form but there is a theological unity to these four accounts. Eric Osborn states that for Irenaeus, "the aesthetic unity of the Gospels reflects the unity of creation.” Charles E. Hill argues that Irenaeus is not creating something from nothing but derives his argument from Papias. Irenaeus was not doing something new but celebrating what already is – its beauty, consistency, and invitation from God to us to receive him. There were four gospels in Irenaeus’ canon and he was the first to make full use of the books that were to become the New Testament. He also added the Revelation of John, Shepherd of Hermas, the Pauline writings, and Acts of the Apostles. He quoted 1,075 passages from nearly all the books of the New Testament. 626 of those are from the gospels, 54 are from Acts, 280 are from the catholic epistles, and 29 are from the book of Revelation. He considered 22 New Testament books as Scripture. He set the categories for our understanding for what Christian textual authority is.

Consider the phase from Adam to Christ. Irenaeus believed every human is capable of salvation. He saw all of humanity in one category in Adam. Adam represents all of humanity and in Adam, all humanity is earthly – we are created from the ground. In Adam, all humans are created in the image and likeness of God. Adam was made “very good”, but it is not the same as being made perfect. Consider Augustine’s idea of the creator God as “Watchmaker”. For Irenaeus, the plan of salvation was set from the beginning. God does not have to inject something new into the plan. For Irenaeus, in Adam, all humanity sinned. In Adam all humanity died. For Irenaeus, death is actually a gift because there is a consistency to God’s plan. If humanity lived forever we could not grow to be like Christ. What is the focus of salvation? Humanity is not just souls but bodies also. God redeems creation to himself. This brought Irenaeus to a belief in the physical resurrection and the earthly kingdom of Christ. What about the means of salvation? Consider Christ as the second Adam – Christ accomplishes salvation. The whole process for Irenaeus is as “fitting” and “beautiful”. Irenaeus states, “Where there is dovetailing, there also there is harmoniousness, and where there is harmoniousness, there also there is appropriateness, and where there is appropriateness there also there is suitability.” What God creates reflects His beauty and we can see error because it does not conform to the beauty around us.

How do we understand the Fall? Consider that recapitulation and salvation are inextricably linked. Christ as the second Adam is the important starting point for the idea of recapitulation. Irenaeus saw Christ as the second Adam and Adam as the “head” of sinful man and Christ as the “head” of the redeemed. Irenaeus connected the end to the beginning. Christ as the second Adam retraces and reverses the major aspects of Adam’s sin. Adam was formed from the earth; Christ was formed in the virgin Mary. Adam sinned by eating; Christ was faithful though hungry during his temptation. Satan defeated Adam though his disobedience by eating of the tree; Christ defeated Satan by his obedience on the tree. Christ is the pattern after which Adam was fashioned. What is the proper starting point? Adam and creation or plan “A”? But Adam brings death through sin and Christ then brings restoration and redemption or plan “B”. Or was plan “A” Christ as Savior? For Irenaeus, the starting point for all theology is Jesus Christ. John Behr states, “Adam’s relation to his maker is always already that of being saved by the Saviour.” There is only a plan “A”. There is no plan “B”. Creation and salvation work together in harmony and unison. For Irenaeus the plan of salvation has an end and a beginning and they mutually inform one another. There is a synchronous aspect – the end and beginning mutually inform one another. These are two of many parts that form the mosaic of redemption. This picture of the King is proclaimed throughout scripture. There is also a diachronic aspect. Humanity remains in a state of becoming more like who God IS. It is not “deification” but an “attaching” to God. Redemption in Christ is effected by the Church and Sacraments. Through baptism, mankind is born again unto God. Irenaeus was the first to connote infant baptism. Consider the Eucharist as the climax of recapitulation. The flesh of believers is nourished even now by that for which we are being prepared (incorruption). Explore the relationship of eschatology and the Eucharist. The Eucharist indicates what will happen to our bodies. We die but we are promised a real resurrection because Christ really was resurrected. What does this mean? It means physical resurrection and existence not just in the breath of God, but in the full Spirit. Our bodies will follow Christ and be filled with the Father’s glory. How does this develop our faith, encourage us, and help deepen our understanding of Christ?

Explore Irenaeus and the Gospel of John. What was the background to Irenaeus’ understanding of Scripture? The answer is complex. What do we mean by ‘canon” and “scripture”? We can look to Irenaeus to find out what was happening when the church was thinking through its textual authority. There was no closed canon at the time when Irenaeus was writing. Bruce Metzger points out the distinction of canon as an authoritative list of books or the canon as a list of authoritative books. What is the difference? Where did the whole concept of the canon begin? Who was Marcion? Hans von Campenhausen states about Marcion, “Whatever the facts, the first Christian canon remains his peculiar and unique creation, one in which neither churchman nor gnostic anticipated him. In quite a new sense Marcion's whole preaching was consciously 'New Testament' biblical theology, that is, it is based exclusively on the canon which he drew up.” Did the church simply react to Marcion’s list of books? Do we need Marcion to explain the whole idea of canon? There is no evidence that the church was immediately reactionary to Marcion. The church was able to swiftly expel him. The church had a sense of its own textual authority.

Ignatius of Antioch in his writing showed knowledge of Matthew, 1 Corinthians, Romans, Ephesians, and Philippians. Papias introduces us to the four gospels and mentions 1 Peter, 1 John and Revelation. Consider that Polycarp is the link back to the apostolic era. Out of 112 biblical illusions, about 100 are from the New Testament. The Hebrew Scriptures were standard within the early years of Christianity. Polycarp began to shift in his citing of the Old Testament all the time to more citations of the New Testament. He showed familiarity with Romans, 1 Corinthians, Galatians, Ephesians, Philippians, 2 Thessalonians, 1 and 2 Timothy, Hebrews, 1 John, 1 Peter, and alluded to the gospels of Luke and Matthew. Tatian was a pupil of Justin Martyr and wrote Diatessaron which means, “through the four” and weaves all four gospels into one document (He later became a heretic.) Serapion of Antioch, in answer to the argument of what to do with the Gospel of Peter, allowed it to be read. Upon reading it more carefully, he found Docetic tendencies and rescinded his approval to be read. Eusebius recounted Serapion’s words in “The Church History of Eusebius”(6.12.3-6). C. K. Barrett states, “To trace the influence of the Fourth Gospel upon Christian theology would be more than the task of a lifetime; to trace its influence upon the thought of the first half of the second century is easy, for it had none.” By the time of Irenaeus there were certain texts that clearly identified what was truth and what was not. Irenaeus saw that Scripture and apostolic preaching convey the economy of salvation. The church is a guarantor of proper interpretation. Synchronic is the mosaic of a King – each Scripture is a part of the mosaic. Diachronic is a symphony of salvation, bringing mankind to God. God brings humanity closer to himself. Irenaeus saw a consistency and harmony to the Gospels and the heretics follow neither Scripture nor tradition.

How did Irenaeus read Scripture? Scriptures reveal Christ the King. Compare Irenaeus’ hermeneutic to modern methods. All Scripture is divinely inspired. Explore that the Text, author, and act of reading Scripture is divinely inspired. John Behr states, “. . . the ‘inspired’ writing of Scripture cannot be separated from the ‘inspired’ reading, and both, together, turn upon the act of opening the Scriptures by the one of whom they speak, or, in reverse, the one who speaks in them.” For Irenaeus, Christ is the centerpiece for understanding Scripture properly. Consider the apostle Paul and Irenaeus’ Rule of Faith. Fellow believers, where do we stand? How true is what Christ says about himself for us?

Consider what Paul states in Ephesians 4:1-6. The language of Modalism and Subordinationism seems to be found in Irenaeus but it is not his theology. He places Father, Son, and Spirit in an ascending order in regard to their work, but not in a categorical distinction between them. Consider God and creation – why are we here? Was it a cosmic mistake or has God designed the world? Irenaeus likens God as a builder or architect. If God is just the architect, where did the matter come from? Irenaeus speaks of God as sovereign King so He can produce out of His Word and power. God creates through His own will. Contrast Irenaeus’ view of God’s omnipotence with that of the heretical opinions. For the heretics, creation is bad so the creator must be bad; creation is imperfect so God must be imperfect. God has a plan for us and for creation. Irenaeus states in Against Heresies (5.32.1) “Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum ); and it is necessary to tell them respecting those things, that it behooves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards.”

Explore the topic of God’s omnipotence compared to humanity’s position. What were Irenaeus’ views on humanity? Irenaeus was optimistic about us because of God’s role in our lives. There are four aspects to Irenaeus’ view. Mankind is made in the image and likeness of God. Our image is what is physical or bodily and it cannot be lost. The likeness is what comes through the Spirit and can be lost. Image and likeness need to be held together. Consider sin and the fall. Pelagius believed that we are born with the possibility of not sinning but that is not what Paul says. This was not a fully developed issue at the time. Explore what we read in Romans 5:12-21. Irenaeus believed that we do not all share in Adam’s sin but we all share in Adam’s guilt. He states, “The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man's apostasy; while man has been instructed by means of it, as also the prophet says, Your own apostasy shall heal you; God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.” Consider the unity of man as body, soul, and spirit. Irenaeus saw the human race as one and the human as one. Consider the transformation of mankind into incorruption. Those ruled by the Spirit are transformed into incorruption. Whom do we serve? The incarnation unites God with man.

The focus of Irenaeus’ views on humanity is always on God. Eric Osborne in “Irenaeus of Lyons” states, “It matters to man to know that he is a copy of the incarnate Christ, that God’s first loving concern after the fall was to put Adam into more comfortable clothes, that life is a sign of God’s gift and that the weakness of flesh is the correlate of God’s strengthening grace and goodness.” Consider what Irenaeus has to say about God and the church in “Against heresies”(3.16.6). Consider that creation is part of Jesus’ redemption. Irenaeus’ view of the church was tied with recapitulation. Jesus Christ is the Head of the church and is linked with creation and us. The teachings are always consistent and apostolic and that is what separates the truth from the heretical teachings. Consider St. Peters’ in Rome. Irenaeus wanted to deliver a stable expression of Christian theology that he saw coming out of the Roman church. The church is the place where matters of proper interpretation are settled. Irenaeus’ theology was coherent and exhaustive. He directly related God to creation, humanity, and the church. There is a purpose for everything and a purpose for us too. Consider the immensity of God’s love.

Explore Ephesians 1:1-10. Consider Irenaeus’ understanding on the plan of salvation. Various stages are the economy or good ordering of a “household”. God has a plan- He is not a God of chaos. The hypothesis is the narrative of the story of redemption. Explore the major distinction between humanity and God. It is between God who is, and humanity and creation that becomes. That which is not created is and is perfect. That which is created is becoming and is not perfect. The ultimate destination for humanity is Christ. We are either moving toward Christ or away from Christ. In “Against Heresies”(2.34.2) “But if any persons at this point maintain that those souls, which only began a little while ago to exist, cannot endure for any length of time; but that they must, on the one hand, either be unborn, in order that they may be immortal, or if they have had a beginning in the way of generation, that they should die with the body itself— let them learn that God alone, who is Lord of all, is without beginning and without end, being truly and for ever the same, and always remaining the same unchangeable Being. But all things which proceed from Him, whatsoever have been made, and are made, do indeed receive their own beginning of generation, and on this account are inferior to Him who formed them, inasmuch as they are not unbegotten. Nevertheless they endure, and extend their existence into a long series of ages in accordance with the will of God their Creator; so that He grants them that they should be thus formed at the beginning, and that they should so exist afterwards.” We are here because it brings God pleasure. There are three major stages in humanity’s development in Christ: Creation to the Incarnation; the Incarnation to the second coming; and the second coming into eternity. Consider Augustine’s view of the Fall. Consider the order of Creation, Fall, and Redemption, (Restoration).

Irenaeus understands heresy. What were the big heresies he dealt with? There were three representative heretical groups: the Ebionites, Gnostics (Valentinian) and Marcion. How does this all fit? Explore the themes of the relationship of Creation, God, and humankind, the relationship of the God of the Old Testament and God of the New Testament, and the relationship of Jesus, God, and humankind. Explore the views of textual authority (“scripture”). The Ebionites’ main tenants were that a “lesser god” made the world and Jesus was born naturally by Joseph and Mary; Christ and Jesus are distinct; and Christ is impassible. The Ebionites only use the gospel of Matthew. Consider the Gnostics (gnosis (γνῶσις) means knowledge). Does their view of creation make sense? What kind of Gnosticism are we talking about? A big part of it was that of Valentinus. Tertullian states that Valentinus, “. . .marked out a path for himself with the subtlety of a serpent.” For Gnostics, salvation is achieved through “gnosis”. Explore Cosmogony. What does pleroma mean? It means “fullness” and it is the world of the gods. Within the pleroma is Sophia (wisdom), one of the Aeons. In John 1:1-3 we read, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” They saw this as a description of the pleroma and believed Sophia fell from the pleroma and was restored into the kenoma. The Gnostics believed Jesus as Redeemer restored Sophia. She left behind the demiurge, a lesser god abandoned by Sophia. They believed the demiurge created the earth and man. His residual spark got passed on to man. They held that matter is bad but some have the potential for redemption and at some point will be invited back into the pleroma. People could be redeemed by a secret knowledge. Christ Aeon saves people in the higher God. They believe either that Jesus was the fleshly man on whom the Christ Aeon descended or Jesus was the actual Christ Aeon who only appeared to be in the flesh. Dualistic- resurrection does not include the flesh. Consider that there is a three-fold division of mankind: Pneumatics, Psychics, and Somatics.

Who was Marcion? He came to Rome around 140 and was excommunicated in July 144.Marcion was the “Arch Heretic” of the time. He is important due to his view on the purpose and nature of Christ, the relationship of Christ to God the Father, and his views of Scripture. Marcion taught that Jesus was not born of a virgin – he appeared suddenly as a man. When Jesus died, it was to deliver us from the Old Testament God. Most of Marcion’s “Antithesis” is lost but in it he pits the law against the gospel; it shows a good god verses a bad god. Marcion took the Old Testament literally and felt the gospels were ‘tainted’ because they were way too Judaistic. Marcion is considered by some to be the ‘first reformer’. He chose only Luke to work with since Luke, according to tradition, wrote down the gospel as he received it from Paul. Marcion had five points on the idea and origin of what the gospel message must be: It must be free from all Judaism; the letters of Paul were corrupted from Judaistic tendencies; the entire apostolic age had been moved by one major topic; the struggle of Judaistic Christians against the true Pauline gospel; and Paul was the apostle of Jesus Christ. How does the Old Testament relate to the New Testament? What was Irenaeus’ response? To measure heretical views against the Rule of Truth. Notice the hermeneutical aspect to the Rule of Truth. Scriptural coherence leads to rhetorical coherence of seeing Christ throughout the Scriptures. Were there heretics or should we view Irenaeus as “intolerant”? Irenaeus stated, “... our diversity in practice confirms our unity in faith.” Irenaeus was an advocate of toleration.

Explore truth, faith, and action. Who is God? Consider Orthodoxy, heresy, and seeming contradictions. For Marcion, the God of the Old Testament and the New are irreconcilable. Irenaeus attempted to bring clarity to some of the confusing aspects of Christian belief. Distinguish between what he is and isn’t doing. Dennis Minns, in “Irenaeus: An Introduction” states, “As Irenaeus has much to say about the oneness of God and about the divine Trinity, and as he wrote at such an early stage in the development of Christian doctrine, it is tempting to ask how he dealt with this intriguing problem. The answer may be disappointing. It does not seem to have worried him much at all. For Irenaeus, the statements that God is one and that God is Father, Son, and Holy Spirit were answers to different questions.” God is completely transcendent on the one hand and yet he is near and active in creation. For Irenaeus, this singular creator God is the one expressed in the Old Testament. Irenaeus harmonizes the Old and New Testament clearly seen in the Rule of Faith. The singular creator God is the Father of the Logos. In Christ, everything is brought back together and that is a major distinction from Marcion and the Gnostics.

Continue to explore Irenaeus’ vision of the Godhead. The Logos Himself is also God. Jesus is the visible touchable God. In John 14:9 we read, “Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?” We read in John 12:45, “And whoever sees me sees him who sent me.” John 8:19 states, “They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” There are three persons to the Godhead: Father, Son, and Holy Spirit. Theophilus of Antioch (died c. 183) was the first to use the term trias (Τριάς). Consider the economic theology of the Trinity. Irenaeus was far more concerned with how the persons of the Godhead relate to us rather than to one another. Prior to Nicaea there were two major ways of thinking about the Trinity. One was Modalism, or Monarchianism which held that God is one person and can take on different forms or modes when need be. The second was Subordinationism that emphasized the “threeness” of God. Both wanted to maintain monotheism. Denis Minns states, “Irenaeus believed that when human beings cast eyes on Jesus they cast eyes on the one and only God.” Who is Jesus, and why does it matter? Michael Slusser tells us in his essay found in Irenaeus: Life, Scripture, and Legacy, “The Heart of Irenaeus’ Theology” that his point is that love is a central feature in what makes God, God. He states, “All the rest of Irenaeus' wonderful theology, whether he came up with it himself, learned it from Justin, or came by it some other way, makes its full sense only in terms of this overarching vision. Knowledge of the creator God is possible to ordinary creatures, not because the creator is a puny, less than spiritual being, but because the immeasurably great creator God loves everything in creation and therefore gives that knowledge even to us human beings through the Word made flesh and the Spirit of wisdom, according to the measure of the divine love.”

Now we come back to the Rule of Faith – it is central to Irenaeus’ works. What does it mean to believe in Jesus Christ? Explore Irenaeus’ relationship with the heresies. What was his general strategy and first step in dealing with wrong belief? Irenaeus established his Rule of Faith as a foundation and a measuring stick for the claims of the heretics. He used sayings that formed a complete coherent narrative that is in opposition to the writings of Homer. Irenaeus tried to say that part of the strategy of the heretics was to cling to the words of Christ, the message of the gospel and different parts of Scripture but do so in a wrong way. Their hermeneutic was bad. The heretics were wolves in sheep’s clothing. The heretics were operating within the Church. Irenaeus was concerned that the heretics would deny that the Creator God is the God and Father of all. He did not allow for divergent views. What does heresy mean? Paul says in 1 Corinthians 11:18-19, “For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized.” Consider 2 Peter. For Justin Martyr, heresy is a “diabolical imitation”.

Book 4 of “Against Heresies” speaks of God as Creator and Lawgiver. Christ fulfills the law. The law and the gospel are not incompatible. God is fully transcendent and fully immanent. Irenaeus shows that Christ is seen throughout the Old Testament. Irenaeus states, “If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for “the field is the world” Matthew 13:38); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ.” Irenaeus notes that man is free to respond as seen in the parables of Christ. We are either growing towards Christ or growing away from Christ. All humanity will face judgment. How do we respond to Christ? Irenaeus emphasizes God and His power. Consider the Eucharist and its symbol of death and life and that they both are part of the redemptive plan. The strength of God is manifest in fleshly weakness. Irenaeus focuses on the creativity of Christ. God uses the earth, a part of creation, to fulfill His redemptive plan. Creation is central to the scope of His redemptive plan. Explore Christ and His creative act. Consider that in the Temptation of Christ, the Second Adam was able to withstand the temptations of the serpent. Irenaeus also has a focus on eschatology and the 1,000-year reign of Christ on earth. A Chiliast is one who believes the 1,000-year reign of Christ on earth is literal.

Irenaeus was writing to his friend, Marcianus. We are his audience too. His purpose for writing is to summarize the preaching of the truth. Consider Irenaeus’ Rule of Faith or otherwise called the Rule of Truth. The Rule of Faith summarizes the order and connection of Scriptures, which the heretics disregard. John O’Keefe and R. Reno note In “Sanctified Vision” that the hypothesis is the point of the narrative and economy is the component parts that work together to tell the story. In Demonstration of Apostolic Preaching Irenaeus states, “So then the Father is Lord and the Son is Lord, and the Father is God and the Son is God; for that which is begotten of God is God. And so in the substance and power of His being there is shown forth one God; but there is also according to the economy of our redemption both Son and Father.“ Consider also what Irenaeus states in Against Heresies. Explore the Rule of Faith and the key aspects that there is one God, one crucified and risen Christ, and one Holy Spirit. Explore the key relationships of truth, faith, and action. In Apostolic Preaching Irenaeus states, “So faith procures this for us, as the elders, the disciples of the apostles, have handed down to us: firstly, it exhorts us to remember that we have received baptism for the remission of sins, in the name of God the Father, and in the name of Jesus Christ, the Son of God, [who was] incarnate, and died, and was raised, and in the Holy Spirit of God; and that this baptism is the seal of eternal life and rebirth unto God, that we may no longer be sons of mortal men, but of the eternal and everlasting God . . .” Consider that there is a Trinitarian formula here for baptism. Is it the Rule of Truth or is it the Rule of Faith? The Rule (Canon) of Faith measures truth because it is truth. The Rule of Truth is a pre-creedal summary of our faith and Scripture.

Explore major themes for Irenaeus such as the eternal, pre-existence of the Son. Consider what he writes in Apostolic Preaching. Irenaeus linked together Old and New Testaments to show the pre-existence of Jesus the Son of God. We also see the full divinity of the Son. Explore the Greek word ὑπόστασις (It is the thing which makes identity – it shows an individual reality). This word gets translated later on as “person”. Consider that in who Christ is, he is God. “Ousia” (οὐσία) means essence. The economy (oikonomía) of Christ also fulfills Scripture. Irenaeus demonstrates that Scripture interprets Scripture. The Westminster Confession of Faith (1.9) states, “The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.” Who then is Jesus? How do we respond? Explore Irenaeus’ view in “On Apostolic Preaching” Irenaeus takes us through the history of redemption. How does this relate to other fields of study? John Behr states, “As such, it is the earliest summary of Christian teaching, presented in a non-polemical or apologetic manner, that we now have.” For Irenaeus, the entire corpus of Scripture points to Christ. Behr also states, “In writing The Demonstration of the Apostolic Preaching, Irenaeus, who more than any other earlier writer identified Scripture as we now know it and established it in its rightful, foundational, place, has given us an unparalleled example of how to approach and understand the truths revealed by Scripture. In this lies the immense significance of this otherwise modest and unassuming work.” Our call is to preach the truth as found in Scripture.

Explore Against Heresies. Consider that general characteristics of the work include that there are things that are less glowing. It is repetitious, cumbersome and dense but there are positive aspects. Irenaeus’ work is unique to the times. He is polemical on the one side and on the other, theological. He fuses two separate genres together. There is also an overall coherence to his work. It is pastoral and scriptural. He shows great care for the reader. Who is the audience? Irenaeus wrote in Greek so they were Greek speaking and probably in Rome. He wrote theoretically to a Christian leader in Rome. What is the title of this work? He gave it the title of “Detection and Overthrow of Knowledge Falsely So-Called”. Why prefer this title over Against Heresies? Irenaeus uses a phrase from 1 Timothy 6:20-21. “O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,” for by professing it some have swerved from the faith.” He labeled heretics as those with falsely so-called knowledge. Irenaeus’ original intention was just to write the first two books. Explore that refutation comes from the Greek €λεγχοςand overthrow comes from the Greek ἀνατρέπω. Irenaeus’ “Against Heresies” suggests a solely polemical work. He states, “Arranging, then, in another book, the rest of the words of the Lord, which He taught concerning the Father not by parables, but by expressions taken in their obvious meaning, and the exposition of the Epistles of the blessed apostle, I shall, with God’s aid furnish thee with the complete work of the exposure and refutation of knowledge, falsely so called; thus practicing myself and thee in [these] five books for presenting opposition to all heretics.”

Explore the structure of the “Against Heresies”. Books I and II function as a unit. Books II-V are an expositional through Scripture. Book I includes the presentation of various heretics. What is Irenaeus’ aim in Book I? His aim is to identify and “unmask” the heretics. Irenaeus especially identifies Valentinus, Ptolemy, and other Gnostics. His methodology is to compare their views with the Rule of Truth. Book I includes the ‘Ptolemaean’ hypothesis, the ecclesial Rule of Truth, and the genealogy of the Valentinians and the heretics. Book II is about refuting the heresies. He points out that the heretics do not understand that there is one God – they are not monotheists. They wrongly think Christ represents Aeons (godlike deities) and wrongly think mankind are just intellectual spirits. Irenaeus shows how the Christian God, the Creator, is above all others. In Book II, Irenaeus lays out a section on one God, Christ, and Anthropology.

Book II in “Against Heresies” aims to offer demonstrations from Scripture. There are some parallels with the “Demonstrations”. Irenaeus focuses on God and the Scriptural demonstration of one God the Creator. God is not divorced from creation. There is a direct union between God and Jesus Christ. Irenaeus also discusses his argument for the four gospels. Christ is the full union of humanity and divinity. In John 1:14 we find, “And the Word became flesh and dwelt among us…“ Mankind and all creation is recapitulated in Christ. “Wherefore Luke points out that the pedigree which traces the generation of our Lord back to Adam contains seventy-two generations, connecting the end with the beginning, and implying that it is He who has summed up in Himself all nations dispersed from Adam downwards, and all languages and generations of men, together with Adam himself. Hence also was Adam himself termed by Paul “the figure of Him that was to come,” because the Word, the Maker of all things, had formed beforehand for Himself the future dispensation of the human race, connected with the Son of God; God having predestined that the first man should be of an animal nature, with this view, that he might be saved by the spiritual One. For inasmuch as He had a pre-existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain.” Christ’s eternal role is that of Savior for Irenaeus. Christ is the Second Adam and Mary was the second Eve. Irenaeus shows the typology of the Gospel that is universally taught in all churches.

Explore what Irenaeus stated about the Church. Who is Jesus and why does it matter? Consider what Paul asks in Romans 10:14-17. Explore the background of Irenaeus’ On the Apostolic Preaching. Consider positive influences, which include Ignatius of Antioch. Christ is both the content and the source of our faith. The bishops carry forth the truth of what the apostles have said and preserve the gospel message. Christ is the fulfillment of the Old Testament. Justin Martyr in Dialogue with Trypho asserts that the Old Testament foreshadows Christ. Negative influences are the Gnostics and Marcion. Explore that Christ is either the Messiah of the Old Testament or Christ is something else entirely. Consider major contextual issues. Irenaeus wanted to understand and situate Christ within the entire history of redemption. Jesus belongs perfectly within the context of the Old Testament. Irenaeus wanted to recognize textual authority. It demonstrates that the apostolic witness is in line and on par with the Old Testament and the true account of Christ. Who is Jesus? There are three major methods of understanding Jesus. Some divorce Jesus from the Old Testament and Yahweh; some understand Jesus through the lens of the Old Testament; and some understand the Old Testament through the lens of Jesus and covenantal fulfillment.

Continue with the lecture of Dr. Robbie Crouse. What was Irenaeus’ thesis in his argument? His thesis is about the Old Testament leading to Jesus Christ. Consider that everything leads to Christ Jesus. Irenaeus’ thesis is Trinitarian and it is true both objectively and subjectively leads to holiness. The Old Testament is part of the story with the culmination of Jesus Christ. The body of Christian doctrine is a true story. The significance is that this is the earliest non-polemical summary of Christian teaching that we have. Irenaeus is the first writer that uses quotes from the entirety of Scripture. The word for apostolic preaching is Kerygma. Consider the structure to Apostolic Preaching. Explore some reflections on Apostolic Preaching. Consider how Irenaeus deals with the content of the theology he is trying to do. What is the narrative supposed to do? What is the purpose of the story? The story orients us in the story. Consider that a story renders an identity. The content of Scripture is the knowledge of God. Narrative renders the idea of who God is.

This lecture is the conclusion from Dr. Robbie Crouse. What are the means of theology? Irenaeus states, “And therefore it is proper, first of all, to believe that there is One God, the Father, who has created and fashioned all things, who made that which was not to be, who contains all and is alone uncontainable. Moreover, in this ‘all’ is our world, and in the world, man; thus this world was also created by God. In this way, then, it is demonstrated [that there is] One God [the] Father, uncreated, invisible, Creator of all, above whom there is no other God, and after whom there is no other God. And as God is verbal, therefore He made created things by the Word; and God is Spirit, so that He adorned all things by the Spirit . . .’By the Word of the Lord were the heavens established, and all their power by His Spirit.’ Thus since the Word ‘establishes’, that is, works bodily and confers existence, while the Spirit arranges and forms the various ‘powers’, so rightly is the Son called Word and the Spirit the Wisdom of God . . . Thus, the Spirit demonstrates the Word, and, because of this, the prophets announced the Son of God, while the Word articulates the Spirit, and therefore it is He Himself who interprets the prophets and brings man to the Father.” Consider the Doctrine of Appropriation. Irenaeus also states, “. . . the Father furnishes incorruptibility. Thus, without the Spirit it is not [possible] to see the Word of God, and without the Son one is not able to approach the Father…” Irenaeus also states, “The Father is above all, the Son through all, and the Spirit in all.” Consider the subjective goal of theology. We study theology for our own sakes. Why was the Son sent in history? What was the goal? Irenaeus states, “. . . for this reason, He [the Son] appeared in the last times, to render the image like Himself.” What is the distinction between God’s image and likeness? Consider that our doctrine is not disconnected to our lives. The subjective goal of theology is walking in holiness. The objective goal of theology is not only for ourselves but for the sake of the whole church.

Explore Irenaeus and The Rule of Faith as found In “Against Heresies” 1.10. Note that Irenaeus celebrates the diversity within Christianity but yet clings to the undeniable truths of our faith. Why study Irenaeus? There are three perspectives. Historically, Irenaeus is the most important 2nd century theologian. What he writes is to the people in the church and is also a theological work. He helped demarcate orthodoxy and heresy. Irenaeus is central to our understanding of “orthodoxy” and “heresy”. Is Irenaeus a bigoted bishop or a concerned pastor? What was his reputation at the time of his writings? Irenaeus is crucial to understanding how we got our Scriptures and the formation of our canon. He understood that theological identity and practice are inextricably bound to textual authority. Who we are and what we do is defined by what we read as authoritative. There is not much known about Irenaeus’ life. Explore what Irenaeus states in the preface to Against Heresies. Irenaeus never refers to himself as a bishop. He is from the sub-apostolic era, which was after the Apostolic Fathers. What was Irenaeus’ relation to Polycarp? Consider his Letter to Florinus. Christ gives the truth of His gospel to His disciples to safeguard. “Handing down” signifies a direct link with those within the church speaking the truth and those who knew Christ. Polycarp links Irenaeus to the Apostolic Age and Polycarp taught Irenaeus the Gospel. Polycarp reinforced Irenaeus’ upbringing in his early years. Explore the timeline for Irenaeus. He was born in Smyrna in the mid 140’s and about 160 he moved to Lyons.

Continue to explore the timeline of Irenaeus. Politically, Marcus Aurelius was emperor and was co-ruler of Rome (161-180). He was last of the “5 good emperors”. This was not a good time for Rome and it was also not a good time for Christians. They were accused of “secret crimes” and of atheism since they did not believe in the gods. They were also accused of Thyestes feasts. Consider what Marcus Minucius Felix writes about the subject. There were also scattered yet severe persecutions. Mob violence occurred outside of Lyons. Irenaeus was tasked with carrying a letter to Rome so they would know what was happening in the western provinces. Lyons was the largest “colony” north of the Alps. It was a culturally significant city. Irenaeus’ flock was mostly migrants. This was the location in which Irenaeus wrote his works. His two extent works are The Detection and Overthrow of the Falsely-Named Knowledge (Against Heresies) and Demonstration of Apostolic Preaching. There are also six lost works. The purpose of Irenaeus’ writing is to bring clarity where there is confusion. What do we do with the Old Testament and Jesus? At this time there were Judaizers, Marcion, Valentinus and the Gnostics. How is Christ moving at this time in history?

Explore what Irenaeus states in Demonstration of Apostolic Preaching and his traditional view. In an Introductory Note To Irenaeus Against Heresies we read, “The task of Irenaeus was twofold: (1) to render it impossible for any one to confound Gnosticism with Christianity, and (2) to make it impossible for such a monstrous system to survive, or ever to rise again. His task was a nauseous one; but never was the spirit enjoined by Scripture more patiently exhibited, nor with more entire success. If Julian had found Gnosticism just made to his hand, and powerful enough to suit his purposes, the whole history of his attempt to revive Paganism would have been widely different. Irenaeus demonstrated its essential unity with the old mythology, and with heathen systems of philosophy.” Consider orthodoxy and heresy. Explore the traditional hallmarks of “orthodoxy” (cf. Eusebius). Walter Bauer notes four marks of Orthodoxy: Jesus revealed pure doctrine to his Apostles; Apostolic teaching throughout the world; and Post-apostolic integrity and “handing down” of the truth. Consider what Paul states in 1 Corinthians 11:2, 23 and 1 Corinthians 15:3-5. Irenaeus stated, “Tradition ought to guarantee access to the teaching of Jesus himself, for as Jesus said to his disciples: ‘he who hears you hears me and whoever spurns you spurns me and him who sent me.’” Bauer’s fourth point is that right belief is invincible. What is the traditional view of heresy? It is deviation from the truth - the “other”. Origen notes, “All heretics are at first believers; then later they deviate from the rule of truth.” How does this happen? Simon Magus, in Acts, wanted to buy from Peter the power of the Holy Spirit. Consider that Walter Bauer redefined “orthodoxy” and “heresy”. Orthodoxy was a minority and heresy was the majority of groups making claims to Christ. Orthodoxy was eventually victorious. Why? Because of religious affiliation; political prowess- they were in Rome first; superior communication and organizational skills. There was competition over the “right” historical narrative.

Irenaeus charged the Gnostics with misrepresenting the truth and historians were charging Irenaeus with misrepresenting the truth. Explore Charles Hill’s four examples: Irenaeus and the orthodox were unfairly nasty in attack. Consider that April DeConick states that the Gospel of Judas was “completely opposed to apostolic Christianity and did not consider the apostolic Christians to be real Christians.” As noted by Charles Hill, “According to the book Catholic Christians are ignorant and cannot be saved, they are fornicators, and murderers of their children and they are ‘those who sleep with men’.” Why was Irenaeus occasionally aggressive? Consider there are trumped up charges that Irenaeus quashed diversity. Irenaeus defines orthodoxy more as a perimeter where there is room for discussion but while still being fellow believers. But he does view certain views as wrong. Irenaeus did not order books to be destroyed. A criticism of Irenaeus is that his polemics were ad hominem and overly sexual. Simon Magus was viewed as the root of all heresies. In “Lost Christianities” we read, “According to Irenaeus and his successors, Simon was the original Gnostic, who taught that he was personally the divine redeemer sent from the heavenly realm to reveal the truths necessary for salvation. Moreover, he had brought his “Primal Thought” with him, the first aeon that emanated from God. This Primal Thought came embodied as a woman named Helen, whom, the heresiologists tell us, Simon had acquired at a local brothel. For these heresiologists, who delight in stressing the point, Gnostics have prostituted themselves in more ways than one.” Consider what Irenaeus stated about Simon of Samaria. Consider the heretic Marcus and what Irenaeus had to say about him. Explore that behind Irenaeus’ attack on Simon Magus is his anger over Simon’s treatment of the Eucharist.

Explore that other accusations included Irenaeus’ view of the bishop. Should the bishop be seen as pastoral or powerful? Ignatius of Antioch taught complete obedience to the bishop. Consider what Walter Bauer states in Orthodoxy and Heresy. Irenaeus viewed the bishop as a teacher and accredited witness of the apostles. They were those who teach what the apostles taught. For Irenaeus orthodoxy was three things. Scripture and the Rule of Faith, work together to express the teaching of the apostles, and bishops were successors of the apostles. Consider Irenaeus and martyrdom. Are martyrdom accounts more rhetorical than historical? How did Irenaeus escape martyrdom? Eusebius comments concerning Irenaeus, “We pray, father Eleutherus, that you may rejoice in God in all things and always. We have requested our brother and comrade Irenæus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covenant of Christ. For if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position.” Paul Parvis states of Irenaeus, “There is instead optimism – a calm assurance and a quiet confidence in the working out of God’s purposes in history.” Explore Irenaeus and the topic of the quartodeciman controversy – when did Easter happen? Was it the 14th day of Nissan? In Leviticus 23:5 we read, “In the first month, on the fourteenth day of the month at twilight, is the Lord's Passover.” Explore what Eusebius stated concerning the topic. Consider Historiography- what is our criteria? What is wrong with what this word presumes? Our historiographical methodology must include history and theology but we must also judiciously handle the evidence.

This lecture features Dr. Robbie Crouse, Assistant Professor of Systematic Theology, on Irenaeus and the apostolic preaching. What does it mean to teach the faith? Context. What does Irenaeus mean when he uses the term “demonstration” or “proof” of? Irenaeus is interested in truth. He offers a summary and defense of the faith. His audience is Marcianus, who is already a Christian. Irenaeus states his purpose for writing, “But, since at this present time we are parted from one another in the body, yet according to our power we will not fail to speak with you a little by writing, and to show forth in brief the preaching of the truth for the confirmation of your faith. We send you as it were a manual of essentials, that by little you may attain to much, learning in short space all the members of the body of the truth . . .” Irenaeus saw truth as an organic thing. Truth is a living thing – it is God himself revealed in Jesus Christ. Irenaeus states, “. . . through a summary receive the exposition of the things of God so that, in this way, it will bear your own salvation like fruit, and that you may confound all those who hold false opinions and to everyone who desires to know, you may deliver our sound and irreproachable word in all boldness.” The subjective goal of theology is to know Christ ourselves. The objective goal of theology is not only for our own sakes but through us we might be a demonstration ourselves of what is true and right and good. Irenaeus continues, “This way leads to the kingdom of heaven, uniting man to God: but those ways bring down to death, separating man from God. Wherefore it is needful for you and for all who care for their own salvation to make your course unswerving, firm and sure by means of faith, that you falter not, nor be retarded and detained in material desires, nor turn aside and wander from the right.” Consider the genre that Irenaeus used for writing.