7.1 Introduction
CHAPTER 7
Conclusion: Irenaeus' Intertextual Reception of Genesis 1–3 in Adversus Haereses 7.1
Introduction For Irenaeus scripture reading is intertextual. It is like carefully placing tiles into a mosaic to reveal the image of a king (Haer. 1.1.8), or reading a Homeric poem in its proper narrative arrangement (Haer. 1.9.4), or listening to an orchestra of finely tuned instruments projecting a single melody to God (Haer. 2.28.3).
Scriptural consonance guides his theological exegesis so that interpreting any one part of scripture requires the voices of other scriptures (Haer. 3.12.9, Haer.
5.13.2). For Irenaeus, the "proofs in the Scriptures cannot be shown except from the Scriptures themselves" (ostensiones quae sunt in Scripturis non possunt ostendi nisi ex ipsis Scripturis).1 This penchant for scripture consonance stems from his doctrine of revelation and especially his doctrine of creation.
He argues generally that God the Father has created all things by means of the Word and Wisdom and though the creation is composed of many and various elements, it is nonetheless uniformly harmonious. Likewise, the scriptures record the work of God from the beginning of creation and are given by the same God in many and various forms. Therefore, when interpreted properly all portions of scripture, beginning with Gen 1–3, are found perfectly consonant with the rest of scriptural revelation.
Irenaeus' hermeneutic of scriptural consonance, therefore, permits him to use any particular method of exegesis as long as that method proves the consonance of scriptural revelation. Irenaeus is not beholden to any particular method or style of interpretation, but instead demonstrates an enthusiasm for applying a variety of methods of textual integration that generate a great diversity of intertextual relationships from across the whole counsel of scripture.
The complexity of these intertextual relationships communicates a mastery of the scriptural material and interpretive mind that is actively engaged in textual integration. To be sure, Irenaeus recognizes that scripture consonance does not solve all the ambiguities in the scriptures, because there is a natural limit to human reason, and, after all, some of the mysteries in scripture should be left to God. But when Irenaeus turns to Gen 1–3, he never offers an isolated
1 Haer. 3.12.9.
© koninklijke brill nv, leiden, 5 | doi .63/9789004294523_008