Living Human Beings, the Martyrs

Irenaeus of Lyons that is, towards God, you have lost at once both his art and life. For to create is the characteristic of the goodness of God; to be created is characteristic of the nature of the human. If, therefore, you offer to him what is yours, that is, faith in him and subjection, you will receive his art and become a perfect work of God. But if you do not believe in him, and ﬂee from his Hands, the cause of imperfection will be in you who did not obey, and not in him who called you. For he sent messengers to call people to the feast; but those who did not obey deprived themselves of his royal banquet. (haer. 4.39.2–3; cf. Matt. 22:3)

For the handiwork to be fashioned to the stature of Christ, the truly living human being, rather than hardening himself, trying to be what he wants to be, he must remain pliable, open, and responsive to the creative work of God. As Denis Minns puts it: 'What the earth creature needs to learn above all is to relax in the Hands of God, to let God be the creator.'112

LIVING HUMAN BEINGS, THE MARTYRS

If it is the cruciﬁed and exalted Christ who is the starting point for expounding the economy of God, through the parallelism between Adam and Christ, and who brings the preliminary sketch to its fulﬁlment in himself as the living human being, no longer animated by a breath but viviﬁed by the Spirit, then it is the martyrs, who have followed Christ on this path, who witness and manifest the power of God and are therefore the culmination of his creative work. For Irenaeus they exemplify the words of Christ that the Spirit is ready, while the ﬂesh is weak, and so demonstrate what happens to the 'pledge' of the Spirit given in baptism when it fully bears life in the witness of one dying in Christ:

For it is testiﬁed by the Lord that as 'the ﬂesh is weak', so 'the Spirit is ready' [Matt.

26:41], that is, is able to accomplish what it wills. If, therefore, anyone mixes the readiness of the Spirit as a stimulus to the weakness of the ﬂesh, it necessarily follows that what is strong will prevail over what is weak, so that the weakness of the ﬂesh will be absorbed by the strength of the Spirit, and such a one will no longer be carnal but spiritual because of the communion of the Spirit. In this way, therefore, the martyrs bear witness and despise death: not after the weakness of the ﬂesh, but by the readiness of the Spirit. For when the weakness of the ﬂesh is absorbed, it manifests the Spirit as powerful; and again, when the Spirit absorbs the weakness, it inherits the ﬂesh for itself, and from both of these is made a living

112 Minns, Irenaeus, 64.

The Glory of God (haer. 3–5)

human being: living, indeed, because of the participation of the Spirit; and human, because of the substance of the ﬂesh. (haer. 5.9.2)113

It is not that they think death to be of no account, or simply embrace it nihilistically, but rather do so as a martyr following Christ. It is, moreover, not only in the resurrection that God's creative work comes to fulﬁlment, but it is actually in the very death of the martyrs, imaging Christ, who is himself the image of God, that his handiwork is perfected as a truly living human being bearing witness to the paradoxical words of Christ that his strength is made perfect in weakness (2 Cor. 12:9). The Spirit inherits the ﬂesh, possesses it in such a manner that the ﬂesh itself adopts the quality of the life-giving Spirit, and so is rendered like the Word of God (cf. haer.

5.9.3). The paradigm of the living human being—ﬂesh viviﬁed by the Spirit—is the martyr.114

With regard to martyrdom, Irenaeus is emphatic that the Cross of Christ, his suffering and death, is the same as that which his disciples must endure and undergo. The Cross is 'the tree of martyrdom', by which Christ draws all to himself and viviﬁes all (haer. 4.2.7). Apropos of Christ's words 'If any man would come after me, let him deny himself and take up his Cross and follow me. For whoever would save his life, will lose it; and whoever loses his life for my sake shall ﬁnd it' (Matt. 16:24–5), and 'You will stand before governors and kings for my sake, and they shall scourge some of you, and shall slay you and persecute you from city to city' (cf.

Matt. 10:18; Mark 13:9; Luke 21:16), Irenaeus comments:

He knew, therefore, those who would suffer persecution, and he knew those who would be scourged and slain because of him; and he did not speak of any other

Cross, but of the Passion which he should himself undergo ﬁrst, and then his disciples afterwards. (haer. 3.18.5) Thus those who would be disciples of Christ must take up his Cross, deny themselves, and lose their lives for his sake, and this, Irenaeus stipulates, refers to nothing other than the Passion of Christ, which he and his disciples following him must suffer (cf. Luke 24:26, it was 'necessary').

As such, his disciples are those 'who are slain on account of the confession 113 Cf. PO 12.5, 738–9 (frag. 6); TU 36.3, 14–19 (frag. 10).

114 As H. J. Jaschke puts it: 'Das Martyrium is die Grundform christlicher Existenz'

('Pneuma und Moral: Der Grund christlicher Sittlichkeit aus der Sicht des Irena¨us von

Lyon', SM 14 (1976), 239–81; at 265); cf. also Ysabel de Andia, 'La Re´surrection de la chair selon les Valentiniens et Ire´ne´e de Lyon', Les Quatre Fleuves, 15–16 (1982), 69; Real Tremblay,

'Le Martyre selon saint Ire´ne´e de Lyon', SM 16 (1978), 167–89.

Irenaeus of Lyons of the Lord, and who endure all things predicted by the Lord, and who in this way strive to follow the footprints of the Lord's Passion, becoming martyrs of the suffering One' (haer. 3.18.5). As he himself was the 'faithful martyr' (Rev. 1:5), the disciples of Christ must likewise be martyrs in their witness to him, losing their lives, their animation by the breath of life, in order to enter into the life that Christ has brought into this world.

There are two particular ﬁgures that feature in Irenaeus, writings who exemplify all that we have seen. The ﬁrst is Ignatius of Antioch, whom

Irenaeus regards as 'one of our own' and from whose letters Irenaeus cites a striking image:

And therefore throughout all time, the human being, formed at the beginning by the Hands of God, that is, by the Son and the Spirit, becomes after the image and likeness of God: the chaff, that is, the apostasy, being cast away, while the wheat, that is, those who bear as fruit faith in God, being gathered into the granary. And therefore tribulation is necessary for those who are being saved, that, in a certain way, having been threshed and kneaded together, through endurance, with the Word of God, and baked in the ﬁre, they may be suitable for the banquet of the King, as one of ours said, when condemned to the wild beasts because of his testimony [Ææıæ Æ] to God: 'I am the wheat of Christ, and I am ground by the teeth of the wild beasts, that I may be found [to be] pure bread of God.'115

The parallel Irenaeus draws between the Eucharist and human death (haer.

5.2.3), considered earlier, is here applied by Ignatius directly to himself, and interpreted by Irenaeus within the scheme of the whole economy: threshed by tribulation, the chaff or apostasy being cast away, the human being is kneaded together with Christ, and through ﬁre made into bread for the Father's banquet. This is, moreover, the culmination of the fashioning of the creature throughout all time by the Hands of God into the image and likeness of God.

Elsewhere in his Letter to the Romans, Ignatius intimates many of the other themes that we have seen Irenaeus develop. Asking the Christians in Rome not to interfere with his coming martyrdom, he comments: 'If you keep silent about me, I will be a word of God; but if you desire my ﬂesh,

I will once again be a mere noise.'116 Even more strikingly:

115 haer. 5.28.4, referring to Ignatius of Antioch, Rom. 4.1. The eucharistic framework for understanding martyrdom is also evident in The Martyrdom of Polycarp, where the structure of the narrative closely parallels that of the Last Supper.

116 Rom. 2; this is paralleled by Ignatius' description of Jesus Christ as 'the Word proceeding from silence' (Magn. 8), the silence, that is, of the Father, for he is also 'the mouth that does not lie, by whom the Father spoke the truth' (Rom. 8): the Father neither speaks nor says anything apart from Christ, the Word of God. The background for this connection between

The Glory of God (haer. 3–5)

It is better for me to die in Christ Jesus than to rule the ends of the earth. This is the one I seek, who died on our behalf; this is the one I desire, who arose for us. The pains of birth are upon me. Grant this to me, brothers; do not keep me from living; do not wish me to die; do not hand over to the world the one who wants to belong to God or deceive him by what is material. Allow me to receive the pure light; arriving there, I shall be a human being [¼Łæø ÆØ]. Allow me to be an imitator of the suffering of my God.117

Only through his martyrdom, his birth, does Ignatius consider that he will become a human being, in the stature of Jesus Christ, the 'perfect man'.118

At the end of his letter to the Ephesians, Ignatius mentions that, if Christ will, he will send a second small book that he is about to write, discussing

'the economy that leads to the new human being, Jesus Christ, involving his faithfulness and love, his suffering and resurrection'.119 With this set before us, he can urge his readers that, 'if we do not choose to die voluntarily in his sufferings, his life is not in us', for 'our life arose through him and his death'.120 And ﬁnally, by sharing in the sufferings of Christ in this way, by being born in him into life, we become members of his body. This is the very birth of Christ himself: 'Through the Cross, by his Passion, he calls you who are parts of his body. Thus the head cannot be born without the other parts, because God promises unity, which he himself is.'121

The other example held up by Irenaeus, accepting that The Letter of the Churches of Vienne and Lyons is his, is the slave girl Blandina. As we saw in the ﬁrst chapter, the letter describes in graphic detail the sufferings of Christians in Gaul during the persecutions there around the year 177 CE.

During the ﬁrst round in the arena, some of the Christians 'appeared to be unprepared and untrained, as yet weak and unable to endure such a great conﬂict'. About ten of these, the letter says, proved to be 'stillborn' or 'miscarried', causing great sorrow to the others and weakening the resolve of those yet to undergo their torture (h.e. 5.1.11). However, these stillborn

Christians were encouraged through the zeal of the others, foremost among whom was Blandina, very much the heroine of the whole account: she is named, while her mistress is not, and as a young slave girl she is the epitome of weakness in the ancient world, and therefore also the vessel in which the power of God can be fully manifest. The Letter describes how

Ignatius 'becoming a word of God' by suffering martyrdom Christ as the Word from silence seems to be the silence of the Father when Christ calls out from the Cross.

117 Ignatius, Rom. 6.

118 Ignatius, Smyrn. 4.

119 Ignatius, Eph. 20.

120 Ignatius, Magn. 5, 9.

121 Ignatius, Trall. 11.

Irenaeus of Lyons Blandina, hung on a stake [Kdºı], was offered as food for the wild beasts that were let in. She, by being seen hanging in the form of a cross, by her vigorous prayer, caused great zeal in the contestants, as, in their struggle, they beheld with their outward eyes, through the sister, him who was cruciﬁed for them, that he might persuade those who believe in him that everyone who suffers for the glory of Christ has for ever communion with the living God . . . the small and weak and despised woman had put on the great and invincible athlete, Christ, routing the adversary in many bouts, and, through the struggle, being crowned with the crown of incorruptibility. (h.e. 5.1.41–2)

In her suffering, Blandina became an image, a living icon, of Christ, for those, speciﬁcally, who suffer alongside her. In her weakness, the strength of God is victorious, and through her martyrdom incorruptibility is bestowed upon her. This account so clearly draws upon what we have seen in Irenaeus that we must suspect that he is its author: the strength of God is manifest in the weakness of human beings, bestowing incorruptibility on those who follow him, through martyrdom, and so who become, in this way, living images of Christ, in the image and likeness of God.

After describing her suffering, and that of another Christian called Attalus, the letter continues:

Through their continued life the dead were made alive, and the witnesses [the martyrs] showed favour to those who had failed to witness. And there was great joy for the Virgin Mother in receiving back alive those whom she had miscarried as dead. For through them the majority of those who had denied were again brought to birth and again conceived and again brought to life and learned to confess; and now living and strengthened, they went to the judgement seat. (h.e. 5.1.45–06)

As with Ignatius, life and death are completely reversed: those who had turned away from making their confession (that is, who stayed 'alive' in this world) are simply dead. Their lack of preparation has resulted in their condition of being stillborn children of the Virgin Mother. The Virgin

Mother here is simply the Church, as we have also seen above, in considering Irenaeus' expounding of the typological parallelism between Eve and Mary. However, strengthened by the witness of others, especially

Blandina, they were able to go to their martyrdom, so that the Virgin Mother, with great joy, can receive them back as alive, ﬁnally giving birth to living children of God. It is for this reason, the letter says later on, that the death of the martyrs is their 'second generation'.122

122 h.e. 5.1.63: ÆºØªª Æ. See Ch. 3, n. 86, for Irenaeus' use of this term to describe the death and resurrection of the human being.

The Glory of God (haer. 3–5)

Such ﬁgures are, for Irenaeus, the very glory of God, truly living and truly human. The whole arc of the economy, the long pedagogy that leads from our ﬁrst breath in Adam to the power of the life-creating Spirit given by Christ, vivifying the very same ﬂesh as was animated by the breath, begins and ends with Christ. The glory that he had with the Father 'before the world was', is the glory with which he asks to be gloriﬁed as he approaches the Cross ( John 17:5), asking that his disciples should be there with him to behold that glory (John 17:24). Following the words in Isaiah, which speak of the gathering of the posterity of everyone, that is, 'who is called by my name, whom I created for glory, whom I formed and made'

(Isa. 43:6–7), the disciples of Christ are gathered around his body, as the eagles gathered around the carcass (Matt. 24:28), 'participating in the glory of the Lord who has both formed us and prepared us for this, that when we are with him, we may partake of his glory' (haer. 4.14.1).

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Conclusion It would be hard to overstate the importance of Irenaeus of Lyons, both with respect to what came before him and for the history of Christian theological reﬂection and identity thereafter. With Irenaeus we have, for the ﬁrst time, a fully articulate account of 'orthodoxy' and 'heresy', which recognizes the self-chosen separation of those who did not want to share in the broader fellowship of the Christian communities in Rome, or looked down on others as inferior, and which was prepared to see in the diversity of those who remained together the unity of faith. With Irenaeus we have, for the ﬁrst time, an account of the 'canon' or 'rule' of truth, not as a list of abstract doctrines supposedly given as an apostolic deposit, but as the coherence of the Scriptures (that is, the 'Old Testament') seen as a mosaic of Christ as preached by the apostles. This, for the ﬁrst time, enables

Irenaeus to use explicitly almost the full range of writings by the apostles and evangelists thereafter recognized as 'canonical', seeing in them a 'recapitulation' of the Scriptures, making the Word visible and accessible.

In doing this, Irenaeus speaks, for the ﬁrst time, of the 'economy' of God in the singular sense of an all-embracing coherence of everything spoken by Scripture, from Adam to Christ, with both understood in terms of each other and within a dynamic movement from the ﬁrst to the second. And, set within the comprehensive scope of the economy, we have with Irenaeus, again for the ﬁrst time, a full account of the human being, the clay moulded by God throughout the whole economy from Adam to Christ, to bring about the stated intention of God in Genesis, spoken of as his own particular work, to make a human being in his image and likeness, the 'glory of God [that] is a living human being' (haer. 4.20.7).

In and through all of this, Irenaeus establishes a foundation and identiﬁes Christianity in a manner that becomes a given for most Christian history thereafter. In fact, what he establishes is so much taken for granted that it is perhaps not surprising that, paradoxically, his works were not read extensively thereafter, apart from the heresiologists, that is, who mined his work for details about the early heretics. It is thus again perhaps

Irenaeus of Lyons not surprising that it is not only his opponents' works that were lost for many centuries but also his own, at least in the original Greek, Against the Heresies surviving only in a Latin translation, with the last books of that work and the Demonstration newly discovered in an Armenian translation at the beginning of the twentieth century. If recent discoveries of his opponents' works have allowed us to catch a glimpse of 'lost Christianities', to use the title of Bart Ehrman's book, our investigation of Irenaeus' own works has also enabled us to see afresh something that was equally 'lost', for, after having been adapted to centuries of new contexts—imperial

Christianity, Scholasticism, Reformation, Enlightenment, and so on—the foundations and identity of Christianity as elaborated by Irenaeus, despite all its apparent familiarity, when investigated closely can appear strangely unfamiliar territory.

For these reasons, as noted in the Preface and Introduction, the context for the study of Irenaeus undertaken here has not only been the second century, but also our own times, allowing the presuppositions of modern scholarship regarding such matters as orthodoxy and heresy, identity and diversity, Scripture and its exegesis, creation and salvation, as these have come to be shaped at least since the Reformation, to be called into question and challenged by Irenaeus. I would draw particular attention to three key features of what we have seen in this study: the elaboration of 'orthodoxy' and correspondingly of 'heresy'; the comprehensiveness of his understanding of the single economy of God; and his attention to the ﬂesh as the focus of the economy of God. Undergirding these three themes, ﬁnally, there is perhaps the most important aspect of his work, which is his understanding of the nature and task of theology.

Irenaeus is, of course, the most important theologian in the articulation of Christian orthodoxy to his time, and, arguably, thereafter. From what we have seen, the standard accepted picture assumed by much contemporary scholarship, that Irenaeus is a leading ﬁgure in the emergence of an intolerant, patriarchal, hierarchy, excluding the 'heretics' on the basis of an increasing rigidity regarding what he claimed to be an apostolic deposit, where this is understood as items of theological doctrine in creedal form, simply does not stand up, and in fact is the reverse of what happened.

Marcion broke from the common fellowship of the Christian communities when his efforts at 'reforming' those communities along the lines of what he considered to be the original Gospel failed. The 'Valentinians' likewise were already aware of the distance that separated themselves, as truly 'spiritual', from the lower 'psychic' Christians of the other communities before Irenaeus intervened. Irenaeus is moreover very careful with

Conclusion

his use of the term 'heretic', initially reserving it for those who had already separated themselves from the common fellowship, and gradually extending it to those who had already distanced themselves. And, as we have also seen, it is as the upholder of diversity among and between the communities that he eventually intervenes in affairs in Rome, restoring peace to the strife that such diversity could cause, recalling certain communities to the tradition of toleration exempliﬁed by their predecessors.

Christianity in his day was catholic not by being a universally monolithic institution, but rather by embracing diverse communities in a common fellowship, as the one Body.

Now, clearly, this was not a fellowship that tolerated anything and everything. But, at least in Irenaeus' era, it was not by exercising already demarcated parameters that 'heretics' were excluded. Rather, it was their self-chosen departure that provided occasions for identifying the points at issue and thereby establishing parameters and a framework for understanding what such parameters might be and how they might function. As we have seen, Irenaeus did not understand this in terms of the preservation of a static deposit of teaching, but rather in terms of the functioning of a community of interpretation: seeing in the Scriptures (the 'Old

Testament') a mosaic of the Christ preached by the apostle 'in accordance with the Scriptures', effecting the salvation of the ﬂesh. This interpretative endeavour had been 'delivered' or 'traditioned' by the apostle (cf. 1 Cor.

15:3–5), but it was only in the context of Marcion's proposed retrieval of what he considered to be the original Gospel that it became necessary to specify that it is only ever in relation to Scripture that the Gospel is proclaimed; and only in the context of the various soteriologies proposed by Valentinus and others was it necessary to emphasize that God's handiwork is nothing other than the ﬂesh itself. The 'others' thus not only provided an occasion for greater reﬂection, but also inﬂuenced the direction that this reﬂection would take. Yet the 'hypothesis' of that reﬂection, and the 'canon' or 'criterion' that it provides, is not thereby changed to something else: it remains that 'delivered' in the beginning, to be explored in a multitude of ways as the symphony of theology, as discussed in the Introduction, is played out throughout time, with different voices lending different notes and tones, harmonizing the human race to the symphony of salvation.

This symphony of salvation, the divine economy, is at the heart of Irenaeus' work: the way and ways in which the Hands of God fashion the clay taken from the earth throughout time into the image and likeness of God, 'for never at any time did Adam escape the Hands of God, to whom

Irenaeus of Lyons the Father said: "Let us make a human being in our image and likeness"'(haer. 5.1.3). Irenaeus' manner of holding this divine economy together as a single economy is strikingly, and signiﬁcantly, different from the way in which we have become accustomed to think of creation–fall–redemption almost as 'plan A' followed, after humans disrupt a 'good' creation by introducing sin and death, by 'plan B'. Christ, for Irenaeus, is emphatically not 'plan B'! Such an approach would begin by imagining a good and perfect creation sufﬁcient unto itself, and then see

Christ's work as excising a cancerous growth, as it were, the deformity of sin and death introduced by Adam and Eve. Approached in this way, there would remain something, our own sin and death, that is ultimately outside of God's contro, and that would also be, in the ﬁnal analysis, meaningless. Irenaeus, instead, holds the wisdom and omnipotence of God as revealed in Christ and deployed throughout the whole economy, from beginning to end as seen from the end, to be such that it embraces and transforms, turns inside out, as it were, human apostasy, to make it subservient to God's project: death was certainly introduced into the world through sin, but the starting point or ﬁrst principle for that very recognition is Christ's own work of conquering death by his own death, such that we can, in his light, now see that, although death is indeed

'the last enemy', it is also, nevertheless, the means by which it is conquered. Thus, by beginning with what Christ has shown us to be the life and existence of God, that of laying down one's life for others in freedom and love, we can see that the whole economy, embracing our apostasy, has been oriented in such a manner that it provides a pedagogy for the creature made from clay to enter into the life of God and ﬁnally in this way become human. God's power, known from the end, in the end turns all things to himself. As Joseph embraced his brothers consoling them that, although they thought that they had sold him into slavery (which, in fact, they had sinfully done), nevertheless it was in truth God who sent him into Egypt to preserve life (Gen. 45:5, 8), so also, in the light of Christ, it turns out that even our apostasy and its result in death lie in God's Hands.

As Irenaeus quotes Jeremiah, 'Your own apostasy shall teach you' (Jer.

2:19; haer. 4.37.7), and death turns out to be the means of life, for 'what you sow does not come to life unless it dies' (1 Cor. 15:36). That this is known only from the end, moreover, means that we can never put ourselves in the position of God 'before' creation (and how indeed could we speak from such a perspective?) to ask whether it could have been otherwise. The language of foreknowledge is deployed only retrospectively from the perspective of having been called; to deploy it ourselves

Conclusion

prospectively inevitably introduces irresolvable problems regarding free will and reduces God to an arbitrary despot.

Yet, for all his importance as an architect of 'orthodoxy' and an expositor or exegete of the divine economy, Irenaeus is par excellence the theologian of the ﬂesh. His theological vision is 'incarnational' through and through, focused on the becoming ﬂesh of God and his handiwork.

While much modern theology wants to emphasize the 'incarnational' dimension of Christianity, to underscore the fact that the body and material reality are good, its focus on human beings as 'persons' betrays something of an uneasiness about the body, as something the 'person' has rather than is. For Irenaeus, on the other hand, the human being is essentially and profoundly skilfully fashioned mud: the ﬂesh is the handiwork of God, fashioned in a hands-on manner by Christ and the Spirit, the Hands of God, leading it from animation by a breath of life to viviﬁcation by the Spirit directly, transﬁguring the ﬂesh 'inside and out' (haer. 4.39.2), to be a living human being, 'the glory of God' (haer. 4.20.7).

What is meant by 'incarnational' here is very different from how that term has come to be used in modern times. For us, the term 'Incarnation' refers to a movement from God to us, with the second person of the Trinity taking a body by being born of the Virgin. But it is a stubborn fact that the afﬁrmation that 'the Word became ﬂesh' (John 1:14) can be made only once we no longer know the Word according to the ﬂesh (cf. 2 Cor.

5:16). The assumption of the ﬂesh by the Word is less a reduction of the Word to the level of the ﬂesh than it is the raising of the ﬂesh to the level of the Word. It is as the one whose Passion is spoken of by 'Moses and all the prophets' that we come to know Jesus Christ as the Word of God, encountering him in the breaking of the bread, only for him to disappear from our sight (Luke 24:25–35). The revelation of God in a body thus transforms that body so that it is no longer an object of physical sight, and consequently the revelation of God, his revelation, his truth, and his light, is not subsumed or caught within the horizon of this world.1 As such, theological reﬂection can only ever be interpretative or exegetical, and its point of reference is the transformation effected by Christ in and through his Passion. In turn, the 'glory of God [that] is the living human being' is

1 For reﬂections on such matters, as they are treated by contemporary phenomenology, see Michel Henry, I am the Truth: Towards a Philosophy of Christianity, trans. Susan Emanuel

(Stanford, CA: Stanford University Press, 2003), and Jean-Luc Marion, God without Being, trans. Thomas A. Carlson (Chicago: University of Chicago Press, 1991), In Excess: Studies of Saturated Phenomena (New York: Fordham University Press, 2002), and The Visible and the Revealed, trans. Christina M. Gschwandtner (New York: Fordham University Press, 2008).

Irenaeus of Lyons not, as we might be tempted to think, what we already are, but rather it is the martyr, the one who takes up the Cross to follow Christ, being born into life as the body of Christ in the womb of the Virgin Mother.

Each of these three points was important in his own time, and just as much in ours, addressing as they do the question of Christian identity and its truth claims in a pluralistic culture, the meaning of suffering and death, and what it is to be human. Yet it is not simply these particular points themselves, but the manner in which Irenaeus addresses them, that is perhaps most important. For a variety of reasons, over recent centuries the discipline of theology has fragmented into a variety of more or less independent disciplines, some historically oriented (such as the study of Scripture and the Fathers), others more constructive (such as systematic or foundational theology), each increasingly unable to comprehend and engage each other.2 As such, it has become increasingly unclear just what is the nature and mode of the particular and peculiar discourse that is theology as theology. It does indeed have its own coherence. But, as Rowan

Williams noted: 'Theology . . . is perennially tempted to be seduced by the prospect of bypassing the question of how it learns its own language.'3

With Irenaeus, however, standing as he does at the beginning of a selfconscious articulation of the discourse of theology, we have the opportunity to learn again its coherence.

2 Cf. Edward Farley, Theologia: The Fragmentation and Unity of Theological Education

(Philadelphia: Augsburg Fortress, 1983); John Behr, The Nicene Faith, The Formation of Christian Theology, vol. 2 (Crestwood, NY: SVS Press, 2004), pt 1, pp. 1–17; Mystery of Christ,

15–20, 173–81.

3 Rowan Williams, On Christian Theology (Oxford: Blackwell, 2000), 131.

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Index Cerinthus 64, 65, 83, 84 chiliasm 68, 70, 102, 181–4 Church 2–3, 7, 9, 23–4, 27, 29, 38, 40, Abercius Marcellus 71 Adam 92–3, 99, 100–1, 122–3, 131, 143–4, 145–9, 151, 155, 160, 161, 163, 166–72, 185, 190 Agapius (Mahboud) of Mendibj 53 Andia, Ysable de 153, 164–5, 175, 45–6, 70, 79, 93, 101, 167–8, 172–5, 180, 194, 202 Clement of Alexandria 58, 78, 112–14 Clement of Rome 22, 23, 48, 49, 50, 190, 199 Anicetus of Rome 25, 27, 44, 45, 48, 114–15 creation 100–1, 122–3, 163, 180–5 Cross 91, 127–8, 133–5, 143, 199, 201 49–50, 55–6 Aristotle 11, 45, 67, 106, 112–13 see also Passion Culpepper, Alan R. 58

Bacq, Philippe 15, 73, 94, 95, 186, 189, 190, 191, 192, 196 Balthasar, H. Urs von 14, 116, 149, 181 Baptism 33, 35, 71, 79, 90, 111–12, 133,

Dawson, David 108 death 91, 97, 99, 101, 102, 116, 124, 148–9, 150, 158–62, 168–72, 183–4, 193, 194, 198–9, 200, 201, 202, 208 Demonstration of the Apostolic 164,170,172–3,175–8,180,181,198 Barr, James 132, 172 Bauckham, Richard 59, 76 Bauer, Walter 5–6 Behr, John 19, 37, 68, 147, 148–9, 152, Preaching 13, 68–9, 76, 88, 132–3, 138, 164, 171, 189 Dodwell, H. 14

Doutreleau, L. 19, 79–80 Dunderberg, O. 27, 31, 43, 79 156, 174, 210 Berthouzoz, Roger 159, 188, 192, 193–4 Blanchard, Yves-Marie 68 Blandina 19, 201–2 Blastus 14, 53–4 Bousset, W. 15

Brakke, David 6, 7, 8–9, 16, 40, 45, economy 90, 92, 93, 96, 99, 103, 111, 116, 121–3, 124–5, 129, 138–9, 142, 144–62, 165, 181, 184–5, 189, 191–2, 194, 196–7, 200, 201, 203, 207–9 Ebionites 64, 83, 84, 92, 99, 150, 173 Ehrman, Bart D. 1, 3, 6, 61, 206 Eleutherus of Rome 16, 21, 47–50, 68, 84, 108 breath 93, 99, 149–58, 167, 169, 175, 196

Brent, Allen 49 Brown, Robert 195 Cabasilas, Nicholas 146, 180 canon 4, 11, 54, 67, 79, 83, 111–16, 69, 88 Epicurus 11, 113 Eucharist 11, 33, 35, 41, 41, 55–7, 99, 118, 121 Carpocrates 44–5, 64, 83, 84, 87 Cerdo 24–5, 27, 46, 47, 64, 83, 84 114–16, 178–80, 200

Index human being 92–3, 95–6, 97, 99, 100, Eusebius of Caesarea 13, 14, 16, 20, 36,

103, 119–20, 141, 151, 152, 154–5, 156, 157–8, 161, 162–72, 175–7, 178, 179–80, 184–5, 186–7, 188, 192–203 see also ﬂesh, plasma hypothesis 11, 78–9, 105–6, 109, 112–14,

49, 50, 52, 53, 54–7, 61, 68, 69, 76 Eve 93, 155, 160, 167, 168, 169, 172, 174, 202 fabrication see plasma Fantino, Jacques 125, 149, 166–7 ﬂesh 99–100, 110, 116, 119–20, 123, 116, 117, 118, 121, 144–5, 207 152, 153, 157–8, 164–6, 176–7, 178–9, 181, 198–9, 209–10 see also human being, plasma Flora 31–32, 34 Florinus 13–14, 31, 34, 50–3, 58, 60, 63,

Ignatius of Antioch 22, 39, 47, 60, 65, 136, 200–1, 202 image of God 77, 99, 101, 119–20, 121, 122, 143–4, 151, 157, 163, 164, 166–7, 171, 176–7, 181, 184–5, 187, 195, 197, 200 Isaac of Syria 135 64, 68, 69–70 forbearance 51, 52, 99, 159–60, 194 Gnosticism 4, 8–9, 15, 107–8 Gnostics 8–9, 16, 45, 80, 84, 85, 87, 97

Gospel 66, 88, 89, 95, 124–6, 131–2, Jaschke, H. J. 190, 199 Jesus Christ 89–93, 95–7, 100–1, 109–10, 121–3, 126–7, 131–2, 136, 139–44, 145–8, 158, 166–7, 170, 175–6, 184–5, 198 John 50, 51, 54, 56, 58–9, 65, 66, 70, 71,

133–4, 136–40, 142–3, 147 Gospel of Truth 30, 32, 140 Grant, Robert M. 16, 67, 136, 166, 170 Gregory of Nazianzus 119 Gregory of Nyssa 135, 195 79, 88, 90, 106–10, 132, 136, 140, 150, 151, 182–3 Jonah 91, 159–60, 168, 193 Jonas, Hans 107–8 Justin Martyr 28, 29, 34–44, 47, 82, handiwork see plasma harmony 9, 50, 52, 107, 115, 117, 119, 135, 152 129, 165, 189, 190, 191, 207 see also symphony Harnack, Adolf von 4, 5, 14, 25, 26, Kalvesmaki, Joel 78 King, Karen 4–5, 6, 7, 84 Kugel, James 129–30 27, 137 Harvey, W. W. 52, 76 Hays, Richard 131, 134, 135 Hegesippus 28, 49–50, 58 heresy 1–12, 27, 38–41, 46–7, 80, Lampe, Peter 6, 21–2, 25, 26, 27, 28, 32, 33, 34, 35, 36, 42, 43, 45, 48 Lassiat, Henri 152 Le Boulluec, Alain 38, 39 Lessing, Gotthold 3, 4, 10, 11, 113 Letter of the Churches of Vienne and 83–4, 206–7 Hermas 22–4, 27, 29, 30, 40, 46, 93 Hill, Charles 15, 25–6, 44, 51, 52, 58–9,

61–6, 67, 68–70, 132 Holsinger-Friesen, Thomas 122, 123, Lyons 14, 16–17, 18–19, 21, 48, 174, 201–2 137, 151, 171

Index

Passion of Christ 10, 92, 101, 115–16, Letter to Diognetus 52, 59, 159 Lipsius, R. 67 likeness to God 101, 157, 166, 171–2, 124, 133–5, 143, 168, 172, 175–6, 179, 199, 209 see also cross Paul 7, 11, 22, 38–9, 46, 47, 65, 83, 89, 90,

173, 190 see also image of God Loofs, Friedrich 14–15 Lyman, Rebecca 7, 37–8, 39, 42 91, 92, 109–10, 114, 115, 119, 122–3, 125, 128, 130–1, 132, 135, 137, 141, 145, 147, 150, 154, 157, 183, 185 Pectorius 71 Pe´trement, Simone 83 plasma 105–6, 108–9, 110, 119, 142–3, Marcion 2–3, 5, 9, 25–7, 29, 31 36, 39, 40, 41–2, 44, 46, 47, 51, 62, 63, 64, 65, 70, 83, 84, 97, 114, 206–7 Marcellina 45, 75, 83, 84 Marcus 20, 44, 61, 80–1, 82, 84, 104 Markschies, Christoph 29, 82 martyrs 18–20, 91, 97, 143, 198–203 Mary 93, 150, 163, 174 151, 152, 157–8, 164–5, 167, 178, 184–5, 187, 198, 207, 209 Polycarp 28, 44, 47, 50–2, 54, 55–6, 57–67, 70, 71, 81, 84, 97, 110, 115, 159, 177, 200 Polycrates 54, 56–7 Pothinus 19, 23 Ptolemaeus 20, 28, 31–2, 34, 43, 74, 78, see also Virgin Maximus the Confessor 14, 66 Meijering, R. 105, 106, 111, 112, 125 Melito of Sardis 54, 66, 132 Menander 39, 40, 64, 83 Minns, D. 140, 195, 198 Moll, Sebastian 25, 27 More, Henry 8 Moringiello, Scott D. 74

79, 81–3, 84, 87, 104 Quartodeciman controversy 54–7, 115 Quasten, Johannes 15 Quintilian 136–7 recapitulation 90, 92–3, 101, 136–40, 142–3, 163, 169, 170–1, 181–2, 184–5 Rousseau, A. 68, 76, 79, 89, 92, 92, 94,

Nautin, P. 14, 19, 20 Nicolaitans 64, 83 Noorman, Rolf 134, 154 Norris, Richard A. 31, 106, 116 99, 100, 117, 124, 135, 142, 145, 146, 152, 157, 159, 160, 165, 171, 174, 177, 184, 186, 190 Orbe, Antonio 99, 164–5, 180, 184, Sanders, E. P. 147

Scripture 3–4, 10, 53, 37, 65–6, 76, 188, 190 Origen 10, 36, 150, 164, 165, 177 orthodoxy 1–12, 41–2, 46–7, 96–7, 101, 109–10, 113, 123, 124–40, 185, 191, 205 Simon Magus 10, 15, 39, 40, 64, 80, 83 Smith, Christopher 181 Spirit, the 93, 95, 99–100, 111, 149–58,

58, 206–7 see also canon Osborn, Eric 11, 113, 136–7 Overbeck, Winfried 99, 100 164–5, 167, 171–2, 175–7, 189–92, 196, 198–9 Steenberg, M. C. 142, 146, 167, 174 Pagels, Elaine 53 Papias 58–9, 69–70, 76, 102, 183

Index Valentinus 2, 9, 20, 27–34, 40–1, Swete, H. B. 13 symphony 9–11, 114, 125, 165, 42–3, 44, 47, 52, 69, 70, 73, 74, 79–80, 81–3, 84–5, 97, 103–4, 108, 206–7 Victor of Rome 13, 14, 28, 31, 34, 48, 190–2, 207 see also harmony 52–3, 54–7, 63, 68, 69 Virgin, the 91, 92, 163, 170–1, 172–5, Tertullian 25, 26, 28, 29, 36, 48, 114, 166, 168 Theophilus of Antioch 167, 168 Thomassen, Einar 23, 24, 27, 28–30, 177, 202, 209–10 see also Eve, Mary Vogel, Jeff 196 31, 32, 42, 46, 53, 78, 80, 81–3, 108 Torrance, Thomas F. 138 tradition 32, 54, 79, 88, 105, 109, Weidmann, Frederick W. 58

Williams, Rowan 210 Wingren, Gustaf 15, 147, 195 114–15, 125–6, 207 Tripp, David H. 78

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