CHAPTER II
CHAPTER II
Goodness and truth: ethics of participation Irenaeus begins with a robust ethic of self-determination, an athletic contest for the eternal crown, with prolonged negative provision for losers. Freedom, he knows, is less straightforward because man's range of choices is limited by many factors. Adam fell captive to sin and only after many divine moves did he become free in Christ.
Love unites with a passion for truth, affirms the values of natural law and rejects the lusts of the flesh which have no place in God's kingdom. Within a martyr church, Irenaeus finds perfection in the martyr who reproduces the perfect action of Christ. A longstanding objection to Irenaeus (that perfection in Christ removes ethics) is examined. Finally, the highest good is known as truth in the love.of enemies.
~ 11.1.1
FREE WILL AND FREEDOM
Irenaeus insists upon the self-determining choice of every human person." All are free to choose or to reject. The same insistence is found earlier in Justin and Theophilus. Irenaeus, like Clement, joins Plato on the responsibility of the individual," and moves from free will to that perfect free obedience where God's goodness is possessed and preserved (4.1 2—1 6; 4.37—9).
Irenaeus' account of freedom is expressed most succinctly in four chapters (4.37—40). He begins from 'the ancient law of liberty' which God granted to man, that man from the beginning should have his own power of choice. He is able to follow God's good
' This is for Erbkam the basis of all his ethics. H. G. Erbkam, De sancti Irenaei principiis ethicis
(Konigsberg, 1856), 6.
* Rep. 617e: "The blame is on the one who chooses, God is without blame.'
Goodness and truth
counsel without compulsion. God does not use violence. Those who choose the way of obedience find righteousness, while those who reject the good and spit it back against God, justly incur the Judgement of God. For, as Paul has said, they despise the riches of divine goodness, patience and forbearance.
God has given what is good and those who do good are honoured, for it is possible for all either to do or refrain from good. If men were good or evil by nature there would be no honour in right action
(4-37-2).3 Therefore the prophets exhorted men to act justly lest they tumble into forgetfulness of God's good counsel. They must let their light shine before men, and glorify their father in heaven* as they choose and fulfil God's will. Similarly Paul presupposes free will when he calls his readers away from evil and their former darkness. As man is free to act rightly, so he is free to believe. The lord says 'according to your faith so be it to you', preserving man's free power of choice.
A God who predetermined the moral life of men would make himself powerless and irrelevant, while his ethical robots would gain no virtue.
Earlier in Book 4 Irenaeus has set out the importance of free will.
Christ comes to separate the wheat and the chaff which are made by the one God who is maker and judge. But while wheat and chaff cannot change their nature, rational man is self-determining. He chooses to be either wheat or chaff, and for this reason he will be justly judged if he rejects right reason (4.4.3).
Man's free will even extends to choosing his own parents, for he has two kinds of sonship: that into which he is born, and that which he chooses by obedience to a teacher who becomes his father. All are indeed sons of God their maker, but in obedience and doctrine they are not his sons. The disobedient cease to be his sons; but those who believe and obey the teaching of God are indeed his sons (4.41.2, 3).° Irenaeus refers his account of double sonship to an unnamed source. This source is possibly Polycarp, who speaks in his letter
3 W.A. Lohr, 'Gnostic determinism reconsidered', VigChr 46 (1992), 381—go. While naming the argumenta 'heresiological cliché', Lohr shows the contrary, namely that it is developed in a wider scheme of thought.
4 Matthew 5:16 is part of the explanation why a living man is the glory of God.
5 See Armenian variants for this passage; SC 100 (1965), 984.
LArctpation
to the Philippians of faith as the mother of us all (Phalipprans 3).
Irenaeus tells how Polycarp addressed Marcion as the first-born of Satan and refers to Polycarp's letter to the Philippians where those who choose may learn the truth and the faith (3.3.4).°
God calls for violence from men as he denies violence to himself.
Those who choose freely are athletes who strive for an imperishable crown. Costly obedience teaches the love of God, which grows to maturity when we lay hold of God (4.37.7). Irenaeus (4.38) faces the question 'Why did God not make man perfect at the beginning?'
Certainly God had the power to give man perfection from the beginning but man, because of his recent origin, could not have received this perfection. A time of development (the divine economy) and a crowning act (recapitulation) had to intervene. No criticism can be levelled against God, for he showed at all times power, wisdom and goodness. His wisdom was displayed in the proportion, measure and harmony of his creation. The immensity of his goodness is evident in the way in which he is always adding something more to man. As the one uncreated beimg, God enables man to progress to immortality. If, by definition, absolute perfection was not possible for a creature, the best option for God was a creature who could grow to a derived perfection. Man's immortality establishes the goodness of the God who givesut. All this happens in the order and rhythm by which God moves man ever closer to his own image. The fruitfulness and multiplication ordained by God to be the lot of man (Gen. 1:28) concerns mankind's ability to grow and to move towards God in the ethical contest where he competes.
Man's knowledge of good and evil and his ability to choose between them make him twofold where God is simple (4.39). He who would become God must first fulfil the obedience ofa created being.
Then he will be perfectly formed by God's hands, while those who remove themselves from the light of God the father go to darkness and punishment. hey are themselves the cause of their eternal dwelling in regions of darkness. The one God the father prepares good things for those who persevere in fellowship and submission
(4.4.0.1~—3) and eternal fire for those who do not.
© Satan, of course, will never accept responsibility for his apostasy and puts the blame on his maker. 'This is a typical falsehood and a refusal to recognise responsibility for his own choice (5.26.2).
Goodness and truth
11.1.2
HORIZONS OF FREEDOM
The Christian message of redemption or liberation only makes sense if man, despite free will, is not free. In Irenaeus, as in Clement of Alexandria and Augustine, there is a distinction between free will and freedom. Irenaeus' understanding of freedom moves with the changing dispensations of God's gift of salvation.7
The simplest approach to freedom has already been noted in the anthropology of 4.37.1~—7. Here there is one stage only. Against the Valentinian claim that the perfect few are free without qualification and whatever they do 1s right, Irenaeus argues that free will, the ability to choose, is part of being human and that all may choose or reject. Man's autonomy existed from the beginning and was never threatened by God, for it was part of the divine image. In free and frail humanity God brings to righteousness the free will which he had placed in man as he leads him on towards immortality and eternal obedience (5.29.1).
A two-stage account follows the parallel between Adam and Christ. In the garden, Adam, by disobeying the will of God, becomes a captive and suffers in his captive state (3.23.2). A slave through disobedience, he becomes a slave of sin which wounds and works against him (3.18.7). Transgression dominates his life.
Slavery to sin brings slavery to death, and man 1s captive under the power of death. In a three-part account the divine economy brings man from free will and slavery to freedom, acting through the whole history of the slavery which followed Adam's sin (3.19—23). Then, in the fullness of time, God sends the second man, the word of freedom (3.19.1), to bind the strong man who enslaved Adam and his posterity. The second Adam delivers man and gives him life (4.22.1).
In 4.16.1—5 Irenaeus introduces a seven-part account of slavery and freedom. From Adanr to Moses, the patriarchs Enoch, Noah and Abraham lived without the law. They were righteous men
(1.27.3) because they had the Decalogue inscribed on their hearts and they loved their maker who kept them from all injustice (4.1 6.3).
As free men they shared and followed 'natural precepts' (4.1 6.5).
7 R. Tremblay, Lrénée de Lyon, L'empreinte des doigts de Dieu' (Rome, 1979), 35-62.
8 VE. Hasler, Gesetz und Evangelium in der alten Kirche bis Ongenes (Zitrich and Frankfurt,
1953), 48-57-
Fartwypation
In Egypt this righteousness and love disappeared. God, in his love, led his people out of Egypt that they might hear his voice and become his disciples again. He taught them love and justice and gave them the Decalogue. All these things helped man to friendship with a God who required nothing more from him (4.16.3). But the Decalogue was not enough, for the children of Israel made and worshipped a golden calf (4.15.1), turning back to the captivity which they had known in Egypt. Therefore God introduced all the cultic prescriptions as a yoke of servitude to restrain Israel from sin.
This yoke remained until in Christ's new covenant God abolished the precepts of servitude. Christ replaces the law of slavery with the law of liberty: that man should love God with all his heart and follow his word, abstaining from evil deeds and desires (4.16.5).
So the economy of human freedom moves from Adam to the patriarchs with natural precepts, to the darkness of Egypt, to Exodus and restoration to the natural precepts of the Decalogue; but when the people fall again into apostasy, God imposes prescriptions appropriate to the slavery theyshave chosen. Finally, the covenant of freedom abolishes all these prescriptions except for the ten commandments. In this account Irenaeus is concerned to refute the Marcionites, who divide the whole law and indeed creation from the work of redemption in Christ. For one God works through six stages (Adam, patriarchs, Egypt, Exodus, Decalogue, law of servitude) until the final liberty of Christ.
The progress of free will to freedom goes beyond the power of choice to an inner submission which spontaneously obeys God.
How are we to understand the progression (4.16.1—5) from slaves to free men, to sons of God? The captives turn from God to the golden calf and are placed under the slavery of the law in the hope that they may regain inner obedience to God. The free men of whom Irenaeus speaks are the just men and patriarchs who lived before and after Abraham and before the time of Moses (4.16.2).
They had the ten commandments written on their hearts (4.16.3) and followed these natural precepts (4.15.1). At the end of the progression come those who are 'sons', set free through inner submission to God, his children by adoption, to follow, through the spirit, what God wants them to do. For the others, God recalls the ten commandments and inscribes them as an inner law. The external
Goodness and truth
law is for education, to train people for freedom and sonship. The sons of God follow him without chains (4.13.2), of their own choice observing the inner law which Christ intensifies and applies.
To sum up, Irenaeus begins (4.37.1-7) with an account of the selfdetermination to accept or refuse the gift of God, for liberty can only be given ifman can accept or refuse it (4.15.2). The power to choose is essential (4.37.1, 2), free from all necessity (4.37.6) and linked with the gift of reason or judgement. It is part of the divine likeness, for God himself is also free (4.37.4), and is amply established from scripture, not merely a construction of human reason. In the second place, Jesus Christ is the author of our liberty. Only by the word and son of God made flesh, dying and rising again, is our freedom possible. His coming in the flesh (4.16.4, 5) replaced slavery with freedom. He widened natural laws through his new covenant of hberty which gave to all the adoption into sonship, where through knowledge and love of God, those who are no longer slaves reject evil desires as well as evil acts. In this new power of freedom, testing is severe, but faith shows itself triumphant.
1.2.0 eeu OV By OF Rw LE Like Justin, Irenaeus writes from love of truth.9 His concern is to attack those who have falsified the good word (1 pref. 1). Here he is following Paul's 'love which rejoices in the truth' and Plato's love of truth for which Socrates gave his life. There is a moral obligation to expose error in the interests of truth (1 pref. 2), in opposition to those who have invented reckless and wretched falsehood. Marcus, for example, has reduced the truth to mere appearance. He scatters the letters of the alphabet over his fabrication to make falsehood appear impressive (1.15.4). Heretics literally wallow in falsehood, or to use a different metaphor, they tumble into emptiness and shadow. The dog of Aesop snapped at the reflection of a piece of bread in the water and lost the real bread which was in his mouth. 'This is what heretics are doing all the time (2.11.1) with their fanciful pile of mental moves, which they transfer to God, to produce implausible falsehood (2.13.10). Ignorantly, they patch together opinions of the 9 See my Justin Martyr, 77-86.
Participation
philosophers and claim the patchwork as their own work (2.1 4.2).
Even if this were well done it would be inappropriate, because if the philosophers whom they cite had known the truth, there would have been no need for an incarnation — the truth would have been there already.'° Since the philosophers did not know the truth, what the Gnostics call knowledge is ignorance, and what they call truth is falsehood (2.1 4.7). In contrast to this abyss of error the truth of God is accessible in safety and accuracy (2.16.3). How different from his abiding truth is the inconsistency, folly and irrationality of the blind guides and the blind, who fall into the abyss of ignorance (2.18.7)!
They ignore the proper order of knowledge and try to surpass God (2.26.3). They take the parables and handle them with no sense of propriety or logic'' to produce fantastic falsehoods (2.20.1).
We have noted some of these logical failures earlier; Irenaeus wants us to see also that they are ethical failures and that their avoidance constitutes moral excellence. Irenaeus contrasts sophistry and falsehood with truth and love which surpass all knowledge (2.36.1).
The marks of the church are sympathy, compassion, steadfastness and truth (2.31.2). Love which moves towards communion with God moves through God to life and light (5.27.2). The light of truth is linked with love; but when Christ shone in the world, men loved darkness rather than light (Jn 3:88, 21) (5.27.2). Love and truth define Christian living. He who does not do all the good he can is foreign to the love of the lord (Iren., frag. 4; cf. James 4:17).
He who loves will always speak well of those who deserve well, and refrain from speaking evil of those who do not so deserve (frag. 6; frag. 9).
Irenaeus divides his audience into two groups: those who react reasonably and may possibly be convinced, and those who react with unreason and empty verbosity (2.31.1). The latter claim miracles, which are magical illusions, and are not effective remedies.
They neither prove the power of God nor show human concern.
These magical tricks destroy, harm and deceive mankind (2.31.2).
By contrast the church, with steadfastness and truth, declares its concern for those in need.
'© Justin sees spermatic logos in philosophers and prophets. Clement sees philosophy as the paidagogos for the Greeks to lead them to Christ.
'! improprie et inconsequenter.
Goodness and truth
'Truth has its enemies. Heretics are slippery serpents and hopeless partners in argument. Yet it is always possible for a lost soul to return to truth, when truth is set out before that soul (3.2.3). Error leads the ignorant to deface the shape of the gospel (3.11.9), to poison their hearers and to replace the milk of the gospel with a mixture of lime and water which destroys rather than gives life (3.17.4). Sincerity and truth stand in contrast to the vainglory (4.33.6) of those who reject truth, divide the church (4.33.7) and avoid the light (5.13.2).
Blasphemy and sophistry lead away from truth (5.20.2) to instability.
Murder and avarice follow from Adam's fall (5.24.2). When the love of truth is rejected and salvation ignored, God hands over those who have rejected him to error (2 Thess. 2:8—1 2) (5.25.3), wilfully to wander like blind mice (5.29.1).
11.2.2
LOVE AND NATURAL LAW
In his blend of love and truth, Irenaeus joined Paul and Plato. In his blend of love and natural law, he united Paul and the Stoics.
Both moves will have lasting consequences. Love does not stand solitary. Goodness includes justice, for whatever is good 1s just, and whatever is just is good (3.25.2). The two great commands point to the perfection and necessity of love (4.12.2). Natural law has its place and the natural man has been justified by natural law and by faith. Natural law, as observed by the patriarchs, was extended and fulfilled in the Sermon on the Mount. Our righteousness is to exceed that of the Pharisees because we believe in the son as well as in the father, because we do not merely say, but actually do the good, and because we avoid evil desires as well as evil acts.
Here love fulfils and extends the law (4.13.1). The finality of love surpasses the power of evil. It condemns evil desires along with evil
Acts (2.9251):
The Mosaic law had educational value. Making use of physical things and teaching the way of service it drew men on to the commandments of God. When the word came he replaced servile obedience with glorious freedom. God's slaves became God's friends."*
The perfect liberty of the new covenant did away with the law of '2 The Jews had the law, the discipline and prophecy but the natural law had earlier been planted in all to embody the truth of the ten commandments (4.15.1). The law looked
Participation Moses (4.16.5). All things move towards the perfection of love.
The earthly commands of the law of Moses were types of spiritual things; but we must not add types of types as the heretics incessantly do (4.19.1). The grace of the father has worked in different ways and dispensations (4.20.7). Here, as in his account of freedom,
Irenaeus responds to Marcion through an economy of ethics which enriches the concept of love with moral content and defends the creator.
11.2.3
LUSTS OF THE FLESH
The power of carnal lust is shown in the heretics who claim to be free from all evil. They think they are gold in the mud; however messy the mud is, they remain undefiled. Yet, says Irenaeus, their behaviour points in a different direction and reveals contamination: sexual indulgence, gladiatorial shows, heathen festivals and eating sacrificial meat (1.6.3). Only the psychics, they claim, need the virtue of continence, while pneumatics may indulge in every way (1.6.4). For example, Marcus is rewarded by the prophetess with the gift of sexual union (1.13.3), and his followers make liberal use of love potions (1.13.5). Regrettably, those who look at the church from the outside imagine that all Christians are like the Carpocratians (1.25.3)."3 While Tatian and others reject marriage as fornication (1.28.1), Basilides and Carpocrates advocate promiscuity (1.28.2). The Cainites teach that salvation comes to him who has experienced everything, and an 'angel' guides the seeker to try all kinds of sin (1.31.2). Enlarged experience of this kind leads to lust and abomination not to wider understanding
(2.32.2). By contrast, the light of the true believer rejects luxury, forward through signs such as circumcision (4.16.1). But the patriarchs had the law written in their heart, and they were fed with manna to prepare them for rational or verbal food, since man should not live by bread alone, but by the word which proceeds from the mouth of God (Deut. 8:3) (4.16.3).
"3 'This indicates that moral accusations against Gnostics have substance. Irenaeus would not raise harmful rumour for the sake of scoring a point against his opponents. Further there is a basis for this behaviour in the ideas of the Gnostics described. Those who know that they are pure gold will enjoy a dip in the mud. Clement of Alexandria sets out the Gnostic metaphysical basis for indulgence. Plotinus raises the same objection against Gnostic morals.
Goodness and truth
pleasure and lust, because such things lead to forgetfulness of God (4.2.4).
Carnal lusts, which prohibit entry into God's kingdom, are described by Paul as 'flesh and blood' (5.9.1). The works of the flesh are contrasted with the fruits of the spirit (5.11.1). Getting rid of our old humanity simply means preserving our God-given bodies from the lusts of the flesh (5.12.3). It is not part of a total asceticism for ascetic injunctions are absent because they have dualist overtones.'* Rather, the power of evil may be traced to Satan who first took humanity captive and was then justly taken captive himself (5.21.3). Yet our need of earthly rulers shows that the power of evil continues. Men would eat one another like cannibal fishes if there were no secular authorities to punish evil-doers (5.24.2). The devil is more determined than ever to overcome humanity (5.24.4) and the Antichrist is the recapitulation of the apostasy of Satan with every impiety and lawlessness (5.25.1). Yet, through his own humanity, the word conquers him and shows him to be an apostate
(Lk. 10:19) and gives believers the power to tread on snakes and scorpions (5.24.4).
11.3
MARTYRDOM
For the first Christians, especially those at Lyons, martyrdom was the peak of moral excellence because it most clearly reflected the ultimate goodness of the cross, which the disciple must carry after his lord. It was also the fulfilment of Plato's philosophical ideal: the practice of death. Erasmus saw Irenaeus as a candidate whose temper of mind was fixed by the thought of martyrdom. What does martyrdom mean for Irenaeus? To begin with, martyrdom requires two things.'> First, it means death, not just confession of faith. Second, this death must be marked by love (4.33.9). 'The martyr takes the place within the church of the persecuted, spiritfilled prophet (4.33.9). Yet martyrdom is not exclusively spiritual, but includes the participation, indeed the transformation, of the flesh. As the spirit absorbs the weakness of the flesh and bestows
'4 'We find no clear evidence of asceticism in Irenaeus', Erbkam, De sancti Irenaer principus ethicis.
'S Tremblay, Irénée de Lyon, 89-115.
Participation on it the strength of the spirit (5.9.2), so weakness is swallowed up, and the glorious power of the spirit is displayed.
What does the martyr achieve? He gains the cross in the world, which proves that the cross is not transcendent above the world as the Gnostics claim (3.18.5). The martyr imitates Christ concretely as he conquers, endures, displays God's goodness and ascends to heaven (3.19.3). Stephen copies the master of every martyr when he prays for the forgiveness of those who kill him (3.12.13). In his perfection,' when Christ is struck he does not hit back, when he suffers he does not threaten, and oppressed by violence he asks the father to forgive his murderers. 'It is he who has truly saved us, the word of God, the only son who has come from the father, Christ
Jesus our Lord' (3.16.9). By this perfection we are saved, for we cannot be saved by an empty cross or by a saviour who escapes to the pleroma when faced with suffering and death. The martyrs come closest of all to God; the church shows the presence of the spirit In a new way through its martyrs (4.33.9, 10). For the act of the martyr is never an isolated act, but alWays the act of a member of the church, which stands like Lot's wife, unchanging, although it continues to have members removed from it. It strengthens the children it sends on to the father (4.31.3). Martyrdom belongs to the church and the church is enriched by the martyrs, who point beyond all things to their final triumph in the presence of God.
Tribulation is necessary to those who are saved, that they might be ground into fine flour for the feast of the king. Irenaeus quotes the words of Ignatius (Rom. 4.1), who speaks of himself as the grain of Christ, to be ground by the teeth of wild beasts and to become the pure bread of God (5.28.4).
So Irenaeus has a complex theology of martyrdom, which derives from his fusion of John with Paul in a theology of the cross and offers yet another link with Plato whose just man is crucified. It could only come from within a martyr church.'® A martyr who forgives his enemy is the final form of Christian vocation which seeks to become God. The martyr displays the presence of the crucified God. He points to the cross as the glory of the love of God, to the son of the father as the lamb eternally slain. The church
'© See 6.1.2 above, and Scherrer, La gloire de Dieu, 180-206.
Goodness and truth
rejoices in its children who gain the privilege of martyrdom, for they are the fruit of the spirit who dwells in the church, and the living images of the one whom the church loves.
11.4
ETHICS AND PARTICIPATION
'Two disparate elements in the theology of Irenaeus'' are his belief in deification on the one hand and his moral exhortation on the other. In the first element, all was given in the physical redemption of the believer, in the other element, all was to be acquired by the believer through his moral struggle. The different strands of Irenaeus' thought were a preoccupation of the past. Today, the worthwhile pursuit in the study of Irenaeus is to see ways in which he brings together these apparently disparate elements. Here, in the interpretation of apparently conflicting views, we find his own authentic thought.'® We begin from the difference between God and man as the difference between the maker and what is made (4.11.2).'9 God's goodness makes and man is made. 'To complete his definition of man, we must add that man is a creature defined by growth and improvement (4.11.1) and a receptacle who receives from God.
While God is always the same, man is always changing and must always move forward to God. God never ceases to do good to man and to enrich him, and man never ceases to receive from God and to be enriched by him (4.11.2). Participation joins creation as the second part of human definition. 'The Johannine prologue begins,
'All things were made by him' and ends 'of his fullness have we all received and grace upon grace'. These clear definitions of God and man have important consequences. Obedience to God is neither a law to be fulfilled in pursuit of life eternal, nor an attempt by man to find his own fulfilment. Only because God gives and shares his glory can man find salvation in obedience to him (4.14.1). 'For to follow the saviour is to participate in salvation and to follow the '7 According to A. von Harnack, Lehrbuch der Dogmengeschichte, vol. I (5th edn; 'Tiibingen,
1931), 55960, 588. hed '8 B. Aland, 'Fides und subiectio. Zur Anthropologie des Irenaus', in Kerygma und logos, FS for Carl Andresen, ed. A. M. Ritter (Gottingen, 1979), 12. This section is indebted at several points to this study.
'9 Tt is also the difference between what is participated in and what participates.
Participation light is to embrace the light' (4.14.1).'° So we share in the glory of God. Our part is obedience and this obedience is immortality.
'Subjection to God is incorruption' (4.38.3). Man's subjection is his answer to his mortal and weak condition. His love, subjection and gratitude to God (dilectio, subiectio, gratiarum acto) (3.20.2) are descriptions of authentic human being. They are not commands, but a process by which man moves to perfect submission in God
(4.16.4). For in this submission the true glory of God is seen (3.20.2).
God gives and man receives.
In contrast, the power of Satan is the power which sets itself up as God in revolt against God (5.21.3). Satan embodies evil because he demands divinity and denies the difference between God and man. But how is man who is under the power of Satan to achieve his proper position as a creature under a beneficent creator? Through Christ, God makes man whole (redintegrans) and grants the gift of immortality (5.21.3). Ethical behaviour is only possible to those who are free, and we have seen that freedom for Irenaeus, as for the Christian tradition in general, has two elements. First there is selfdetermination, the free will which belongs to all mankind (4.37.1).
Then there is real freedom, the ability to exercise choice over a wide range. In the absolute sense, only God possesses sovereign freedom
(4.38.3). Through Christ, however, fre¢dom is granted and it is possible (especially for the martyr) to follow God without chains
(A519m):
Freedom cannot be a possession of man by himself (4.37.1).
Irenaeus speaks of human perfection as something which, in subjection to God, becomes God's perfect work (4.39.2). The incarnate word of the father and spirit of God, joined to the ancient substance of Adam, made man living and perfect in virtue of his reception of the perfect father (5.1.3). Man, who learns from his own weakness that God is immortal and powerful, finds the strength of God made perfect in his weakness (5.3.13 5.3.3). Perfect man is the mixture of soul with the spirit of the father, and with the flesh which was moulded after the image of God (5.6.1). Recapitulation finds the perfection of man in Christ with whom he is embodied and conformed. Yet man is always man and never God, always receiving,
° Sequi enim salvatorem participare est salutem et sequi lumen percipere est lumen.
Goodness and truth
always becoming, always flesh, flesh which must be redeemed and reformed (5.9.1), but flesh which can live by the participation of the spirit as well as its own substance.
Life in the eschaton is life through the spirit and in the flesh.?! In the present those who display the life of the spirit most powerfully are the martyrs. They are the men who are fully alive, as they show how the weakness of the flesh is absorbed by participation in the power of the spirit (5.9.2). So the antithesis beween perfection in the spirit and moral exhortation is overcome. As in other puzzles, the crucial move is that of participation.
11.65
LOVE OF ENEMIES AS CRUX OF RECAPITULATION
The word 'recapitulate' is used in early Christian literature in two ways: to describe either the perfection of all being in Christ
(Eph. 1:10) or the perfection of all law in the love command (Rom.
13:9-10). Is there any relation between these two applications (ontological and ethical) of the word? The answer must lie in Irenaeus, who quotes Romans 13:10 to the effect that love is the pleroma of the law."* Closely related is the Sermon on the Mount, which talks about fulfilment as the work (ontological) of Christ and as the perfection (ethical) required of his followers.*3 Jesus' correction and perfection of old testament law culminate in the distinctive love of the disciples which reflects the divine perfection of the father in heaven. Matthew 5:48 1s cited at least five times: "Be ye perfect as your father in heaven is perfect!' The two ideas (ontological perfection and ethical perfection) are juxtaposed in 3.18—20.*4 Irenaeus sees the love of enemies and the recapitulation of all things in Christ as converging where Jesus says 'Father, forgive them, for they know not what they do.'
Book 3 of Against heresies falls into two main parts.*° The first part (6-15) expounds the unicity of God. The second part (16-23)
21 yivens .. . propter participationem spiritus, homo autem propler substantiam carnis.
22 He does not quote Romans 13:9 where dvaxepadraloopat is used.
23 See the magisterial essay 'Fulfilment-words in the New Testament: use and abuse', in C. E D. Moule, Essays in New Testament interpretation (Cambridge, 1982), 3-36.
24 Also in haer. 4.13-16, 20.
25 Following A. Rousseau and L. Doutreleau, Contre les hérésies, 1,2 (Paris, 1974), SC 211,
493-5. See also 11,1 (SC 210), 190-205.
Partwipation expounds the unicity of Christ, the son of God made man in order to sum up his own creation, under three theses: Jesus is truly man, truly
God and true renewer of Adam. The passage 3.1 8-20 bridges the first and second theses, declaring Christ to be true man and true
God, changing reality with a new creation and changing man's morality from servitude to sonship. The movement is from theology to ethics and shows that for Irenaeus the centre of each is identical: forgiving love, which redeems and perfects mankind upon the cross. In the words of the man Jesus ('Father, forgive them'), the divine image is perfected and restored in mankind. The same words express the perfect goodness of the father in heaven who sends his sun and rain on good and evil men alike. His sovereign love is not conditioned by the moral frailty of those who benefit. The supreme ethical act of love is needed to transform man ontologically from death to life.
Irenaeus turns to a much-quoted statement of recapitulation.
The word who was in the beginning with God, was always present to the human race and, at a time fixed by the father, then joined his creation to himself by becoming a man who was capable of suffering. The long history of man was summed up by Christ briefly in himself, who gave an epitome of salvation to provide an inclusive recovery and a new beginning for mankind. What was lost in Adam,
God's image and likeness, may now be recovered in Christ (3.18.1).
The image of God meant life and goodness to which the sin of man brought death and moral corruption. Fallen man could neither be remade nor receive salvation; but the word of God through his incarnation and death did both for him (3.18.2).
This happened at the cross. Irenaeus quotes Romans 10, where salvation comes to him who confesses Jesus as crucified and risen lord.?° He died and rose to be lord of the dead and the living. Christ crucified is the sum of Paul's proclamation. The cup of blessing is communion in his blood.*" Christ's death brought together those who were far away (Eph. 2:13), freed those who were under the 26 See E, Kasemann, "The Spirit and the Letter', Perspectives on Paul, 155-66, ET of 'Geist und Buchstabe', Paulinische Perspektiven, 267-85, where Romans 10:5~—13 is taken as a test case, *7 Rom. 10:6-9 and 14:9, 15; 1 Cor. 1:23 and 10:16 and 15:3~4, 12, 21. 'Aprés quelques lignes trés denses relatives au pourquoi de cette incarnation, voici de nouveaux textes de
Paul, dans lequels celui-ci répéte inlassablement que le Christ en personne a souffert la
Goodness and truth
curse of the law (Gal. 3:13) and transformed their relationship with others for whom Christ died (1 Cor. 8:11). There never was an impassible Christ, as heretics claim. The sovereign good of crucified love is necessary to bring man from death to life (3.18.3).
When Christ speaks of the necessity that the disciple's cross should follow his, we have the second link of ontology with goodness. Love crucified must be repeated in the disciple who takes up his cross and follows, losing his life in order to find it (3.18.4). His confession points to yet another consummation where Christ will confess those who have confessed him. "They try to follow the footsteps of the passion of the Lord and to be martyrs of him who was passible' (3.18.5). Those who despise the martyrs will be rejected by the same Christ who receives the martyrs into glory (3.18.5).
Existence under the cross, manifest in the martyr, is part of the central mystery.
For the cross displays the ultimacy of love. The reconciling act is declared in 'Father, forgive them, for they know not what they do.'
A new epoch begins as he who taught the forgiveness of enemies now makes real his precept.?° From his long suffering, patience, mercy and goodness, the word who told us to love our enemies and pray for those who hate us, 'himself did this very thing on the cross, loving the human race so much that he prayed for those who were putting him to death'. If there were a second Christ who avoided the cross, we should prefer without hesitation the one who suffered and who bore no grudge against those who did evil to him. He is truly good (3.18.5).
Truth and goodness must go together. If Christ did not really suffer, so far from thanking him we should blame him. He told us to suffer gladly by turning the other cheek, but he himself (heretics claim) avoided suffering and was inferior to his followers. Even our salvation is undone for unless his obedience has really replaced our disobedience, sin has not been destroyed. However, our lord is the one true master and is truly good,'9 fighting and defeating
Passion, a été suspendu au bois, a versé son sang, est mort, a été enseveli et est resuscité',
Rousseau and Doutreleau, SC 210, 194-5.
28 'Tout cela exclut la thése hérétique d'un "Christ" demeuré étranger a la Passion',
Rousseau and Doutreleau, SC 210, 195.
29 sed quoniam solus vere, magister Dominus noster, et bonus vere Filius Dei et patiens Verbum Dei Patris
Filius hominis factus (3.18.6).
Participation the devil, redeeming disobedience by his obedience, freeing his own creation and destroying sin. All this he did out of supreme goodness and love (3.18.6). The spring of recapitulation is ultimate goodness which cannot lack truth. Human salvation depends on the truth of the incarnation, where man is joined to God. Only a real union of God and man could enable man to share in incorruption. This final union consists of love and friendship. The mediator of God and man had to belong on both sides 'in order to bring each into friendship and concord and to ensure that God should welcome man and man should offer himself to God' (3.18.7).3° Those who deny the reality of Christ's incarnation, which embodies this communion of love, are still under the sway of sin and death. He was what he appeared to be and his works are true (3.18.7).
Irenaeus' argument follows the themes: from death to life, love crucified, goodness and truth, mauguration of filial freedom. The movement is intricate but clear. As often elsewhere, he can move between a central simplicity and the circumference of a circle of ideas, then move from a different point on the circumference through other ideas to the same centre. In the centre, Christ as true man and true God, sums up and renews humanity. This he does on the cross when he forgives his enemies out of infinite love. This is the keystone of recapitulation.3' The ethics Of Irenaeus bring together the first half of this book. They begin from the goodness of God who makes man free, first with free will and finally with perfect freedom. This he does through the many steps of his economy and through the perfect work of Christ in recapitulation. Participation holds all together, for in Christ and the martyrs who forgive as they suffer on earth, the ultimate goodness of God is accessible to humans. In the words 'Father, forgive them' mercy and truth are met together.
3° per suam ad utrosque domesticitatem in amicitiam et concordiam utrosque reducere, et facere ut et Deus adsumeret hominem et homo se dederet Deo.
The ultimacy of divine love recurs in the European tradition. When Lessing makes his famous claim that the accidental truths of history can never become the necessary truths of reason, he rejects the fulfilment of prophecies in history except, quoting Origen, for the traces of them which remain in the lives of those who live according to the word.
He moves from the Gospel of John to the Testament of John: 'Little children, love one another' which is apocryphal, but no less divine. See Lessing's Theological Writings, selected and translated by Henry Chadwick (Stanford, 1957), 51-61; Lessings-Werke, 3rd edn, ed.
K. Lachmann, revised by F Muncker, vol. xm (Leipzig, 1897), 1-8.
PART V Conclusion When a poet's mind is perfectly equipped for its work, it is constantly amalgamating disparate experience.
TS. Ehot, Selected Essays, 1917-1932 For none is perfect but the uncreated who is God. As far as man is concerned, he must be created and when created he must receive growth, and having grown he must become adult, and being adult he must abound, and having abounded he must grow strong, and having grown strong he must be glorified, and being glorified he must see his lord: for it is
God who must one day be seen and the vision of God produces immortality and 'immortality brings one close to God'
(Wisdom 6:19).
(4.38.3)
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CHAPTER M2
The glory of God and man Any book on Irenaeus will have a reluctant conclusion, for his ideas and images go on and there is always something new to be seen. The apparent confusions in his thought (doctor confusus) may be overcome by conceptual stamina or poetic imagination. Yet his daily immersion in the bible (2.27.1) piles image upon image, thought upon thought (doctor constructivus). Our paths through the Irenaean jungle do not deny exuberance, but give strength to his claim that scripture is a garden where every fruit is to be eaten
(5.20.2). This chapter will show how these paths merge in his dynamic humanism, his creative use of argument and imagery, his optimism and, through participation, his sense of the immediacy of God.
12.1
HUMANISM: SAVING THE SELF
Irenaeus has a sense of order which is common to the culture of the West, but adds to it a fresh zest. He enriches classical humanism with a joy in the human condition and an admiration for man. His God is the good shepherd who rejoices in the work of salvation. Gnostics, with their denigration of creation, are in his opinion atheists. The wonder of God the creator and of man the creature go together, for the glory of God is man fully alive (4.20.7) and God is the glory of man who receives his wisdom and power
(3-20-2).
Irenaeus deepened the classical tradition by the value which he placed on the human self. The salvation of the flesh is the goal of Irenaeus' gospel, so that paradise is better seen at the end than at the beginning and chiliasm is a prelude to incorruptbility (5.32.1). One
Conclusion writer has seen contemporary relevance in Irenaeus' concentration on 'flesh! through which there is a way to the glory of God (4.39.2).
Man remains clay in the hand of the potter. The Gnostic claim to perfection ignores the fact that man is a developing creature within a process which runs from creation to consummation.*
For Irenaeus the Gnostic man is 'a monstrous mixture of the superhuman and the inhuman'.? Gnostic pessimism denies the cooperation of body and soul, because the body is dilapidated and preparing for combustion.* Like gold in a furnace, the pneumatic element is untouched by any physical experience, so that a pneumatic person may eat and do what he will. Irenaeus opposes this
'monstrous liturgy of self-celebration',> because it destroys the contingent human self.
Gnosticism has a cognitive system which submits reality to egocratic fantasy.® The soul is in prison in the body and will not be released until it has paid the last farthing (Lk. 12:58; Matt. 5:25—6) by committing every impiety. Those who have consummated all sins break the cycle of transmigration and soarto angelic bliss (1.25.4).
This is a negation of humanity, of natural law, of any boundary between God and man. The Gnostic 'total man' accomplishes all in one parousia: he lacks nothing, absorbing all difference in himself.
The body is irrelevant, a relic of the evil demiurge.
Inevitably, all Gnostics wish to be teachers and invent something new (1.28.1). They dislocate the text of scripture, over which they set themselves by abandoning any rule of truth (2.27.1).
Irenaeus' chief concern is not with details of any particular heresy but with dogmatic irrationality, 'utter incurable stupidity'
(2.30.5), and demonic deception and fantasy (2.31.3), where there is no differentiation between reason and unreason. What bothers him is that, for Gnostics, there can never be a difference
Verweyen, 'Frithchristliche Theologie', 397: 'Das durch Gottes Hande nach seinem Bilde modellierte (plasmare!) Fleisch des Menschen als Grund und Ziel der gesamten "oikonomia", des gesamten Heilsplanes Gottes.' n Ibid., 399: 'wo alles Fleisch unter dem Haupt Christi "rekapituliert", in das leuchtende
Bild Gottes wieder eingeholt sein wiirde'.
G. Vincent, 'Le corps de Phérétique (la critique de la gnose par Irénée)', RHPAR 69,4
(1989), 411: 'économie anthropo-théologique de Phumain'.
Ibid., 412. oo EN > Thid., 413. on © Tbid., 414: 'du fantasme de totalisation égocratique'.
The glory of God and man
'between reason and folly, between faith in God and a passion for absoluteness'.'
Resurrection is not an event for the body, says the Gnostic, but is the knowledge of the truth (2.31.2). Modernity has offered a similar certitude of instant truth, the destruction of what Irenaeus calls
'economy? (dispositio) which 'disposes us when we cannot dispose itv'.® Recently the passion for novelty, for horror, for the sensational, reduces experience to one elementary stimulant. The subject is decomposed. In contrast, Irenaeus has a deep concern for a humanity which recognises God and creation and rejects fantasy. Eve was 'bound' by lack of faith, Mary was freed by her faith. Christ delivers humanity by binding the strong man and robbing him of his possession (3.23.1). The Gnostic offers a real identity with God, with all the mystery of his being, an identity which precludes death and separation, which rejects the world and the body as ephemeral and irrelevant. 'This\claim to identity is a fantasy, from which Irenaeus offers deliverance through the incarnate Christ.
12.2
TWO CRITERIA: ARGUMENT AND IMAGERY
Koch's objections against Irenaeus (doctor constructwus et confusus)9 are met by Irenaeus' double criterion — logic and aesthetic. Argument and imagery are the keys to his thought. Irenaeus presents a clear coherence of many images. Categories of later controversy cannot be projected on him, and the analysis of Loofs is now hypercritical and outmoded.'® Whatever the influences on Irenaeus, his originality provides 'the extraordinary power of a theological vision, rich and harmonious, veiled in simplicity of expression. Each element fits together as part of an ever wider doctrinal synthesis.""' f 7 Tbid., 420: 'la toujours possible indifférenciation, de la raison et de la folie, de la foi en
Dieu et de la passion pour l'absolu'.
8 Tbid., 420.
9 See above, 1.3-1.4.
© Ruiz, 'L'enfance d'Adam', 97, quoting Benoit, 'Irénée et Justin', Actes des journées trénéennes desg—10—-11 mai1r984. La foi et la gnose hier et aujourd' hur: Irénée de Lyon, CICL 15 (Lyon, 1984),
64. At best, source criticism discovers what Irenaeus began from. It is more rewarding to discover what he did with the material to hand and his own originality.
™ Ruiz, 'L'enfance d'Adam', 114.
Conclusion For one reader the synthesis stems from the concept of God as the unique source of life.'* Light has meaning as life (Jn 1:4), which shines in creation and in incarnate glory. Light has logical and aesthetic force. Light points logically to the discovery of fresh meaning or hidden fallacies, and aesthetically to glory.
The thought of Irenaeus lived on in reason and imagination. 'The rebirth of biblical images which marked the beginning of Christian thought gave access to the all-embracing mind of the good God.
The imagery was governed by the twin criteria of truth and fitness, by logic and aesthetic. The multiplication of Gnostic aeons was as much an offence against poetry as it was against the logic of Plato's third man. The images have logical content. 'They are "configurations of the economies' of divine activity. They describe what
God is doing and what he will do and what man should do and know.
In Justin and Irenaeus, the prophetic visions serve in place of Plato's forms, and function as mathematics in their constancy.
When Trypho complains that Justin repeats.his prophetic evidence too frequently, the reply-comes that there is nothing wrong with the repetition of simple equations such as 2 + 2 = 4 (dial. 85.5). The prophets, for Irenaeus as well as for Justin, hold a relation not unlike that of mathematics to the material werld. The Gnostics separated mathematics from the physical world. Today scientists do not.
"These are not disjoint realms but they are parts of an interlinked complementary created reality, as our "amphibious" experience as embodied thinking reeds testifies, and as is also witnessed to by the "unreasonable effectiveness" of mathematical pattern as the clue to the structure of physical law.''3
Both imagery and logic, poetry and argument find a first principle or the thing itself. A modern poet writes:
The important thing is to build new sentences to give them a new shape, to get acquainted with grammar like a new friend...
I would like to go right back devising a sentence unlike any such creature in creation, so llovals taal, '3 J. C. Polkinghorne, Beliefin God in an age of science (Yale, 1998), 129.
The glory of God and man
like nothing on this planet...
It would glitter, articulate, strum and diversify.
It would be the thing itself."4
Certainly, Irenaeus' recapitulation in the ultimate reality of Christ glitters, articulates, strums and diversifies, yet belongs to this planet.
Some will stumble at the claim that Irenaeus has a Platonic paradigm and the denial that he is a Platonist. The distinction is simple. Our environment determines the categories in which we think. In a post-Christian world, people still think in terms of guilt and charity. An illuminating incident occurred in the 1950s when a conservative theologian unwittingly mimicked an eminent atheist philosopher, John Anderson. The conservative insisted with much argument that all revelation was propositional.'> The philosopher had argued at length that truth must be propositional and his ideas dominated the environment where both lived.'® The parallels were detailed and exact. Yet the theologian had never heard a lecture or read a line of the philosopher. Had he done so he would have disagreed. He had simply lived and worked in a city dominated by the philosopher's ideas. Contrary beliefs were expressed in identical categories. Similarly Irenaeus, living in a Platonic world, for all his biblical content, set three of his concepts in a Platonic mould of divine Intellect, recapitulation into the form of the good, and participation. He had to bend the mould for the economy of saving history, but even this economy became simultaneous as well as linear. The patriarchs became contemporaries. Therefore the use of the term 'Platonic paradigm' is illuminating, although it may be misunderstood.
In the end, the chief influence of Gnosticism on Irenaeus was that it forced him to take Athens seriously. Gnosticism was inaccessible except through the Platonism which it caricatured. Picturebook Platonism could best be challenged by the Socratic tradition of argument. In this way Gnosticism (theosophy) stimulated
'4 Chris Wallace-Crabbe, 'The thing itself', in I'm deadly serious (Oxford, 1988), 10.
'5 D.B. Knox, 'Propositional revelation, the only revelation', RTR (1 960). See my discussion,
'Realism and revelation', ABR (1960), 29-37.
'6 John Anderson, "The knower and the known', PAS (1926-7), 61-84. See also "Empiricism', AFPP (1927), 241-54.
Conclusion its opposite (philosophy) to produce Christian theology. When we have seen this, we have begun to understand the second century.'/ 12.3.1
OPTIMISM AND GROWTH THROUGH
PARTICIPATION
Of the four great concepts of unity — divine Intellect, economy, recapitulation, participation — the first and last point to optimism and growth, while the middle concepts show the way in which growth is achieved.
Irenaeus links the concept of divine Intellect with active goodness to make a 'theocentric optimism'. God's goodness is prior to his action (4.39.2). He is the rich source of all good things (1.12.2; 4.39.4).
Optimism springs from confidence in the goodness of creator and creation.'® Irenaeus finds Gnostics to be restless and dissatisfied; they are always seeking but never finding (5.20.2). In contrast,
Irenaeus puts forward a love of being and'a good sense which sees in the opposites which the Gnostics reject a ground for admiration. The diversity of the world is a splendid harmony from the composer of a wonderful universe (2.26.3; 2.25.1; 4.4.2).
Because of God's goodness it is right teafollow nature. One must respect the nature of each object. The Gnostics want to adulterate, abuse, transform, or destroy the object which is in front of them, whereas Irenaeus wishes to relate to it. One must respect the mind and its limited knowledge (2.25.4). One must grow in knowledge; development is the rule for the human mind. These three principles express the method of Irenaeus and are compatible with Stoic veneration of nature. Gnostics find salvation in evading nature, but Irenaeus finds it among existing things (5.36.1). He notes with wonder the rich natural beauty in which Adam was placed (dem.
12). He speaks harshly of the sins which are against nature. The jealous murder of Cain is worse than the incest of the daughters of Lot who wished to maintain the human race. Against the contempt of Gnostics for the mass of humanity, Irenaeus is concerned that '7 'The line between theosophy and philosophy in the second century was not as clear as it has been since the Enlightenment; but it was there.
'8 TD. B. Reynders, 'Optimisme et théocentrisme chez Saint Irénée', RTRAM 8 (1936),
225-52.
The glory of God and man
every human being should find incorruption and life eternal, as he turns from the emptiness of carnal things to the new order of the flesh which God gives (5.10.2).
The word heals all human decay in man and restores humanity (5.12.6). He brings in himself all that is new and all that was promised (4.34.1). Here God triumphs in his work and man rediscovers his nature under the sovereignty of spirit (3.10.2). Restored to his first condition (5.32.1), he rejoices in the vision of God (5.7.2).
So divine Intellect, the first concept of Irenaeus, as 'theocentric optimism', flows into the second concept of divine economy which points to growth.
In his optimism concerning man and God, Irenaeus stands in the second-century Christian tradition. He owes most to Justin whose good creator made the world for the sake of man (z apol. 10.2) The father of all things has guided his people in every age that they might share in his life and immortality. God loves all men with justice and goodness (dial. 23.2). Christians imitate the good God who sends rain and sun on both holy and wicked men (dial. 96.3). 'None is good but God alone who made all things' is Justin's embellishment of the Gospel saying (7 apol. 16.7; dial. 101.2). God's goodness is his favourite theme. Optimism is further indicated in his account of spermatic logos which is present in every human being (2 apol. 8).
All who have lived with logos are Christians (z apol. 46).
The same optimism concerning man and God is found in Tertullian. The testimony of the soul naturally Christian springs from the deepest level of human consciousness, for all men know the goodness of the one God (apologeticum 1 7 .5—6). Faith is the recognition of a well-known God. Revelation confirms what is known from creation, Christ confirms what is known from prophecy. God is commended by nature and daily life, and less known only because his unicity has been concealed by a variety of names (adversus
Valentinianos 3.2). The goodness of the creator is shown supremely in the making of man.
12.3.2
PARTICIPATION AND EXCHANGE
The verb 'to participate' is used by Irenaeus to report and criticise Gnostic doctrine, to criticise false doctrine and to expound true doctrine. We may note typical examples. First,
Nous pondered how he
Conclusion might communicate to the other aeons the greatness of the Father (1.2.1); a woman thanks Marcus for having dubiously communicated to her his own grace (of prophecy) (1.13.3).'9 Secondly, how can the twelfth acon participate in passion when the other eleven aeons, who are all derivative from one source, did not (2.23.1)? How can docetic Ebionites truly participate in salvation if he whom they believe was no more than an imaginary being (4.33.5)?
The concept is used in positive exposition. Participation is the life of the church. Where the church is, there is the spirit of God; but the spirit is truth and those who do not participate in the spirit, are not nourished into life from their mother's breasts, and do not receive that purest fountain which flows from the body of Christ
(3.24.1). Participation is personal: the advent of the king brings joy and liberty to his subjects who participate by seeing and hearing him, enjoying the gifts which he confers (4.34.1). To follow the saviour 1s to participate in salvation, as to follow the light is to participate in the light (4.14.1). Such participation is not automatic, for while some choose light others choose 'darkness and participate in its calamities (5.28.r). Body participates in divine wisdom and power (5.3.2), and the flesh which now participates in life from God will participate in life eternal (5.3.3).7° Only in faith and obedience can one-participate in what is good. Thesdevil promises all things to those who fall down and worship him; but what pleasant or good things can he who has fallen share (5.22.2)? There are degrees of participation. As an artist begins with an idea but takes time to execute it, so the body, as instrument of the soul which it participates, slows it down (2.33.4). Finally, participation is reciprocal: from man to God and from God to man. To fulfil all the conditions of human nature, the son participates and is made incarnate in man for the sake of man (3.18.7).
Irenaeus does more than any other earlier Christian writer to establish participation as a category of Christian thought.*' On the one hand, the concept belongs to Plato,?? where it describes the "9 See also 1.30.8 and 2.17.4.
*° On bodily participation in God see also 5.4.2; 5.6.2; 2.29.1,2; 2.34.4.
*" See D. L. Balas, METOYZIA OEOY. Man's participation in God's perfections according to Saint Gregory of Nyssa (Rome, 1966), 1-9; D. L. Balas, 'Participation', Encyclopedia of early
Christianity, 2nd edn (New York, 1997), 873-6.
2 LETEXW, LEOEELS, KOLVMVIA, LiLNoLc.
The glory of God and man
participation of particulars in forms. The particular thing shares in but is not identical with the form. Aristotle rejected Plato's forms but retained the notion of participation to describe the difference between the imperfect and perfect possession of a quality.
On the other hand, in the new testament the words are used in a different way. wetéxX@ is most frequent; Christ shares our mortal nature (Heb. 2:1), we share in him (Heb. 3:1 4), sharing his sufferings (Phil. 3:10; 2 Cor. 1:7) and his glory. Philippians 3 is built around this theme and influences Irenaeus strongly. We share in the eucharist (1 Cor. 10:1 6-1 8) and the communion of the spirit (2 Cor.
13:13). kolvwmvia dominates the first epistle of John and participation in the divine nature is the end of salvation (1 Pet. 1:4).
Irenaeus joins the biblical with the philosophical account through Justin, who had used participation on two central issues.
The spermatic logos is shared in varying degrees by all men. The soul finds life only by participation in God who is life. The second point is central to Irenaeus (2.34.4), where the difference between participation and identity, established by Plato, elucidates the problems of image and likeness, breath and spirit.*$
Participation retains a dialectic. Just as Plato joined the One and the One-Many in the form of the good, so the divine economy belongs to a God who joins darkness and light. In creation, participation points to pied beauty.
Glory be to God for dappled things — For skies of couple-colour as a brinded cow;
For rose-moles all in stipple upon trout that swim; Fresh-firecoal chestnut-falls; finches' wings;
Landscape plotted and pieced ~— fold, fallow, and plough; And All trades, their gear and tackle and trim.*4
On the cruel cross, glory shines. Even to eternity the one light of God is shared by those who remain his creatures and are not swallowed up in his being but are always going on.
23 See discussion in chapter 11 and the differing solutions of Behr and Sesbowé; also see
Spanneut, Le stoicisme des péres de l'église, 148: 'Comme chez les auteurs précédents, on trouve, greffées sur un systéme de base héllenique, des données chrétiennes bibliques, plutét juxtaposées que coordonnées.'
24 'Pied beauty', G. M. Hopkins, Poems and Prose of Gerard Manley Hopkins, ed. W. H. Gardner
(Penguin Books, 1953), 30.
Conclusion Participation means communion with God and with Jesus Christ.25 The Gnostics have separated father, word and spirit, but Irenaeus holds them together so that man might live a life of union with God. From creation where God, immediately present, makes man in his own image, by the presence of the word throughout the economy to the incarnation, man is joined to God. 'How could we have shared in adoption if the word of God had not entered into communion with us and become flesh himself?' (3.18.7). Between God and man unity is restored (3.18.7). Communion means participation, so incorruptibility follows union with God. The corruptible is absorbed by incorruption and the mortal by immortality
(3.19.1). Participation in God's glory comes through the vision of his splendour (4.1 4.1). At the eschatological banquet men will share at God's table (4.16.1), until God's final gift of himself (5.36.3).
In every chapter of the second half of this book, there has been a place for participation and the reciprocity of "exchange-formulae'.
Irenaeus' link of participation with exchange *° begins from Paul's account of Christ who became poor that We might be rich (2 Cor.
8:9). In the hymn of Philippians 2:3—11, the believer shares in the humility of Christ and his exaltation. The Adam—Christ parallel
(Rom. 5:2—21) exchanges life for death. In Ephesians, redemption from sin-brings near those who were once far off; they become members of the body of Christ. The exchange motif goes back to Moses at the burning bush, where Christ came down to confront
Moses and to save his people just as he later came down and then ascended for the salvation of men (3.6.2). He sums up humanity in himself, exchanging invisible for visible, incomprehensible for comprehensible, impassible for passible, the word becoming man, drawing things together in himself to be ruler in the invisible, spiritual realm, as well as in the visible and corporeal realm, assuming primacy and making himself head of the church, 'so that he might draw all things to himself at the right time' (3.1 6.6).
The pattern is constant: descent/ascent, the great exchange and participation.
*9 R. Winling, 'Une fagon de dire le salut: la formule "étre avec Dieu étre avec Jésus-Christ" dans les écrits de Saint Irénée', RevSR 58 (1984), 105-35.
Teilhabe und Tausch. See FE Normann, Teilhabe—ein Schliisselwort der Vatertheologie (Minster,
1978), go-2.
The glory of God and man
The theme of exchange begins and ends Book 5.27 In the preface Irenaeus asks that he be read carefully. There is one true teacher, the word of God, the Lord Jesus Christ. The act of truth is an act of exchange: because of immeasurable love, he became what we are to bring us to be even what he is himself.
(5 pref.) Knowledge works through exchange (5.1.1). There is no other way to learn the mind of God than through our teacher who is the word of God made man. We may know what he is by seeing, hearing and imitating our teacher. The exchange produces participation and, in a single stroke, destroys the dualism of the heretics.
Therefore because it is through his own blood that the lord has redeemed us, since he has given his soul for our souls and his flesh for our flesh, since he has also poured out the spirit of the father to effect the union and communion of God and man, making God descend into men by the spirit, and making man ascend up to God by his own incarnation, and since certainly and truly in his coming he has given us incorruption by the communion which we have with him ~— all the doctrines of the heretics are destroyed. (5.1.1) Participation is for Irenaeus the argument before which all dualism tumbles into ruins.
Participation is brought about through the descent of God's firstborn word to grasp the creature, and by the ascent of the creature who grasps the word and ascends beyond the angels to become the image and likeness of God. Mutual participation assimilates the creature to the divine likeness. The great exchange is achieved by the descent of the word and the ascent of man (5.36.3).
The same note of a descending son of God who restores the divine image and likeness is found at the end of the Demonstration.
The words of the scripture?® point to that universal divine wisdom whose light goes out and returns from the stars, and who then descends to earth to communicate the divine likeness to his creature
27 See the relevant commentary of Orbe, Teologia de San Ireneo, and the fine work of W. Overbeck, Menschwerdung (Bern, 1995).
28 Baruch 3:29-4:1, attributed to Jeremiah.
Conclusion (dem. 97). Participation means growth. God makes; man is made.
But man who is found in God will advance to God (4.11.2).
12.4
THE IMMEDIACY OF GOD
From the divine Intellect who contains all but is not contained, who creates from nothing, who has held Adam in his hands throughout the economy, and who has summed up all things in Christ, Irenaeus is ruled by a sense of the immediacy ofa God in whose truth, beauty, life and goodness he now participates.
This immediacy joins time with simultaneity and the human with the divine. For Irenaeus the movement of time is real, since the economy of God belongs within God himself. When the prophets gaze on the mind of God, they see no abstract forms but a plan spread over time. Yet the economy is summed up in Christ, and recapitulation is projected back so that the living word speaks with Moses at the burning bush. The same immediacy goes on in the life of the believer, who lives with his lord in past and present and thereby with patriarchs and prophets'? as he prays, 'All that you have done is eternally present. The history of salvation is also a revelation. By this picture we must present it. Daniel and Jonah are not strangers to us. They are our brother', our contemporaries in the faith.'3° By this immediacy 'the past and future
/Are conquered and reconciled'.3' 'Time and simultaneity belong to God and to all who participate in God. Simeon found the divine immediacy as he took in his hands a child who was the salvation of all, 'the son of God, the light of all, the glory of Israel, the peace and refreshment of those who had fallen asleep' (3.16.4).
Immediacy marks God's grasp on created reality when Irenaeus insists that Adam never left the hands of God. For God does not belong to a transcendent world of forms or aeons. Since creation,
God without man is as unthinkable as man without God. There is no equal music which transcends the parts and voices of the divine
*9 See above, 9.3, for the immediacy of prophets and patriarchs in early Christian art.
3° Prigent, Jmmagini Cristiane, 70.
3" "Here the impossible union of spheres of existence is actual / Here the past and future
/ Are conquered and reconciled.' T. S. Eliot, 'The dry salvages', Four Quartets (London,
1944), 33:
The glory of God and man
economy. 'The voice of the son of man is as the sound of many waters. Only because God is immediate within the world among its changes and chances, folly and brilliance, earthquake and fire, can his voice be heard. Irenaeus turned from Gnostic abstractions to the place where the kingdoms of this world become the kingdoms of God and his Christ.
For Irenaeus, Athens and Jerusalem meet at Patmos, as surely as the two great rivers meet at Lyons and flow on as one stream.
The transcendent realities of Athenian philosophy are transmuted by the prophets and patriarchs of Jerusalem. Greek love of truth and beauty remains; but the Platonic scaffolding comes down. It is not the case that "he One remains, the many change and pass;
/ Heaven's light forever shines, earth's shadows flee';3? but rather 'Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them and be their God' (Rev. 21:3), For the glory of God is a living man and the life of man is the vision of God. (4.20.7) To advance from the image of the horizontal hourglass, where we began,*? and to join his argument and his imagery, his logic and aesthetic, Irenaeus brings his reader into a place like the Sistine
Chapel.3+ On each side and above him are the economies of prophets and apostles which make up the one economy of the divine Intellect. Before him is the recapitulation of all things in Christ, through whom prophets and apostles are joined. Yet divine
Intellect, economy and recapitulation cannot be seen in abstract.
The beholder must fall to prayer and by faith share, participate, in the glory which God gives in exchange for the humanity which God shares in Christ.
32 PB. Shelley, 'Adonais', Shelley's poetical works (Oxford, 1935), 438.
33 See above, 1.6.2.
34 When we have analysed the logic, aesthetic and ethic of Irenaeus, we can turn to une théologie é genoux as exemplified in P. Ferlay, Sait Irénée de Lyon, la symphone du salut (Paris,
1982). Such a theology cannot solve the complexity to which Koch pointed; but it can hold together the mass of argument and aesthetic.
Appendix: Gnosticism
GENERAL CHARACTERISTICS
While the differences between so-called 'Gnostic' groups present a permanent problem,' there have been useful and concise accounts.
Gnosticism is 'a doctrine of redemption, which appeared among Christians and pagans in late antiquity'.? Six common characteristics of various types of Gnosticism have been claimed: a cosmic dualism, according to which the world is evil and ruled by evil powers. Matter and spirit are sharply opposed, but all things fall under the dominion of one or the other;
Ty . a Clear distinction between the most-high, unknown God, and the God who created this world, usually identified with the creator God of the old testament;
. some humans are naturally like God, bearing a spark of heavenly light, although their body belongs to an evil world;
. the human condition and desire for freedom are explained by a myth of a pre-cosmic fall; . humans are liberated by knowledge of their true nature and heavenly origin; . only an elect few have the spiritual seed which determines by its presence or absence the destiny and the moral choices of each person.
Irenaeus had plenty of information on the magical antics of the followers of Marcus, but they are best kept separate from the Valentinians, in spite of their juxtaposition in Book 1, which may well be due to a displacement of the text; D. H. Tripp, "The original sequence of Irenaeus Adversus haereses I: a suggestion', SecCent 8 (1991), 157-62. n TRE 13, 519.
Appendix Today even such a summary has been questioned; earlier generalisations are challenged and replaced by other vulnerable claims, which may be set out briefly.3 It may be argued that exegesis by Gnostics was not governed by a pattern of protest or reversal;* that their ideas were not parasitic;> that as a group, they were averse neither to the body nor to the world, neither ascetic nor libertine, neither determinist nor elitist.° It is even claimed that Gnostics emerge as 'sanguine sociable creatures . . . judging by the ways in which they often seemed intent precisely on pursuing a lessening of sociocultural tension between their religious movement and the larger social world." This popular approach turns to the market place. 'Gnosticism' is no longer a brand name with a secure market.
'And in any case I wonder if the record of product performance does not indicate that it is time for scholars as responsible modern
"producers of knowledge to issue a massive recall, and to focus collective attention on developing not merely a repackaging program but a new model altogether".'® The Gnostic is an indescribable in pursuit of the incompatible. Beyond marketing, however, questions of historical investigation remain.
SCHOOLS OF PHILOSOPHY?
How da Gnostic groups behave? The category 'school' is not just a device of heresiologists, but part of the selfunderstanding of (at least) Ptolemy and the group around him, as shown by Irenaeus, the Letter to Flora, and other texts of the church fathers. People from the group around Ptolemy called themselves 'members of the school of Valentinus' and from the beginning of the third century (at the latest) the Valentinians themselves distinguished themselves as two schools. 'There is a succession of teachers and a teacher—pupil relation through the normal continuity and discontinuity of any
3 See M. A. Williams, Rethinking 'Gnosticism'. An argument for dismantling a dubious category
(Princeton, 1996).
+ Tbid., 77.
5 Tbid., 94.
6 Thid., g6-212.
7 Tbid., 264.
8 Tbid., 266. The cultural attraction which derived from American nature mysticism, in Emerson and 'Thoreau, is here rejected.
Gnosticism
school.? Clement's Excerpta set out a well-known series of questions.
There was sometimes a common life with sacraments and cult; Flora is a 'sister'. A claim has been made for Valentinianism as a philosophical school.'° What kind of philosophy might be envisaged?" Philosophy could be a domestic matter with the paterfamilias leading in the manner caricatured by Lucian. It could be popular, as in Musonius Rufus and Epictetus, with little logical argument. Also popular are the lectures of Maximus of Tyre who discussed great themes like the nature of philosophy, God, the origin of evil, and moral life, as well as practical problems like enduring injustice and avoiding anxiety. Persius, a student of the Stoic, Annaeus Cornutus, lists these subjects (Sates III.66—7 2).
More professional was Calvenus 'Taurus who held regular lectures, discussions on texts, chiefly in public places or rented buildings. For such lectures there were rooms in the Athenaeum of Hadrian.'* Authority derived from a founder whose teachings should be accepted; but there was little continuity of teaching in late antiquity. For example, there was nothing in common between Carneades (213-129 BC) and Calvenus Taurus (fl. AD 145). There was a strong component of myth which found a starting point in philosophical and religious questions. Pupils of Valentinus and Ptolemy used myth, and seem to be poorly educated."
WAS VALENTINUS A GNOSTIC?'4
From the fragments which we possess it appears that Valentinus did not share the views of those who subsequently were known as his
9 C. Markschies, Valentinus Gnosticus? (Tiibingen, 1992), 395-6.
'o B. Layton, The Gnostic scriptures: a new translation with annotations and introduction (New York and London, 1987), 267. His claim that Valentinus was a Christian reformer of a classical
Gnostic system 'cannot be too strongly denied'. Markschies, Valentinus Gnosticus?, 405.
™ J. Hahn, Der Philosoph und die Gesellschaft: Selbstverstiindnis, offentlches Auftreten und populdre
Erwartungen in der hohen Kaiserzeit (HABES 7; Stuttgart, 1987).
'2 K. Gaiser, 'Das Philosophenmosaik in Neapel. Eine Darstellung der platonischen
Akademie' (AHAW.PH 2/1980, Heidelberg, 1980), esp. 8-23.
13 CG. Markschies, 'Valentinian Gnosticism: toward the anatomy of a school', in The Nag
Hammadi Library after fifty years, ed. J.
D. Tarner and A. McGuire, Nag Hammadi Studies 44 (Leiden, 1997), 401-38.
™ Markschies, Valentinus Gnosticus?
Appendix followers. In modern times we have seen stark contrasts among the pupils of Bultmann and marked divergence from the conclusions of their founder. Similar discontinuity is apparent between Valentinus and the Valentinians.
Six points of divergence may be noted. According to Valentinus, angels made humans from an ideal pre-existing pattern and gave them spirit from the highest God. According to the Valentinian school, the demiurge, in ignorance of a higher pattern, made humans who received spirit from Achamoth. According to Valentinus there is but one God the father, who is accessible to all, while for the school, the unknown father has a variable accessibility.
Valentinians have three 'Christs', while for Valentinus the one Jesus is both God and human. For Valentinus the goodness of the world derives, as for Plato (Jim. 29e), from the ideal pattern; for the school, the myth of the aeons presents a different picture. The golden chain of Valentinus has no place for the fall of Sophia.
Valentinus restricted the Platonic interpretation of the biblical text while Valentinians multiplied texts.
A It may therefore be argued that Valentinus was in no sense the reformer of a classic Gnostic system and that he stands somewhere between Philo and Clement as part of the Alexandrine thought world.'2 s
IRENAEUS' ACCOUNT OF VALENTINIAN
GNOSTICISM (1.1 —8)
Contemporary scepticism concerning the Gnostic phenomenon need not bring us to join Tertullian in the 'duty of derision' against Gnosticism. Over the last fifty years very useful work has been done on newly discovered documents. Since the purpose of this book is to elucidate the thought of Irenaeus, the lack of a synthesis of Gnostic ideas is less important than Irenaeus' account of the stimulus to his thought. What forced Irenaeus to struggle towards a unified statement of Christian thought? Here there is no mystery. Irenaeus sets out what has stirred him to action in Book 1 and refutes it in Book 2. The remainder of his work shows that his response goes beyond the stimulus.
'S Thid., 4.04.
Gnosticism
Irenaeus begins with a detailed account of a Valentinian myth which is the work of a generation after Valentinus and Ptolemy.'°
The attribution to Ptolemy (et Ptolemaeus quidem ita) is a gloss; but the authors were most likely Valentinians who, while calling themselves pupils of Valentinus, were in fact pupils of Ptolemy.'7 The work displays four movements (extension, dispersion, concentration in saviour, and return to unity by saviour) and falls into six episodes:'®
(a) The first principle and first emanations; (b) The passion of Sophia and the new emanations;
(c) The formation of Achamoth; (d) Three substances; (e) Creation of the cosmos; (f) Christ and consummation.
(a) The first principle and first emanations All things begin from the perfection of the pro-father, pro-first principle, abyss, who is incomprehensible, beyond apprehension, invisible, eternal, unbegotten, tranquil in profound repose. With him exists indivisibly thought (ennoza) who is also silence (szge) and grace
(charts). From this beginning derive three pairs (suzugiat) of emanations (probolat) to the glory of the Father and to form the Ogdoad:
Nous (or Monogenes) and Aletheia, Logos and Zoe, Anthropos and Ecclesia. Further emanations continue to the glory of the Father.
From Logos and Zoe proceed five pairs of aeons (the Decad) and from Anthropos and Ecclesia six further pairs (Dodecad). 'These thirty form the Pleroma, or fullness of the Godhead.
(b) The passion of Sophia and the new emanations (i) Passion of Sophia, efnanation of limit: The only-begotten
Nous alone beholds and rejoices in the Father. The other aeons long peaceably to see him. But the last of the thirty aeons, Sophia, yields to an ungovernable intention to apprehend his infinite greatness which transforms her through passion. Her passion is both a ™6 C. Markschies, 'New research on Ptolemaeus Gnosticus', ZAC 44 (2000), 225-54.
'7 Markschies, 'Valentinian Gnosticism'.
'8 The following account is indebted to the lucid summary of F M. Sagnard, La gnose valentinienne et le témoignage de saint Irénée (Paris, 1 947), 140-98.
Appendix disorder and a suffering, both physical and moral. She so strains towards the sweetness of the Father that she would have been dissolved into the All had not Horos (limit, or stauros, cross), appointed as consolidator of the Pleroma, convinced her that the Father is incomprehensible and confirmed her. So Sophia is converted and persuaded that the Father is incomprehensible, separated from her intention and passion through wonder, healed and purified. She is finally restored to her partner. What she has shed is a spiritual substance, without form, feeble and feminine, explicable from the story of the woman with an issue of blood who was healed by touching the garment of the son. The son is partner of truth and his garment is truth. The power which proceeds from him is Horos (limit). Limit is also known as cross, redeemer, absolver, definer and guide. Cross consolidates, confirms, establishes on the one hand and separates, defines, purifies on the other hand. All that is material is separated like straw from wheat and consumed in fire.
(ii) Emission of Christ and holy spirit, formation of the saviour:
So that none of the aeons will ever be smitten by a passion like that of Sophia, the only begotten (Mind) now emits a new pair of aeons: Christ and Holy Spirit. Like the earthly Christ, the heavenly
Christ will teach. He will reveal knowledge, teaching the nature of the suzugea, granting knowledge that the Father is incomprehensible and that the only way to him is through his only son. The eternal permanence of the aeons is due to incomprehensible transcendence of the Father; by contrast their birth and formation is caused by what is comprehensible in the father, which is the son.
The holy spirit has a different teaching mission to the aeons: he makes them all equal, instructs them how to give thanks and leads them to the true rest. Equality of form and thought is achieved by uniting the masculine aeons with nous, logos, anthropos, Christ, and uniting the feminine aeons with truth, life, spirit, church. The abandonment of co-education is spectacularly successful: the choir of aeons, established firm in perfect rest and joy, blissfully sing to the Father. Stull more they bring their distinctive best to produce an acon of perfect beauty, Jesus, Saviour, Christ, Logos, All, who will play the decisive role outside the Pleroma. A string of texts and numbers justify the teaching concerning the saviour's formation.
Gnosticism
(c) The formation of Achamoth (1) Formation 'according to substance' by Christ: The extrapleromatic Sophia, now called Achamoth, is in a pitiable state, bubbling from passion in darkened emptiness without shape or form. From the cross (limit) the pitying Christ forms Achamoth by his power, then ascends, leaving her with a scent of incorruptibility, formed and conscious but deprived of his presence. She is driven to seek the light she has lost but Horos bars her way and she is afflicted by sorrow, fear, anxiety and ignorance (1.4.1). While her mother has been altered, the fallen Sophia submits to the conflict of opposites and from this disposition comes the constitution and the substance of matter from which the world is made (1.4.2). She carries her mother's name 'patronymically' and also the name of holy spirit who is the feminine partner of Christ. She will in turn become the mother of spiritual (pneumatic) Gnostics and will be joined to the masculine Saviour. She may be called 'second Ogdoad' or simply 'Ogdoad', preserving the number of the fundamental and primitive Ogdoad of the Pleroma (1.5.2). Other names are 'earth',
'Jerusalem', 'mother' and 'lord'.
(1) Formation 'according to gnosis' by the saviour: Outside the Pleroma, the saviour plays the decisive role. Endowed with all power, he is sent with his angels to Achamoth who receives power or virtue from his appearance. Her passions are healed through separation into those which are bad and those which are converted.
In joy, Achamoth produces spiritual fruits (1.4.5).
(d) Three substances There are now three substances: spiritual, which comes direct from Achamoth; passible or psychic, which comes from conversion (the demiurge is of psychic substance); material, which comes from passion. Hence come three races of men, three places (intermediate between Pleroma and demiurge, the seventh heaven whence the demiurge commands the lower heavens, and the world below under the cosmocrator) with the distinctive numbers of seven, eight and six. Achamoth orders the two lower substances which are not of the same substance with her. The demiurge and the psychics (on the right hand) are intermediary between the pneumatics and the
Appendix material hylics (on the left). The soul of the world and the demiurge come from conversion. The lowest substance comes from passions: fear, sorrow and aporia (or ekplexis). From fear come the souls ofmen and animals, from sorrow come evil spirits and from aporia come the physical elements of the world. More explicitly (1.5.4) the four elements may be traced: earth from stupor (ekplexis), water from the movement of fear, air from sorrow, and fire from the ignorance which is hidden in the three other passions. Fear produces both matter and psychic substance, sorrow produces malignant spirits of the air, and aporia produces physical elements (or in one place, demons). The theme is not easy to set out.
(e) Creation of the cosmos (i) The demiurge forms, under the secret influence of the mother, those beings which come after him. Enthumesis produces images of the aeons, while remaining unknown by the demiurge who is the image of Monogenes (the angels being images of the other aeons).
The demuiurge is Father and god of all things outside the Pleroma, self-imagined creator of beings psychic and material (1.5.2), which in reality are the productions of Achamoth. Not being spiritual, the demiurge cannot know what is spiritual and declares himself to be the only god (1.5.4).
(ii) When the demiurge has made the earth, he forms earthy man, from an invisible damp matter, and breathes into him the psychic element so that he is in the image and likeness of his maker.
The hylic man is in his image, near to him but not of the same substance with him. Man is wrapped in his coat of flesh.
(iu) 'he demiurge is ignorant of the spiritual seed which has been implanted in him and sows it in the souls which he produces so that the pneumatic man escapes the demiurge to form the church which is the image of the aeon called Ecclesia. He receives his soul from the demiurge, his body from the mud, his envelope of flesh from matter, and his spiritual being from Achamoth his mother.
(iv) The three elements are distinct. The hylic man can never receive the breath of incorruptibility. The psychic man can turn either way to spirit or to matter. The pneumatic man is the salt and light of the world. The psychic is endowed with free will and capable of education in the world which was made for this purpose.
Gnosticism
He needs good works and faith. The pneumatic simply because he is pneumatic will be absolutely and entirely saved, immune from the perishable earthy element in which he is clothed.
(f) The Christ and the consummation The Christ of the Gospels is a special case, for he has received spirit from his mother, a psychic element from the demiurge, and a psychic body which appears but is not of flesh because flesh cannot be saved (1.6.1). For some, the saviour from the Pleroma descended on the Christ of the Gospels at baptism to contribute a fourth element to his constitution. The suffering Christ, psychic and organised by the economy of incarnation, suffers mysteriously, manifesting the shape of the Christ who is extended on the limit and who forms Achamoth according to substance. Indeed all that happens down here 1s a copy of things above.
Souls with spiritual seed are given special treatment by the dem1urge who makes them (for reasons he does not know) prophets, priests and kings. Prophecies may speak of the mother Achamoth, of the spiritual seed and of the demiurge. The words of Jesus come from the saviour, the mother or the demiurge who nevertheless knows of nothing above him.
When the saviour comes the demiurge receives him with joy and learns all that he has not known before. He fulfils all that the economy of our world requires and before the final consummation he passes into the place of the mother Achamoth.
The final consummation divides the several seeds. Achamoth leaves her intermediate place to enter the Pleroma and marry the saviour, to form another suzugia. The pneumatics discard their psychic souls and enter the Pleroma to receive angelic brides. 'The demiurge passes into the intermediate place held by his mother
Achamoth. Here too the souls of the righteous find their rest, for nothing psychic can rise higher.
All things material, through the fire hidden in them, will burst into flames and self-destruct. The psychics who have chosen the good will find their rest in the intermediate place; but those who have chosen what is evil will be sent to evil like that which they have chosen (1.7.1).
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Select bibliography
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Irenaeus, Against heresies, text, W. Harvey, 2 vols. (Cambridge, 1857).
Against heresies, text, R. Massuet (Paris, 1710), PG 7 (Paris, 1882).
Against heresies, trans. A. Roberts and W. H. Rambaut, ANCL, 5,9 (1883-— 4):
Contre les hérésies, text and trans., SC, I: 263, 264 (1979): A. Rousseau, L. Doutreleau
II: 293, 294 (1982): A. Rousseau, L. Doutreleau Ill: 210, 211 (1974): A. Rousseau, L. Doutreleau
IV: 100; 2 vols. (1965): A. Rousseau, B. Hemmerdinger, L. Doutreleau, C. Mercier
V: 152, 153 (1969): A. Rousseau, L. Doutreleau, C. Mercier.
Contre les héréstes, trans. A. Rousseau (Paris, 1984).
Des heiligen Irendus Schrift zum Erweis der apostolischen Verkiindigung in armenischer Version entdeckt herausgegeben und ins Deutsche tibersetzt von K. TerMekerttschian and E. Ter-Minassiantz, TU, 31,1 (Berlin, 1907).
The demonstration of the apostolic preaching, trans. J. Armitage Robinson (London, 1920).
Proof of the apostolic preaching, trans. J. P. Smith (New York, 1952).
Démonstration de la prédication apostolique, trans. A. Rousseau (SC, 406, 1995):
Proof of the apostolic preaching, trans. J. Behr (New York, 1997).
Justin, Apologies, text, A. W. F. Blunt (Cambridge, 1911).
The dialogue with Trypho, trans. A. Lukyn Williams (London, 1930).
Numénius, text and trans. E. des Places (Paris, 1973).
Philo, text, ed. L. Cohn and P. Wendland, 6 vols. (Berlin, 1896-1 915). text and trans. F. H. Colson, G. H. Whitaker and R. A. Markus, LCL,
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Jonge, M. De, "The pre-Mosaic servants of God in the Testaments of the Twelve Patriarchs and in the writings of Justin and Irenaeus', VigChr 39
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Boer, P. G. van der Nat, C. M. J. Sicking and J. C. M. van Winden (Amsterdam, 1973), 221~32; reprinted in God, being, history (1975),
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Pohlenz, M., 'to mpézov, ein Beitrag zur Geschichte des griechischen Geistes', NAWG.PH 1 (1933), 53-93.
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Bie vg hs et théocentrisme chez Saint Irénée', RTAAM 8 (1 936), 225— ar ae comparé du texte grec et des versions latine, arménienne et syriaque de l'Adversus haereses de saint Irénée, CSCO 141, 142, Subsidia, 5,6. 2 vols.
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Rizzerio, L., "La nozione di a@koAovdia come "logica della verita" in Clemente di Alessandria', RENS 79 (1987), 175-95.
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a Citations from Irenaeus 10) ccs Oo Ge Tpreknne 237) IRIE Et.
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Citations from Irenaeus
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4.18.2,
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3-21.3,
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Citations from Irenaeus
437.7, 86, 124, 131, 204, 218, 230, 234 437-9,
4-37-40,
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4.38.3, 28, 20, A-Qi.2,
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4.33.6,
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4.20.12, 113, 124, 206 4.20.13, gl AnQUsTe
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4.26.3,
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Citations from Irenaeus
a dem.11,
dem.12, 188, 198, 256 dem.15,
dem.16,
dem. 22, 198, 212, 213 dem. 24,
dem. 25,
dem. 26,
dem. 30,
dem. 32, '115,
dem. 34, 115, 121,196 5.272, nB0; 215, 238 5.27.2-28.1,
5.28.1, 138,
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5:30.05
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5.19.1, 101,
5.20.1, 89, OWE WEP Los 151, 156, 199,
5-20.2, se, 129, 141, 146, 150, 156, 162, 178, 239, 251,
5.21.1, 101, 216, 218 5.21.2, 101, 102, 111, 152,
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5-13.35
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5-33-35 E375
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5.36.8, gl dem. 3,
dem. 6, go,
dem. 86,
dem. 89,
dem.94,
dem. 96,
dem.97,
dem. 98, 167,
frag. 4,
frag. 6,
frag. 7,
frag. 9,
5:24-2; 54> 132, 139, 241 5.24.4, 101, 217, 241 5.25.1,
5:25:3)
5.26.1, 135,
5.26.2, 107, dem. 7, gl,
dem.10, 90,
5.27.7,
frag. 52,
Citations from the bible Ps.47:7,
Psa502;,
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Gen.
Ps. 50:14,
Ps. 68:18,
Rss7Ason = 70 Psi-90:2,,
Ps. 99:3,
Ps: 110:1=7,
Psp o hae 2h Psr36;
JESS IUBXOY,
Bait Ps230;13-16,
il 222 227 Di 70 9:6,
49:10-12,
Ps. 148:5,
Prov. 1-20,5
Prov. 1:21,
Prov. 3:19,
Prov. 3:20,
Exod. 33:20,
Num.11:5,
say) ATG Isa. 7:10-16,
Deut. 8:3,
Deut. 16:5-6,
Isa. 9:6,
Isa. 11:10,
Isa. 40:12,
1 Kings 18:36,
Isa. 42:5,
1 Kings 19:14,
Isa. 53:8,
Isa. 55:8,
Isa.57:16, 221, 224 Psy 8:35)
(Pe mele Gia Ps. 18:13,
PSO == 2 Isa. 63:9,
en 2035)
Jer. 223235"
Ps. 21:4,
Psa 242 a2 Wisd. 2:24,
Wisd. 6:19, 93, 249 Wisd. 7:2-27,
Wisd. 13:3,
Wisd. 13:5,
Wisd. 13:7,
Ps. 24:7,
Ps. 24:9,
Ps. 2014-5,
Ps. 33:9,
Ps. 44:3-5,
Psr44512,
Citations from the bible Sirach 43:9-11,
Acts 8:26-40,
Acts 17:24,
Baruch 3:29-4:1,
Rom. 3:30,
1 Mace. 2:27,
Rom. 4:5,
1 Macc. 14:35,
Rom. 4:17,
Rom.5,
Matt. 5:8,
Rom. 5:2-21,
Matt. 5:16, 24, 233 Rom. 5:12,
Matt. 5:25-6,
Rom. 5:12-21,
Matt. 5:48,
Rom. 5:14,
Matt. 6:7,
Rom. 5:19,
Matt. 6:27,
Rom. 8:11, 191, 231 Matt. 6:37,
Rom. 8:15,
Matt. 6:38,
Rom. 9:25,
Matt. 10:8,
Rom. 9:28,
Matt. 11:25-7,
Rom: 10:5=13, 177; Matt.11:27, 47,83
Matt. 13:17,
Rom. 10:6-9,
Rom. 11:17,
Uiker2,
Rom. 12:2,
Lk 10:16,
Rom. 12:3,
Lk. 10:19,
Rom. 13:9-10,
Ik. 10:22,
Rom. 13:10, 146, 245 Lk. 12:58,
Rom. 14:9,
; Rom. 14:15,
nee
Jn1:4, 24, 81, 254 1 Corr,
Jn 2:25,
1 Cor. 1:23,
Jn3:5,
1 Cor. 20,
Jn 3:18,
1 Cor 2:15,
Jnig8—21,
1 Cor. 3:16,
Wfeugeesi, exe} 1 Cor. 4:1-2,
Jn 4:14,
Cor. 6:14,
Jn 5:19-23,
Cor. 6:15,
Jn 5:28,
Cor. 6:20,
Jn5:46,
Cor. 8:11,
Jn 5:46-7, 178,185 Cor. 10:16,
Jn7:37,
Cor. 10:16-18,
Jn 8:44, 152,216 Cor.12,
I I I I I I I Jng,
1 Cor 12:3,
Jpovier, Cor 1 Cor. 12:12,
Jn 12:32,
t Cor 13:9,
Jn14:2,
1 Cor.15, 99, 229 Jn17, 99, 229 1 Cor. 1533-4,
Jn17:5,
1 Cor. 15:12,
Jn17:22-6,
1 Cor. 15:21,
Jn17:24,
1 Cor. 15:24-8,
Jn19:30,
1 Cor. 15:25-8,
Jn19:34,
1 Cor. 15:45-6, 79, 224 Jn 20:22,
1 Cor. 1545-8,
Citations from the bible
1 Cor. 15:53,
Phil.2,
1 Cor. 15:54,
Phil. 2:3-11,
Phil. 2:5-11,
Philo:6-01,, 114:
Phil. 3:10,
2Cor.1:7,
2 Cor. 3,
2 Cor. 4:4,
2 Cor. 4:10,
Col. 9:19,
2 Cor. 8:9, 29, 260 2 Cor. 12:9,
1 Thess. 5:23, 1QI 2 Cor. 13:13,
2 Thess. 2:8-12,
Titus 1:7, 147,156 Titus 3:4,
Gal.
Gal.
Gal.
Gal.
Gal.
3:13,
4:4,
5:19,
5:22,
6:14,
Heb. 1:3,
Heb. 2:1,
Heb. 3:14,
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
Eph.
W9-025
1:10, 115,191,
1:13-14,
James 4:17,
1 Retyin4s e250 2:4,
Oss Uy 2:6, LF 2:13,
Scotty, FA.
3:6,
4:5-6,
Rev. 1:15,
Rev. 3:7,
Rev. 12:9,
Revs203—21:4,
Rev. 21:11,
Rev20 3551263 Rev. 21:5-6,
4:6, 25, 34,57 AM0;8
Te Index of classical authors Diogenes Laertius Alcinous Lives of philosophers Didaskalikos
ee coe 7-147 9-19 10.27
10.32
Dionysius of Halicarnassus
Aristotle De Anima 1.411a5 Metaphysics De compositione verborum 10-13 os g86b
1074b
Politics 3.1285b Rhetoric Epictetus Dissertationes 3.1403b—4b 1408ab (Pseudo-Aristotle) 1.28.28-30
PAL L3=25
2320.21
Dae de Melisso Xenophane SE jah Sa Gorgia 4.12.12
Enchiridion 1.5
Epicurus 37,56 3-977 Aulus Gellius Noctes Atticae Tlepi kpitnpiou } Kava@V On Nature sis
Foie) Chrysippus Galen On providence 4, Cicero De usu partium TL.14
De Natura Deorum Homer oe 2.16
VES 2.75-6 2.88
Thad 2.4.09
8.368
19.123
24.328
Odyssey
2.93
Orator ad M. Brutum 71 De finibus 1.63
Cleanthes 6.130
10.76
11.38
Hymn to Zeus
Index of classical authors Homer (cont.)
617e Statesman 11.626
21.26
Horace
284e Timaeus Ars poetica 1 ff.
29e 28b 29d-30a 30a 33d 34d Pliny the Elder Josephus Bellum Judaicum 2.119-66 Antiquitates Fudaicae Ween —8 18.11—22 Naturalis historia 2.1 4 Plotinus Lucian Philosophers for sale 22 Lucretius Enneads 2.9.1
2.9.2
2.9.3
De rerum natura 2.646—50 4.51 3-21 2:90:39 a) A 2.9.5
2.9.6
2.9.7
2.9.8
2.9.9
2.9.10
2.9.11
2.9.13
2.9.14
2.9.15
2.9.16
2.9.17
2.9.18
Marcus Aurelius Meditations 5.11
Philo De specialibus legebus 1.345
De opificio mundi 5 Quod deterius potiort insidiart solet 1 De posterttate Caini 5S
De migratione Abrahami 85 Quod omnis probus liber sit 4 Philolaos 9:9°3 5-5-7 5.8.9
5.8.10
Plutarch Frag. Diels—Kranz 44 Bro Pindar Olympians 1.48
Plato De latenter vivendo 4, Mor. 1129
Les, Aristides and Cato 4.
De Stovcorum repugnantirs Cratylus 384b Gorgias 1044D 503e-504a Ehppias Major Quintilian 281b 29of 293€ Laws Institutio oratonia
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Index of classical authors
29.1 2f.
181.10-12
181.17
Seneca Epistulae morales
89.11
De beneficits 7.1.5
Sextus Empiricus
Vitruvius De architectura 1.2
1.2.1
I.2.1-9
120)
Adversus Mathematicos 7.211-16 7.248
7.426
9-133-6 9-144 Simplicius —
Xenocrates Frag. 16
Xenophanes
KRS Frag. 166-72
KRS Frag. 167-9
On Anstotle's Physics (Phys.) 23.13-14 23.17-19 os
Index of patristic authors Aristides eprstula ad Diognetum Apology 15.1
Athenagoras Eusebius presbeia 21.4
Ecclesiastical History Augustine 3.20.4
Confessions 4.14
g.10
4.18.8
I On true religion Fel 3
22, 42 49, 95 5.1.6
5-1.9-10
Claudianus Mamertus F283
de statu animae 1.21
5.1.29
Clement of Alexandria 5.1.35
paedagogus 1 .6.26-7
5.1.48
stromateis 5.1.55-6
jee set
yey)
1.7 -37
5°3:3
4-25.156-7 38, 97 5-3-4
4.82.4
5-4
5.11.75.2-4 64.
54.2
5.12.8rff.
5.20
128, 172, 219 5:14-109
5-235
7:25
7.2.5.5
5.24.6
7.22.1
524.1011
7:7-:35-7
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7-7-37-6 +33 5-24.16-17
Cyprian 5-24.18
de unitate 27
Epistles 58.10
Hilary of Poitiers Cyril of Jerusalem Tractatus super Psalmos 129.3
catecheses illuminandorum 6.7
Hippolytus Didache 11.3
Refutatio omnium haeresuum 7.22.1.6
Epiphanius 10.14.2
Panarion seu adversus lxxx haereses 32
Ignatius 33.3
epistula ad Romanos 4 138, 242
Index of patristic authors Ignatius (cont.) 101.2
eprstula ad Ephesios 103.3
107-3
18.2
120.1
20.1
Jerome 134.2
Commentary on Isaiah 64,
141.4
de viris illustribus
Justin Martyrdom of Polycarp I apology 2.2
bee oF Novatian ane O25) de trinitate 6
16.7
Polycarp a ioe
Epistle to Philippians 3
I 63 Tatian
165, 257 oratio ad Graecos
59-1-5
TRS
18.2
67.7
2 apology 21.3
Tertullian
apologeticum 13.4
~ a IR5-6
dialogue with Trypho adversus Valentinianos 3.4
3.2
4.1
de oratione 1
de praescriptione haereticorum 5.4
16.2
5-4-6
19.1
Theodoret of Cyr
165, commentarit in Psalmos 23.2
129.2
30.3
Theophilus Bier
ad Autolycum
2.4
69, 70
I 64 2.6
67.6
2.10
2.12
2.13
85.5
2.19
87-5
Vitricius 96.3
Praise of saints 8
General index accustoming, 80-2, 86, 93 Adam and Christ, 110, 190, 194, 235, 260 Behr, J., 12, 222-5 Benoit, A., 4, 11, 12, 151, 162, 172, 202
Beuzart, P., 10 bible, 14, 162-92, 251 (see also scripture) bible, formation of, 178-82 biblicism, 172, 177, 185 body, 222-5, 228, 258 (see also flesh) body and soul, 218, 221-2 body, soul and spirit 21 off, 224 Bonwetsch, G. N., 10 Boulluec, A. Le, 153 breath and spirit, 221-5 Bultmann, R., 125 (see also new Adam, second Adam) Adam and Eve, 71, 101, 217 adoption, 215, 223, 237 Aeschylus, 19 aesthetic criterion, 17, 173, 205, 253-4
(see also logic) aesthetics, 18-20, 195ff., 209-10 Alcinous, 36, 144, 162 Alexander of Lycopolis, 70 Anaxagoras, 35, 59 Anaximander, 59 Anderson, J., 255 Anicetus, 3, 6, 124 Anselm, 34 anthropology, 14, 193, 211-31, 232-7 anthropomorphism, 34, 4.0, 42, 157, 164 Antiphanes, 58 Antoninus Pius, 3 Apocalypse, 169, 172, 176, 201 apostolic tradition, 128-9, 147, 172, 184 aptness, 86 (see also to prepon) architect and king, 51, 58-61, 67, 70-1, canon and criterion of truth, 143-6, 149 canon of scripture, 180-2 Carpocrates and Carpocratians, 13,
Celsus, 8, 16 charisma, 168, 178 charisma and truth, 146—7, 163 Christ as second Adam 77 (see also Adam and Christ) Christ as the chief cornerstone, 121 Christ as true man and true God, 248 Christian art, 199-200 christology, 110-15, 186-8, 190 Chrysippus, 36 church 79, 86, 117, 121-6, 145, 149, 172,
74-8 (see also divine architect and Vitruvius) argument, 22ff., 33, 119, 201, 251, 255 Aristotle, 19, 35ff., 74, 259 assimilation, 197-8, 219 Athanasius, 99 Atticus, 70 Augustine, 28, 149, 212, 235 174, 183, 199, 213, 258, 260 church of Rome, 147 Cicero, 20, 35-6, 144 Cleanthes, 35 Clement of Alexandria, 2, 14, 33, 89, 97,
Balthasar, H. U. von 1 95ffbaptism, 117, 132-3, 146, 213, 218 Basilides, 13, 68-9, 73, 240 Bauer, W., 153-4 beauty, 18, 23, 35, 230 148, 192, 232, 235 Clement of Rome, 1 28, 147 coherence (and truth), 11, 18, 155, 160,
162, 173-6, 253-4 (see also logic) 5°93
General index
faith, 217, 233, 258, 262 consonantia, 143, 145, 159-61, 195 (see also fall, the, 216-19, 234 Fantino, J., 10, 12, 66ff., 78, 214-16 father, son and spirit, 91, 94, 171, 215, 260 fitness, 18-20, 75, 104, 197 (see also to prepon) harmony) consummation, 98, 117, 134-5, 140,
correction, 97, 100-4, 117 — flesh, rorff., 107, 112, 121, 131-4, 186, creatto ex nihilo, 65-7 3 creation from matter, 65—8 cross, the, 87, 116, 119-21, 140, 189, 218,
190-1, 206, 208, 220-31, 237, 244-5, 260-1 flesh and glory, 229-30 flesh and spirit, 133, 225-9 Florinus, 218 Foucault, M., 153, 159 fourfold Gospel, 86, 105, 127, 160, 175-82
242, 246-8, 260-1 Cyprian, 125-6 death, 116, 119-20, 137, 221 Decalogue, 236 demiurge, 57, 62, 70, 72 Democritus, 34 devil, 134, 218, 244, 248, 258 dialectic, 259 Diatessaron, 181 Didache, 156 disobedience, 216 divine architect, 58-61, 75, 93 divine artist, 198 divine economy, 42—3, 69, 74-94, 169 divine Intellect, 27-48, 104, 165, 167, free will and freedom, 232-5 freedom, 235-9 glory, 22, 120, 122-3 glory of God, 202-10, 229-30, 244, 251-2 glory of man, 197, 251 glory of the cross, 121 glory of the father, 1 g6ff. glory of the lord, 198 Gnosticism, 13, 22ff., 44, 62, 78, 80, 87,
140, 154 57-8, 195, 205, 252-3, 265-73 (Appendix) Gnostic aeons, 29, 254 Gnostic dualism, 55~7, 113, 118-19 Gnostic interpretation, 184 Gnostic man, 252-3 Gnostic niyth, 34, 268-73 Gnostic pessimism, 256 Gnosticism, twentieth-century sympathy 256-7, 263 Domitian, 2 Dostoevsky, FE, 231 Doutreleau, L., 10 dualism, 47,70, 261 Duncker, L.>9 early catholicism (Frihkatholizismus), 124-6
Easter controversy, 5—6 Ebionites, 108 economy, 21-2, 27, 51, 74-94, 126, 226 Eleutherus, 4-5, 147 Epictetus, 144 Epicurus and Epicureans, 34, 62, 85, 144
Epiphanius, 153-4 Erasmus, 1, 7-8, 193, 241 eschatology, 134-40, 173, 192, 245, for, 153-4 God, attributes of, 28-32 God, oneness of, 28 God, uniqueness of, 128 God and man, 28 God as first cause, 55—6 God as ineffable, 40 God as Intellect, 38-43 God as omnipotent, 28, 53 God as opulent, 28-32 God as supreme king and wise architect,
eternal life, 138, 227-9 ethics, 14, 22, 232-48 eucharist, 107, 117, 124, 133-4, 161, 51—5 (see also architect and king) Gospels, 176-7 Gregory of Nyssa, 99 202-3, 213 Eusebius, 1, 5, 123, 154 Eve and Mary, 100-1, 156, 253 Hadrian, 3 hands of God, 9, 14, 91-3, 187-8, 198, evil, 211, 219, 241, 244 exchange formula, 88, 103, 260-2 exegesis, 172-5, 185 (see also scripture,
220, 226, 262 harmony, 160, 198 (see also consonantia) Harnack, A. von, 9, 33, 125, 185 interpretation of)
General index $95 Hegel, G. W. E, 77 Heraclitus, 35, 94, 159 heresy, 143, 150-3 Hesiod, 3 Hippolytus, 68 history and salvation, 116, 160-1, 177, Koch, H., 9-10, 12, 20-1, 24, 253 kownomia, 25 8ff.
Kiing, H., 24, 125 law, 110, 237, 239-40 life eternal, 211, 223, 260 likeness, 213ff., 225 logic, 21ff., 173, 205, 254-5 logical coherence, 173 203-6, 246-7, 262~3 (see also salvation)
Hitchcock, F R. M., 11 holy spirit, 14.9, 171, 215, 224 (see also spirit) Homer, 3, 18, 158 Horace, 20 Houssiau, A., 12 human development, 85-6 human free will, 14 (see also free will and logos, 2, 163-5 Loofs, F. 1off., 23 love, 22, 24-7, 47, 105, 160-1, 189-90, 241, 248 love and truth, 18, 161, 236-9 love of enemies, 245-8 Lucretius, 144 Lyons, 2~7, 94, 129, 241, 263 freedom) humanism, 251—3 humanity, 14, 93, 112,118, 120 humanity of Christ, 111 ff.
Manicheism, 70 manifestation, 202ff. (see also ostensio) Marcion, 1, 8, 30, 42, 54-5, 57, 83, 128,
Ignatius, 3, 242 image and likeness, 16, 93, 116, 132, 138, 196-9, 212-16, 222, 259 imagery, 201—2, 214-15, 253 immediacy of God, 27, 31, 73, 252, 262-3 immortality, 101-2, 118, 222, 235, 249 inauguration of new life, 97, 117-18, 140 incarnation, 75, 77-8, 80, 82-8, 101, 107,
175, 179-80, 234, 240 Marcionites, 112, 154, 180, 236 Marcus, 240, 258 Marcus Aurelius, 16, 136 martyrdom, 7, 232, 241-4 martyrs, 4, 122-3, 130, 241-4, 248 martyrs of Lyons, 123 Mary, ror, 106, 108, 112, 118, 133, 156,
112-13, 115, 118, 161, 165, 170, 186, 196, 204, 208, 215, 228, 237, 261 incorruption, 225-8, 231, 251 Intellect, 21, 25-46, go, 104 (see also 229 (see also Eve and Mary) matter, 66-7, 69-73 Maximus Tyrius, 70 Meyjering, E. P., 33 Melito, 5 metaphysic of mind, 32—8, 165-7, 177 millenarianism, 99, 14.0, 192 ministry, 117, 132-3 Minns, D., 10 Montanism, 6-7, 175 mortality, 102 Mount Carmel prayer, 27 divine Intellect) Jerome, 2 Jesus Christ, 109-10, 112, 165ff., 171-2,
181—2, 191 John and Paul, 180, 242 (see also Paul and John) Josephus, 151 justification, 1 00-4 Justin Martyr, 1, 4, 8, 1 6ff., 65-8, 72, 83,
94; 97, 112, 121, 153, 163-70, 177, 180-1, 205, 232, 237-8, negation, 77, 94 new Adam, 79, 97, 101, 118 (see also Adam and Christ) new covenant, 88, 102, 109-10, 200 254, 2572259 Kasemann, E., 125,177, 225 kerygma, 145, 149, 170 knowledge, 171, 261 knowledge, true, 128 knowledge of God, 47, 82-4, 108, obedience, 100, 234-6 oikonomia, 74-5, 78 (see also economy) omnipotence, 28-31, 55ff., 65 one creator, 56-7 optimism, 251, 256-7
knowledge of good and evil, 23.4ff-
General index i
: resurrection of the flesh, 225-30 revelation, 82-5, 94, 105, 165-9, 206, 257, Orbe, A., 10 order, 51, 200 Origen, 3, 8,16, 33, 182, 212 original sin, 211, 21 6ff. (see also sin of Adam)
righteousness, 233, 236, 239 Rousseau, A., 10, 223 rule, 18, 14.4~—9 (see also canon) rule of faith, 14, 22, 41, 133, 149, 154, 162-3 rule of faith and the scriptures, 162 rule of truth, 41, 133, 145-6, 173, 184, ostensio or manifestation, 202 parables, 160, 174, 197, 238 Parmenides, 35 parody and pastiche, 143, 156-9, 161 participation, 16-17, 22-3, 141-248, 190-3 256-63 participation and exchange, 257-63 (see also exchange formula) Paul and John, 172, 191, 217 (see also John
Sagnard, F. M. M., 7 salvation, 101-2, 108, 230, 248 salvation of the flesh, 207, 227-30, 251
Satan, 152, 217, 234, 241, 244 scripture, authority of, 165 scripture, interpretation of, 23, 172-4 scripture, truth of, 13, 170-1, 193 scripture, unity of, 170-1 scripture and tradition, 148, 172 second Adam, 100-1, 194, 235 (see also and Paul) perception, 193-4, 203 perfection, 97, 104-10, 219, 245-8 person of Christ, 110-15 Philo, 90, 151, 155-6, 167 philosophy, 8, 30, 32-8, 156, 163, 166, 238
Pindar, 3, 63 Platonic forms, 15-16, 29, 42, 74, 89, 163, Adam and Christ) Seneca, P44 Sesboiié, B., 10, 15, 216 Sextus Empiricus, 35 167, 169, 254 Platonic paradigm, 16-17, 255 pleroma, 13, 28, 40, 55, 57,78 Plotinus, 44ff., 62ff, 70 Plutarch, 36, 70 Polycarp, 3, 6-7, 124, 128, 172, 193, 233-4
Polycrates of Ephesus, 6 Pothinus, 4>5 prophecy and fulfilment, 89, 169 prophetic imagery, 163, 170-1 prophetic vision, 167—70, 201, 254 prophets, words of, 167 providence, 63, 85—6, 211, 231 Pythagoreans, 70, 159, 197 sin, IOI, 211, 213, 216 sin of Adam, 110, 218 (see also original sin) slavery, 235-7 Smyrna, > Socrates, 4, 18 Sohm, 125 son of God, 105-8, 113-4, 239 son of man, 106-7 Sophia, 62, 269-73 (see also wisdom) Sophistry, 3-4, 143, 154-6, 165, 238-9 Soskice, J. M.,15 soul, 219-17 spermatic logos, 165 Quartodecimans, 5—6 Quintilian, 20, 114, 159 spirit, 91, 146, 168, 177-8, 219-25, 231
Stephen martyr, 123, 130, 242 Stoicism, 3, 34-7, 74, 136, 146, 165, 211 reason, 170, 211 reason and aesthetics, 193 reason and imagination, 254. recapitulation, 3, 14-15, 21ff, 49, 57, 81,
Tatian, 104, 181 Teilhard de Chardin, P, 211 Tertullian, 8, 13, 16, 31, 33, 54, 97, 257
Thales, 59 theocentric optimism, 256-7 theological aesthetic, 195~—9 theology of glory, 121 theology of the cross, 121 Theophilus of Antioch, 52, 68-71, 232 86, 97-140, 141, 163, 169, 186, 190, 194ff, 211, 245-8 reciprocity of salvation, 8off., 103, 107-8 reconciliation, 1o2ff., 107-8 redemption, 97-101, I11 resurrection, 93, 99, 115, 119ff, 137, 139,
resurrection of Christ, 119, 226
General index
Theophrastus, 20 time, 74, 167ff., 189, 197ff., 205-6 unity of the creation, 178 unity of the spirit, 48 unity of the trinity, 85 unity of the word, 119 universal intellect, 25, 37 universal truth, 147 lo prepon, what is fitting or appropriate,
18-20 totality, 34-5, 98ff., 115-16 tradition, 128-9, 146ff., 172, 195 tradition and order, 199 tradition of truth, 195 transcendence of God, 26-7, 30, 41, 83-4,
Valentinians, 13, 39-40, 55-8, 72, 112, 154, 157, 190, 208, 214, 220, 235 Valentinus, 7—8, 22, 42, 169, 194 Vettius Epagathas, 4 Victor, 4-6, 124 Vienne, 2ff. virgin birth, 112 vision, 193, 195, 201 vision and light, 193 vision of God, 195, 202~7 Vitruvius, 21, 74ff. vivification, 224.
201-2, 210 transfiguration, 206 trinity, 85, 89-93, 124, 191, 198 truth, 18, 21, 41, 59, 108-9, 120, 122, 127,
143-8, 1 60ff., 165ff., 170-1, 237ff., 248,
truth, light of, 239, 254, 269 truth and beauty, 171, 209, 262 truth and fitness, 150ff., 195, 254 truth and goodness, 248 truth and love, 239 truth and reason, 195 truth is derived from scripture, 17 off. truth of prophecy, 1 67ff.
Trypho, 254 typology and economy, 184-5, 197-8 typology and truth, 1 82ff.
Werner, J., 125, 189 Wingren, G., 12 wisdom, 47, 62, 71, 90, 131, 145, 150, 166,
word, the, 47, 51-2, 58, 85, 90, 92-3, 102, 105, 107, 206, 223, 257, 261 word incarnate, 168, 186—7 word of God, 97, 111ff., 121, 164-5, 187, unity of church, 48, 123-6 unity of faith, 206-7 unity of God, 48 unity of God and man, 47 unity of history, 85 unity of man, 48, 219-20 unity of revelation in scripture, 178 206, 211, 229 Xenocrates, 36 Xenophanes, 32ff., 38, 40, 42, 156-7, 187
Ziegler, H., 9
hae yo i |
Eric Osborn is Honorary Professor at the Department of History, La Trobe University and Professorial Fellow at the Department of Fine Arts, Classical Studies and Archaeology, University of Melbourne. His books (some of which have been translated into French and German) include The Beginning of Christian Philosophy (Cambridge, 1981), The Emergence of Christian Theology (Cambridge, 1993) and Tertullian, First Theologian of the West
(Cambridge, 1997).
Jacket illustration: central portal of Chartres Cathedral, Christ in Majesty Surrounded by the Four Symbols of the Evangelists. From Henry Adams, Mont St Michel and Chartres
(London, 1980).
Printed in the United Kingdom
Irenaeus of Lyons Eric Osborn's book presents a major study of Irenaeus (125-200), bishop of Lyons, who attacked Gnostic theosophy with positive ideas as well as negative critiques.
Irenaeus' combination of argument and imagery, logic and aesthetic, was directed to a new document,.the Christian bible. Dominated by a Socratic love of truth and a classical love of beauty, he was a founder of western humanism. Erasmus, who edited the first printed edition of Irenaeus, praised him for his freshness and vigour. He is today valued for his splendid aphorisms, his optimism, love of the created world, evolutionary view of history, theology of beauty and humour. Why have two millennia of European culture been so creative? Irenaeus points to the sources: Greek ways of thinking and the Christian bible. Irenaeus' thought is complex, yet infinitely rewarding to the critical reader, and this full study of it will be of interest to theologians, historians of ideas, classicists, scientists and students.
CAMBRIDGE
UNIVERSITY PRESS
www.cambridge.org