CHAPTER 6
CHAPTER 6
Recapitulation: mauguration and consummation This chapter examines the way recapitulation runs from the inauguration of new life in the church to the consummation of all things. Irenaeus had learnt from Paul of correction and from John of perfection. Ephesians told him of a new order of being in Christ, of the body, which grew from and into the head, displaying the eschatological miracle of the cross which brought restoration and perfection. This salvation radiates through the church, in which life, truth and goodness descend from Christ through the apostles and spread throughout the world. Life or being is the note of the church for those who have been raised with Christ to be united with him in heavenly places. 'The church is guided by the economy of apostolic truth and its members display a new pattern of, life.
Ordered by ministry and mission, the church lives by baptism and eucharist until the final consummation when God alone will reign.
Christ will come again and the dead will be raised. Recapitulation continues to the end, uniting the faithful and rejecting apostates, defeating Antichrist and restoring humanity to God.
6.1.1
INAUGURATION OF NEW LIFE
Those who were dead in trespasses and sins, ruled by the prince of ~ the power of the air, have, together with Christ, been made alive, raised and seated in heavenly places (Eph. 2:5, 6: suvetworoinoev, ovvnyelpev, cuvek dOtoev). Newness is shown in a new spirit, a new order, a new worship of one God (3.10.2). New life came from God, for the power of the most high God overshadowed
Mary to bring a new kind of generation which inherits not death but life, a life imparted through the eucharist. What does Irenaeus
Recaprtulation mean when he speaks of Mary as the source of our regeneration (4.33.4 and 11)? He claims that, in becoming the mother of the new Adam, the source of new life, Mary has conveyed life to all, who recover life in and with him.' This linear view of the divine economy is typical of Irenaeus. Nothing is automatic, for there are many who do not receive union with God and who remain in the old Adam who was conquered and expelled from paradise (5.1.3).
As in the natural Adam all were dead, so in the spiritual Adam all may be brought to life (5.1.3).
The new life is marked by immortality, for the father will receive the righteous into incorruption and everlasting enjoyment (4.6.5), as his order of salvation moves forward to set free his servant, adopt him as son, bestow an incorruptible inheritance, and so bring man to perfection (4.11.1).
Truth comes with grace, for the revelation of the father, which comes through the word, gives life to those who see God (4.20.7).
Here alone they find glory, for those who are in the light do not produce the light which enlightens them; they contribute nothing to it (4.14.1). The glory of man is to continue and abide in the service of God, and so to participate in the glory of the lord (4.14.1). As those who see light are within light and share its brilliance, so those who see God are in God and share his splendour (4.20.5). Only by serving God can his glory be acquired (4.1 6.4).
6.1.2
LIFE THROUGH THE CROSS
At the cross, conflict between Irenaeus and the Gnostic dualism is explicit.* For Gnostics, suffering and death cannot be related to God. Only those who are removed from the sphere of the physical world can be saved by the spiritual element within them. Irenaeus, following both Paul and John, joins the humiliation of incarnation and cross with the exaltation of resurrection. The cross is itself the sign of victory and the power of salvation. For both Paul and John
(and for Irenaeus), the glory of Christ is seen in his cross.
" P. Galtier, 'La vierge qui nous régénére', RSR 5 (1914), 143. Massuet takes this as a reference to the church.
* 'T. Scherrer, La gloire de Dieu dans Voeuvre de Saint Irénée (Rome, 1997), 181-206.
Recaputulation: inauguration and consummation
The exaltation of Christ's resurrection is declared by Irenaeus through several prophetic passages. Psalm 110:1—7 speaks of humiliation and exaltation in glory (dem. 48). Isaiah 11:10 speaks of the exaltation? of the risen Christ who will rule all things from his glory
(dem. 61). The lord is exalted above all flesh (Isa. 2:17) (4.33.13) and ascends Mount Zion (Ps. 68:1 8) as the gates are opened for the king of glory to enter (Ps. 24:7, 9) (dem. 83, 84).
Humiliation and exaltation are joined in the saviour who is both a man without beauty (homo indecorus) and beautiful in form (decorus specie). He is man so that he might be tested and word of God that he might be glorified. When he is dishonoured and crucified, his humanity 1s absorbed in the victory, which he wins through suffering and the demonstration of his goodness. The unity of the word of the father and son of man is declared in this saving act (3.19.2, 3). In robust imagery, Irenaeus tells how the prophets foretold the humility of Christ in the weak and inglorious man who enters Jerusalem on an ass and presents his back and his cheeks to be struck. A lamb to the slaughter, he drinks vinegar, is abandoned by friends and holds out his hands all day long. The object of derision and insult, his clothes are divided and he descends to the dust of death. All these things are foretold by scripture, and his humiliation is a condition of his exaltation in glory. This glory is both hidden and revealed in his suffering (dem. 71).
So there can be no separation between the humiliation of Christ's flesh and his exaltation in glory. The mystery of the cross, for Irenaeus, demands both these things. Only a man could have overcome the enemy which had conquered man (3.18.7). Irenaeus has an intricate argument to show how the humiliation of the passion is a thing of glory because it points to the reality of salvation. For the Gnostics, the passion of the twelfth aeon produced ignorance, death, corruption and error. In contrast, 'by his passion the lord has destroyed death, nullified error, destroyed corruption, overcome ignorance; he has manifested life, displayed the truth and given incorruption' (2.20.3). The disruption of death, error and corruption are linked causally with the manifestation of life, truth, and the gift of incorruption. The cross is a sign which points to life
3 Reading 'avdo tac.' for 'dvadmavatc'.
Recafntulation and truth, and a reality which communicates incorruption. Herein lies the glory of the cross, and in this glory all may share. As eagles flock to devour a carcass, so all gather to participate in the glory of the lord (4.14.1).
The cross points to the kingship of Christ and his power as judge. The government is on his shoulders, for the cross declares his kingship (dem. 56). The necessary unity of him who has suffered on the cross with the king who reigns in majesty joins the consecutive account (as in Phil. 2:5—11) with the wnitive account (as in 1 Cor. 1;
Gal. 6:1 4; John, passim). 'He who has suffered under Pontius Pilate, he is the lord of all men and their king, their God, their judge, for he has received power from him, who is God over all, because he became obedient unto death, even the death of the cross' (3.12.9).
The cross is the source of life, as he who is lifted up draws all to himself and gives life to the dead (4.2.7).
The apostles preached that the son of God in_his passion destroyed death and brought life to the flesh so that he might destroy the enmity against God, bringing us peace with God by doing that which is agreeable to him (dem~86). All of which is profoundly Pauline; for Paul, the cross goes on in life-giving power. The cross is never an episode in the story of the resurrection; the resurrection is an episode in the story of the cross.* The final glory of the cross is the love, which is demonstrated for the father and for us. The submissive love of the word of God on the cross is the means of our salvation (3.16.9). The prayer of pardon, 'Father, forgive them', declares the long-suffering patience, mercy and goodness of Christ, who puts into practice his command that we should love enemies (3.18.5). Truth and goodness spring from the cross where the word of God and son of man fought and conquered. By his obedience he redeemed us from disobedience and bound the strong man (3.18.6). All this pointed to his love and mercy, to the cross as the proof of the goodness of Christ® which displays the love of Christ for the whole human race (3.18.6; cf. Titus 3:4).
+ E. Kasemann, Perspectives on Paul (London, 1971), 59; Paulinische Perspektiven (Titbingen,
1969), 1067.
5 ostensio bonitatis Christe.
Recapitulation: inauguration and consummation
The cross is an epiphany of cosmic significance for Irenaeus, when (following Justin) he points to the sign of the cross in the universe. The word of God is co-extensive with creation, which it sustains in length, breadth, height and depth. The word of God, who rules the universe, was also crucified in four dimensions, the son of God giving himself the form of the cross in the universe
(dem. 34). Epiphany and soteriology are joined as Irenaeus combines the theology of Paul, Ephesians and John. So far from being a distraction, Gnostic pessimism concerning the passion has impelled
Irenaeus to blend the several ways in which Paul and John combine a theology of the cross with a theology of glory.
6.2.1
CHRIST AS HEAD AND CORNERSTONE
In his recapitulation, the lord, king and judge receives power from the God of all because he has been obedient to the death of the cross
(3.12.9). Consequently, the people which believes in God through him is no longer under the power of angels but under his rule as lord (3.12.9). He, the head, rose from the dead, and is followed by his many members who are joined together in one body (Eph.
4:16) (3.19.3). He became what we are that he might bring us to be what he is himself (5 pref.). He gave his flesh for our flesh, his soul for our souls, and poured out the spirit of the father 'for the union and communion of God and man' (5.1.1).
He went through the process of human birth so that he could acknowledge himself as son of man (4.33.2). Those who are redeemed by the flesh of the lord are re-established in his blood, 'holding the head from which the whole body of the church, having been fitted together, draws its growth' (5.14.4; cf. Col. 2:19). Son and father work together to give life and salvation (4.20.6), so that what is partial is perfected through more and more gifts towards an end where the same Christ is still supreme (4.20.7).
Those who are united under Christ look back to Abraham as the father of all God's pilgrim people, the believers of both covenants. God builds them into one building with Christ as the chief cornerstone (4.25.1). He who is the chief cornerstone gathers together those who are far off and those who are near (3.5.3) into
Recaprtulation one body which proclaims throughout the world the one way of salvation.® The light and wisdom of God which saves all men is declared openly on the streets, pronounced faithfully in public squares, proclaimed on the tops of walls, and spoken with confidence at the gates of the city (Prov. 1:20, 21) (5.20.1).
The epiphany of the church is described with the metaphors of light, proclamation, tower, vineyard, water, garden, four pillars, treasure, glory and stars. Within the church, the apostles deposited all the riches of truth and life (3.4.1). By its preaching the church brings light and truth (1.10.2). It is the beautiful, elect tower of the vineyard and the epiphany of God's grace because it shines everywhere as its wine-press is dug, 'for those who receive the spirit are everywhere' (4.36.2). The beauty of the church derives from the presence of God's gift of the spirit in all the church, 'for where the church is, there is also the spirit of God, and where the spirit of God is, there is the church and every grace. And the spirit is truth' (3.24.1).
In contrast, those who do not receive from the pure fountain of Christ dig broken cisterns (Jer. 2:13) and from holes in the earth drink dirty water. They shun the faith of the church because they fear being convicted, and reject the spirit so that they may not be instructed (3.24.1). The spring which gushes from the body of Christ is splendid in its purity.' The nourishment of the church comes from the scripture, which is the milk of the church for her children. Exuberance rules. The church is also a garden in the world from which all the fruits should be eaten: 'eat of every scripture of the Lord; but do not eat with a proud mind and keep away from heretical strife' (5.20.2). The unity of church, scripture and spirit spreads through the world, and just as the church is universal, so the fourfold gospel breathes in every direction incorruption
(3.11.8).
The church is the channel of God's love, displaying his glory.
Charity is more precious than knowledge and more glorious than prophecy. The presence of this gift in the church is seen everywhere and, especially, in the martyrs who go on ahead to the father
(4.33.8, 9). As the love of God displays his glory in the church, so ® Scherrer, La gloire de Dieu, 207—38.
7 mitidissimus.
Recaprtulation: inauguration and consummation
does the liberty which expresses the faith and love of the believer.
The free obedience of the church is more glorious than the submission of servitude (4.13.2). We are not freed in order to separate ourselves from our Lord, but rather that we might receive his grace, love him more and partake of a greater glory when we stand in the presence of the father (4.13.3).
So, within the church, friendship, service and glory are joined together. The love of God brings glory to man who loves, supplying his need with the friendship of God. For God does not need the love of man, but man needs the glory which flows from the love which he returns to God (4.16.4). To serve God is to be illuminated by God and to share in his splendour, 'for this is the glory of man, to persevere and to remain in the service of God'. Chosen by the lord, those who follow him are glorified as they receive the vision of glory which he asked for them (Jn 17:24). It was his will to share glory with his disciples, who come from the East and the West to participate in the glory of their lord (4.14.1). This glory is the spiritual sacrifice foretold by the prophets and reflected in the eucharist which is offered throughout the world. The name of Christ is glorified in the church as he glorifies the father and gives glory to man (4.17.6). The martyrs are glorious in the perfect love of God which was shown in Stephen who asked that the sin of his persecutors be not laid to their charge (3.12.13). On the testimony preserved in Eusebius, the martyrs of Lyons hurried on with joy to the glory of Christ (ALE. 5.1.6; 5.1.35; 5.1.48} 5.1.23).
6.2.2
THE UNITY OF THE CHURCH
Unity dominates the theology of Irenaeus — his accounts of God, redemption, christology and, inevitably, his account of the church.®
The church is universal but manifested locally. The structure of the church displays 'the same shape of church order' (5.20.1) and the 'ancient structure of the church throughout the whole world'
(4.33.8).9 In a clear reflection of the cosmic Intellect, the church 8 R. Kereszty, 'The unity of the church in the theology of Irenaeus', SecCent 4,4 (1984),
202.
9 tO dpxatlov ths ekkAnolacg GUOTHLA KATH TAVTOG TOU KOOLLOV.
Recafrtulation believes the elements of faith 'as if she had but one soul, one and the same heart, and she proclaims and teaches them and hands them down with perfect harmony, as if she possessed one mouth'
(1.10.2). United in teaching, the church is united in worship as she offers universally a pure sacrifice (4.17.6; 4.18.1 and 4). As mother, the church alone can nourish the faithful from her breasts (3.24.1).
The unity of the church with the trinity is apparent from the affinity of the church with the father who is intellect, with Christ in whom all is brought together, and with the holy spirit who acts in every local church. The spirit constantly vivifies the church in which he dwells, transforming the believer 'so that the flesh forgets itself and takes on the quality of the spirit' (5.9.3). The spirit communicates Christ (3.24.1) so that the whole church is shaped according to the image of the son (4.37.7) and follows its head through passion, death and resurrection (3.19.3).
While the church is never so assimilated to Christ that their identities are merged (the relation is compared with that of husband and wife) (4.20.12), yet restored humanity rises to the father (5.36.1).'°
The unity of the divine Intellect spreads its trace through the whole universe by the action of the divine trinity. The son is always with his creation to reveal the father. "Therefore, then in all things, and through all things, there is one God the father, and one word, and one son, and one spirit, and one salvation to all who believe in him' (4.6.7). Schism is usually trivial in origin, and can never be justified by any compensating reform (4.33.7).'' Irenaeus stood against Victor for unity and peace (H.E. 5.24.10-11) and pointed to the example of Polycarp and Anicetus (H.E. 5.24.16-17). In his action and theology, Irenaeus pioneered the first comprehensive ecclesiology.'* He did this because the church took a central place in his account of the recapitulation of all things.
Irenaeus is often and dubiously associated with early catholicism (hrithkatholizismus), a pattern of thought whereby the locus of salvation began to move from Christ to the church as institution. This
"© "novus homo... semper nove confabulans deo.
" E. Lanne ('L'église de Rome', Jrén 49 (1976), 309-11) links this claim to the action of Victor in excommunicating the churches of Asia. See Kereszty, 'The unity of the church',
215.
'* Kereszty, "The unity of the church', 217.
Recaprtulation: inauguration and consummation
may be seen in Ephesians, where (in contrast to 1 Cor. 12) Christ is the head of the body rather than the whole body, and the concept finds its consummation in Cyprian. In the twentieth century early catholicism gained attention through the advocates and critics of the ecclesiology of the ecumenical movement. Controversy lapsed when protagonists like Kasemann and Kiing recognised that they were saying the same things, and above all when Kasemann showed the roots of early catholicism in Paul himself, who directly and indirectly, consciously and unwittingly, prepared its way. Paul speaks of the church as the body of Christ and first links ecclesiology and christology. Of course in Paul the body of Christ is still a metaphor used to exhort Christians to fulfil their obedience, while in Ephesians it is a metaphysical entity which grows as the extension of Christ. Again, for Paul, the sacraments are not the medicine of immortality, because what is given is never separated from the giver and the act of its gift. Christology and ecclesiology are not interchangeable.'3
The imprecision of Hriihkatholizismus as a concept is striking.
Harnack linked the process with the influence of Greek ways of thinking which he believed to be various modes of idealism. Sohm pointed to the growth of institutions and ordinances. Bultmann put this succinctly by saying that law became constitutive rather than regulative for the church.'+ Werner, like Kasemann, took the fading of future eschatology as the significant trend, a decline which is certainly not found in Irenaeus.'> Yet the fading of eschatological
3 Yet the tendencies of Ephesians can claim precedents in Paul. 'He did in fact make the sacramental incorporation into the worldwide body of Christ the criterion of being a Christian, and thus rejected a mere historical or ethical connection with Jesus of Nazareth as this criterion. For him also the lordship of Christ on earth rests on the fact that the exalted Lord, present in the Church, binds his own to himself and to one another. By endowing them with the Spirit, he makes them capable of permeating the old world as the inbreaking of the new, following his own precedent, and thus of demonstrating his omnipotence in every place and time', E. Kasemann, Exegetische Versuche und Besinnungen, vol. 11 (Gottingen, 1965), 246; ET, New Testament questions of today (London, 1969), 243.
The whole essay 'Paul and early catholicism' should be consulted for an account of the issue.
'4 R. Bultmann, Theology of the New Testament, vol. 11, (London, 1955), 97-8.
'5 Tn Irenaeus there is a heightened future eschatology. See J.
D. G. Dunn, Unity and Diersity in the New Testament (London, 1977), 341-66 for a useful summary of the discussion and a valuable summing up; note also C. K. Barrett's criticism of Kasemann (Luke the historian in recent study (London, 1961), 70) and the discussion in H. Conzelmann, An outline of the theology of the New Testament (London, 1969), 289-94.
Recapitulation hope is not a feature of catholicism, which first emerges unambiguously in Cyprian with a heightened, urgent eschatology.' © The church, governed by its magisterial bishops, is a new kingdom under Christus imperator.'7 Its structure is necessary because the end is near when the lord takes over the sovereignty of the earth."®
With 'early catholicism' we have a term which, like 'deification' in the early church fathers, points to a genuine truth but lacks precision. In the case of deification, common sense suggests an avoidance of the term. With 'early catholicism', blurred edges remain and the term may fall into welldeserved neglect by interpreters of Irenaeus.
6.3
THE ECONOMY OF APOSTOLIC TRUTH
The epiphany of the church is no chance irruption but part of God's universal plan, which he made known as unwersal truth in scripture and the world. We have seen how Irenaéus turned to nature for confirmation of the four Gospels, which the four cherubim declared
(3.11.8). Indeed all living creatures were tetramorphous, and this applied to the gospel, and to the covenants of the lord, the fourth of which-yrenews mankind (3.11.8).
Since God made all things in due proportion, the outward aspect of gospel is well arranged and harmonised (3.11.9). The gospel begins from one God, who made the world and spoke through Moses and the prophets to declare his unicity (3.11.7). The truth goes on, as the presbyters of the church preserve this faith in one creator
God, and increase that love for the son of God who accomplished such wonderful dispensations for our sake (4.26.5). This variety in unity 1s marvellous in its finality: we should never look for another father, nor another substance, nor another hand of God besides that which, from beginning to end, forms and prepares us for life; always present with his handwork, God perfects it in his own image and likeness (5.15.4).
Truth is not known to all, for if the Jews had known of the future existence of Christians they would have burned their scriptures, which declare that other nations partake of life while they
16 De unitate 27; Epistles 58.10.
'7 See W. Telfer, The office of a bishop (London, 1962), 1 24ff.
'8 See E. Osborn, 'Cyprian's Imagery', Antichthon 7 (1973), 68.
Recapitulation: inauguration and consummation
are disinherited from the grace of God (3.21.1). Yet the origins of truth point to its perfection. In Jerusalem the universal truth was declared by the voices of a church from which others originated, the voices of the great city of citizens of the new covenant, the apostles, the disciples who are truly perfect, perfected by the spirit after the assumption of the lord (3.12.5). From the same apostles the church has spread in every place and perseveres in one and the same opinion (3.12.7). Its prayers, offered in every place, rise as incense to God (4.17.5). Inscribed on the hearts of countless nations is the tradition, rule of faith and salvation, which makes them wise, righteous, chaste and pleasing to God (3.4.2).
What is the mark of truth? It comes from God through the visible line of the apostles. Irenaeus makes five points: the uniqueness of God, the uniqueness of truth, the apostolic succession, catholicity, the opposite effects of martyrdom and heresy.
(i) The uniqueness of God. 'For the lord of all gave to his apostles the power of the gospel, through whom also we have known the truth, that is, the doctrine of the son of God, to whom also did the lord declare: "he who hears you hears me; he that despises you despises me and him that sent me"' (3 pref.) (Lk. 10:16).
There can be no other God for prophets, apostles and disciples, nor for us who follow them (3.5.1). Analogously to the twelve tribes of Israel, Christ generates the twelve-pillared foundation of the church in a foreign country (4.21.3).
After considering the four Gospels, Irenaeus turns to the other apostles (3.11.9). The book of the Acts proves the unity of apostolic doctrine. First, Peter (3.12.2—4) declares that there exists no other
God and repeats the same truth before the council and Cornelius (3.12.5-7). Then Paul on the Areopagus (3.12.9) and Stephen the martyr (3.12.10) show the agreement of all apostles on faith in one
God (3.12.11). The claim that Paul had his own private revelation and doctrine is absurd when Luke was so close to him and remembered so many details (3.14). There can be no division between the apostles, for Peter and Paul were apostles of the same God, and God is not so limited as to have but one apostle who understood the dispensation of his son (3.13.1). Nor did apostles hold back any secret truth: Paul taught with simplicity what he knew, the entire counsel of God (3.14.2).
Recapitulation (ii) The uniqueness of truth. The result of this faithful transmission is clear. There is one identical, life-giving faith, handed down in truth and preserved in the church from the apostles until now (3.3.3). The apostles deposited the truth in the church as a bank for safe keeping and ease of access. We should not seek truth from others when it is easily obtainable from the church (3.4.1).
Maligned by vain sophists as hypocrites, the apostles followed the revealed truth (3.5.1). We have Luke's testimony that the apostles were true, open and steadfast, and that they held nothing in reserve (3.15.1). As preachers of truth and apostles of liberty they proclaimed father and son as the only God (3.15.3), while those who are alienated from truth ever wallow in error (3.24.2). If we want true knowledge we shall find it in the doctrine of the apostles and the ancient constitution of the church which is spread throughout the world (4.33.8).
NM (iit) The succession. Our link with God and truth is through the succession which joins us to Christ and the apostles. We have learned the plan of our salvation from those through whom the gospel has come dewn to us; first they proclaimed it publicly and then, by God's good will, handed it down to us in scripture, so that the same gospel might be the ground and pillar of our faith (3.1.1). People were as important as books: Clement of Rome could still hear the echo of the preaching of the apostles and see their traditions before his eyes (3.3.3).
For Irenaeus the personal link with the apostles and eye-witnesses of the lord was Polycarp, whom he ever pictured in his memory:'9
'For I have a vivid recollection, revolving these things accurately in my mind' (Eusebius, H.-F. 5.20). Polycarp was instructed by apostles, had talked with many who had seen Christ, and was appointed by apostles as bishop in Smyrna. This gave him authority and made him a more steadfast witness than others. Little wonder that he denounced Marcion as the first-born of Satan, just as John had denounced Cerinthus (3.3.4). Apart from Polycarp, there is a lot more evidence of the apostles, especially of Peter in the book of their
Acts, to which Irenaeus gives great importance (3.12.1). The twelve apostles are our guarantee of authenticity in the foreign country
"9 See above, 1.1.
Recapitulation: inauguration and consummation
where the twelve tribes were born; any who depart from continuity with Christian beginnings are rightly to be suspected (4.26.2).
To prove the integrity of all the churches we have but to list the succession whence they are sprung. To do this for all churches would be tedious; it is enough to list the succession of the 'very great, very ancient and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul' (3.3.2). From the apostles there have come down to us in this place the order, succession, tradition, preaching of truth, and the one life-giving faith (3.3.3). The doctrinal succession is definitive, not Rome, which is only important because it possesses the doctrine which serves as a standard for others "But the meaning of Irenaeus is not: on condition that the churches keep the apostolic tradition they are under moral obligation to agree with Rome, but rather: there are 2 fact other apostolic churches, and by reason of this they cannot have any other kind of relationship with the apostolic church of Rome than agreement with it.*° Irenaeus gives no ground for attributing priority to Rome.
(iv) Catholic. A further guarantee of the authentic truth is its universal extent. In every place we find the same tradition of the apostles, the same faith in the same God the father, the same dispensation of the incarnation, the same gift of spirit, the same commandments, the same church order, the same expectation of the same advent and the same salvation of both soul and body. The one true way of salvation is displayed so that the epiphany of Christ shines in every place as his truth is preached. The church is planted as a paradise in the world, Eden restored. Here on earth the heavenly recapitulation of all things in Christ takes on human form. Here he joins man to the spirit, making the spirit head of man as Christ is head of the spirit. Only through the spirit can we hear and speak (5.20.1, 2).
It has been needlessly claimed that Irenaeus sees the universal church from a regional perspective and gives priority to Rome because of its relation to Lyons. Tertullian has a similar perspective, looking to Corinth, Philippi, Ephesus and Rome. Irenaeus looks to each of these main churches as well as to Rome, having special
20 T, A. Abramowski, 'Irenaeus, Adv. Haer. m1 3,2: Ecclesia Romana and omnis ecclesia and Ibid., 3.3: Anacletus of Rome', JThS 28 (1977), 103.
Recapitulation regard for Ephesus and Polycarp. The subjection of all churches to Rome would be unthinkable for Irenaeus." With still less justification, it has been claimed that Rome hada priority in matters of faith, but not in matters of discipline;?* for we have seen that Irenaeus saw Rome rather as emblematic and not prior to other churches.
(v) Helped by martyrs and harmed by heretics. No one does more for new life in the church than do the martyrs. The apostles and their disciples were perfected, born aloft to what is perfect, as was
Stephen for whom the heavens opened (3.12.13). They were sheep for the slaughter; but, in their consecration to God, they minister to our faith, through selfless neglect of earthly treasures (4.16.1).
Through their suffering and loss the church grows in numbers (4.33.9) At the opposite end of the scale, heretics fail in all the characteristics of the apostolic church (3.17.4) anckdeny either the divinity or humanity of Jesus, the very things by which he is able to save us
(4.33.4). So also schismatics are condemned, because they have no love of God and consider their own interests rather than the unity of the church (4.33.7). The devil, the firgt apostate, is the cause of all later apostasy (4.41.3); but the devil does not daunt Irenaeus, who believes that by his writing he may bring heretics back to the truth' (g%273).
NEW WAY "OF LEFE
The church displays a new way of life which is marked by purity, exuberance, spiritual flesh and peaceful citizenship.
Our offerings to God have moral conditions, for it is the pure conscience of the offerer that sanctifies the offering (4.18.4). We are sons of God only through obedience and doctrine (4.41.2); those who disobey their parents do not inherit (4.41.3). The earnest of the spirit dwells in us to make us spiritual even now while the mortal is swallowed up in immortality. By the spirit we are no more slaves of fleshly lusts, but ruled by the spirit. Following the light of reason, we become spiritual men (5.8.1, 2).
*" N. Brox, "Rom und "jede Kirche" im 2. Jahrhundert. Zu Irenaus, adv. haer. m1 3,2', in Festgabe Hubert Jedin zum 75. Geburtstag, ed. W. Brandmiiller and R. Baumer (Paderborn,
1969), 77-8.
*H.
J. Vogt, "Teilkirchen-Perspektive bei Irenaus?', ThQ 1 64,1 (1984), 58.
Recapitulation: inauguration and consummation
The kingdom of heaven belongs to the violent, who strenuously and swiftly snatch it up when the opportunity is presented (4.37.7).
The more vigorous our effort, the more highly esteemed is our goal (4.37.7). ° There is an exuberance about Christian giving, for the Christian gives as a freeman not as a slave; his gift is not paid as a tithe but offered joyfully and freely as a widow's mite (4.18.2).
Paul contrasts works of the flesh unfavourably with the works of spirit (5.11.1). However, when he says that flesh and blood cannot inherit the kingdom of God, he is speaking of carnal lusts; the flesh which is so prone to sin can be joined to the body of Christ. Just as a branch of a good olive may be grafted into a wild olive which may accept or reject the graft, so the flesh may bear fruit in a king's paradise and regain pristine manhood in the image and likeness of God (5.10.1).*4 It is in our physical members that we are brought to life by doing the works of the spirit (5.11.2).?5 The righteous flesh of the son of God has reconciled the flesh which was being kept under bondage to sin, and brought it into friendship with God
(6. 114.2).7° For Irenaeus, the ideal man is the glorified Christ, who is endowed with spiritual flesh. The concept of flesh brings together many aspects of his theology. The trinity is indicated when the father offers the substance of earth, when the word models man in the future form of Jesus, and when wisdom or holy spirit deifies man to the fullness of the glorified Christ. Eschatology announces the raising of all in body and soul to the physical condition of Christ where they behold God. In the economy, man reconciles in his body the two extremes of flesh and spirit which God brings together through his plan of salvation.*/
23 Erasmus delighted in the priscum vigorem of the gospel which he found in Irenaeus.
24 The wild olive is Paul's metaphor (Rom. 11:17; see E. Kasemann, Commentary on Romans
(ET; Grand Rapids, 1980), 308; An die Romer (Tiibingen, 1973), 295) which misinterprets the practice of grafting. Irenaeus corrects Paul's error. The wild olive receives a graft of the cultivated olive and becomes a cultivated olive while remaining, in its root stock, a wild olive. See D. Minns, Jrenaeus (London, 1994), 77-8. Also see D. Minns' review of A. Orbe, Teologia de san Ineneo. Comentario al Libro V del' Adversus Haereses', vol. 1, in JTHS 38
(1987), 194.
25 Here Irenaeus is aggressively Pauline. See E. Kaésemann, Essays on NT themes (London,
1964), 135; Exegetische Versuche und Besinnungen, vol. 1 (Gottingen, 1960), 34; Perspectives on Paul, 114-15 and Paulinische Perspektwen, 197-8.
2© On reconciliation of the flesh, see also below, 10.4.
27 A. Orbe, 'El hombre ideal en la teologia de s. Ireneo', Greg 43 (1962), 491.
Recafutulation Deification moves from the image and likeness, by means of the trinitarian economy, to the vision of God which gives incorruptibility. The work of the spirit bears fruit in the salvation of the flesh, which it makes capable of incorruption (capax incorruptelae) (5.12.4).
Participation in incorruption comes from union with the flesh of Christ, communion with the spirit, incarnation, eucharist and final resurrection. Flesh and spirit are joined in present sacraments and final glory. For Irenaeus as for Tertullian, the flesh of Christ is central. The church is the place of new birth by water and the spirit (3.24.1). Incorruption is marked by the glory and love of God. The cross is the centre of the economy (5.17.4). The word, impressed in the form ofa cross on all creation, became flesh, hung from the tree and recapitulated all things in himself (5.18.3). Here the sign of life hangs from the tree, whence flows the spirit who is the living water (5.18.2, 3). 'Man fully alive is he who has received incorruptibility and eternal glory. It is he who is the glory of God; and the glory of man is the vision of the father who envelops him in his "paternal light" and grants him "paternally" incorruptibility.'?°
How do Christians regard the world when they make their triumphant exodus from the land of captivity? As the Israelites despoiled the Egyptians so we may keep the property which we once acquired from the mammon of unrighteousness (4.30.1). There is a difference: the Hebrews owed the Egyptians nothing, but we do owe the Romans the benefits of peace (4.30.3). Indeed the earthly rule under which we live has been appointed by God and not by the devil. Earthly governors arouse fear which restrains the savage strife of man with man; without such fear, men would devour one another like voracious fishes (5.24.2).
6.5
BAPTISM, EUCHARIST AND MINISTRY
Irenaeus' account of ministry depends on his soteriology and anthropology. Few have achieved such a rich and remarkable synthesis.*9 Ministry begins at baptism, when the spirit begins to work and renew within (3.17.1). The same spirit brings the 28 'Y. de Andia, Homo vivens: incorruptibilité et divinisation selon Irénée de Lyon (Paris, 1986), 344.
*9 See M. A. Donovan, 'Insights on ministry: Irenaeus', Toronto Journal of Theology 2,1 (1 986),
89.
Recapitulation: inauguration and consummation P33 first-fruits of all nations to unity in Christ (3.17.2) and gives every grace and truth to the church (3.24.1). This truth or reality is guaranteed by the rule of faith, which has been handed down, and by the prophetic gifts of presbyters, bishops and others, who teach, baptise, celebrate the eucharist, see visions, prophesy, and perform exorcisms and healing. Even the raising of the dead is possible to those who have received and who give freely (2.32.4).
With its threefold reference to remission of sins, seal of life eternal and regeneration, baptism glimpses the range of Irenaeus' theology.
It declares the unity of father, word and spirit, one God who creates and renews the whole man in his entirety. Flesh, soul and spirit share in the life of God. The saving work of father, son and spirit is effective for all who believe. Irenaeus' theology is brought into focus by baptism, so that one could say of baptism as Irenaeus said of eucharist (4.18.5), that his thought agrees with baptism and baptism confirms his thought.3° The baptism of Jesus was needed for his work of salvation, first, because the anointing of the spirit (3.9.3) was essential for a messiah and, second, because the descent of the spirit was necessary that the spirit might be accustomed to live in mankind, so as to work the will of the father by removing sinful habits (3.17.1).3" But what effect could baptism have on one who was from the moment of his spotless generation the incarnate word of God (3.19.1)? Can it be more than a sign of God's purpose that humans should participate in the spirit manifest in Jesus?3? Irenaeus does indeed distinguish the incarnation, where the word is made flesh in Mary, from the anointing of the spirit at the Jordan. The baptism 'affected the flesh (that is the human nature) of Jesus: until then he was united substantially to the Son of God, but not fistcamente — physically
(that is qualitatively) — equipped for his saving mission'.°3 Can the baptism be the most important filial moment for Jesus, when it is not mentioned in the crucial text of 3.19.1 ?34
3° A. Houssiau, 'Le baptéme selon Irénée de Lyon', ETAL 60,1 (1984), 593! PD, A. Smith, 'Irenaeus and the baptism of Jesus', 7S 58 (1997), 618-42.
32, Fabbri, 'El bautismo de Jestis', 19, cited in Smith, ibid., 631.
33 A. Orbe, Introduccion a la teologia de los siglos IL y IIT (Rome, 1987), vol. u, 666.
34 Scholars have provided much illumination on this point. See Fantino, La théologie, 375 and de Andia, Homo vivens, 185-201. See also Smith, 'Irenaeus and the baptism of Jesus',
640.
Recafntulation We eat of the bread, which is Christ's body, through the presence of the holy spirit in the eucharist. Here Christ nourishes us with himself. The spirit acts as mediator between Christ and us so that we share in Christ through him (3.24.1). The density of the claims of Irenaeus concerning the eucharist can only be understood within the total scheme of his theology and the presence of Christ and the spirit. Because we communicate with Christ in his flesh, so our flesh which has been nourished by this eucharist will be raised again to the glory of God the father. For the word of God will grant immortality to what is mortal and incorruption to what is corruptible, because his power works in weakness (5.2.2, 3).
The words of Irenaeus concerning the two elements in the eucharist have been interpreted in different ways. Luther, Pusey,
Calvin, Grabe, Baur and Steitz identify the earthly element as the bread while Massuet and Batiffol take it to be the body of Christ.
The heavenly element is variously identified as the body of Christ, the power of the holy spirit, the divine word, and the words of consecration. 'The doctrine must preserve Irenaeus' concern to rehabilitate matter. The eucharist is part of the total activity of God through*creation and redemption which'tnds in the gift of incorruptibility to the flesh. While there is no precise formula of substantiation, a constant attention to material reality is present in the account of the eucharist.?9
6.6.1
GONSUMMATION: ONE GOD ALONE WILL REIGN
For all the finality of the correction and perfection achieved in Christ, there remains a further fulfilment. The new humanity begun in Christ lives by hope in a future kingdom.
The one and same God the father has prepared good things for his subjects who desire his fellowship and has prepared eternal fire for the apostate devil and fellow rebels. One God, father and son, will send some into eternal bliss and others into a furnace of fire (4.40.1). There is a third group, of those who, like Enoch and Eljah, are translated directly into paradise, where they will remain until the consummation, enjoying a foretaste of immortality (5.5.1).
35 A. D'Aleés, 'La doctrine eucharistique de S. Irénée', RSR 3 (1923), 24-46.
Recapitulation: inauguration and consummation
There is no difficulty in believing that flesh could last for ever, since Jonah emerged unscathed from the whale's belly and the three young men in the furnace did not even smell of the fire through which they had passed. This was God's doing, for he alone could send, to join the three, a fourth like the son of God. 'Neither the nature of any created thing, therefore, nor the weakness of the flesh can prevail against the will of God' (5.5.2). Why did Jonah and the three young men emerge from their trial? Because God declared his power through them (5.5.2). This same God shall be glorified in humanity, the work of his hands, shaping it to resemble his son
(5.6.1). Then shall men see God face to face (5.7.2).
We now receive a certain portion of his spirit, pointing to perfection, preparing us for incorruption, the earnest of our inheritance
(3.24.1; 5.8.1), and we already cry 'Abba, father'. It will be much more when, face to face with that same God, 'all the members shall burst into a continuous hymn of triumph, glorifying him who raised them from the dead, and gave the gift of eternal life' (5.8.1).
6.6.2
WHEN CHRIST SHALL COME AGAIN
In his second advent, Christ will come on the clouds to bring the day which burns as a furnace, smiting the earth with the word of his mouth, slaying the impious with the breath of his lips, having a fan in his hands, cleansing his floor, gathering wheat into his barn but burning chaff with unquenchable fire (4.33.1). Some saw him with the father in glory, some saw him coming on the clouds, while some saw his wounded side and others saw a burning furnace (4.33.11).
Both John and Daniel predicted the dissolution and desolation of the Roman empire, followed by the end of the world and the eternal kingdom of Christ (5.26.1, 2). The final truth about man and God will emerge at Christ's judgement, when he separates believers from unbelievers, obedient from disobedient. Here he will show himself to be just and good, following the will of the father who made men alike and with power of free choice, without ceasing his universal providence which makes his sun rise upon the evil and on the good and sends rain on just and unjust (5.27.1).
The Christ who lived and died will return, in the same flesh in which he had suffered, to reveal to us the glory of the father
Recafrtulation (3.16.8).3° This will be the display of our salvation (ostensto salutis).
The return of Christ in glory will be both a proof and a revelation of our salvation (3.16.6). His flesh will show the truth of his gospel as it reveals the glory of his salvation. All evil will be destroyed at the coming of the Lord who lays waste Babylon and the beast (5.26.1).
The face, glory and power of the lord will bring judgement when he comes to be glorified in his saints (4.27.4). The final separation of light from darkness will be an act of both God and of man
(5.27.2-28.1). Those who have rejected the light and have not believed have chosen darkness and judgment for themselves. 'The mythology of the triumphant return is given existential point by the choice between light and darkness.
While all have freedom of choice, moral freedom can only come through the grace of God, which brings a new heart and mind.%7 'To follow the one who gives salvation means to participate in salvation, just as to follow the light means to receive light. Those who serve and follow God share in life eternal (4.14.1). The free service of God raises man to perfection (4.37, 38). Some affinity with Stoicism may be noted in Irenaeus' account of man's divinity (Seneca, Epistles 31). The God within was real for both Stoic and Christian.
Man possessed a fragment of the divine (Marcus Aurelius, Meditations 5.11). However, for Irenaeus, natural man did not possess the spirit which was a gift of God.3®
'True perfection belongs to the unbegotten God alone (4.38).
Participation in the gift of divine life comes through the holy spirit, the lord and life-giver (5.12). The members of the human body
'are inherited by the spirit when they have been translated into the kingdom of heaven' (5.9.4).
6.6.3
RESURRECTION?9
The resurrection of the flesh is sure (5.13.3) and our bodies, although decomposed, shall rise restored (5.2.3), for a saved man is
3° Scherrer, La gloire de Dieu, 241~9.
37 E. Klebba, Die Anthropologie des hl. Inentius. Eine dogmengeschichtliche Studie (Minster, 1894),
157. See below, 11.1.
38 See Klebba, ibid., 181. See below, 10.3.
39 See also below, 10.4.
Recapitulation: inauguration and consummation ey a complete man as well as a spiritual man (5.6.1). Like a grain of wheat the body must die in order to live (5.7.2). That flesh which is now under the dominion of death shall put on incorruption and immortality (5.13.3). Death shall be defeated and the flesh which it has held in subjection shall emerge from its dominion. The corruptible must put on incorruption, and the mortal must be clothed im immortality (1 Cor. 15:53) (5.13.5).
The sign of Jonah points to the resurrection of the body by reference to Christ's resurrection, which was anticipated in the earlier economy. The flesh must rise to the glory of God, for we are prepared by the word our saviour to participate in the eternal hymn of praise to the holy God.*° Irenaeus, joining Revelation 20:1—21:4 and 1 Corinthians 15:24-8, speaks of two resurrections, the first being the resurrection of the just in the kingdom of the son (5.36.3) and the second being the general resurrection which follows the delivering of the kingdom by the son to the father. In the kingdom of the son man will continue to grow and progress towards perfection in Christ
(4.11.13 5.35.1), and the creation will be restored (5.33.3).
Eternal life will be already enjoyed in this kingdom, which is the link between the present period of the church and eternity, of which man cannot speak.
For as long as the eschatological event is delayed there will continue to be conflict in some form or another, but when man has reached his destination and grown to the imago and similitudo, the power of Satan will then have been completely expelled, and God's universal dominion, unimpeded by hostile opposition from any quarter, will be the ultimate reality which 'no eye has seen'.*'
6.6.44
COMMUNION AND SEPARATION
Those who continue in love to God, receive from him that communion which is life and light, while those who deliberately depart from God earn separation. Deprived of all good, apostates endure
4° See G. Jouassard, 'Le "signe de Jonas" dans le livre IIe de Vadversus haereses de saint
Irénée', in L'homme devant Dieu. Mélanges offerts au Pere Henri de Lubac (Paris, 1963), vol. 1,
235-46.
/ Wingren, Man and the incarnation, 187.
Recapitulation every kind of punishment. Since God's good things are without end, their loss is eternal, just as those who are wilfully blinded are forever excluded from light (Jn 3:18-21) (5.27.2).
Those on the left of the great judge are sent into eternal fire, for they have deprived themselves of all good (2 Thess. 2:1 0-12)
(5.28.1, 2). Those on the right have been joined by communion with the son of God and are restored to the divine likeness and presence.
There is one son who perfected his father's will, confirmed and incorporated his handiwork, by descending to contain the creature which his hands had moulded. While the son descends, 'on the other hand, the creature should contain the word and ascend to him, passing beyond the angels to be made after the image and likeness of God' (5.36.3).
Man's story runs from beginning to end without a break, but the end is not smooth. In communion with God, man does not slip imperceptibly into divinity. He was moulded at the beginning by the hands of God, by the son and the spirit in accordance with the image and likeness of God. On the basis of his choice and obedience, he is, at the judgement, thrown away as chaff or gathered in as wheat. The wheat must be broken up, ground fine, moistened by the patience of the word of God and exposed to fire so that it may be fit for a king's banquet. Tribulation is necessary for those who are saved.
One of our men (the martyr Ignatius), says Irenaeus, longed to be ground into fine flour that he might become the pure bread of God
(Ignatius, Epistula ad Romanos 4) (5.28.4).
6.6.5
ANTICHRIST AND CHILIASM*
Another key player in the drama of salvation has yet to appear.
Antichrist recapitulates in his own person all mixed wickedness due to the antediluvian apostasy of angels (5.29.2). His name is symbolised by the number 666; but his identity remains uncertain until he comes, for many names (for example, EYAN@AD,
AATEINOS, TETTIAN) would qualify numerically (5.30.3). After laying all things waste he will reign from the temple of Jerusalem
See the useful article: C. R. Smith, 'Chiliasm and recapitulation in the theology of Irenaeus', VigChr 48 (1994), 313-31.
Recaprtulation: inauguration and consummation
for three and a half years; then the lord will come from heaven. The Antichrist and his followers will be sent into the lake of fire while the righteous enter their promised rest and inherit that kingdom where many shall come from the East and the West to sit down with Abraham, Isaac and Jacob (5.30.4).
What is the point of chiliasm, of the earthly kingdom after resurrection? There are at least two reasons, one which looks forward and the other which looks back. Prospectively, the resurrection of the just into an earthly kingdom marks a transition into incorruption where those who shall be worthy will be gradually accustomed to partake of the divine nature. Retrospectively, they receive a reward for passing the trials of their former lives. It is right that in that very creation in which they were tested by labours and manifold suffering, they should receive the reward of their afflictions. 'For God is rich in all things and all things are his' (5.32.1). His bounty is evident in the exuberance of natural things in this kingdom. John told the elders that the vines would have ten thousand branches, the branches would have ten thousand twigs, the twigs would have ten thousand shoots and the shoots would have ten thousand clusters and the clusters would have ten thousand grapes and every grape would yield at least twenty-five amphorae of wine. All crops would perform similarly. Animals would have so much to eat that they would not prey on one another and would submit to man in perfect obedience, eating the food which God intended for them.
There shall be no strife between wolves and lambs or lions and oxen in the perfect peace of the lord's holy mountain. 'For if that animal, the lion, then feeds upon straw, of what quality must the wheat itself be whose straw shall serve as suitable food for lions?' (5.33.4).
The whole creation shall grow and increase through an abundance of water (5.34.2). The righteous shall reign in the bountiful earth, growing ever stronger by the sight of the lord (5.35.1).
Resurrection prepares for incorruption, and discipline leads through the times of the kingdom to the glory of the father in the city of God. As John foretold (Rev. 21:5—6), this is the truth of the matter (5.35.2).
Irenaeus' eschatology is not an embarrassing postscript but a necessary consequence ofa creator God who so surrounds all things
(concludens omnia) and loves his creature that he becomes incarnate to
Recapitulation restore its failings. That restoration completed, Christ inaugurates for ever the renewal of all creation. The restoration of human lives, which is the present concern of the church, will be complete in a restored universe. The inauguration of a new humanity is fed by the hope of final glory.
Splendid as inauguration sounds, it presents the most difficult problem among all Irenaeus' concepts. The epiphany of the church is presented without spot. Yet strife with evil is not over and battles in this field are still fought and lost. Gnosticism offered a way out of this dilemma through the illusion of instant perfection. Paul found the same perfectionism at Corinth among those who reigned with Christ. Irenaeus offers the same solution as did Paul, who began with the cross and ended with the final resurrection. 'The cross is never left behind but remains the grace by which weakness is made strong. Hope for a final victory when Christ hands over the kingdom to the father springs from the ] presence and victory of the cross. So the church lives between cross and parousia and gains life from these sources. Its splendour shines through the world where in every place it offers a pure sacrifice of thanksgiving. The medium of truth as well as grace, it guards the deposit of the gospel through its succession from the apostles. For it is a pilgrim people on its way from cross to parousia.
Many interpreters of Irenaeus have been embarrassed by his millenarianism. Surely evil has been overthrown in Christ, they say, and such fantasy is inappropriate. Yet Irenaeus and his readers today are part of a world where evil is alive and well. They need an apocalypse of the consummation, when God shall dwell with his people, when death, sorrow and evil shall be no more.
The recapitulation of all things in Christ is the pledge of their hope.
Recapitulation and consummation are thus tied together, and the whole of recapitulation is oriented to the end when creation and redemption fulfil their purpose. 'By His becoming man the bond between God and man has been made unbreakable, and man has free access to the source from which his life flows.'43
43 Wingren, Man and the incarnation, 213. Cf. 4.34.6.
PART TV Participation Participation in God runs through truth (logic), glory (aesthetics), life (anthropology) and goodness (ethics).
We share in his truth by faith, reason (ch. 7) and the world of prophetic images (ch. 8). We achieve beauty in the light of his glory
(ch. g). We share in his life by the breath and enlivening spirit which he gives (ch. 10). We participate in his goodness by loving those who wrong us (ch. 11).
The word of God, our Lord Jesus Christ, through his immeasurable love, became what we are, that he might bring us to be even what he is himself.
(5 pref.) Into this paradise of life, the lord has introduced those who obey his preaching, 'summing up in himself all things in heaven and earth'; but the things in heaven are spiritual, while those on earth are of the human order. Therefore these things he summed up in himself, by uniting man to the spirit and causing the spirit to dwell in man, by himself becoming the head of the spirit and giving the spirit to be head of man.
For it is by this spirit we see, hear and speak.
(5.20.2) In a flash, at a trumpet crash, I am all at once what Christ is, since he is what I am, and This Jack, joke, poor potsherd, patch, matchwood, immortal diamond, Is immortal diamond.
Gerard Manley Hopkins, "That nature is a Heraclitean fire and of the comfort of the Resurrection'
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