7.2.4 An Alternative Reading of Prf 10
Trinitarian Convictions, Trinitarian Logic
On the basis, alone, of the unfounded grammatical alterations necessary for this reading, it is clear that Lanne's interpretation is conjecture.
To summarize then, the absence of textual support for understanding the Cherubim and Seraphim as uncreated beings, the presence of texts that distinguish the Son and Spirit from created Powers, and most importantly, the exigencies of the grammatical construction of the passage, negate any possibility of an angelomorphic pneumatology or Christology in Prf 10.
7.2.4 An Alternative Reading of Prf 10 Having eliminated the possibility of an angelomorphic reading, I may now offer a positive statement with regard to the content of this passage. Prior to Lanne's reading, there was universal acknowledgement that these sentences reflect Irenaeus' vision of a celestial liturgy in which the Son and Spirit are accompanied by the angelic host in the glorification of the Father.61 Lebreton, however, was uneasy with the idea of the Son and Spirit glorifying the Father, as he believed it to be a subordinationist notion that contradicts the equality of the Three that Irenaeus affirms elsewhere in his work.62 He suggested that Prf
10 should be understood in light of AH 4.14.1, where Irenaeus works from John 17:5 to affirm the mutual glorification of Father and Son.63 Yet, the contexts of these two statements differ to such an extent that we cannot read them together: AH 4.14.1 speaks of the mutual glorification of the Father and Son alone prior to creation, whereas Prf 10 refers to the glorification of the Father by the Son and Holy Spirit after creation.64
This being the case, the first substantial evaluation of this passage offered long ago by J. Armitage Robinson remains valid. In an effort to understand
Irenaeus' depiction of a celestial liturgy that includes the glorification of the Father by the Son and Spirit, Robinson called attention to similar statements in an early form of the so-called Clementine Liturgy of the Apostolic Constitutions, in the liturgy of Serapion, and in the Ascension of Isaiah.65 After commenting upon these parallels, he concluded: 'We see then that Irenaeus by no means stands alone in his statement that the God and Father of all is glorified by the Son and by the Holy Spirit. Strange as the conception is to us, it was not strange to the religious mind of the second Christian century.'66
61 Hitchcock, Hermathena 14 (1907: 328); Robinson (1920: 39–43); Lebreton (1928, vol. 2:
631–3); Barbel (1941: 275–6).
62 On this, Barbel follows Lebreton (1941: 275–6).
63 Lebreton (1928, vol. 2: 632–3).
64 Cf. Lanne, RSR 43 (1955: 525–6).
65 Robinson (1920: 39–43).
66 Ibid. 43.
Irenaeus of Lyons and the Theology of the Holy Spirit An examination of other sources, however, is not the only way to garner an understanding of Irenaeus' words in Prf 10, for the broader context provides clues that should not be overlooked. I would like to suggest that Irenaeus wrote
Prf 10 in order to explain the activity of the celestial hierarchy over against the notion that angels or a certain Power aided God in the creation of Adam, a polemic present throughout Irenaeus' work. Two observations encourage this interpretation.
First, references to the creation of human beings bracket Prf 10. In Prf 8 Irenaeus states that certain names are ascribed to the Father by the Spirit so that we may learn that 'this one Himself, He is the maker of heaven and earth and the whole world, the Creator of angels and men.' And just following our text, in Prf 11, Irenaeus offers a discussion of the formation of Adam by the Hands of God.
My second observation comes from the beginning of Prf 9, where Irenaeus writes: 'But this world is encompassed by seven heavens, in which dwell
[innumerable] powers and angels and archangels rendering service to God, the Almighty and Creator of all, not as to One in need, but so that they might not be idle nor useless.' With these words Irenaeus introduces his well-known discussion of the seven heavens in Prf 9 and his description of the celestial liturgy in chapter 10; passages which, according to this statement, exist in order to explain that the angelic host are not 'idle nor useless.' The most immediate explanation—that is, the most contextual explanation—for why
Irenaeus is concerned that his readers may be thinking of these celestial beings as 'idle' and 'useless' is his refusal to acknowledge their participation in creation. According to this reading, then, Irenaeus draws upon the celestial liturgy to explain what the Powers, and the rest of the celestial hierarchy, are doing since they are not involved in creation.67
Section Conclusion In Proof 10 Irenaeus writes not of the identity of the Son and the Holy Spirit with the Powers of God called Cherubim and Seraphim, but of their sharing with these Powers in the worship of the Father. Even so, while Prf 10 should not be read in light of AH 4.14.1, as he suggested, Lebreton was nonetheless right to want to avoid a subordinationist reading of the passage. Irenaeus' ascription of equal divinity to each of the Three is too firm to find such a meaning in Prf 10.68
67 My reading of Prf 10 would suit Irenaeus' polemic against Cerinthus, who understood creation to occur by the agency of 'a certain Power' far removed from and ignorant of the transcendent God (AH 1.26.1). Irenaeus provides a statement that stands against the involvement of Powers in creation, and argues that Powers are not far removed from and ignorant of God, by placing them in the celestial choir glorifying God.
68 For instance, as we saw in chapter 5 of this study, Irenaeus declares, 'the work of God is the forming of man' (AH 5.15.2), which when combined with his references to the Son and Spirit as
Trinitarian Convictions, Trinitarian Logic
The ascription of equal divinity to the Three prevents a subordinationist reading, insofar as subordinationism refers to gradations of divinity in the Godhead. Yet, the ascription of equal divinity does not at this time in Christian history rule out a hierarchical understanding of the Trinitarian relations by which second-century theologians often differentiated the Three.69 It may be that a hierarchical conception of the Trinity explains his inclusion of the Son and Spirit in the celestial liturgy70—at the very least we see the two are compatible. Therefore, Prf 10 does not suggest the existence of a binitarian orientation that accompanies angelomorphism, but rather the existence of a non-subordinationist, hierarchical conception of the Trinitarian relations.
Chapter Conclusion Unlike Justin, Irenaeus eschews Spirit-Christology, in the strict sense, and angelomorphism. As a result, the binitarian orientation that often attends these notions has no place in Irenaeus' thought. His logic remains unyieldingly
Trinitarian. That Irenaeus is a thinker of his age is evident from his utilization of a hierarchical scheme to define the intra-Trinitarian relationships. Nevertheless, the very avoidance of two themes so often featured in second-century theological accounts suggests a sensitivity far in advance of his time. the Hands of God to whom the Father speaks in Gen. 1:26 (AH 4.pref.4, 4.20.1, 5.1.3), defines the Father, Son, and Holy Spirit as divine.
69 Perhaps the most straightforward statement is made by Athenagoras in Embassy for the Christians 10.5, 'Who then would not be amazed hearing those called atheists who call God
Father and Son and Holy Spirit, proclaiming their power in unity and in rank (Ø) their diversity' (Athenagoras, ACW 23 1955). We have seen in chapter 1 that Justin makes a similar statement in 1 Apol 13.
Rather than ordering the Three sequentially, Irenaeus would be envisioning a hierarchical arrangement in which the Father is at a certain, equal remove from the Son and Holy Spirit— such as in an isosceles triangle. This arrangement finds support in the notion of the Hands of God. Identifying the Son and Spirit as Hands suggests a hierarchical equality with each other, since Irenaeus never refers to the right or left hand, but it does not go so far as to suggest a hierarchical equality with the Father.
70 See also AH 4.7.4, where the Father's Offspring and his Similitude, the Son and Holy Spirit, the Word and Wisdom, 'minister to him in all respects' (ministrat ei ad omnia).
Conclusion and Epilogue At the beginning of this work I listed three purposes of this study. The first was to provide an in-depth examination of certain principal, often distinctive, aspects of Irenaeus' account of the Holy Spirit. Second, I desired to demonstrate that Irenaeus' theology of the Holy Spirit consists of a combination of Jewish traditions with New Testament doctrine—a combination that produced the most complex Jewish-Christian pneumatology of the period. My third purpose was to show Irenaeus to be the first author, following the New
Testament writings, to construct a theological account in which binitarian logic does not diminish either the identity or activity of the Holy Spirit. This last purpose involved contrasting the appropriation of Jewish traditions by Justin Martyr with their appropriation by Irenaeus.
We have seen that Irenaeus' understanding of the Holy Spirit developed over the course of his writing. The elementary pneumatology that we found in the first two Books of AH blossoms in the third Book into the complex and insightful theology of the Holy Spirit that we encounter in AH 4 and 5 and the Proof. In Against Heresies 3 the Holy Spirit governs the preservation and spread of the Gospel message, and anoints the humanity of Jesus so that he could fulfill his Messianic mission. As the Unction of Christ, the Spirit anoints members of the Church, uniting individuals into the one body of Christ and rendering them productive. The Spirit is the gift who vivifies those who receive him by uniting believers to himself and to the glorified Christ. Lastly, the agency of the Spirit in creation enables created beings to know the love and infinite kindness of God, while simultaneously marking the limit of that knowledge.
In AH 4 Irenaeus emphasizes the creative activity of the Holy Spirit by identifying the Spirit as Wisdom and one of the Hands of God. The ascription of creative agency to the Spirit secures the Spirit's divinity, for creation is the work of God. Moreover, the identification of the Spirit as Wisdom and a Hand of God, and the characterization of Wisdom as the one who produces harmony in creation combine to distinguish the Spirit from the Father and the Son.
Conclusion and Epilogue
In AH 5 the instrumentality of the Holy Spirit is the source of life, both temporal and eternal. The divine economy entails a progression by which the Holy Spirit becomes more closely united to believers over the course of time.
After the redemptive work of Christ, the Spirit is present in and possessed by believers. It is an essential element in perfect human beings, who ultimately become like unto God, the possessors of eternal life.
Thus, our consideration of Irenaeus' account of the Spirit in Against Heresies has shown that he adopted and adapted Jewish traditions that enabled him to clarify and strengthen his understanding of the Holy Spirit. Moreover, our discussion of his Proof of the Apostolic Preaching has shown that Irenaeus eschewed Jewish traditions that so often hindered the theological accounts of his contemporaries. He does not incorporate a Spirit-Christology which identifies the Holy Spirit with the pre-existent Christ, nor does he integrate angelomorphism into his theology. He was the first to produce a pneumatology in which binitarian logic does not diminish either the identity or activity of the Holy Spirit. As a result, a Trinitarian logic accompanies his Trinitarian beliefs.
By the time he finished writing, then, Irenaeus had constructed the most complex Jewish-Christian pneumatology of the early Church. The difference that we have seen between his account of the Spirit and the one offered by Justin is an example of the first pneumatological transition that occurred in Christian theology during the second and third centuries. A rudimentary account of the Spirit gave way to a sophisticated pneumatology. The second transition that occurred during this period is marked by the loss of several
Jewish traditions that were constituent and critical elements of Irenaeus' theology of the Spirit. The sophisticated pneumatology of Irenaeus gave way to a more rudimentary account of the Spirit. How and why this regression occurred merits further investigation. I will finish this study with a few brief comments which I hope will be a slight contribution to future explorations along these lines.1
Theologians of the third and early-fourth centuries no longer identified the Holy Spirit as Wisdom, as one of the Hands of God, or as the Creator. The absence of these themes in Irenaeus' successors should be seen as contributing to the frequent devaluation of the Spirit in their writings, for they no longer had recourse to significant ways of ascribing distinction, equality, eternality, and divinity to the Holy Spirit. The writings of Origen and Tertullian, one generation after Irenaeus, and the works of Novatian, two generations later, illustrate the pneumatological changes that occurred during this period.
1 The four articles by Lewis Ayres and Michel René Barnes in Augustinian Studies 39.2 (2008) are a good starting place for the reader interested in this field.
Irenaeus of Lyons and the Theology of the Holy Spirit ORIGEN Origen's identification of the Word as Wisdom has received a fair amount of attention in the past.2 At this time, I desire to briefly compare his Christological utilization of Wisdom in On First Principles (PA) to Irenaeus' pneumatological appropriation of the title. This discussion will then lead us to consider their contrasting interpretations of Ps. 33:6 (32:6 LXX).
Origen wastes no time identifying the Son as Wisdom: he does so in the first paragraph of his chapter on Christ (PA 1.2.1). There he quotes Prov. 8:22–5 to support his identification of the Word as Wisdom, and then finishes the section by quoting 1 Cor. 1:24, 'Christ, the power of God and the wisdom of God.'3 The title is central to his Christological account. In PA 1.2.2 he utilizes the Son's identification as Wisdom to establish both his eternality and his involvement in creation. With regard to his eternality, he writes:
Let no one think, however, that when we give him (the Son) the name 'wisdom of God' we mean anything without hypostatic existence4 . . . And can anyone who has learned to regard God with feelings of reverence suppose or believe that God the Father ever existed, even for a single moment, without begetting this wisdom? . . . Wherefore we recognise that God was always the Father of his onlybegotten Son, who was born indeed of him and draws his being from him, but is yet without any beginning . . .
According to Origen, one cannot very well imagine a time at which God the Father did not have his Wisdom.5 Since God must always have possessed his
Wisdom, then due to the identification of the Son as Wisdom, it may be inferred that God was always the Father of his only-begotten Son. Thus, the identification of the Son as Wisdom secures the Son's divinity by establishing his everlasting presence with the Father, his eternality.6
Though Irenaeus does not construct so complex an argument, the reader will recall that he uses his identification of the Holy Spirit with Wisdom to establish the eternality, and thus the divinity, of the Spirit. This he accomplishes in AH 4.20.3 by quoting passages from Proverbs 3 and 8 which indicate the presence of Wisdom prior to creation. Once he has established the existence of the Spirit prior to creation, Irenaeus can restate with confidence
2 e.g. Grant, SP 7 (1966: 462–72); Schoedel (1975: 169–99); Logan (1985: 123–9); Horbury
(1995: 182–98).
3 All quotations of On First Principles are taken from Origen (1936; repr. 1973).
4 Aliquid insubstantivum.
5 According to Origen, to do so would suggest that either (1) there was an earlier point in time at which the Father was unable to bring wisdom into existence, and a later point in time at which the Father was able; or (2) that while always able to bring his wisdom into existence, he was at first unwilling to do so, and then later, willing.
6 On the divinity of the Son in Origen's thought, see Barnes (2001: 111–24).
Conclusion and Epilogue
in AH 4.20.4 that one God created all things by means of his Word and Wisdom, who is the Spirit.
While Irenaeus uses the title Wisdom to ascribe creative activity to the Spirit, Origen uses it to support the involvement of the Son in creation.
Wisdom, therefore, must be believed to have been begotten beyond the limits of any beginning that we can speak of or understand. And because in this very subsistence of wisdom there was implicit every capacity and form of the creation that was to be, both of those things that exist in a primary sense and of those which happen in consequence of them, the whole being fashioned and arranged beforehand by the power of foreknowledge, wisdom, speaking through Solomon in regard to these very created things that had been as it were outlined and prefigured in herself, says that she was created as a 'beginning of the ways' [Prov. 8:22] of God, which means that she contains within herself both the beginnings and causes and species of the whole creation.7
Origen's identification of Wisdom with the Son strengthens his account of the Son,8 but it comes at the cost of a weakened account of the Spirit. He does not find another way to ascribe creative activity to the Spirit. Instead, Origen restricts the work of the Holy Spirit to the Church alone. His comments on Ps.
33:6 (32:6 LXX) well illustrate his understanding:
Let no one indeed imagine from what we have said about the Holy Spirit being bestowed on the saints alone, while the blessings and activities of the Father and the Son extend to both good and evil, just and unjust, that we are hereby exalting the Holy Spirit above the Father and the Son or claiming that his dignity is greater than theirs; for this by no means follows. What we have been describing is the peculiar grace and work of the Holy Spirit. But more, nothing in the Trinity can be called greater or less, for there is but one fount of deity, who upholds the universe by his word and reason, and sanctifies 'by the spirit of his mouth' all that is worthy of sanctification, as it is written in the Psalm, 'By the word of the Lord were the heavens established, and all their power by the spirit of his mouth.'9
Origen's interpretation, which he provides prior to the quotation of Ps. 33:6, divides the verse into two halves. The first half of the verse refers to the creative activity of the Word, the one 'who upholds the universe.' The second half of the verse, on the other hand, refers to the sanctifying activity of the Holy Spirit. This restriction of the work of the Holy Spirit to the Church alone, in contrast to the
7 PA 1.2.2.
8 The affirmation of the Son's eternality is not the only benefit Origen reaps from identifying the Son as Wisdom. For example, in PA 1.2.4, he quotes Wisd. 7:25 to explain the production of the Son; PA 1.2.9–13 contains an extended exposition of that verse.
9 PA 1.3.7.
Irenaeus of Lyons and the Theology of the Holy Spirit activity of the Father and Son toward all creation, corresponds to the subordination of the Spirit to the Father and the Son. So he can write in PA 1.3.5:
The God and Father, who holds the universe together, is superior to every being that exists, for he imparts to each one from his own experience that which each one is; the Son, being less than the Father, is superior to rational creatures alone (for he is second to the Father); the Holy Spirit is still less, and dwells within the saints alone. So that in this way the power of the Father is greater than that of the Son and of the Holy Spirit, and that of the Son is more than that of the Holy Spirit, and in turn the power of the Holy Spirit exceeds that of every other holy being.
The limitation of the Holy Spirit's activity relative to that of the Father and that of the Son is based upon the lower status of the Spirit's being relative to that of the Father and that of the Son.10 As a result, the fact that Origen withholds creative activity from the Spirit reveals the inferiority of the Spirit relative to the Father and Son. Indeed, Origen's refusal to ascribe creative activity to the Spirit clears the way for him to regard the Holy Spirit to be the first among the creatures created by the Word.
But if it is true that 'all things were made through him' [John 1:3], we must investigate if the Holy Spirit, too, was made through him. I think that one who declares that he was made and who advances the statement, 'All things were made through him,' must accept that the Holy Spirit too was made through the Word, since the Word is older than he. But it follows that one who does not wish the Holy Spirit to have been made through Christ, if he judges the things in this
Gospel to be true, says he is 'unbegotten.' (74) But there will be a third person also besides these two. . . . This third person teaches that the Holy Spirit has no distinctive essence different from the Father and the Son. . . . (75) We, however, are persuaded that there are three hypostases, the Father, the Son, and the Holy
Spirit, and we believe that only the Father is unbegotten. We admit, as more pious and true, that the Holy Spirit is most honored of all things made through the Word, and that he is [first] in rank of all the things which have been made by the Father through Christ.11
10 Immediately following this quotation, Origen argues for the restriction of the Holy Spirit's activity in comparison to that of the Father and Son (PA 1.3.5–6). This argument depends partly on the association of the Son with Wisdom.
11 Commentary on John 2.73, 74, 75; trans. Origen, Commentary on the Gospel according to John, Books 1–10 (1989).
This passage from Comm. John should be read in the context of two passages in his earlier work, On First Principles. In PA 1.pref.4 he writes, 'the apostles delivered this doctrine, that the Holy Spirit is united in honour and dignity with the Father and the Son. In regard to him it is not yet clearly known whether he is to be thought of as begotten or unbegotten, or as being himself also a Son of God or not; but these are matters which we must investigate to the best of our power from holy scripture, inquiring with wisdom and diligence.' In PA 1.3.3 he states, 'But up to the present moment we have been able to find no passage in the holy scriptures which would warrant us in saying that the Holy Spirit was a being made or created, not even in that manner in which we have shown above that Solomon speaks of wisdom, nor in the manner in which the
Conclusion and Epilogue
As we saw earlier, the creative activity of the Spirit indicated his status relative to the Father and Son in Irenaeus' thought as well. In contrast to Origen, though, Irenaeus ascribes creative activity to the Holy Spirit. He thereby unites the Spirit with the Father and Son as a member of the Creator God and places the divinity of the Spirit on a par with that of the Son. The Holy Spirit, in Irenaeus' thought, is clearly located on the divine side of the Creatorcreature divide.
Thus, Origen's identification of the Son as Wisdom provides structure and content for his Christology, but it leaves his pneumatology ill-defined and deficient when compared to that of Irenaeus. Origen has lost a significant way to speak of the Holy Spirit's creative activity, eternality, and divinity. He does not tender an adequate replacement for the logic he has rejected.
TERTULLIAN
Tertullian also identifies the Word as Wisdom12 and offers his own interpretation of Ps. 33:6 (32:6 LXX). An excellent example of his logic can be found in his treatise Against Praxeas (Prax). He finds the occasion to identify the Word with the figure of Wisdom early in his argument:
This power and disposition of the Divine Intelligence is set forth also in the Scriptures under the name of $ Æ, Wisdom; for what can be better entitled to the name of Wisdom than the Reason or the Word of God?13
After making this identification, Tertullian proceeds to appropriate key sapiential passages in order to support the distinction of the Word from the Father. Both Prov. 8:22–5 and 8:27–30 are utilized for this reason in Prax 6.
The beginning of Prax 7 illustrates his reasoning:
Then, therefore, does the Word also Himself assume His own form and glorious garb, His own sound and vocal utterance, when God says, 'Let there be light'
[Gen.1:3]. This is the perfect nativity of the Word, when He proceeds forth from God—formed by Him first to devise and think out all things under the name of Wisdom—'The Lord created or formed me as the beginning of His ways' expressions we have dealt with, such as life, or word, or other titles of the Son of God, are to be understood.'
12 See Evans' comments in Tertullian's Treatise Against Praxeas (1948: 216–23).
13 Prax 6. All English quotations of Against Praxeas are taken from Holmes' ANF translation
(1999). Latin quotations are taken from Tertullian, Opera montanistica (1954).
Irenaeus of Lyons and the Theology of the Holy Spirit [Prov. 8:22]; then afterward begotten, to carry all into effect—'When He prepared the heaven, I was present with Him' [Prov. 8:27].14
Central to Tertullian's conception of the Word's production is his agency in creation. As Prax 7 progresses, he quotes several verses in order to substantiate the Word's creative activity. Prov. 8:22, 25 come first, then John 1:3, and finally Ps. 33:6 (32:6 LXX): again, in another place [ . . . ], 'By His word were the heavens established, and all the powers thereof by His Spirit' [Ps. 33:6]—that is to say, by the Spirit [ . . . ] which was in the Word: thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God
[Prov. 8:22], which 'strengthened the heavens' [Prov. 8:28]; 'by which all things were made' [John 1:3], 'and without which nothing was made' [John 1:3]. Nor need we dwell any longer on this point, as if it were not the very Word Himself, who is spoken of under the name both of Wisdom and of Reason, and of the entire Divine Soul and Spirit.15
Rather than referring to the creative activity of both the Word and Holy Spirit, as does Irenaeus later in his theology, Tertullian applies both halves of Ps. 33:6
(32:6 LXX) to the agency of the Word.16 He understands the term 'Spirit,' in the latter half of the verse, to refer to that which is common to the Three, along the lines of John 4:24 ('God is Spirit'). Such an interpretation permits him to argue the Word is a substantive being 'in such a way that He may be regarded as an objective thing and a person . . . '17 This is an aid to his
Christology, but it comes at a cost to his pneumatology. With the quotation of Ps. 33:6, Tertullian has applied to the creative activity of the Word almost all of the verses vital to Irenaeus' attribution of creative activity to the Holy
Spirit. The lone exception is Gen. 1:26, which he interprets just a few chapters later, in Prax 12:
If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely
One and Singular, to speak in plural phrase, saying, 'Let us make man in our own image, and after our own likeness' [Gen. 1:26] . . . was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He
14 Holmes' emphasis.
15 ANF translation with modifications.
16 Indeed, Tertullian's interpretation of Ps. 33:6 (32:6 LXX) could be seen as a development of Irenaeus' early use of this verse in support of the creative activity of the Word alone
(see chapter 2, pp. 33–5).
17 Prax 7; Non uis enim eum substantiuum habere in re per substantiae proprietatem, ut res et persona quaedam uideri possit.
Conclusion and Epilogue
spoke to Himself in plural terms, making Himself plural on that very account?
Nay, it was because He had already His Son close at His side, as a second Person,
His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, 'Let us make;' and, 'in our image;' and, 'become as one of us.' For with whom did He make man? and to whom did He make him like?
(The answer must be) the Son on the one hand, who was one day to put on human nature; and the Spirit on the other, who was to sanctify man. With these did He then speak, in the Unity of the Trinity, as with His ministers and witnesses.18
This is the closest that Tertullian comes to attributing creative activity to the Holy Spirit. The dialogue contained in Gen. 1:26 confirms the presence of the Holy Spirit, along with that of the Father and Word, prior to creation. As he writes, 'it was because He had already His Son close at His side, as a second
Person, His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, "Let us make;" and, "in our image;" and,
"become as one of us".' The dialogue that occurs in the verse, however, does not substantiate the creative activity of both the Word and Holy Spirit, as it does in Irenaeus' interpretation.19 While both the Word and Spirit were participants in the conversation, the Word alone acted upon the Father's words. So much is clear from the rest of the discussion in Prax 12, which only refers to the creative activity of the Word. As Tertullian says, 'God willed creation to be effected in the Word, Christ being present and ministering unto Him: and so God created.'20 In contrast, Tertullian does not once attribute a role in creation to the Holy Spirit.
Thus, verses that played a crucial role in Irenaeus' pneumatology, Tertullian appropriates for the Word. As a result, he loses a significant means to attribute creative activity, distinction, eternality, and divinity to the Spirit. His pneumatology is poorer for the loss, as he fails to produce suitable alternatives in his own theology of the Holy Spirit.
NOVATIAN Novatian also identifies the Word as Wisdom.21 Here, however, I am most interested in the detailed argument he makes against anthropomorphic
18 The last sentences read: Cum quibus enim faciebat hominem et quibus faciebat similem,
Filio quidem qui erat induiturus hominem, Spiritu uero qui erat sanctificaturus hominem, quasi cum ministris et arbitris ex unitate trinitatis loquebatur.
19 Irenaeus quotes Gen. 1:26 in conjunction with the Hands tradition in AH 4.pref.4, AH
4.20.1, AH 5.1.3, and AH 5.28.4.
20 Prax 12; cf. Prax 19 where he again quotes Ps. 33:6 (32:6 LXX) and arrives at a similar conclusion.
21 Novatian, ANF 5 (1999: 31).
Irenaeus of Lyons and the Theology of the Holy Spirit language in On the Trinity (Trin) 6. He begins this section of his work by highlighting several Old Testament verses that contain anthropomorphic statements, including Ps. 136:12 (135:12 LXX), which refer to the hand of God. He then provides a hermeneutical principle for the interpretation of these, and other, anthropomorphic descriptions of God.
We who say that the law is spiritual do not include within these lineaments of our bodily nature any mode or figure of the divine majesty, but diffuse that character of unbounded magnitude (so to speak) over its plains without any limit. . . . For we recognise the plan of the divine Scripture according to the proportion of its arrangement. For the prophet then was still speaking about God in parables according to the period of the faith, not as God was, but as the people were able to receive Him. And thus, that such things as these should be said about God, must be imputed not to God, but rather to the people. . . . It is not therefore God who is limited, but the perception of the people is limited . . . 22
Novatian contends the words of Scripture were suited to the ability of the original 'hearers' to understand what was being said about God. The use of anthropomorphic statements, then, reflects the limited understanding of the people at that time, and represents a way to speak about God in the context of those limitations. Moroever, according to Novatian, each anthropomorphic statement denotes an activity of God that corresponds to a particular aspect of his being. So, when Scripture speaks of the hand of God: it is proved that He is the author of every creature . . . [for] why should He seek for hands whose will is, even when silent, the architect for the foundation of all things? . . . Moreover, [these members] are not needful to God, whose will the works attend not so much without any effort, as that the works themselves proceed simultaneously with the will. Moreover, He Himself is all eye, because
He all sees; and all ear, because He all hears; and all hand, because He all works; and all foot, because He all is everywhere. For He is the same, whatever it is. He is all equal, and all everywhere. For He has not in Him any diversity in Himself, being simple.
In the end, anthropomorphic statements about God are inaccurate because they fail to reflect the simplicity of God. For instance, metaphorical references to the hands of God suggest a lapse of time between his willing and his working—a lapse that does not accord with his simplicity of being. Or, anthropomorphisms suggest God is himself a composite being with hands, eyes, feet, etc., whereas the truth is that 'He is the same, whatever it is. . . . For he has not in him any diversity . . . .'
22 All English quotations of Novatian come from Wallis' ANF translation (1999). Latin quotations come from Novatianus, Opera (1972).
Conclusion and Epilogue
Despite this argument against anthropomorphic language, Novatian refers to the hands of God once, a few chapters later. In Trin 10 he briefly notes the challenge Irenaeus devoted so many words to refute, the heretical belief that the flesh cannot be saved. As with Irenaeus (e.g. AH 5.9.1), Novatian identifies
1 Cor. 15:50 ('flesh and blood do not inherit the kingdom of God') as the text utilized to support this point of view, and as with Irenaeus (e.g. AH 4. pref.4), his response includes a reference to the hands of God.
For a law of resurrection is established, in that Christ is raised up in the substance of the body as an example for the rest; because, when it is written that 'flesh and blood do not inherit the kingdom of God' [1 Cor. 15:50], it is not the substance of the flesh that is condemned, which was built up by the divine hands that it should not perish (quae divinis manibus ne periret extructa est), but only the guilt of the flesh is rightly rebuked, which by the voluntary daring of man rebelled against the claims of divine law.
It is tempting to find here, in the middle of the third century, an appropriation of the Hands of God tradition which Irenaeus used so many years beforehand to defeat the same challenge. After all, Novatian did just express his concerns about the use of anthropomorphic language and its potential to misrepresent the activity and being of God, so why would he use such language himself just a few chapters later? Perhaps, then, it would be best to understand this reference as a momentary appropriation of the Hands tradition necessitated by polemical exigency. On the other hand, Novatian does not identify the hands of God as the Son and Spirit, nor does he attribute elsewhere a role to the Spirit in the creation of human beings. Therefore, it appears that we should not regard Trin 10 as incorporating the Hands of God tradition, but as an instance when the usefulness of anthropomorphic language overcomes Novatian's reticence to use it.23
In addition to avoiding the identification of the Holy Spirit as a Hand of God and refraining from attributing a role in the creation of humanity to the Spirit, Novatian refuses to acknowledge any connection between the Spirit and creative agency. While he proves the divinity of the Son by establishing his creative activity,24 the Holy Spirit never appears as an agent of creation in Novatian's writings.25 He refrains from quoting the passages in Proverbs 3 and 8 whose references to the involvement of Wisdom in creation sustained
23 It is possible that Novatian is not reluctant to use anthropomorphic language, but rather incorporates it here willingly. There are two potential benefits in choosing to refer to the hands of God. First, he is using traditional language that is familiar to his audience. Second, he is requiring his audience to recall the hermeneutical principles he stated earlier, which reemphasizes them.
I owe this suggestion, as well as other insights into Novatian's thought, to Daniel Lloyd, who is writing his dissertation on Novatian's Christology at Marquette University.
24 e.g. Trin 13.
25 Novatian restricts the activity of the Spirit to the Church, see for example, Trin 29.
Irenaeus of Lyons and the Theology of the Holy Spirit Ireneaus' attribution of eternality to the Holy Spirit. Indeed, Novatian never argues for the divinity or the eternality of the Holy Spirit as he does for the Son.
He does declare, on the other hand, that the Spirit is inferior to the Son (Trin 16).26 He also says the Son is inferior to the Father (e.g. Trin 27),27 but his ascription of inferiority to the Son is, in Trin 27 at least, motivated by a desire to differentiate the Father and the Son.28 On the other hand, his affirmation of the Spirit's inferiority to the Son does not occur in order to differentiate the Son and Spirit, but rather to affirm the Son's divinity. The question, then, arises as to the nature of the inferiority of the Holy Spirit. Does his ascription of inferiority to the Spirit signal a lower regard for the divinity of the Holy Spirit when compared to the Son? At the very least, we may say that Novatian does not offer a logical basis for the equal divinity of the Holy Spirit and the Father or the Son.
Thus, Novatian avoided the identification of the Holy Spirit as Wisdom and as a Hand of God, while also avoiding in general the ascription of creative activity to the Spirit. At the same time, Novatian fails to account for the equal divinity of the Holy Spirit. It seems to me that these points are interconnected.
In any case, such a limited account of the Holy Spirit stands in stark contrast to the 'high pneumatology'29 offered by Irenaeus just two generations earlier.
The incorporation of Jewish traditions into his theology of the Holy Spirit distinguishes Irenaeus from all who follow him. Those who come after Irenaeus follow the path established by the New Testament writings and Justin
26 Trin 16: 'But if He (the Paraclete) has received from Christ what He may declare to us,
Christ is greater than the Paraclete, because the Paraclete would not receive from Christ unless
He were less than Christ (quoniam nec paracletus a christo acciperet, nisi minor christo esset). But the Paraclete being less than Christ, moreover, by this very fact proves Christ to be God, from whom He has received what He declares: so that the testimony of Christ's divinity is immense, in the Paraclete being found to be [ . . . ] less than Christ, and taking from Him what He gives to others (dum minor christo paracletus repertus ab illo sumit quae ceteris tradit) . . . '. NB: the broader argument in Trin 16 establishes the superiority of the Spirit over humanity, for the Spirit does not receive from human beings but gives to them.
27 Trin 27: 'Even here (John 10:36) also He said that He had the Father. He is therefore the Son, not the Father: for He would have confessed that He was the Father had He considered
Himself to be the Father; and He declares that He was sanctified by His Father. In receiving, then, sanctification from the Father, He is inferior to the Father. Now, consequently, He who is inferior to the Father, is not the Father, but the Son (Dum ergo accipit sanctificationem a patre, minor patre est; minor autem patre consequenter [non pater] est, sed filius); for had He been the Father,
He would have given, and not received, sanctification. Now, however, by declaring that He has received sanctification from the Father, by the very fact of proving Himself to be less than the Father, by receiving from Him sanctification, He has shown that He is the Son, and not the Father.' Cf. Trin 17.
28 Whether the inferiority of the Son to the Father is simply an expression of a hierarchical conception of the divine relations or a subordinationist expression that includes gradations of divinity in the Godhead is debated.
29 This expression is Barnes'; it refers to 'a theology which attributes to the Holy Spirit the same functions by which the Word-Son is shown to be divine' (Barnes, NV 7 2009: 71, 93).
Conclusion and Epilogue
Martyr: the Word is identified as Wisdom. The association of the Word with the figure of Wisdom is a Christological gain, but it is a severe pneumatological loss. Hands imagery is also abandoned at this time, and the refusal to identify the Holy Spirit as Wisdom or a Hand of God contributes toward the denial of creative activity to the Holy Spirit. The absence of these themes in his successors ought to be seen as a factor in the frequent devaluation of the Holy
Spirit in their writings, for they no longer have recourse to a significant means of ascribing creative activity, distinction, equality, eternality, and divinity to the Holy Spirit.
The theology of the Holy Spirit remained weak until the Church once again found a way to define and affirm key features once present in the pneumatology of Irenaeus but subsequently absent in those of the third and early fourth centuries. One way was the reaffirmation of creative activity to the Spirit.
Toward the end of the fourth century Nicetas of Remesiana preached a sermon on the Holy Spirit that could almost have been taken from Irenaeus:
(6) We may now turn to the other powers and works of the Holy Spirit. These will help us to realize His nature and greatness. It is only by their works that we know the Father and the Son—'believe the works' [John 10:38], said the Lord. In the same way, we shall not fully know the nature of the Holy Spirit unless we know how wonderful are His works . . . (7) What kind of faith would it be to believe that man's sanctification and redemption depended on the Holy Spirit, but that his formation and creation did not? . . . Remember what the Prophet David said of our creation: 'By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth' [Ps. 33:6]. By the 'word' we must here understand the Son, through whom, as St. John declares, 'all things were made'
[John 1:3]. And what is 'the spirit of his mouth' if not the Spirit whom we believe to be Holy? Thus, in one text, you have the Lord, the Word of the Lord and the Holy Spirit making the full mystery of the Trinity . . . (8) it adds to the glory of the Father to refer the creation of all things to a Word of which He is the Father or to a Spirit of which He is the source. The fact remains that when His Word and Spirit create, it is He who creates all things. (9) The Trinity, then, creates.30
30 Niceta of Remesiana, The Power of the Holy Spirit 6–9 (1949).
APPENDIX Language of Revelation in Justin's First and Second Apologies and Dialogue with Trypho Term Spirit as Subject Word as Subject `ÆçŁ ªª ÆØ D74.2
— ´ ø
D25.1, D84.1
— ˜Åºø D91.4
D62.4
˜ØŒø
1A44.1, D91.4
— ¯Næ ø D34.1
— ¨ ç æ ø 1A35.3
1A33.9
˚ƺ ø
1A32.8, 1A53.4, D54.1, D61.1
D77.4, D128.4
¸Æº ø
D52.1, D56.3, D77.4
— ¸ ªø
D25.1, D43.3, D55.2, D56.5,
D73.2, D78.8, D114.2 (4),
D124.1
1A36.2, D56.4, D57.2,
D62.1, D63.5, D122.1,
D129.2
(ŒæØ )¸ ª Ç ÆØ
D56.14, D56.15
O Çø seems to parallel this in D56.13
(Ł)¸ ª Ç ÆØ D56.15
— &Ææıæ ø —
D61.3, D63.5
&ø D9.1
— &Åø 1A41.1
D129.1
ˇ º ª ø D55.1
— ˇ Çø D53.4
D56.6, D56.13
—ºÅæø D7.1
— —æ E 1A53.6
— —æ æ ø 1A32.2
— —æ ŒÅæø
1A31.1, D84.2
— —æ Åø
1A33.2, 1A48.4, 1A60.8
— —æçÅØ D43.4
— —æ çÅø 1A39.1
— ÅÆ ø D91.4
— (Å
1A33.5, 1A51.1, D115.4
D58.4, D93.3
(Ł ªª ÆØ
1A38.1, D114.1(2)
1A36.2
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Index Locorum Irenaeus of Lyons Against Heresies 2.29.1 175, 176 2.29.3 42 2.30 80, 186 2.30.1 42 2.30.2 80 2.30.2–9 43 2.30.3 134–6, 198–200 2.30.3, 9 137 2.30.6 43 2.30.6, 9 42 2.30.7 43, 44 2.30.8 44, 186 2.30.9 34, 35, 37, 53, 121, 127, 128, 133,
135, 146 2.31.2 158 2.33.5 137, 157, 160, 161, 175 2.34.2 6, 179 2.34.3–4 167 2.34.4 169, 172 2.36.3 134 3.1.1 47, 49, 50, 51 3.1.2 50 3.2.1 50 3.2.2 50 3.3.1 50 3.4.1 50 3.5.1 50 3.6 47 3.6.1 64 3.6.3 115 3.6.4 46 3.7.2 50 3.8.3 107 3.9.3 29, 60–6, 71–3, 76, 128, 186 3.10.2 69 3.10.3 67–70, 73, 75, 76, 86, 107, 192 3.10.4 107 3.11.7 50, 52 3.11.7–9 56 3.11.8 196, 197 3.11.8 40, 51, 52, 54–8 3.11.8–9 53 3.11.9 52 3.12.2 86 3.12.5 49 3.12.7 67, 68, 70 3.12.12 117 3.16.1 109 3.16.2 50, 109 1.3.6 114, 115 1.5.3 114 1.9.3 114, 115 1.22.1 32–7, 95, 120, 121, 135 1.23.2, 5 121 1.24.1, 4 121 1.25.1 121 1.26.1 121, 199, 202 1.27.1–2 121 1.29.4 34 2.2.1–5 120 2.2.4–5 141 2.7.2 114 2.7.3 138–140 2.7.4 138, 140 2.7.6 138, 173 2.8.3 138, 140 2.13.8 40, 41 2.14 90 2.14.2–6 89, 90 2.17 131 2.17.2 133 2.17.3–8 42 2.17.6 131, 132 2.17.7 132 2.17.7–8 131 2.17.8 132 2.18.1 132, 133 2.18.5 139 2.19.6 173 2.20.3 74 2.24.1 139 2.24.1–5 139 2.24.2 139 2.24.3–5 139 2.24.5 139 2.25.1 133, 137 2.25.1–2 37, 53, 136, 140 2.25.2 134, 137, 138, 141, 144 2.25.2,5 139 2.25.3 40, 41 2.28 178 2.28.1–2 66 2.28.1–3 38–40, 178, 179 2.28.1–3,6 92 2.28.4 40 2.28.6 40
Index Locorum Irenaeus of Lyons (cont.) 4.21.3 55 4.22.1 164 4.27.2 164 4.31.1 185 4.31.1–2 186–8 4.31.2 153, 154, 183–5, 189, 190 4.32–33.1 163 4.33.1 155, 157 4.33.1, 7 154 4.33.1, 7, 15 153 4.33.10 155 4.33.11 64 4.33.15 155, 157, 163 4.33.2 88 4.33.3 132 4.33.7 49, 155, 157 4.33.8 49 4.33.9 155 4.34.1 155 4.35.4 132 4.36.7 85 4.37–39 4, 150 4.38 178, 179 4.38.1 39, 178, 108 4.38.1, 3 6, 179 4.38.2 93 4.38.3 81, 137, 141, 178, 180 4.38.4 172, 180 4.39.2–3 104 4.41.4 114 4.pref.4 104, 107, 114, 119–21, 123, 184,
203, 211, 213 5.1.1 164, 191 5.1.2 124, 190–3 5.1.3 55, 104, 114, 124, 153, 155–7, 165,
177–81, 183, 187, 192, 203, 211 5.3.1–3 162 5.3.2 165 5.3.3 167, 168, 171, 180 5.5.1 104, 114, 124, 125, 156, 163 5.5.2 125 5.6.1 80, 104, 114, 122, 123, 148, 152, 158,
161 ,173–5, 177, 179, 180, 187, 189,
5.6.2 76, 169–72 5.7.1 76, 166, 170 5.7.2 55, 76, 170 5.8.1 81, 163, 169–72, 176–8, 180 5.8.1–2 179 5.8.2 149, 176, 180 5.9.1 57, 148, 213 5.9.2–4 55 5.12.1–2 152, 167–9 5.12.2 55, 158, 172 5.12.4 173 5.14.2 114 3.16.3 76 3.16.4 108–11 3.16.5 110 3.16.6 114 3.17 78 3.17.1 60, 72, 89, 128, 186 3.17.1–2 147, 174, 185 3.17.1–3 78, 84 3.17.1–4 64 3.17.2 73, 80–6, 88, 89, 162 3.17.3 47, 83–5 3.18.3 1, 70, 71 3.18.7 74, 75, 114, 115 3.19.1 74, 76, 79, 82 3.19.2 40 3.21.7 109, 110 3.21.9 50 3.21.10 107, 108, 111, 112, 114–19,
3.22.1 164 3.22.4 111 3.23.5 111, 166 3.23.6 111 3.24.1 52, 55, 57, 83, 84, 86–9, 111, 148, 161 3.24.2 90, 92, 94, 121, 127, 128, 137 3.24.2–3.25.1 91 3.24.2–3.25.1 129 3.25.1 92 3.25.1, 5 94 3.25.5 90, 91 3.25.7 92 3.27.1, 3 84 4.1.2 62 4.4.2 93 4.6.2 2, 116, 117 4.7.4 104, 122, 123, 127, 128, 158, 203 4.11.1–2 38 4.11.2 40, 66 4.14.1 201, 202 4.15.2 77 4.18.5 89 4.19.3 121 4.20.1 104, 114, 115, 121, 123, 184, 198–200, 203, 211 4.20.1–3 94 4.20.1–4 128, 129 4.20.2 76, 129, 136 4.20.2–3 189 4.20.3 34, 83, 130, 131, 206 4.20.3–4 127 4.20.3ff 127 4.20.4 131, 188, 189, 207 4.20.5 79, 170 4.20.5, 8–10 163
Index Locorum
32–33 69 n.39
32.8–11 24 32.9 24 33 9 n.1, 10, 21–5 33.4–6 24 33.6 9 n.1, 11 n.6, 23–5, 28, 31, 192 n.37, 192 n.37
33.9 9 n.1, 18, 19 n.32
35.5 19 n.32
36–51 18 36 19 36.1 9 n.1, 11 n.6
36.1–2 18–19 37.1 19 n.32
38–51 18 38.1 19 39–43 19 39.1 19 42.1 19 44–45 19 47.1 19 48.4 19 49.1 19 60.6–7 12, 13 61.3 11, 12 n.9
61.10–13 11 63 14 63.2 and 315 63.12–13 15 63.14 15 65 87 n.111
65.3 12 n.10, 16 67.2 12 n.10, 16 5.15.1 55 5.15.1–4 125 5.15.2 115, 122, 125, 199, 200 5.15.2–16.2 110 5.15.2–4 114 5.15.3 80, 115, 125 5.15.4 114, 115 5.16.1 114 5.16.2 175 5.18.2 147, 157 5.18.3 146 5.20.1 164 5.21.1 116 5.26.2 2, 116, 117 5.28.4 104, 114, 124, 153, 156, 157,
5.29.1 156, 157 5.33.4 6 5.36.3 158 Proof of the Apostolic Preaching 2 5 3 5, 81 5 33, 35, 95, 127, 128, 137, 141, 146, 198,
6 163 7 81, 85 8 123, 202 9 63, 128, 202 10 8, 128, 194–6, 198–203 11 6, 104, 114, 123, 124, 149, 162, 173 12 166 14 172 14–15 166, 180 15 180 22 173 41 80 42 165 47 6, 63–5, 123 49 63 53 63–6 56 163 57 81 71 69, 190, 192, 193 97 183, 184, 188, 189, 190 98 5 99 5 100 5 Dialogue with Trypho 1–54 20 n.39
3.7 17 4.1 16–18 7.1 16–18 7.3 17–18 32.3 14 n.21
33.2 14 n.21
36 13 36.2 13, 14 n.21
36.6 12–13, 14 n.21
37.2 15 n.22
38.2 14 39 25 39.2 18 n.30, 25, 29 39.4 26 49–51 27 n.65
49.1 109 n.25
49.8 108–9 55–62 20 56.12 13 n.19
56.13 20 n.38
Justin Martyr 1 Apology 6.2 22–3 13 203 n.69
13.1, 312 13.3 12 n.14
32 23–4
Index Locorum Justin Martyr (cont.) Ex 19:4 54 Dt 32:11 54 Dt 32:6 (LXX) 184 Ru 2:12 54 1 Sam 16:13–14 71 Ps 3:6 184 Ps 17:8 54 Ps 33:6 (32:6 LXX) 1, 6, 32–5, 95, 56.14 13 n.20, 20 n.38
56.15 13 61.1 14 n.21
62.3 35, 36 n.14
62.4 35–6 63 20 n.39
64–142 20 n.39
75.4 109 n.26
76.1 109 77.2–3 108–09 87 22–3, 25–6, 28–9, 83 n.88
87–88 10, 21, 28–9, 31 87.2 18 n.30, 25–6, 65 n.22
87.2–3 27 87.3 26–8 87.3–4 27 87.5 26–9 88.1 27–8 88.2 29 88.3 30 88.4 29 88.9 29 n.73
93.2 22 n.45
116.1 28 124.4 14 n.21, 15 n.22
128.3 22 n.45, 198 n.55
128.3–4 22 n.45
128.4 198 n.55
127–8, 141, 146, 199, 206–7, 209–11, 215 Ps 33:9 (32:9 LXX) 33 Ps 36:7 54 Ps 44:8 63, 64 Ps 45:7–8 13 Ps 51:12 47 Ps 57:1 54 Ps 61:4 54 Ps 63:7 54 Ps 91:4 54 Ps 68:19 26 Ps 80:1 (79:2 LXX) 197 Ps 95:4–5 (94:4–5 LXX) 107 Ps 98:2 69, 70 Ps 110:1 13 Ps 119:73 106 Ps 136:12 (135:12 LXX) 212 Prov 3:19–20 83, 127, 128, 130, 131 Prov 5:22 61 Prov 8:22 1, 207, 210 Prov 8:25 210 Prov 8:27 210 Prov 8:28 210 Prov 8:22–25 206, 209, 130, 131 Prov 8:27–30 209 Prov 8:27–31 130, 131 Prov 8:30 127, 141 Wisd 1:7 127 Wisd 7:25 1, 207 Is 7:14 109 Is 8:4 108, 109 Is 11:1–3 18, 26, 27, 28, 29, 128 Is 11:1–4, 61:1–271 Is 11:1–4a 61, 62 Is 11:2 83 Is 11:2–3 25 Is 40:3 56 Is 44:10 (LXX) 115 Is 53:8 40 Is 57:16 151 Is 61:1 63, 64 Is 61:1 70 Is 61:1–2 61, 62, 72 Jer 1:5 116, 125 Jer 31:16 184 Theophilus of Antioch To Autolycus 1.7 35nn.10 & 11, 99, 102, 111 n.33, 113,
127 n.78
1.12 82 n.84
2.4 98 n.5
2.10 126 n.71, 130 n.94
2.13 102, 111 n.33
2.18 35 n.11, 36, 105–6, 111–13, 118, 120 2.18–19 111–12, 118 2.19 112–13, 118 2.22 161 n.45
2.25 100, 111 n.33
2.26 100, 111 n.33
Scripture Index Gen 1:1 54, 149, 162 Gen 1:26 35, 36, 105, 112, 113, 118, 120, 121, 129, 156, 184, 199, 210, 211 Gen 2:5 107, 111, 112, 113 Gen 2:6–7 118 Gen 2:7 111, 115, 118, 149 Gen 2:8 116, 118 Gen 49:10 23, 24 Ex 17:16 (LXX) 108, 109
Index Locorum
Lam 4:20 69, 70, 192, 193 Bar 3:29–4:1 188 Bar 3:37 188 Ez 1:6 196 Ez 1:10 56, 196 Ez 1:27 94 Dn 2:34 109, 110 Jl 2:28 49, 78 Mal 2:10 129 Mal 3:1 56 4 Ezra 8:7–8 125 Mt 1:18 40, 192 Mt 1:20 192 Mt 2:20 85 Mt 3:11 54, 61 Mt 10:20 78 Mt 11:19 184 Mt 11:27 129 Mt 22:20 83 Mt 28:19 72 Mk 3:10 54 Mk 12:16 85 Lk 1:35 192 Lk 3:16 30 Lk 3:22 54 Lk 4:18 64 Lk 8:55 158 Lk 10:16 47, 48 Lk 10:35 83 Lk 20:24 85 Lk 24:45 110 Jn 1:3 32, 33, 34, 111, 112, 113, 208, 210,
Jn 4:24 38, 44, 183 Jn 7:39 159 Jn 8:39 82 Jn 10:36 214 Jn 14:16 55 Jn 15:16 16 Jn 19:34 88 Acts 2:33 55, 86 Acts 2:38 55, 86 Acts 9:1–18 49 Acts 10:38 68 Rom 1:16 48 Rom 8:11 76, 170 Rom 9:21ff 106 1 Cor 1:24 206 1 Cor 2:6 50, 173 1 Cor 6:13–14 169 1 Cor 6:14 76 1 Cor 12:3 13 1 Cor 12:9b 25 1 Cor 12:10b-11 26 1 Cor 12:28 26 1 Cor 15:43–44 170 1 Cor 15:50 213 2 Cor 5:4 170 2 Cor 12:4 43 Gal 4:4 116 Eph 1:13 81 Eph 4:6 129, 159 Eph 4:7 26 Eph 4:8 26 Eph 5:20 16 Col 3:17 16 1 Thess 5:23 175 1 Tim 3:15 51 1 Jn 2:1 83 Rev 4:6–8 56 Rev 4:7 197
Jn 1:1 69 Jn 1:32 29 Jn 1:32 54 Jn 1:32ff 27 Jn 2:25 62, 65
General Index accustomization of the Spirit 60, 72–3, 76–7, Atticus 91 n.128, 93 n.138
Augustine of Hippo 12 n.13
Ayres, L. 205 n.1
78, 163 n.57
Adam and Eve 100, 150–3, 161–62, 166, 172–3, 175 n.105, 176, 180–1 adoptionism 26 adorning Bacq, P. 4, 38 n.19, 131 n.95, 141 n.140,
150 n.6, 155 n.19, Von Balthasar, H.U. 5 n.21 baptism activity of the Spirit and Word in Justin 17–18 activity of the Spirit / Wisdom in of Jesus 26, 29–31, 54, 59–60, 67–8, 70,
Irenaeus 98–9, 129, 136 Aeby, P.G. 59 n.1, 71 n.45, 73 n.51
Aetius 89 Against Heresies 72–3, 74, 77 of believers 11–12, 73 n.53, 78–85, 86–9
Barbel, J. 28 n.70
Barbeliotes 34–5 Bardenhewer, O. 6 n.33
Bardy, G. 89–90 Barnard, L. 9 n.1, 10 n.3–4, 13 n.15, 25 Barnes, M.R. xv, 1, 3 n.6, 6 n.31, 32 n.2, dating 7 n.35 dating relative to Proof 5–6 D'Alès, A. 2 n.4, 149 n.4
Anderson, A.A. xiv n.4
Anderson, W.D. 142 n.141
De Andia, Y. 49 n.10, 63 n.11, 74, 75 n.58, 76, 105–6, 122 n.57 and 59, n. 62, 125 n.69, 130 n.94, 205 n.1, 214 n.29
Barthoulot, J. 81 n.80, 192 n.37, 195 n.48
Behr, J. 6, 39 n.23, 40 n.25, 63 n.9, 113–14, 77 n.65, 78 n.67, 80 n.77, 87 n.109–11, 88 n.111, 162 n.51, 175 n.105, 180 n.123 angelomorphism xv 148, 149 n.4, 150–4, 156–62, 165 n.63, 166–8, 171, 173 n.99, 174 n.102, 180 n.123, 193, 194 n.44
Benoît, A. 4 n.15, 81 n.80, 89 n.115, 90 n.123, in Irenaeus 8, 182, 194–203, 205 in Justin 21–5, 182, 194 angels / angelic beings xiv–xv, 22–3, 34–6,
42–3, 120 n.54, 123, 196, 199 as Powers see Powers animation 8, 101–2, 124, 149–52, 161, 165,
91 n.128
Beuzart, P. 114 n.41 binitarianism / binitarian logic 166, 167 n.74, 168–73, 181 anointing connections w. angelomorphism 194, 203 defined 11 n.7 in Irenaeus see Irenaeus, binitarianism in Justin see Justin Martyr, binitarianism
Blanchard, Y.-M. 5
Bonwetsch, G.N. 149 n.5 breath of life see soul Bruce, F.F. 51, 55 n.41
Bucur, B. xv, 3 n.6, 10 n.2, 11 n.7, 22 n.48, 23 of Christ with the Spirit see unction of Christ of the church with the Spirit see unction of the church the rite accompanying baptism 73 n.53, 81–2 of the Word with the Spirit see unction of Christ anthropology n.49, 194 n.42 dichotomous or trichotomous 149, 151, 164–5, 181 Apostolic Constitutions 200 n.58, 201 apostolic succession 50–2 Aratus of Soli 142 n.145
Aristotelian 145 n.160
Aristoxenus 145 n.160
Ascension of Isaiah 196, 201 ascent 43, 58, 86, 100, 179 Athenagoras 3, 12, 90 n.130, 92 n.130, Carpenter, H.J. 184 n.6, 189 n.23
Charlesworth, J.H. 55 n.39
Cherubim 194–98, 200–2 Cicero 91 n.126
Clement of Alexandria xv, 10 n.2, 12, 22 n.48, 84 n.92, 145 n.156, 194 n.42
Clement of Rome 51 n.23, 107, 164 n.60
Clementine liturgy 201 creative activity of angelic beings 35–6, 202 122 n.60, 134 n.111, 203 n.69
General Index
of the Spirit in Irenaeus xv, 8, 32–7, 45, 53, Faulkner, Q. 142 nn.141 & 143, 145 n.160
Ferguson, K. 142 n.142 formation of humanity 55, 95, 98–100, 101, 104–47, 199–200, 204, 207, 209 of the Spirit in Novatian 213–14 of the Spirit in Origen 207–9 of the Spirit in Tertullian 210–11 of the Spirit in Theophilus 35 of Wisdom in Irenaeus see Wisdom of the Word in Irenaeus 33, 95, 99, 107, plasma language 107, 111, 113–19, 125 by the Hand(s) of God 111, 113–15, 118, 119–26, 156–7, 162 n.50
Galen 90 n.121 generation of the Word or Spirit see 111–12, 115, 119–25, 146, 199–200 of the Word in Justin 35–6 of the Word and Wisdom in production Gieschen, C.A. xv n.7, 3 n.6, 23 n.49, 194 n.41 gift same as the Holy Spirit 47, 53–6, 83, 85
Theophilus 36, 99 as proper to the one Creator God 35–6, n.98, 86–9, 95, 100 n.15, 204 gifts, spiritual 42–4, 119–25, 129, 134, 136 n.116, 141, 199, 207, 209 in Justin 10, 25–31 in Irenaeus 49–50, 173 glorification Daniélou, J. xiv, 106 n.11, 146–7 n.162, 170 of Jesus' humanity 60, 75–7, 82 n.86, 169 n.89, 195 n.50, 196 Demiurge 42–4, 91 dew of God n.86 of believers 76 nn. 61 & 64 Gnosticism 5 n.26, 42–3, 46, 49 n.12, 61, 67 as the Holy Spirit 83–4 dichotomous anthropology see anthropology
Diels, H. 89
Dillon, J. 91 n. 127, 93 Dix, G. xiv n.4, 87 n.111
Von Döllinger, J.J.I. 145 n.159
Donovan, M.A. 149 n.4
Duncker, L. 4 n.12 n.29, 81 n.80, 91, 93–4, 114 n.40, 119– 21, 122 n.57, 124, 131–4, 136–41, 145, 175, 176 n.108, 198 Gospel 47–54, 56–8, 61–2, 65 n.19, 72, 86, 95,
197, 204, 208 governing power of the Spirit 46–51, 204 Goodenough, E.R. 10, 12 n.12, 13 n.16, 21 n.43, 22, 24, 25 n.56, 31, 198 n.55
Grabe, J.E. 47 n.1 grace, as power see power Grant, R.M. 21 n.42, 49 n.12, 89–90, 97 n.1, economy, divine 8 movement from animation to vivification 8, 148, 150–2, 166, 179, 181, 205 as a restoration of power/grace 172–3, 175
98 n.2, 106 nn.8 & 10–11, 206 n.2
Gregory of Nyssa 12 n.13
Grillmeier, A. 4–5 growth of human beings see increase n.105, 180 disposition of the Son 197 empowerment see power Empiricism 90–1 Enslin, M.S. 85 n.99
Epistle of Barnabas 5 n.25
Epicurean 91, 94 eternal life see life Eucharist Hand(s) of God role in forming humanity see formation of humanity in Irenaeus 5 n.33, 8, 95–6, 6 n.33, 104–26,
146, 162 n.51, 187 n.17, 203 n.69, 204 in Novatian 211–14 in Theophilus 112–13, 118–19, 125 harmony of creation see Wisdom Von Harnack, A. xiv n.3, 1–2 n.3, 4, 5 n.22, 6 in Justin 12, 16 in Irenaeus 87 n.111, 89 n.114
Eusebius of Caesarea 90, 94, 116–17 n.50 n.29, 63 n.9, 71 n.45, 97 n.1, 100 n.12,
150 n.7
Hartin, P.J. 106 n.11
Harvey, S.A. 54 n.38
Heraclitus 143–5 Hermes 142 n.144 hierarchy (Trinitarian) 12, 14, 37, 122 n.60, Fabbri, E. 51 n.28, 63, 67–8, 70–1 n.45
Falls, T.B. 109 n.26, 110 n.27, 120 n.54, Fantino, J. 5 n.22, 7 n.35, 40 n.26, 64 n.16,
66 n.24, 71 n.45, 85 n.98, 98 n.5, 120 n.53, 127, 131 n.96, 141 n.137, 149 n.4, 150 n.5, 156 n.23, 161 n.46, 162 n.49, 173 n.100
203, 214 n.28
General Index Hill, C.E. 6 n.33, 121 n.56
Hippolytus of Rome 80–2, 87 n.111, 142 inspiration, activity of Word and Spirit in Justin 19–20 Irenaeus of Lyons n.145, 144–5 Hitchcock, F.R.M. 2 n.3, 4 n.18, 5 n.22, 6, 97 binitarianism 1 n.3, 2, 8, 182–3, 194, 203–5
Justin, influence of 2–3, 7, 32, 35–6, 69 n.1, 106 n.9, 183–4 nn.3–5, 192 nn.35
& 37, 201 n.61
Holy Spirit n.39, 83 n.88, 87 n.111, 95, 108–11, 116–19, 120 n.54, 125–6, 182, 192 n.37, 203–4, 214–15 Spirit-Christology see Spirit-Christology in adorning activity see adorning creative activity / Spirit as Creator see creative activity as the dew of God 83–4 divinity of, in Irenaeus 8, 37–41, 54, 69,
Irenaeus theological development 1, 6–8, 33–7, 37 n.18, 45–6, 58, 2, 95–6, 98–100, 104–5, 119, 128, 131, 133–6, 145, 204, 210 Theophilus' To Autolycus, acquisition 94 n.142, 122, 146, 199, 202–6, 209, 215 divinity of, in Novatian 213–14 divinity of, in Origen 209 divinity of, in Tertullian 211 as a Hand of God see Hands of God life-giving activity see life-giving activity as a Power see Powers presence of the Spirit to human beings in of 96, 97–103, 118–20, 125 Theophilus' To Autolycus, influence of 6 n.33, 35–6, 97–103, 105–20, 125 Trinitarian logic xv, 1 n.3, 2, 7, 8, 29 n.74, 37, 122, 135 n.115, 182–3, 193, 203–5 Isaacs, M.E. xiv n.4
Irenaeus 151–64, 181, 205 prophetic agency of the Spirit and Word in Justin see prophetic agency prophetic Spirit, title in Justin see prophetic
Jaschke, H.J. 2 n.4, 71 n.45, 126 n.74, 127, 134, 136 n.117, 149 nn.4–5, 150 n.7, 161 n.46,
164 n.61, 170 n.89, 183 n.3, 186 n.13, Jenkins, D.E. 149 n.4
Jesus Christ Spirit as the water from heaven see water from heaven as the willing rain see willing rain as Wisdom see Wisdom Homer 142 Houssiau, A. 59 n.1, 64–5, 68, 89 n.116 as Wisdom see Wisdom: Son/Word Judaism xiv Second Temple xiv–xv, 28 n.71
Jewish traditions of the Spirit xv, 2, 3, 126–8, 147, Ignatius of Antioch 23 n.50, 85 n.100
Image of God 4 n.12, 5 n.21, 36 n.13, 83–4, 85 205, 214 combined with New Testament n.98, 111–12, 121, 122 n.60, 124, 129, 156, 170, 173–9, 180, 187–9, 197, 199, 210–11 Incarnation, the doctrine xv, 2, 204 Hands imagery 105–7, 147 of Wisdom 126–8 Jewish-Christian xiv, 23, 30 n.7 in Justin 15, 20 n.39, 23–6, 28–9 in Irenaeus 3 n.9, 56, 60, 63–7, 69 n.39, 70, pneumatology xv, 1 n.1, 2, 3, 45, 127 n.77,
147, 204–5 John / Johannine 49, 55 n.41, 82 n.86, 87 John of Damascus 141 n.138
Joost-Gaugier, C.L. 142 n.145
Joppich, G. 114 n.40
Justin Martyr 5 n.25, 35–6, 45, 49 n.12, 83 70–1 n.45, 72, 73–7, 82 n.86, 83, 85, 86 n.103, 109–11, 115 n.47, 118, 124 n.67, 125, 163 n.57, 177, 182–93, 197–8 incorruption 54, 150 n.5, 165, 168 n.84, 180 n.88, 96, 108–11, 116–17 binitarianism / binitarian logic or n.123 of Jesus' humanity 60, 74–7, 89 of believers 51–2, 55, 57, 74–85, 89, orientation 2, 10–11, 14, 21–3, 25, 29, 31, 182, 204 binitarianism in conflict with 101, 176 Spirit as earnest of 58, 86, 100–1, Trinitarianism 14–21 Holy Spirit 3, 7, 9–31, 194 Influence on Irenaeus see Irenaeus 163 n.58, 170 increase of human beings 4, 38–40, 150, 173 n.99, 178–81
General Index
Mambrino,J. 105n.4, 108–10,114 n.41,121 n.55
Manns, F. xiv n.4
Marcionism / Marcionite 46, 117, 121 n.56, Spirit-Christology see Spirit-Christology: in Justin 10, 21–31, 182, 203 subordination of Trinitarianism to binitarianism 21–31 Trinitarianism / Trinitarian belief or 155 n.20
Mark 49, 53–4, 56 Marrou, H.-I. 4 n.15
Marsh, T. 48, 81 n.80
Martín, J.P. 106 n.9
Matthew 49 May, G. 98 n.5
McPolin, J. 48 n.5, 55 n.41, 82 n.86, 87 n.110
Middle Platonic / Middle Platonism 91–5 Morgan-Wynne, J.E. 25 n.59, 28 n.72
Müller, K. 97 n.1 conviction 10–11, 11–14, 21, 25, 31 Kelley, N. 106 n.13
Kelly, J.N.D. 11 n.8, 23 n.50, 81 n.80, 184 n.6, 189 n.2 kerygma, apostolic 49 Klebba, E. 97–8 n.1, 100 nn.13–14, 149 nn.4–5, 161 n.46, 150 n.7, 165 n.63
Koch, H. 149 n.4, 150 n.7, 166 n.70
Kraeling, C.H. 106 n.11
Kretschmar, G. 16 n.26, 97 n.1, 106 n.10, 126–7 Nicetas of Remesiana 215 nourishing 55, 87 n.111, 92–3, 102, 116, 123 n.63, 149 n.4, 151–3, 157, 162 nn.48 and 52, 167, 179 Novatian 205, 211–14 Lake, K. 48 n.8
Lampe, G.W.H. 48 nn.5 and 8, 78 n.68, 81 n.80
Landels, J.G. 142 n.144, 145 n.160
Lanne, E. 195–201 Larcher, C. xiv n.4
Lawson, J. 105 n.4, 112, 114 n.41, 121 n.55
Lebreton, J. 9 n.1, 10 n.6, 11 n.8, 13, 20 n.40, Odes of Solomon 54–7, 83 n.89
Odysseus 142 n.141
Oeyen, C. xv, 22, 25 n.59, 27–8 Orbe, A. 1–2 n.3, 59 n.1, 63–9, 71 n.45, 75, 77 24 n.55, 25 n.59, 105, 126 nn.72 and 74, 121 n.55, 122 n.58, 127, 130 nn.93–94, 201–2 Levin, F.R. 142 n.145
Levison, J.R. xiv n.4, xv, 3 n.6, 23 n.49, 194 n.41 life n.66, 83 n.89, 85 n.99, 126 n.74, 130 n.94, 131 n.95, 149 n.4, 158 n.29, 162 n.49, 164 n.61, 184 n.5, 191 n.31, 196 Origen 1 n.1, 3, 12, 37, 81, 205–9 Osborn, E. 9 n.1, 10 n.4, 21 n.43, 25 n.59
Osborne, C. 144 nn.151 and 153–5 eternal 8, 55, 77 n.65, 81 n.80, 101, 149–52, 160–1, 164, 166–73, 178–81, 186, 205 modalities of the one (physical/biological)
Pagels, E. 90 n.124
Paraclete 1 n.2, 78, 83–4, 214 n.26, Paul / Pauline 43–4, 49, 50 n.17, 106 Pentecost 46–52, 55 n.41, 67, 78 perfection life 67 n.27, 101 n.16, 150–1, 166–73, 180, 181, 186 temporal 8, 149, 150–2, 161, 166–73, 180, 205 life-giving activity of the Spirit 52 n.30, 86–9, of humanity 4, 8, 44 n.41, 124, 149 n.4, 150,
97, 148–51, 166–73, 181, 185–8 likeness of God 4 n.12, 8, 87 n.111, 111–12, 160 n.36, 163 n.58, 170, 173–81, 183 n.5, 187, 190, 205 of God 39, 57, 132, 143, 177–81 of the Gospels 53, 57 of knowledge 50, 52 of the Spirit 38–40, 45, 50, 52–3, 57, 120–1, 124, 129, 150, 156, 170, 173–81, 187–90, 199, 210 identified with eternal life 151, 166, 178–80, 205 Lippman, E.A. 142 nn.141 and 145, 143 n.146
Lloyd, D. 213 n.23
Long, A.A. 91 n.126
Loofs, F. 4, 97 n.1, 104–5, 106 n.9, 118 n.50, 129 n.89 of the Word 38–40, 191, 209 Peter 49, 78 Philo of Alexandria 91 n.127, 93, 106, 143, 196 philosophy 183 nn.2–5, 184–6, 190 n.28, 192 De Lubac, H. 149 n.4
Lucretius 91 n.126
Luke / Lucan 47–9, 51, 55 n.41, 78 n.68 lyre 134, 138, 141–6 Irenaeus' use of 89–95, 134, 141–7 Photius 145 plasma see formation of humanity Plato 12–13, 94–5, 142–4 Laws 91, 94 Timaeus 13, 91, 95 Symposium 142–4 McDonnell, K. 59 n.1, 63 n.11, 66 n.25, 71 n.45
MacKenzie, I.M. 114 n.41, 195 n.50,
General Index Platonism 67 n.29, 91, 94, 142, 127 nn.76 and 78, 133 n.105, 184 n.6, 188–9, 190 n.28, 192 n.37, 193, 201 Rordorf, W. 9 n.1, 10 n.4, 11 n.8
Rousseau, A. 4 n.18, 192 n.37 rule of truth 32 Runia, D.T. 106 nn.7 and 9, 143 n.148
145 n.160
Plutarch 91 n.127 power empowerment of Jesus' humanity 24 n.53, 60, 62, 71–4, 77 empowerment at Pentecost 50–1 of the gospel 48–51 of God, identified with the Spirit of God 1
Schoedel, W.R. 90, 91 n.128, 106 n.10, 122 n.57, 206 n.2
Schoemaker, W.R. xiv n.4
Second Temple Judaism see Judaism Sedley, D.N. 91 n.126
Segal, A. xv, 3 n.7, 11 n.7, 21 n.44
Sekki, A.E. xiv n.4
Seraphim 194–8, 200–02 Serapion, liturgy of 201 Shepherd of Hermas 10 n.2, 129 n.87, n.3, 59–60, 67–71, 77, 149 n.4, 162 governing power of the Holy Spirit 46–51 same as grace 8, 17, 54 n.36, 78, 151, 166,
169–73, 178–81 Powers (angelic beings) angelic beings in Irenaeus 33–35, 37, 43,
99, 194–202 identified w. Word/Spirit in Irenaeus 108, 194 n.42
Sibylline Oracles 30 Simonetti, M. 10 n.2, 23 n.49, 183 n.2, 184–6, 111, 121–3, 128, 146, 194–202 identified w. Word/Spirit in Justin 11, 13,
22–31, 108–9, 182, 196, 198 n.55 pre-existence of Christ in Justin 26–9 Prestige, G.L. 92 n.130, 126 n.70 production 190, 192 Skarsaune, O. 25 n.59, 26 n.61, 27, 29–30
Skepticism See Empiricism Slomkowski, A. 149 n.4, 150 n.7
Smith, D.A. 59 n.1, 62 n.5, 67, 71 n.45
Smith, J.P. 5 n.22, 40, 195 n.48
Son/Word of the Spirit 22, 38, 41–2, 78 n.69, 123 n.62, 130, 132–3, 185–7 of the Word 38, 40–1, 63, 130, 185–7, 193, as a Hand of God see Hands of God as Wisdom see Wisdom as a Power see Powers soul (breath of life) 151–2, 158, 160–1,
207 n.8, 210 productivity work of the Holy Spirit 78, 83–6, 95, 204 Proof of the Apostolic Preaching 164–70, 172–7, 190 Spirit (divine) xv, 16, 38, 41–4, 57, 149 n.4, dating 7 n.35 dating relative to AH 5–6, 99 n.8 prophetic agency 186 n.17, 191, 193 Spirit as Creator see creative activity Spirit-Christology of the Spirit and Word in Justin 10 n.4, 11,
13 n.17, 17–22, 25 n.56, 30 of the Spirit in Irenaeus 53–4, 56, 61, 65 definition 10 n.2 in Irenaeus 8, 69 n.39, 182–93, n.18, 72, 87, 108, 155, 163, 174 prophetic Spirit, title in Justin 9 n.1, 12, 15,
203, 205 in Justin 10, 21–31, 182 Stanton, G.N. 9 n.1, 10 n.6, 15 n.22, 17 n.28,
18–22, 49 n.12
Prümm, K. 150 n.7
Ps-Plato 12 n.14, 13 Ps-Plutarch 89–90 Pythagorean 142 25–6, 30–1 Stead, C. 11 n.7, 90, 93–4, 122 n.60
Steenberg, M.C. 98 n.2, 114 n.41, 146 n.161, 162 n.53, 167 n.74
Stoicism 69 n.42, 90–1, 93 n.138, Quasten, J. 3–4 n.11
94 n.141
Stroumsa, G.G. 195 n.50, 196 Stuckenbruck, L.T. 3 n.6 subordinationism 12 n.13, 37, 122, 201–3, rain, as the Holy Spirit 78, 83–5, 111, 162 n.50 rank ascribed to the Trinity see hierarchy and subordinationism Reynders, D.B. 4, 90 n.125 rhetoric 90, 91 n.128, 144 Robinson, J.A. 2 n.4, 5 n.22, 21 n.42, 22 n.47,
208, 214 Swete, H.B. 1, 3 n.9, 5 n.22, 6 n.29, 9 n.1, 25 n.56
33, 69, 97 n.1, 105, 106–7, 112, 114 n.41, 116–17 n.50, 122 n.61, Tatian 57 temporal life see life
General Index
Tertullian 1 n.1, 3, 47 n.4, 80 n.79, 81–2, Wendt, H.H. 3–4, 130 n.93, 186, 205, 209–11 text collection 91 n.128, 109–10 Theophilus of Antioch 1, 3, 6 n.33, 35–6, 82
150 n.6
Van Winden, J.C.M. 17 n.27
Wingren, G. 4 n.18, 38 n.19, 97–8 n.1, n.84, 96–108, 111–13, 115, 117–20, 125–8, 130 n.93 influence on Irenaeus see Irenaeus Timaeus see Plato tradition, apostolic 47, 50–2 trichotomous anthropology see anthropology
149 n.4, 150 nn.5–7, 47, 167 n.76, 178 n.112 wings of the Spirit 30, 53–8 Winnington-Ingram, R.P. 145 n.160
Wisdom harmony of creation 8, 53, 93, 133–4, 136–46, 204 in Irenaeus unction of Christ, identified as the Holy Spirit 29 attribute of God 53, 127–8, 132–42, n.74, 51 n.28, 59–78, 82, 85–6, 89, 95, 148 n.2, 161 n.45, 166 n.72, 186 n.17, 192 n.37, 204 of the church 73–4, 78–85, 89, 166 n.72, 204 unity 145–6, 198 as the Holy Spirit xv, 1, 8, 34, 37 n.18, 42 n.33, 53, 61, 92, 94, 96, 99–100, 104, 107–8, 110–11, 118–19, 121–3, 126–7, 188, 189 n.24, 194–5, 199, 200, 203–7 in Justin 36, 120 n.54, 215 in Novatian 211, 213–14 in Origen 206–9 in Tertullian 209–10 in Theophilus 105, 112–13, 118, work of the Holy Spirit 50, 78–84, 86, 95,
187, 204 Vernet, F. 149 n.5, 150 n.7
Vigne, D. 9 n.1, 10–11 n.6, 20 n.41, 21 n.42, 25 n.59, 30 n.77, 63 n.11, 71 n.45 vivification 8, 51–2, 55, 57, 67, 100–2, 124–5,
126–8 as the Son/Word 1, 188, 151–2, 165, 168–73, 178, 181, 204 see also eternal life 208, 211 water from heaven, as the Holy Spirit 78–83
Zöckler, O. 149 n.4