St Irenaeus and the Apostolic Preaching

by Fr. Michael Winn with Archpriest Robert Anderson

St. Irenaeus was born in the first half of the second century (exact year is not settled among scholars; 115-125 or 130-142) in Asia Minor.

Influences

He knew Polycarp of Smyrna, an apostolic father (one who knew the Apostles). He was a priest and later the bishop of Lyons in Gaul, a community that developed in an area that was dominated by the teachings of St. John the Theologian. He was also a student of Justin Martyr. Other influences were Theophilus and Ignatius of Antioch.

Ministry

Irenaeus was a good shepherd of his people and a missionary beyond his own community (he is thought to have been a missionary – insofar as he left his own country to preach the Gospel). He battled mostly with the Gnosticism of his time (almost all his writings were directed against his) and he taught his people the truths of the Gospel using typology.

Best Known Writings

A Refutation and Subversion of Knowledge falsely so called (as noted by Eusebius) popularly known as Against Heresies (AH)

• Irenaeus, Writings, A. Robert & W.H. Rambaur, trans. Ante-Nicene Fathers, Vol. 1. Edinburgh: T & T Clark, 1884.

• Dominic Unger, trans. St. Irenaeus of Lyons, Book. 1: Against the Heresies. Ancient Christian Writers. Paulist Press, 1992.

Demonstration of the Apostolic Preaching (AP)

• Joseph P. Smith, trans. Proof of the Apostolic Preaching. Ancient Christian Writers. Paulist Press, 1952.

• John Behr (Translator), On the Apostolic Preaching. St Vladimir’s Seminary Press, 1998.

Other Writings^[1]

• a treatise against the Greeks entitled “On the Subject of Knowledge” (mentioned by Eusebius);

• a writing addressed to the Roman priest Florinus “On the Monarchy, or How God is not the Cause of Evil” (fragment in Eusebius);

• a work “On the Ogdoad”, probably against the Ogdoad of Valentinus the Gnostic, written for the same priest Florinus, who had gone over to the sect of the Valentinians (fragment in Eusebius);

• a treatise on schism, addressed to Blastus (mentioned by Eusebius);

• a letter to Pope Victor against the Roman priest Florinus (fragment preserved in Syriac);

• another letter to the same on the Paschal controversies (extracts in Eusebius);

• other letters to various correspondents on the same subject (mentioned by Eusebius, a fragment preserved in Syriac);

• a book of divers discourses, probably a collection of homilies (mentioned by Eusebius); and

• other minor works for which we have less clear or less certain attestations.

Demonstration of the Apostolic Preaching

Manuscripts

In 1904 a discovery in the library of the Church of the Mother of God in Erevan provided an Armenian translation of AH and AP. However, a note at the end gives a clue that the Armenian translation could be dated back to the middle of the second half of the 13th century. However, due to references in other Christian literature, the Armenian version itself can be dated back to 572-591, a period when a group of Armenians lived in Constantinople following a Persian invasion of Armenia; this was during a period of the “Hellenistic School” (570-730) when many Greek works were translated into Armenian.^[2]

Purpose

The primary aim of Irenaeus in Demonstration of the Apostolic Preaching is not to disprove the Gnostic heretics; rather, he intended to teach Marcianus the truths and doctrines of the Christian Gospel by using as proofs the fulfilment of Old Testament prophecies. However, Irenaeus does use the occasion to refute what other Gnostic teachers have taught.

Division

The work can be divided into two sections and then those sections further subdivided^[3]:

1.      The Apostolic Preaching (what the Apostles taught)

1.1.   Of God and Man

1.2.   The Preparation for Salvation

1.3.   The Salvation Wrought by the Son of God

2.      The Demonstration from the Prophets (Salvation history, prophecies, prophecies fulfilled)

2.1.   The Eternal Existence of Jesus Christ

2.2.   The Human Birth of Jesus Christ

2.3.   Miracles, Passion and Glorification of Jesus Christ

2.4.   The Calling of the Gentiles: The New People of God

Some Themes and Ideas to Consider

Use of Typology

Irenaeus’ use of typology is most evident in the second part of AP when he presents the various prophecies in the Old Testament and finds their fulfillment in Jesus Christ. It is a lively presentation that is sure to enliven one’s spirit (probably an intent of his for Marcianus). It should be noted that typology was the method of biblical interpretation used by Jesus Christ.

Recapitulation – Recapitulatio – Anakephalaiosis (a)nakefalaiosij))

Although this is not the main theme of AP, scholars just can’t seem to resist the observation of how fundamental this theme is to Irenaeus. The first mention in Chapter 6^[4] (on speaking of the three articles of the faith – Father, Son, and Holy Spirit): “And the second article: the Word of God, the Son of God, Christ Jesus our Lord, who was revealed by the prophets according to the character of their prophecy and according to the nature of the economies of the Father, by whom all things were made, and who, in the last times, to recapitulate all things, became man amongst men, visible and palpable, in order to abolish death, to demonstrate life, and to effect communion between God and man.” St. Irenaeus follows the thought of St. Paul in Ephesians 1:10. Although Irenaeus does not use excessively the word “recapitulation,” the theme and elements of this theme are present throughout the work.

Use of the word logikós (conformed to the Logos) to describe an aspect of God (AP, 4)

Materiality of creation (AP, 11)\

Anthropology

Humanity as body and spirit (enfleshed soul or ensouled flesh) (AP, 11)

Man was an infant that needed to mature; Paradise was the place of luxury where this might occur; communion with God; did not have perfect use of judgment (AP, 12); innocent, no shame, no inordinate passions (AP, 14); seduced and mislead by the angel and therefore disobeyed God; cast onto the road to Paradise (AP, 16)

Use of Scripture

It should be noted that Irenaeus makes use of Scripture throughout AP. While he is not explicit in his use of Scripture, i.e. always referring to which book (remember that the canon is not fully formed at this time), he does refer to Paul and to the Gospels. Much of the use of Scripture is implicit in his work, as if the words of Scripture ‘were his own.’ Behr does a good job in his translation of bringing to the surface the amazing amount of Scripture verses implicitly embedded in AP. Although not statistically calculated, I would say that the majority of Scripture is from the Old Testament, and that of those, the majority is from Isaiah. Irenaeus would have learned to ‘preach’ (what we perhaps would call ‘evangelize’ or make use of ‘apologetics’ from Polycarp who would have followed the example of the Apostles. The early Christian writers used the book of Isaiah more than any other piece of Scripture (Old or New Testament) when bringing forth the truths of Jesus Christ. See the book The Fifth Gospel by John F.A. Sawyer (New York: Cambridge University Press, 1996) for an excellent explanation of this phenomenon. Below is Sawyer’s presentation of the Good News using only scriptural verses from Isaiah

Behold a virgin shall conceive and bring forth a son (7:14 LXX, Vg), a rod out of the stem of Jesse (11:1). His name shall be called ‘Immanuel’ (7:4), ‘Wonderful counsellor, the mighty God, the everlasting Father, the Prince of Peace’ (9:6), Key of David (22:22), the Christ (45:1 LXX, Vg). To us a child is born (9:6). The ox knows its owner and the ass its master’s crib (1:3). The gentiles will come to your light and the kings to your rising … they shall bring gold and incense (60:6). The idols of Egypt shall be moved at his presence (19:1). Behold my servant … in whom my soul delights (42:1). The spirit of the Lord will rest upon him, the spirit of wisdom and understanding …(11:2). By the way of the sea, beyond Jordan and Galilee of the nations (9:1), the Lord has anointed me to preach good news to the poor … (61:1). Surely he has taken our infirmities and borne our sicknesses (53:4). Then the eyes of the blind shall be opened … then shall the lame man leap like a hart (35:5-6). The glory of the Lord is risen upon you (60.1). He shall be a precious cornerstone, a sure foundation (28.16), but also a stone of offence and a rock of stumbling to both the houses of Israel (8: 4). He said, ‘Go and tell this people, Hear indeed, but understand not...’ (6:9)

I will weep bitterly … because of the destruction of the daughter of my people (that is, Jerusalem 22:4). Say to the daughter of Zion, Your saviour comes (62:11 LXX, Vg). My house will be called a house of prayer for all people (56:7). My servants shall eat but you shall be hungry, my servants shall drink but you shall be thirsty … (65:13). Ho everyone that thirsts, come to the waters... (55:1). He was brought as a lamb to the slaughter (53:7). The government (that is, the cross bearing the inscription ‘King of the Jews’ on it) shall be upon his shoulder (9:6), and there shall come up briars and thorns (5:6). I gave my back to the smiters and my cheeks to those that pluck out the hair; I hid not my face from shame and spitting (50:6). He was wounded for our transgressions, and bruised for our iniquities (53:5). From the sole of the foot even to the head there is no soundness, but bruises and sores and bleeding wounds (1:6). He was numbered between the transgressors … and made intercession for the transgressors (53:12). They made his grave … with a rich man (53:9). His tomb will be glorious (11:10 Vg). Now I will arise, says the Lord, now I will lift myself up, now I will be exalted (33.10). Then shall your light break forth like the dawn (58:8). Seek the Lord while he may be found (55:6). Behold my servant shall understand, he shall be exalted and lifted up (52:13 LXX, Vg); he shall be high and lifted up (6:1). I will set a sign among them … I will send survivors to the nations, to the sea, to Africa and Lydia, to Italy and Greece, to islands afar off, to those who have not heard about me and have not seen my glory; and they will proclaim my glory to the nations (66:19).^[5]

As Behr notes in his introduction, Irenaeus uses only particular passages of Scripture so that other passages of Scripture may be understood. It reminds me of some Bibles (post-Reformation) that have the claim that Scripture is self-interpreting. Behr calls this Irenaeus’ Scriptural Hermeneutic – the key to understanding the entire body of truth that the Apostles taught and which Irenaeus sought to do the same in AP. In AH, Irenaeus condemns the Gnostics for interpreting Scripture with non-Scriptural principles; in AP, Irenaeus shows us how to actually do the interpreting.

Is Irenaeus relevant today?

In my mind, this is a silly question. The unfortunate part of it is that not many are familiar with his work. While AH may be more of a challenge for the average member of the faithful, AP provides an opportunity for anyone to catch a glimpse of not only the content of the Apostolic Teaching in action, but also the fundamentals of that teaching in practical application. Added to this is the intensity with which Irenaeus writes – all that is important in this world and the next is essentially contained in AP. As Irenaeus claims, it is the exposition of the truths of the Christian Faith – Father, Son, and Holy Spirit – that need to be known. It is a veritable showing of the pearl of great price.

In an age which sees evangelization and ecumenism as a method to arrive at a base common denominator, the example of Irenaeus is needed to show the Church today how to do what our Lord asked us to do – to go out to all nations … (Mt 28). Although our age and that of Irenaeus are different, it is surprisingly the same. Gnosticism, the heresy that really never went away, is implicit in the beliefs and mores of North American society.

Irenaeus provides us with not just the knowledge of the Apostolic teaching but also the tools in order to bring the Good News to our modern world.

Some Questions

Irenaeus makes use of typology in explaining the Christian faith. Can typology be used today in explaining the Christian faith? If we did use it, would it be accepted? Is it too much of a challenge for the average North American to understand typology? Is it a failure of the Church today to use typology in bringing the Gospel to the modern world? Is not the notion of recapitulation as presented by St. Paul and St. Irenaeus foundational to understanding typology?

And what about Gnosticism – the belief that truth is the product of human intelligence and creativity rather than Divine Revelation – is it possible to change Irenaeus just a bit, just tweak his teaching – could it be relevant today? I believe so.