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Against Heresies #2
Against Heresies 2
These arguments may, in like manner, be adapted to meet the case of all those who, in any way, maintain that the world was formed either by angels or by any other one than the true God. For the charges which they bring against the Demiurge, and those things which were made material and temporal, will in truth fall back on the Father; if indeed the(7) very things which were formed in the bosom of the Pleroma began by and by in fact to be dissolved, in accordance with the permission and good-will of the Father.
108 pages, Paperback
First published January 1, 188
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About the author
Irenaeus of Lyons
117 books100 followersSt. Irenaeus (2nd cenutry C.E. – c. 202) was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France). He was an early church father and apologist, and his writings were formative in the early development of Christian theology. Irenaeus' best-known book, Adversus Haereses or Against Heresies (c. 180) is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of the Gnostic Valentinus.
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Displaying 1 - 12 of 12 reviews
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November 8, 2024DN(quite)F
Major kudos to St. Irenaeus for investing the time and effort into understanding Gnosticism thoroughly in order to refute it well because I would have given up as soon as I started.
Major kudos to St. Irenaeus for investing the time and effort into understanding Gnosticism thoroughly in order to refute it well because I would have given up as soon as I started.
November 8, 2022
This second book of Irenaeus's magnum opus is concerned with direct refutation of heretical doctrines, specifically those of the Valentinians but also other Gnostic groups. The so-called Gnostics (from the Greek 'gnosis,' that is, knowledge) arose in the late 1st or early 2nd century and had several theological and philosophical features in common with one another. These would include the general corruption or worthlessness of the body, the baseness of physical creation which is the product of a craftsman god - the demiurge, the existence of complex hierarchies of Aeons (i.e. personified, archetypal powers that are emanations or emissions from yet higher god(s)), the notion of one monad or unity above all other spirits, the freedom of adherents to engage in debauched and cynic-like behavior given the baseness of all physical matter, and the goal of life being the freeing of the divine 'spark' within the spiritually adept so it can rejoin the unity above the demiurge.
In the first book Irenaeus simply recounts gnostic beliefs, occasionally mocking them and pointing to their contradictions. In this second book, the bishop of Lyons sets out to directly refute these teachings, frequently pointing out how the heresy in question has mis-read the Scriptures, mis-appropriated other (clashing) gnostic material, and is generally a bundle of outrageous, contradictory ideas attached piecemeal to one another in an incoherent attempt at a system. Toward the conclusion, Irenaeus notes to the reader that he will give scriptural proofs in a later book that will fully refute these gnostics and establish the trustworthiness of the Apostolic Faith.
There are several intriguing theological moves Irenaeus makes, many of which foreshadow his later (thorough, original, and brilliant) work in books 3-5.
Irenaeus is fully imbued with Johannine theology. In chapter 11 he notes that God "teaches and confers by himself on all the righteous filial adoption with relationship to the Father, which is eternal life." Elsewhere, too, there are these common themes of adoption by God and life in God as "eternal life."
In chapter 15 he engages in a defense of the Godhead: "He is simple and not composite; with all members of similar nature, being entirely similar and equal to himself. He is all Mind, all Spirit, all Understanding, all Thought, all Word, all Hearing, all Eye, all Light, and the whole Source of all blessings. This is how devout people can speak properly of God." This is the basic orientation (taken from such places as Isaiah 55 and Romans 11) for theologians after Irenaeus, including Augustine and Thomas.
Irenaeus rarely discussed the Greek philosophers in book 1, but like Justin and Athenagoras before him, in book 2 he has a little bit more to say about them, but it's nothing praiseworthy or flattering. Thales is utterly mistaken (ch. 14) and the Valentinians are, in fact, grasping at anything they can get from Platonic, Aristotelian, Cynic, and Epicurean philosophy that will make their positions seem attractive, ancient, or robust.
In his brief discussion of Christ's death, Irenaeus makes some interesting remarks (ch. 20): "...Christ Our Lord suffered an efficacious passion, one that would not fail... by his strength he strengthened man who had suffered corruption and recalled him to incorruption." And later, "By his passion Our Lord likewise destroyed death, dispelled error, put an end to corruption, and destroyed ignorance; on the other hand, he manifested life, displayed the truth, and bestowed incorruption."
In ch. 22 one finds the interesting (remarkable, really) belief that Christ passed through the five ages of man: infancy, boyhood, youth, young adulthood, and old age - and thereby both sanctified every age and taught every age how to follow God. In this Irenaeus probably follows Papias in thinking Christ was in his forties (see John 8:57) when He was crucified. This would make his ministry something like ten years long, rather than three (John's Gospel).
Irenaeus's caution against pursuing the answers to impossible questions about God is noteworthy, and I like his point in chapter 26: "[It is better] not to go in search of knowledge about anything else than Jesus Christ the Son of God, who was crucified for us..." In the next chapter he focuses on the "Rule of the Truth" (Regula Fide) and argues that this is the only standard by which to interpret Holy Scripture. "Harmony" is a common theme in all of book 2, but particularly in chapter 28 where Irenaeus notes that God rightly orders His creation, and so the Rule of Truth "harmonizes" with the all parts of the Scriptures and with holy living in general.
Irenaeus holds to a so-called "indeterminate" realm for souls after death, and firmly confesses the resurrection of the just to new life and the resurrection of the unjust to damnation.
Book 2 is an important step on the way to the future books where Irenaeus will develop his positive theological position, which he would argue is simply the universal Church's position. In this book one finds the kernels to many other ideas he would later develop more fully.
In the first book Irenaeus simply recounts gnostic beliefs, occasionally mocking them and pointing to their contradictions. In this second book, the bishop of Lyons sets out to directly refute these teachings, frequently pointing out how the heresy in question has mis-read the Scriptures, mis-appropriated other (clashing) gnostic material, and is generally a bundle of outrageous, contradictory ideas attached piecemeal to one another in an incoherent attempt at a system. Toward the conclusion, Irenaeus notes to the reader that he will give scriptural proofs in a later book that will fully refute these gnostics and establish the trustworthiness of the Apostolic Faith.
There are several intriguing theological moves Irenaeus makes, many of which foreshadow his later (thorough, original, and brilliant) work in books 3-5.
Irenaeus is fully imbued with Johannine theology. In chapter 11 he notes that God "teaches and confers by himself on all the righteous filial adoption with relationship to the Father, which is eternal life." Elsewhere, too, there are these common themes of adoption by God and life in God as "eternal life."
In chapter 15 he engages in a defense of the Godhead: "He is simple and not composite; with all members of similar nature, being entirely similar and equal to himself. He is all Mind, all Spirit, all Understanding, all Thought, all Word, all Hearing, all Eye, all Light, and the whole Source of all blessings. This is how devout people can speak properly of God." This is the basic orientation (taken from such places as Isaiah 55 and Romans 11) for theologians after Irenaeus, including Augustine and Thomas.
Irenaeus rarely discussed the Greek philosophers in book 1, but like Justin and Athenagoras before him, in book 2 he has a little bit more to say about them, but it's nothing praiseworthy or flattering. Thales is utterly mistaken (ch. 14) and the Valentinians are, in fact, grasping at anything they can get from Platonic, Aristotelian, Cynic, and Epicurean philosophy that will make their positions seem attractive, ancient, or robust.
In his brief discussion of Christ's death, Irenaeus makes some interesting remarks (ch. 20): "...Christ Our Lord suffered an efficacious passion, one that would not fail... by his strength he strengthened man who had suffered corruption and recalled him to incorruption." And later, "By his passion Our Lord likewise destroyed death, dispelled error, put an end to corruption, and destroyed ignorance; on the other hand, he manifested life, displayed the truth, and bestowed incorruption."
In ch. 22 one finds the interesting (remarkable, really) belief that Christ passed through the five ages of man: infancy, boyhood, youth, young adulthood, and old age - and thereby both sanctified every age and taught every age how to follow God. In this Irenaeus probably follows Papias in thinking Christ was in his forties (see John 8:57) when He was crucified. This would make his ministry something like ten years long, rather than three (John's Gospel).
Irenaeus's caution against pursuing the answers to impossible questions about God is noteworthy, and I like his point in chapter 26: "[It is better] not to go in search of knowledge about anything else than Jesus Christ the Son of God, who was crucified for us..." In the next chapter he focuses on the "Rule of the Truth" (Regula Fide) and argues that this is the only standard by which to interpret Holy Scripture. "Harmony" is a common theme in all of book 2, but particularly in chapter 28 where Irenaeus notes that God rightly orders His creation, and so the Rule of Truth "harmonizes" with the all parts of the Scriptures and with holy living in general.
Irenaeus holds to a so-called "indeterminate" realm for souls after death, and firmly confesses the resurrection of the just to new life and the resurrection of the unjust to damnation.
Book 2 is an important step on the way to the future books where Irenaeus will develop his positive theological position, which he would argue is simply the universal Church's position. In this book one finds the kernels to many other ideas he would later develop more fully.
January 25, 2013
Except for the first and last chapters, I found this extremely boring. The gnostic system which Irenaeus writes against is so far removed from our own plausibility structures that the contemporary relevance of his discussion is limited to formal rather than substantial issues, unless,I guess, if you're interested in his use of scripture, or his general rhetorical approach, or in a view of and contemporaneous with gnosticism.
April 27, 2022
In this book of Against the Heresies, Irenaeus refutes the teachings of the Valentinians and Marcionites by reason/logic. He also refutes other forms of Gnostic teaching along the way.
The first half of this book was a struggle to reas because I am not familiar with the details of the Valentinians system that Irenaeus is refuting. It would have been helpful to have more of an explanation in the introduction or in an appendix to provide more context for his arguments. The second half of the book gets a little easier as he is dealing with bigger picture ideas (or maybe I was just sifting out more of what I didn't get).
One of my favorite sections is when he calls the Gbostics to humility, calling them to not go further in our searching for truth than what scripture reveals, and to leave what is unrevealed to God.
Of course, the text itself is classic and instrumental in defeated the Gnostic heresies of the early church. This edition could be improved upon significantly if they moved the explanatory endnotes to being footnotes!
The first half of this book was a struggle to reas because I am not familiar with the details of the Valentinians system that Irenaeus is refuting. It would have been helpful to have more of an explanation in the introduction or in an appendix to provide more context for his arguments. The second half of the book gets a little easier as he is dealing with bigger picture ideas (or maybe I was just sifting out more of what I didn't get).
One of my favorite sections is when he calls the Gbostics to humility, calling them to not go further in our searching for truth than what scripture reveals, and to leave what is unrevealed to God.
Of course, the text itself is classic and instrumental in defeated the Gnostic heresies of the early church. This edition could be improved upon significantly if they moved the explanatory endnotes to being footnotes!
May 22, 2018
So far each book in the five part series seems to be getting a little better in terms of content and application for daily Christian life. There is much to learn from an academic perspective or a theologian but this is not a book to just pick up and read because it is packed with solid content. The translation is well done, especially in comparison to another translation I read alongside of this one. I’m looking forward to books 3-5 because he will finally start dealing with scripture. After explaining what the false teaching was in book 1, he explains what is wrong with them in book 2. Overall, great for research and theological studies. Not great for everyday Christian readers.
May 13, 2025
Volume Two proved far more enjoyable than its predecessor. This is not unexpected, considering the last book presented the views the Author would now challenge. Here we start to encounter the Irenaeus that is often mentioned and quoted, and I am impressed at the development of the theology that is included. Remember that we are in the second half of the second century - and long before the Council of Nicaea.
As mentioned in the review of the previous volume, these are not easy reading for the novice. However, very worthwhile reading. I was impressed with the readability of the translation.
Now onto Volume 3.
As mentioned in the review of the previous volume, these are not easy reading for the novice. However, very worthwhile reading. I was impressed with the readability of the translation.
Now onto Volume 3.
June 11, 2018
This book has been one of my favorite books to read (up there with John Wesley’s “Plain Account of Christian Perfection”) because of Irenaeus’ wit in responding to various Gnostic beliefs.
A chart of Gnostic cosmology might be helpful in getting through the first half of the book.
A chart of Gnostic cosmology might be helpful in getting through the first half of the book.
June 30, 2020
To be fair, this is just one book of Irenaeus’s argument against Gnosticism, and it’s the one where he mainly uses logic instead of Scripture. Between that and how crazy Gnosticism is, this one is not an easy read, though it’s quite short.
May 31, 2021
Irenaeus reveals the heresy that the Gnostics taught. It is hard to believe that they taught that God the Father, was flesh and blood, and mother of God and the Son of God are spirit. They also taught that they will be spirit just like the mother and Son and greater than God the Father.
September 22, 2020
A continuation of Book 1, in which Irenaeus continues to describe various heresies, mostly gnostic, and what he objects to in their teachings.
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January 26, 2013Book one describes the heresies faced by the church in the time of Irenaeus. Book two begins a response to these heresies. In much of this book Irenaeus is simply pointing out contradictions and absurdities in the heretical doctrines, but there are several places in which he engages the heretics theologically and thus offers some positive statemetn regarding Christian doctrine:
- Monotheism: 2.16.3
- God the Creator and his creation: 2.1.1; 2.2.4-5; 2.3.2, 5-4; 2.11.1; 2.28.1
- Attributes of God:
+ Omnipotence, invisibility, sovereignty: 2.6.1-2
+ Divine simplicity and impassibility: 2.13.3
+ Divine transcendence: 2.13.4
- Natural revelation: 2.9.1
- Eternal generation of the Son: 2.28.6
- Recapitulation (Jesus passed through every stage of life): 2.22.4, 5
- Christ truly suffered: 2.20.3
- Offer of salvation: 2.22.2
- Infant baptism? (some think this is implied in a statement that refers to infants being born again): 2.22.4
- Ethics (Irenaeus deals with the heretics' justification their sin): 2.32
- Against the transmigration of souls 2.33
- On the soul and the intermediate state 2.34
- Resurrection 2.29.2
- Eternal punishment 2.28.7
- Right interpretation of Scripture (warnings against basing doctrine on parables contrary to clear teachings of Scripture): 2.27
- Example of an erroneous tradition (Irenaeus claims that the Gospels (cf. John 8:56-57; AH 2.22.6), and the elders in Asia (who passed on a tradition from the apostle John), and others teach that Jesus lived to his fortieth year before dying): 2.22.5
- Mystery in theology: 2.25.3-4; 2.28
- Love in theology (Love of God is more important than knowledge, for love builds up and knowledge puffs up. Irenaeus clarifies that this is not a polemic against true knowledge, for Paul is an example of one with true knowledge; Irenaeus opposes speculative knowledge that does not tend to increase love toward God or others): 2.26
- Monotheism: 2.16.3
- God the Creator and his creation: 2.1.1; 2.2.4-5; 2.3.2, 5-4; 2.11.1; 2.28.1
- Attributes of God:
+ Omnipotence, invisibility, sovereignty: 2.6.1-2
+ Divine simplicity and impassibility: 2.13.3
+ Divine transcendence: 2.13.4
- Natural revelation: 2.9.1
- Eternal generation of the Son: 2.28.6
- Recapitulation (Jesus passed through every stage of life): 2.22.4, 5
- Christ truly suffered: 2.20.3
- Offer of salvation: 2.22.2
- Infant baptism? (some think this is implied in a statement that refers to infants being born again): 2.22.4
- Ethics (Irenaeus deals with the heretics' justification their sin): 2.32
- Against the transmigration of souls 2.33
- On the soul and the intermediate state 2.34
- Resurrection 2.29.2
- Eternal punishment 2.28.7
- Right interpretation of Scripture (warnings against basing doctrine on parables contrary to clear teachings of Scripture): 2.27
- Example of an erroneous tradition (Irenaeus claims that the Gospels (cf. John 8:56-57; AH 2.22.6), and the elders in Asia (who passed on a tradition from the apostle John), and others teach that Jesus lived to his fortieth year before dying): 2.22.5
- Mystery in theology: 2.25.3-4; 2.28
- Love in theology (Love of God is more important than knowledge, for love builds up and knowledge puffs up. Irenaeus clarifies that this is not a polemic against true knowledge, for Paul is an example of one with true knowledge; Irenaeus opposes speculative knowledge that does not tend to increase love toward God or others): 2.26
April 13, 2017
Book 2 is Irenaeus' assessment of the heresies. It is not as tedious as Book 1, but not as engaging as Books 3-5.
Displaying 1 - 12 of 12 reviews