Life and Works of St. Irenaeus of Lyons (5 vols.) | Logos Bible Software
As this book explains, the description is accurate, since the Christianity represented by Irenaeus is recognizably that of the Catholic Church, though unfamiliar in its primitiveness. The thought of Irenaeus represents an important stage in the development of Christian orthodoxy. This is a general introduction to the theology of Irenaeus. Readers will find it comprehensive, informative, lucid, and elegantly written.
Life and Works of St. Irenaeus of Lyons (5 vols.)
It is especially welcomed by those able to read only English, for it is the first general book on Irenaeus to appear in English since The book is chiefly aimed at those approaching him for the first time, but it is based on the most recent scholarship and provides much help for those who wish to work on him as a more advanced level. Denis Minns explains why Irenaeus, the 2nd-century theologian, deserves his place in history.
He explains why, though unfamiliar in its primitiveness, the Christianity represented by Irenaeus is recognizably that of the Catholic Church. Minns takes account of the recent scholarly work on Irenaeus and his period which has been done in recent years, but this book is principally an introduction to the problems of reading him.
It is aimed mainly at those approaching Irenaeus for the first time. He is the author of Irenaeus and Traditional doctrine and the antique world view He is currently editing and translating Justin Martyr. Table of Contents Contents.
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Overview Irenaeus of Lyons c. Average Review. Write a Review. Related Searches. Continuum Critical Introductions to Linguistics present core areas of the subject from refreshing new perspectives. This book takes an interdisciplinary approach to phonology which departs from the mainstream tradition.
Daniel Silverman introduces the key aspects of phonology, and argues that Instead, they need a human Savior. This is why it was necessary for Christ to take human flesh. Irenaeus emphasizes the importance of Christ's reversal of Adam's action. Through His obedience, Christ undoes Adam's disobedience. Irenaeus emphasizes that it is through Christ's reversal of Adam's action that humanity is saved, rather than considering the Redemption to occur in a cultic or juridical way.
The biblical passage, "Death has been swallowed up in victory" 1 Cor , implied for Irenaeus that the Lord will surely resurrect the first human, i. Adam, as one of the saved. According to the Gnostic view of Salvation, creation was perfect to begin with; it did not need time to grow and mature. For the Valentinians, the material world is the result of the loss of perfection which resulted from Sophia's desire to understand the Forefather.
Therefore, one is ultimately redeemed, through secret knowledge, to enter the pleroma of which the Achamoth originally fell. According to the Valentinian Gnostics, there are three classes of human beings. They are the material, who cannot attain salvation; the psychic, who are strengthened by works and faith they are part of the church ; and the spiritual, who cannot decay or be harmed by material actions.
Spirituals, on the other hand—those who obtain this great gift—are the only class that will eventually attain salvation. In his article entitled "The Demiurge", J. Arendzen sums up the Valentinian view of the salvation of man. In this understanding of salvation, the purpose of the Incarnation was to redeem the Spirituals from their material bodies.
By taking a material body, the Son becomes the Savior and facilitates this entrance into the pleroma by making it possible for the Spirituals to receive his spiritual body. However, in becoming a body and soul, the Son Himself becomes one of those needing redemption. Therefore, the Word descends onto the Savior at His Baptism in the Jordan, which liberates the Son from his corruptible body and soul. His redemption from the body and soul is then applied to the Spirituals. In his criticism of Gnosticism, Irenaeus made reference to a Gnostic gospel which portrayed Judas in a positive light, as having acted in accordance with Jesus' instructions.
The recently discovered Gospel of Judas dates close to the period when Irenaeus lived late 2nd century , and scholars typically regard this work as one of many Gnostic texts, showing one of many varieties of Gnostic beliefs of the period. The first four books of Against Heresies constitute a minute analysis and refutation of the Gnostic doctrines. The fifth is a statement of positive belief contrasting the constantly shifting and contradictory Gnostic opinions with the steadfast faith of the church. He appeals to the Biblical prophecies to demonstrate the truthfulness of Christianity.
Irenaeus showed a close relationship between the predicted events of Daniel 2 and 7. Rome, the fourth prophetic kingdom, would end in a tenfold partition. The ten divisions of the empire are the "ten horns" of Daniel 7 and the "ten horns" in Revelation A "little horn," which was to supplant three of Rome's ten divisions, was also the still future "eighth" in Revelation.
Irenaeus concluded with the destruction of all kingdoms at the Second Advent , when Christ, the prophesied "stone," cut out of the mountain without hands, smote the image after Rome's division. He sought to apply other expressions to the Antichrist, such as "the abomination of desolation," mentioned by Christ Matt. But he is not very clear how "the sacrifice and the libation shall be taken away" during the "half-week," or three and one-half years of the Antichrist's reign.
Under the notion that the Antichrist, as a single individual, might be of Jewish origin, he fancies that the mention of " Dan ," in Jeremiah , and the omission of that name from those tribes listed in Revelation 7, might indicate the Antichrist's tribe. This surmise became the foundation of a series of subsequent interpretations by other students of Bible prophecy. Like the other early church fathers, Irenaeus interpreted the three and one-half "times" of the Little Horn of Daniel 7 as three and one-half literal years.
Antichrist's three and a half years of sitting in the temple are placed immediately before the Second Coming of Christ. Irenaeus says nothing of the seventy weeks; we do not know whether he placed the "one week" at the end of the seventy or whether he had a gap.
Irenaeus is the first of the church fathers to consider the mystic number While Irenaeus did propose some solutions of this numerical riddle, his interpretation was quite reserved. Thus, he cautiously states:.
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Although Irenaeus did speculate upon three names to symbolize this mystical number, namely Euanthas, Teitan, and Lateinos , nevertheless he was content to believe that the Antichrist would arise some time in the future after the fall of Rome and then the meaning of the number would be revealed. Irenaeus declares that the Antichrist's future three-and-a-half-year reign, when he sits in the temple at Jerusalem, will be terminated by the second advent, with the resurrection of the just, the destruction of the wicked, and the millennial reign of the righteous.
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The general resurrection and the judgment follow the descent of the New Jerusalem at the end of the millennial kingdom. Irenaeus calls those "heretics" who maintain that the saved are immediately glorified in the kingdom to come after death, before their resurrection. He avers that the millennial kingdom and the resurrection are actualities, not allegories, the first resurrection introducing this promised kingdom in which the risen saints are described as ruling over the renewed earth during the millennium, between the two resurrections.