Book 1 Closes

Book 1 closes its anatomy of heresy. Here we also have the doctrine of the Cainites, where Irenaeus refers to the mysterious "fictitious Gospel of Judas", where Judas is made into the hero. [Scholars are still debating whether this is the same Gospel of Judas recently discovered/published].

Although there is little way of knowing how accurate Irenaeus is in his description of his opponents, he certainly is exhaustive. He also seems to have read them in their original writings, even going as far as to claim that he compiled a collection of their teachings. His belief is that if one exposes their teaching, than truth will come through.

Marcion

Marcion is singled out as the worst of heretics by Irenaeus, mainly through the way that he chooses to multilate the Scriptures.

Adoptionist Christology

One of the interesting things that can be gauged from the overview of heresies is how the adoptionist Christologies that Irenaeus had to deal with (e..g. the Ebionites) were the fruit of a negative understanding of material, bodily existence. As such it was considered unacceptable that the Christ had become truly incarnate, and especially unacceptable that the same Christ had suffered and died. Hence, some explanation, in which Jesus is reduced to being the son of Joseph and Mary and the "Spirit" of Christ abandoned him when he went to the cross had to be developed.

Unless of course one claims like one of these groups that it was actually Simon Cyrene who died on the cross, and Jesus took on the corporeal form of Simon in the mean time and laughed at those who believed that it was him on the cross.

Somethings remain the same

As heresy after heresy is listed, I felt the following comment by Irenaeus had some contemporary parallel:

"These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all"

Or even the following:
"Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them — indeed, we may say all — desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. "

Against Marconites ctd...

Irenaeus continues his critique of the Marconites summarizing two key themes:
(1) Their belief that the creator of the world is not the "invisible father"
(2) Their complex schemes of redemption which centre around the concept of salvation through knowledge from ignorance towards perfection.

Against this Irenaeus sets the "rule of truth" which affirms God as the creator.

Marconites

To take craziness to frontiers it has never reached before, seems to have been the motto of the followers of Marcus. Irenaeus describes him as a gnostic magician, who used his tricks to seduce and take advantage of rich women, single or married. Marcus' follows the Valentinus system, adding in a greater concern with numerology, especially Gematria.

In his rebuke of Marcus, it is important to note that Irenaeus does not refute his prophecy by claiming that the gift of prophecy had ceased, rather he refers to it as a fraud or demon-inspired.

Drawing Distinctions

In chapters 10-12 Irenaeus explores, with a bit of sarcasm, the distinctions between different "Gnostic" systems. We also have the following understanding of God:
"He, as soon as He thinks, also performs what He has willed; and as soon as He wills, also thinks that which He has willed; then thinking when He wills, and then willing when He thinks, since He is all thought, [all will, all mind, all light,] all eye, all ear, the one entire fountain of all good things."

Irenaeus' Refutation

Irenaeus is relatively brief in his refutation of his opponents. Basically:

(1) He questions their hermeneutic, applying it to Homer to show what ridiculous results could be reached.
(2) He also refers to the apostolic tradition, the faith he claims is common to all churches of his time in all languages.
(3) In Irenaeus, although he does not use this terminology, we see a distinction made between the faith, which is considered unique, and its formulations, which may vary according to the skills and the approach of different theologians.

Brain in a Knot

Trying to disentagle myself from the aenoic confusion of the Valentians. Some key points:

(i) Note how they divide humanity into three groups: spiritual, material and animal, only the first group will be saved, to marry the angels in heaven.
(ii) Their christology is adoptionist and they deny that the heavenly saviour shared in the sufferings of the human Christ.
(iii) Their hermeneutics involves bringing in ideas from outside of scripture, chopping scripture about and re-interpreting it in an esoteric manner. Once again, this reminds me of the methodology of many fundamentalist groups on the fringe of conservative evangelicalism.

Valentinus' ideas

Having encountered sectarian and esoterically fundamentalist groups, I must admit I saw traces of their approach in the outline of Valentinus' complex, and bizarre ideas. To get a grasp of these ideas, of 30 different Aeons with multiple names and intersecting offspring one needs to be a Sudoku lover on Red Bull and caffeine pills. Some comments, however:

(1) The very incomprehensibility of the system seems to be part of its mystique, attracting people as a revelation of heavenly, esoteric mysteries.
(2) A key theme is that "material substance had its beginning from ignorance and grief, and fear and bewilderment." This has implications for soteriology, christology, and ethics.

Soteriology: Salvation comes from knowledge of the "spiritual nature." They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth."

Christology: Jesus, who is somehow related to one of 2 Christs and somewhere fits into the whole system, did not assume a material nature, only a spiritual nature.

Ethics: For the "spiritual man" what one does with the material body is of no use.

(3) Hermeneutics: Valentinus' gang's hermeneutics is of "Bible Code" methodology, seeking secret symbols and numerical codes in Scripture.
(note --for the really enthusiastic--Achamoth is mother of the demiurge, she is also known Ogdoad, Sophia; Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord, she herself is not an Aeon, but daughter of Sophia an Aeon who in turn was the youngest of 12 aeons coming from Anthopos and Ecclesia, and who fell due to an attack of passion...told you it was bizarre!)

Irenaeus: Against Heresies Book 1

Arguably the most complicated to spell of church fathers, is also one who is becoming increasingly popular. Could be an interesting ride.

In his preface he expresses concern over "blasphemous and impious opinions respecting the Demiurge" which he links to "disciples of Ptolemaeus" coming from Valentinus.

What is of interest is that Irenaeus seeks to study his opponents in their primary sources and seek personal interaction with them. He has studied enough of their material to recognise the plausibility of their system, as well as its dangers.