In chapter 33 Irenaeus seeks to refute the doctrine of the transmigration of the soul based on the point that the soul does not remember its existence in other bodies other than its own.
Nonetheless, Irenaeus shares certain common ideas with his opponents which not all Christians would agree with. He definitely sees the soul as distinct from the body and to a certain extent superior to the body. Thus the body is the instrument, although the skilful working of God, is still the "instrument" with the soul being the artist which possesses it and has power over it.
Irenaeus also believes that the number of souls are forordained by God and that when this number is reached, then the end will come.
Showing posts with label Gnosticism. Show all posts
Showing posts with label Gnosticism. Show all posts
Wednesday, June 06, 2007
Tuesday, May 29, 2007
Not greater than the creator
In chapters 29-32 Irenaeus focuses on the blasphemous claims made by some heretics that being spiritual they are greater than the Creator God (Demiurge) who is animal.
In this section we also get some interesting opinions on:
The Role and future of the Body
"those acts which are deemed righteous are performed in bodies...God, when He resuscitates our mortal bodies which preserved righteousness, will render them incorruptible and immortal."
Statement of Apostolic Tradition
"But there is one only God, the Creator...He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed."
On the Contemporary Nature of the Miraculous Spiritual Gifts
"Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles]... For some do certainly and truly drive out devils...Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years."
In this section we also get some interesting opinions on:
The Role and future of the Body
"those acts which are deemed righteous are performed in bodies...God, when He resuscitates our mortal bodies which preserved righteousness, will render them incorruptible and immortal."
Statement of Apostolic Tradition
"But there is one only God, the Creator...He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed."
On the Contemporary Nature of the Miraculous Spiritual Gifts
"Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles]... For some do certainly and truly drive out devils...Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years."
Monday, May 21, 2007
Deconstructing heresy
In chapters 15-20 of Book 2 Ireneaus continues to deconstruct his opponents ideas, at times showing a sense of humour as when he replies to his critics claims that he is ignorant because he is in a lower Aeon, he replies that anyone can postulate an unlimited number of Aeons and place their opponents in the lower realms.
In contrast to the gnostic complexity, his view of creation is that "this God, the Creator, who formed the world, is the only God, and that there is no other God besides Him — He Himself receiving from Himself the model and figure of those things which have been made".
Thinking just a bit outside the box, I started to wonder whether the later classical insistence on the impassibility of God was not in part a reaction to the simply bizarre nature of the gnostic theogenies.
At the end of this section Ireneaus deals with bizarre claims trying to link Judas and the suffering of Christ to the sufferings of a twelfth Aeon. In reply he presents his understanding of Christ's death as:
"but the Lord suffered that He might bring those who have wandered from the Father, back to knowledge and to His fellowship...but the Lord, having suffered, and bestowing the knowledge of the Father, conferred on us salvation...His passion gave rise to strength and power. For the Lord, through means of suffering, “ascending into the lofty place, led captivity captive, gave gifts to men,” (Psa_68:18; Eph_4:8) and conferred on those that believe in Him the power “to tread upon serpents and scorpions, and on all the power of the enemy,” (Luk_10:19; [Mar_16:17, Mar_16:18]) that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, "
In contrast to the gnostic complexity, his view of creation is that "this God, the Creator, who formed the world, is the only God, and that there is no other God besides Him — He Himself receiving from Himself the model and figure of those things which have been made".
Thinking just a bit outside the box, I started to wonder whether the later classical insistence on the impassibility of God was not in part a reaction to the simply bizarre nature of the gnostic theogenies.
At the end of this section Ireneaus deals with bizarre claims trying to link Judas and the suffering of Christ to the sufferings of a twelfth Aeon. In reply he presents his understanding of Christ's death as:
"but the Lord suffered that He might bring those who have wandered from the Father, back to knowledge and to His fellowship...but the Lord, having suffered, and bestowing the knowledge of the Father, conferred on us salvation...His passion gave rise to strength and power. For the Lord, through means of suffering, “ascending into the lofty place, led captivity captive, gave gifts to men,” (Psa_68:18; Eph_4:8) and conferred on those that believe in Him the power “to tread upon serpents and scorpions, and on all the power of the enemy,” (Luk_10:19; [Mar_16:17, Mar_16:18]) that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, "
Thursday, May 17, 2007
Not so new
In chapters 8-14 Irenaeus continues his process of deconstructing his gnostic opponents, including pointing out how some of their "novel" ideas were in fact present in Greek poets, philosophers and other types.
Nonetheless, there are a few moments when his own theology shines, as the following quotations illustrate:
"yet God is in this point pre-eminently superior to men, that He Himself called into being the substance of His creation, when previously it had no existence."
"He is a simple, uncompounded Being, without diverse members, and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good."
Nonetheless, there are a few moments when his own theology shines, as the following quotations illustrate:
"yet God is in this point pre-eminently superior to men, that He Himself called into being the substance of His creation, when previously it had no existence."
"He is a simple, uncompounded Being, without diverse members, and altogether like, and equal to himself, since He is wholly understanding, and wholly spirit, and wholly thought, and wholly intelligence, and wholly reason, and wholly hearing, and wholly seeing, and wholly light, and the whole source of all that is good."
Book 2 Opens
Book 2 Opens with Irenaeus categorically stating that this world was not created by a demiurge or by angels against the will of God, but by the one God through his Word. Much of his argument in the opening seven chapters is to seek to deconstruct his gnostic opponents by pushing their perspective to its logical extremities. One of his favourite arguments is that to suggest that creation is evil questions the goodness or the greatness of the One God,
" If again, as some say, their Father permitted these things without approving of them, then He gave the permission on account of some necessity, being either able to prevent [such procedure], or not able. But if indeed He could not [hinder it], then He is weak and powerless; while, if He could, He is a seducer, a hypocrite, and a slave of necessity, inasmuch as He does not consent [to such a course], and yet allows it as if He did consent."
Note however, how this is very close to the classical problem of evil and raises the question of how Irenaeus will account for the presence of evil in the universe created by the one great God.
On a different subject altogether, Irenaeus also claims that angels and demons have never seen God, but respect/fear Him due to His reputation.
" If again, as some say, their Father permitted these things without approving of them, then He gave the permission on account of some necessity, being either able to prevent [such procedure], or not able. But if indeed He could not [hinder it], then He is weak and powerless; while, if He could, He is a seducer, a hypocrite, and a slave of necessity, inasmuch as He does not consent [to such a course], and yet allows it as if He did consent."
Note however, how this is very close to the classical problem of evil and raises the question of how Irenaeus will account for the presence of evil in the universe created by the one great God.
On a different subject altogether, Irenaeus also claims that angels and demons have never seen God, but respect/fear Him due to His reputation.
Monday, May 14, 2007
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.
(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.
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.
Saturday, May 12, 2007
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."
"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."
Friday, May 11, 2007
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!)
(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!)
Monday, January 15, 2007
Who are these Christians
Chapters 5 and 6 introduce the reader to the Christians. Granted that there is probably more than a small element of propaganda involved, Chapter 5 is still very striking, not the least in the way it presents the ideal Christian life:
"Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed.They are in the flesh, but they do not live after the flesh.They pass their days on earth, but they are citizens of heaven."
Chapter 6 introduces an analogy of the Christian relationship with the world along the lines of the soul's relationship with the flesh. Again this left me curious, as the author seems to be espousing a dualism very close to Gnosticism.
"Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed.They are in the flesh, but they do not live after the flesh.They pass their days on earth, but they are citizens of heaven."
Chapter 6 introduces an analogy of the Christian relationship with the world along the lines of the soul's relationship with the flesh. Again this left me curious, as the author seems to be espousing a dualism very close to Gnosticism.
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