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.

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.

Justin's power evangelism?

Chapters 30-31 raised my eyebrows concerning Justin's apologetic use of spiritual warfare. An argument for the Christian faith is the power of the name of Jesus in the casting out of demons. Justin then quotes from the book of Daniel to emphasise that Jesus' power will be even greater at his second coming.

Names of God and Christ

Chapter 6 has many theological points:

(1) God, the Father, has no name, only apellations as there is no one superior to him to name him.
(2) The Word/Son named as Christ to refer to his anointing, named as Jesus to refer to his status as saviour and man.
(3) Christ came for the sake of believing men and for the destruction of demons. Christus Victor!
(4) John Wimber you have a friend! Justin points to the significance of Christian exorcists healing numberless demoniacs, even in Rome itself.

Justin and the Watcher Tradition

After pointing out in chapter 4 that Christians do not kill themselves because they do not wish to block God's purposes, Justin explains the origin of evil and persecution of Christians in the world.

In a nutshell, Justin refers to the watcher tradition (Genesis 6 via 1 Enoch) in which fallen angels have intercourse with women, their offspring being demons. These demons are the source of evil and of paganism. Particularly surprising is Justin's claim that the names given to pagan gods by "poets and mythologists" are the very names the fallen angels chose for themselves and their offspring.

Spiritual warfare was the subject of my MA dissertation, and the Watcher tradition was one of the more entertaining stories to explore. Although the bulk of the tradition is fantasy, and lacks Biblical support, one should not discard this awareness of non-human evil to readily.

Justin and the demons

In chapters 54-58 we have Justin present his rather interesting take on spiritual warfare. For Justin similarities between paganism and Christianity come because demons have sought to cause confusion and launch what could best be described as a pre-emptive strike. Demons are also behind the persecution of the church, and also for raising heretics such as Marcion.

In between, Justin claims that demons have failed to replicate the cross, the structure of which God has placed in many areas of creation.

Justin quotes Jesus

Chapters 13-17

Justin sets the persecution faced by Christians in the context of spiritual warfare, it is due to the influence of demons that the Roman authorities oppose them, although they do no evil.

Justin then quotes Jesus extensively (apparently from his memory of the Gospels) to indicate the quality of the Christian faith. His main emphasis is on holiness, for he wishes to persuade his readers that Christians are no threat, in fact, although they only worship God and not Caesar in all else they are law-abiding.

Some interesting points:

1. Justin rejects double marriage.
2. Justin claims that there are many men and women who although now are old have led moral and pure lives.
3. Justin affirms that those who do not live holy lives are not genuine Christians. In fact, "not those who make profession, but those who do the works, will be saved."

Responding to the charge of atheism

Christians are being condemned for "atheism", as evildoers, which Justin considers injust as they are being condemned on account of the name "Christian" as opposed to any evidence against them.

Justin accepts that Christians are atheists concerning the pagan gods, which he links to demons. Nonetheless, they believe in "the most true God, the Father of righteousness..." and in trinitarian language he refers also to the Son who proceeds from the Father and the "prophetic Spirit."

Justin justifies Christian rejection of the pagan gods by claiming that the same rejection of these demons can be seen in the great philosopher Socrates. In fact, the "logos" at work in Socrates is the same that "took shape, and became a man and was called Jesus Christ;". No wonder that Justin is such a mine (field?) for christology and the debate concerning Christianity and other religions.

Walter Wink anyone?

According to Papias:

"To some of them [angels] he gave dominion over the arrangement of the world, and he commissioned them to exercise their dominion well. ...but it happened that their arrangement came to nothing."

Ignatius' Epistle to the Magnesians

My next step in my perusal of ancient sources is Ignatius' Epistle to the Magnesians. He begins in the first two chapters with a standard salutation, although it is interesting to note that he expresses the hope of being able to "enjoy God", once he is able to overcome the attacks of the devil.

Ignatius exhorts

In chapter 10 Ignatius exhorts his readers to pray for all men, especially those who hate them. For those with interest in spiritual warfare it is worth pointing out that he sees this as an important step in breaking the work of the evil one.

Whilst in chapter 11 he exhorts towards fear of God in the light of living in the last days, in chapter 12 Ignatius, seeing himself as someone condemned, praises the Ephesians and expresses his admiration for Paul.

Chapter 13 returns to the theme of spiritual warfare, with an emphasis on peace, unity and worship in the church being means whereby "the powers of Satan are destroyed." Chapter 14 takes the theme of unity further, emphasising the importance of faith and love for "no man making a profession of faith sinneth, nor does he who possesses love hate anyone."

Chapter 16 stresses the value of silence, and the importance of teachers acting and not just speaking.