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Page "religion" ¶ 54
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Irenaeus and does
Irenaeus does not claim pre-existence for the human soul ; ;
Recent research on Irenaeus, however, makes it evident that he does not consistently maintain this distinction.
St. Irenaeus on the other hand does not speak critically of icons or portraits in a general sense, only of certain gnostic sectarians use of icons.
Irenaeus ’ exegesis does not give complete coverage.
Although, following Theodoret, we have given the name Ophite to the system described by Irenaeus, it will have been seen that not only does the doctrine concerning the serpent form a very subordinate part of the system, but also that the place it assigns the serpent is very different from that given it by those whom we count as properly to be called Ophites.
The attack on Ptolemy by Irenaeus does not eliminate the possibility that the present letter ascribed to him was composed by Epiphanius, in the manner of composed speeches that ancient historians put into the mouths of their protagonists, as a succinct way to sum up the Gnostic views he was intent on demolishing.
For who does not know the works of Irenaeus and of Melito and of others which teach that Christ is God and man?

Irenaeus and regard
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.
According to Irenaeus, during the time his fellow Syrian, Anicetus, was Bishop of Rome, in the 150s or 160, Polycarp visited Rome to discuss the differences that existed between Asia and Rome " with regard to certain things " and especially about the time of the Easter festivals.
The beginnings of a devotion toward the love of God as symbolized by the heart of Jesus are found even in the fathers of the Church, including Origen, Ambrose, Jerome, Augustine of Hippo, Hippolytus of Rome, Irenaeus, Justin Martyr and Cyprian, who used in this regard John 7: 37-39 and John 19: 33-37.

Irenaeus and Adam
As Origen interprets the end of history on the basis of its beginning, so Irenaeus portrays the story of Adam on the basis of the story of Christ.
Because he interprets the primitive state of man as one of mere potentiality or capacity and believes that Adam and Eve were created as children, Irenaeus often seems inclined to extenuate their disobedience as being `` due, no doubt, to carelessness, but still wicked ''.
This leads Irenaeus to the somewhat startling notion that Adam and Eve died on the same day that they disobeyed, namely, on a Friday, as a parallel to the death of Christ on Good Friday ; ;
For Irenaeus the imitation of Christ is based on God's plan of salvation, which involved Christ as the second Adam.
For Irenaeus Christ succeeded on every point on which Adam failed.
Irenaeus drew a number of parallels, e. g. just as in the fall of Adam resulted from the fruit of a tree, Irenaeus saw redemption and salvation as the fruit of another tree: the cross of crucifixion.
In addition to reversing the wrongs done by Adam, Irenaeus thinks of Christ as " recapitulating " or " summing up " human life.
Irenaeus contrasted their doctrine with the view that the Fall was a step in the wrong direction by Adam, with whom, Irenaeus believed, his descendants had some solidarity or identity.
Irenaeus was also one of the early theologians to use the analogy of " second Adam and second Eve ".
In this perspective, which was discussed in detail by Irenaeus, supported by Jerome, and then grew further, the vow of obedience and virginity of Mary positioned her as the " Second Eve " as part of the plan of salvation, just as Jesus was positioned as the Second Adam.
" Irenaeus also used the analogy of " second Adam and second Eve " and suggested the Virgin Mary as the " second Eve " who had set a path of obedience for the second Adam ( i. e. Jesus ) from the Annunciation to Calvary.

Irenaeus and Eve
Irenaeus is the first to draw comparisons between Eve and Mary, contrasting the faithlessness of the former with the faithfulness of the latter.
The doctrine that Eve mated with the serpent, or with Satan, to produce Cain also appears in early Gnostic writings such as the Gospel of Philip ( c. 350 ); however, this teaching was explicitly rejected as heresy by Irenaeus ( c. 180 ) and later mainstream Christian theologians.
The doctrine that Eve mated with the serpent, or with Satan, to produce Cain, has been taught in various forms for thousands of years, and it finds its earliest expression in Gnostic writings ( e. g., the Gospel of Philip ) and especially in Manichaean doctrines ; however, it was soundly rejected by mainstream Christian theologians such as Irenaeus in the 2nd century, and St. Augustine in the 4th century.

Irenaeus and merely
Theodoret ( H. F. f. 13 ) merely paraphrases Irenaeus, with a few words from Epiphanius.

Irenaeus and universal
Perhaps no church father saw this concurrence of the unique and the universal as clearly, or formulated it as precisely, as Irenaeus.
This allegorical reading was taught not only by ancient followers of Jesus, but it was virtually universal throughout early Christianity, being advocated by Irenaeus, Clement, and Origen, and in the fourth and fifth centuries by Chrysostom in Constantinople, Ambrose in Milan, and Augustine in North Africa.

Irenaeus and human
Although it is sometimes claimed that Irenaeus believed Christ did not die until he was older than is conventionally portrayed, the bishop of Lyons simply pointed out that because Jesus turned the permissible age for becoming a rabbi ( 30 years old and above ), he recapitulated and sanctified the period between 30 and 50 years old, as per the Jewish custom of periodization of human life, and so touches the beginning of old age when one becomes 50 years old.
Irenaeus held to the old Jewish tradition that the first six days of creation week were typical of the first six thousand years of human history, with Antichrist manifesting himself in the sixth period.
Irenaeus believed that Adam's sin had grave consequences for humanity, that it is the source of human sinfulness, mortality and enslavement to sin, and that all human beings participate in his sin and share his guilt.
" It notes that, " when the first direct evidence of infant Baptism appears in the second century, it is never presented as an innovation ," that 2nd-century Irenaeus treated baptism of infants as a matter of course, and that, " at a Synod of African Bishops, St. Cyprian stated that ' God's mercy and grace should not be refused to anyone born ', and the Synod, recalling that'all human beings ' are ' equal ', whatever be ' their size or age ', declared it lawful to baptize children ' by the second or third day after their birth '.
Irenaeus ( died ca 202 ) expressed ideas which explained the existence of evil as necessary for human development.
Irenaeus argued that human creation comprised two parts: humans were made first in the image, then in the likeness, of God.
Irenaeus maintained the view that Christ is the Teacher of the human race through whom wisdom would be made accessible to all.
In the 2nd century, Saint Irenaeus was fascinated by the Transfiguration and wrote: " the glory of God is a live human being and a truly human life is the vision of God ".
And these things are borne witness to in the fourth book of the writings of Papias, the hearer of John, and a companion of Polycarp .” ( 5. 33. 3 ) Apparently Irenaeus also held to the sexta -/ septamillennial scheme writing that the end of human history will occur after the 6, 000th year.
The supreme power and source of being above all principalities and powers and angels ( such is evidently the reference of Epiphanius's αὐτῶν: Irenaeus substitutes " heavens ," which in this connexion comes to much the same thing ) is Abrasax, the Greek letters of whose name added together as numerals make up 365, the number of the heavens ; whence, they apparently said, the year has 365 days, and the human body 365 members.

Irenaeus and beings
Irenaeus describes how the Valentinians read in Ephesians evidence for their characteristic belief in the existence of the Æons as supernatural beings:
She is obscurely described by Irenaeus as " a never-aging aeon in a virginal spirit ", to whom, according to certain " Gnostici ", the Innominable Father wished to manifest Himself, and who, when four successive beings, whose names express thought and life, had come forth from Him, was quickened with joy at the sight, and herself gave birth to three ( or four ) other like beings.
In the aforesaid Hymn, only the Son is mentioned beside the Father ; but a tetrad occurs among the Ophites of Irenaeus and the Naassenes ; an entire decad among the Gnostici Barbelo ; while the Nag Hammadi writings disclose a countless host of higher beings.

Irenaeus and who
( c. 4 ), who likewise follows Hippolytus's Compendium, adds some further particulars ; that ' Abraxas ' gave birth to Mind ( nous ), the first in the series of primary powers enumerated likewise by Irenaeus and Epiphanius ; that the world, as well as the 365 heavens, was created in honour of ' Abraxas ;' and that Christ was sent not by the Maker of the world but by ' Abraxas.
Irenaeus also refers to a succession of presbyters who preserve the tradition " which originates from the apostles ".
Those who favour the later date appeal to the earliest external testimony, that of the Christian father Irenaeus ( c. 150-202 ), who wrote that he received his information from people who knew John personally.
Irenaeus, Tertullian, and Hippolytus were among the greatest early Christian apologists who engaged in critical analyses of unorthodox theology, Greco-Roman pagan religions, and Gnostic groups.
The Latin translation, confirmed by Hippolytus, makes Irenaeus state that according to Cerinthus ( who shows Ebionite influence ), creation was made by a power quite separate from the Supreme God and ignorant of Him.
Theodoret, who here copies Irenaeus, turns this into the plural number “ powers ,” and so Epiphanius represents Cerinthus as agreeing with Carpocrates in the doctrine that the world was made by angels.
It is in the system of Valentinus that the name Dēmiourgos is used, which occurs nowhere in Irenaeus except in connection with the Valentinian system ; we may reasonably conclude that it was Valentinus who adopted from Platonism the use of this word.
Victor's attempted excommunication was apparently rescinded and the two sides reconciled upon the intervention of bishop Irenaeus and others, who reminded Victor of the tolerant precedent of Anicetus.
Irenaeus, who first used " gnostic " to describe heresies
A four gospel canon ( the Tetramorph ) was in place by the time of Irenaeus, c. 160, who refers to it directly.
Against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles — and none of them was a Gnostic — and that the bishops provided the only safe guide to the interpretation of Scripture.
In Book I, Irenaeus talks about the Valentinian Gnostics and their predecessors, who go as far back as the magician Simon Magus.
In his writing against the Gnostics, who claimed to possess a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles — and none were Gnostic — and that the bishops provided the only safe guide to the interpretation of Scripture.
The central point of Irenaeus ' theology is the unity and the goodness of God, in opposition to the Gnostics ' division of God into a number of divine " Aeons ", and their distinction between the utterly transcendent " High God " and the inferior " Demiurge " who created the world.
Irenaeus was a student of Polycarp, who was said to have been tutored by John the Apostle.
In the passage of Adversus Haereses under consideration, Irenaeus is clear that after receiving baptism at the age of thirty, citing Luke 3: 23, Gnostics then falsely assert that " He preached only one year reckoning from His baptism ," and also, " On completing His thirtieth year He suffered, being in fact still a young man, and who had by no means attained to advanced age.
Irenaeus also writes that " The Elders witness to this, who in Asia conferred with John the Lord's disciple, to the effect that John had delivered these things unto them: for he abode with them until the times of Trajan.
Irenaeus calls those " heretics " who maintain that the saved are immediately glorified in the kingdom to come after death, before their resurrection.
A four gospel canon ( the Tetramorph ) was asserted by Irenaeus, who refers to it directly in his polemic Against the Heresies, " It is not possible that the gospels can be either more or fewer in number than they are.
The writings of the Church Father Irenaeus who wrote around AD 180 reflect a belief that Peter " founded and organised " the Church at Rome.
In Rome there were many who claimed to be the rightful bishop though again Irenaeus stressed the validity of one line of bishops from the time of St. Peter up to his contemporary Pope Victor I and listed them.
" Other scholars and historians disagree, citing the historical records of St. Ignatius of Antioch and St. Irenaeus who recorded the linear succession of Bishops of Rome ( the popes ) up until their own times.

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