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Irenaeus and mentions
The entry about him is as follows: " At Rome, commemoration of Saint Linus, Pope, who, according to Irenaeus, was the person to whom the blessed Apostles entrusted the episcopal care of the Church founded in the City, and whom blessed Paul the Apostle mentions as associated with him.
Correspondences among the lists of St. Irenaeus, Africanus, and Eusebius cannot be assumed to have come from the lost list of Hegesippus, as only Eusebius mentions his name.
In his book Adversus Haereses, which survives in a Latin version, Irenaeus mentions " Papias, the hearer of John, and a companion of Polycarp " ( Book V, chapter xxxiii ), without indicating that this was another John than " John, the disciple of the Lord, who also had leaned upon His breast did himself publish a Gospel during his residence at Ephesus in Asia.
In a third passage ( 91 f .), enumerating the Archons said to have their seat in each heaven, Epiphanius mentions as the inhabitants of the eighth or highest heaven " her who is called Barbēlō ", and the self-gendered Father and Lord of all things, and the virgin-born ( αὐτολόχευτον ) Christ ( evidently as her son, for according to Irenaeus her first progeny, " the Light ", was called Christ ); and similarly he tells how the ascent of souls through the different heavens terminated in the upper region, " where Barbēro or Barbēlō is, the Mother of the Living " ().
The first mention of Sethians ( Latin Sethoitae ) is by Pseudo-Tertullian, who like Irenaeus, mentions Ophites and Sethians together ( Ch. 30 ).

Irenaeus and Apocalypse
Irenaeus discusses them but adds nothing to the Apocalypse except that " they lead lives of unrestrained indulgence.

Irenaeus and was
He was, in the words of Irenaeus, `` beguiled by another under the pretext of immortality ''.
( 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.
The fact that the name occurs on these gems in connection with representations of figures with the head of a cock, a lion, or an ass, and the tail of a serpent was formerly taken in the light of what Irenaeus says about the followers of Basilides:
It was first used by Irenaeus late in the 2nd century.
For Irenaeus, salvation was achieved by Christ restoring humanity to the image of God, and he saw the Christian imitation of Christ as a key component on the path to salvation.
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.
In refuting the beliefs of the gnostics, Irenaeus stated that " Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and himself executing judgment.
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.
Pauline authorship was held to by many of the early church's prominent theologians, such as Irenaeus, Clement of Alexandria, Tertullian, Origen of Alexandria and Eusebius.
According to Irenaeus, a 2nd century Church Father, the church at Rome was founded directly by the apostles Peter and Paul.
However, many modern scholars disagree with Irenaeus, holding that while little is known of the circumstances of the church's founding, it was not founded by Paul.
The Church Fathers, witnessed by the Muratorian Canon, Irenaeus ( c. 170 ), Clement of Alexandria, Origen, and Tertullian, held that the Gospel of Luke was written by Luke.
A four gospel canon ( the Tetramorph ) was in place by the time of Irenaeus, c. 160, who refers to it directly.
Irenaeus, ( c. 130 – 202 ) in his Against Heresies ( 1: 25 ; 6 ) says scornfully of the Gnostic Carpocratians, " They also possess images, some of them painted, and others formed from different kinds of material ; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them.
St. Irenaeus (; Greek: ), ( 2nd century AD – c. 202 ) was Bishop of Lugdunum in Gaul, then a part of the Roman Empire ( now Lyons, France ).
Irenaeus ' best-known book, Adversus Haereses or Against Heresies ( c. 180 ) is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of the Gnostic Valentinus.
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.
Irenaeus was born during the first half of the 2nd century ( the exact date is disputed: between the years 115 and 125 according to some, or 130 and 142 according to others ), Irenaeus is thought to have been a Greek from Polycarp's hometown of Smyrna in Asia Minor, now İzmir, Turkey.
During the persecution of Marcus Aurelius, the Roman Emperor from 161-180, Irenaeus was a priest of the Church of Lyons.
While Irenaeus was in Rome, a massacre took place in Lyons.

Irenaeus and seen
It is certain that, while still very young, Irenaeus had seen and heard Bishop Polycarp ( d. 155 ) at Smyrna.
Irenaeus also reports that Polycarp was converted to Christianity by apostles, was consecrated a bishop, and communicated with many who had seen Jesus.
There can also be seen many similarities to the Epistles of both Polycarp and Ignatius of Antioch. The Shepherd of Hermas seems to reflect it, and Irenaeus, Clement of Alexandria, and Origen of Alexandria also seem to use the work, and so in the West do Optatus and the Gesta apud Zenophilum.
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.
Irenaeus wrote that " Polycarp also was not only instructed by the apostles, and conversed with many who had seen the Lord, but was also appointed bishop by apostles in Asia and in the church in Smyrna " and that he himself had, as a boy, listened to " the accounts which ( Polycarp ) gave of his intercourse with John and with the others who had seen the Lord ".
His book An Historical Introduction to the Study of the Books of the New Testament, which was widely read, is an account of the reception and interpretation of the gospels in the early centuries of Christianity as seen through the writings of leaders such as Irenaeus and Eusebius.

Irenaeus and no
Perhaps no church father saw this concurrence of the unique and the universal as clearly, or formulated it as precisely, as Irenaeus.
There is no justification for systematizing the random statements of Irenaeus about the image of God beyond this, nor for reading into his imprecise usage the later theological distinction between the image of God ( humanity ) and the similitude of God ( immortality ).
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 ''.
The earlier date, first proposed in modern times by John Robinson in a closely argued chapter of " Redating the New Testament " ( 1976 ), relies on the book's internal evidence, given that no external testimony exists earlier than that of Irenaeus, noted above, and the earliest extant manuscript evidence of Revelation ( P98 ) is likewise dated no earlier than the late 2nd century.
Except for Irenaeus ' 2nd-century reference to many in the church speaking all kinds of languages ' through the Spirit ', and Tertullian's reference in 207 AD to the spiritual gift of interpretation of tongues being encountered in his day, there are no other known first-hand accounts of glossolalia, and very few second-hand accounts among their writings.
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.
It is noteworthy that in the " Dialogue " he no longer speaks of a " seed of the Word " in every man, and in his non-apologetic works the emphasis is laid upon the redeeming acts of the life of Christ rather than upon the demonstration of the reasonableness and moral value of Christianity, though the fragmentary character of the latter works makes it difficult to determine exactly to what extent this is true and how far the teaching of Irenaeus on redemption is derived from him.
For between Nero and Domitian there is no mention of any persecution of the Roman Church ; and Irenaeus ( 1. c., III, iv, 3 ) from among the early Roman bishops designates only Telesphorus as a glorious martyr.
There was no full consensus on the doctrine of perpetual virginity within the early Church by the end of the second century, e. g. Tertullian ( c. 160 – c. 225 ) did not teach the doctrine ( although he taught virgin birth ), but Irenaeus ( c. 130 – c. 202 ) taught perpetual virginity, along with other Marian themes.
100 AD or before ), as well as the various witnesses to canonicity extant among the writings of Ignatius, Polycarp, Irenaeus, etc., the four gospels and letters of Paul were universally held as scriptural, and only ~ 200 years were needed to finalize the canon ; from the beginning of the 2nd Century to the mid-4th Century, no book in the final canon was ever declared spurious or heretical, except for the Revelation of John which the Council of Laodicea in 363-364 AD rejected ( although it accepted all of the other 26 books in the New Testament ).
A book called the Apocryphon of John was referred to by Irenaeus in Adversus Haereses, written about 185 CE, among the writings that teachers in 2nd-century Christian communities were producing, " an indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures " — scriptures which Irenaeus himself was establishing as no more and no less than four, the " Fourfold gospel " that his authority helped make the canonical four.
It is believed to have been written by Gnostic followers of Jesus, rather than by Judas himself, and, since it contains late 2nd century theology, probably dates from no earlier than the 2nd century ( which is much later than the dating attributed to the 4 gospels of the modern Bible Gospel # First accounts ) In 180 A. D., Irenaeus, the Bishop of Lyons, wrote a document in which he railed against this gospel, indicating the book was already in circulation.

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