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EspañolON THE DETECTION AND OVERTHROW OF THE SO-CALLED GNOSIS
'''On the Detection and Overthrow of the So-Called Gnosis''', commonly called '''Against Heresies''' (Latin: ''Adversus haereses''), is a five-volume work written by St. Irenaeus of Lyons in the second century. Due to his assertion that Eleutherus was the current bishop of Rome, the work is usually dated ca. 180 CE.[1] In it Irenaeus identifies and describes several schools of gnosticism and contrasts their beliefs with what he describes as catholic, orthodox Christianity. Only fragments of the original Greek text exist, but a complete copy exists in a wooden Latin translation, made shortly after its publication in Greek, and Books IV and V are also present in a literal Armenian translation.[2]
''Against Heresies'' is composed of five books. Each book is an individual work and not meant to be read as a continuation of the previous book; rather each volume focuses on a main theme or argument. Book I talks about the Valentinian Gnostics and their predecessors who go as far back as the magician Simon Magus. Book II provides rational proof that Valentinianism contains no merit in terms of its doctrines. Book III shows that these doctrines are false by providing evidence from the Gospels. Book IV consists of Jesus sayings and stresses the unity of the Old Testament and the Gospel. The final volume, book V, focuses on more sayings of Jesus plus the letters of the Paul the Apostle.Grant, Robert M, "Irenaeus of Lyons," p. 6. Routledge 1997.
The purpose of ''Against Heresies'' was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign praising the pursuit of "''gnosis''" in Irenaeus' bishopric. Another popular theory states that a group of Gnostics known as the Valentinians remained part of the early Christian church, taking part in regular church celebrations despite their radical differences. It is also said that Gnostics would secretly meet outside of regular church activity where they would discuss their "secret knowledge" and scripture that pertains to it. As bishop, Irenaeus felt obligated to keep a close eye on the Valentinians and to safeguard the church from them. In order to fulfil this duty, Irenaeus educated himself and became well informed of Gnostic doctrines and traditions.[3] This eventually led to the compilation of his treatise.
It appears however, that the main reason Irenaeus took on this work was because he felt that Christians in Asia and Phrygia especially needed his protection from Gnostics, for they did not have as many bishops to oversee and help keep problems like this under control (probably only one bishop was assigned to a number of communities). Irenaeus may also have thought that those in the east were ignorant and not well informed about such issues as those in the west. Therefore, due to the issue of distance between Irenaeus (who was in the western Roman province of Gaul) and the orthodox Christian community of Asia, Irenaeus found that writing this treatise would be the best way to offer them guidance.
Until the discovery of the Library of Nag Hammadi in 1945, ''Against Heresies'' was the best surviving description of Gnosticism.
Irenaeus refers to the Word as the "Son" who he says, "was always with the Father," which sharply opposes the unitarian view of God. However, his writings have been cited by others as proof that early Christians held a binitarian, and not a trinitarian, view as he wrote, "...there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption" [4]
In Book II, chapter 22 of his treatise, Irenaeus asserts that the ministry of Jesus lasted from when he was baptized at the age of 30 until at least until the age of 40:
Irenaeus cites from most of the New Testament canon, as well as the noncanonical works 1 Clement and The Shepherd of Hermas; however, he makes no references to Philemon, 2 Peter, 3 John or Jude - four of the shortest epistles.[6]
In his study entitled ''Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. Book V: The Debate about 1 Corinthians 15:50'', Mark Jeffrey Olson discovers that 1 Corinthians 15:50 is quoted far more than any other verse from the letters of Paul in ''Against Heresies''. He writes that the reason for this is because Irenaeus "believes that this verse is the textual key to the exegetical battle over Paul being fought by the Valentinian Gnostics and the Catholic Christians." Both Irenaeus and the Valentinians use this verse to prove their direct linkage to the Apostle Paul. The two sides completely disagree in their evaluation of the material world and each seeks to show that its own position truly represents what the Apostle Paul said about the issue. Olson states that according to Irenaeus, this important verse which reads, "Flesh and blood cannot inherit the kingdom of God" is used by the Gnostics to point out that "the handiwork of God is not saved (AH 5.9.1)." The Gnostics have a negative view the material world.
Valentinian Gnostics believe that Christ and Jesus were two separate beings temporarily united. They also adhere to the belief that before Jesus’ crucifixion, Christ departed from his body. Hence they believe that Christ did not actually have a physical body and therefore did not have a physical resurrection but a spiritual one. The correct interpretation according to Irenaeus would be to use the term "flesh and blood" which are stated in this verse to refer to "the wicked who will not inherit the kingdom because of their evil works of flesh."[7]
1. Philip Schaff, ''The Apostolic Fathers with Justin Martyr and Irenaeus: Introductory Note to Irenæus Against Heresies'', Wm. B. Eerdmans Publishing Company, reprint 2001.
2. Poncelet, Albert. The Catholic Encyclopedia vol. VII, St. Irenaeus, 1910.
3. Vallee, Gerard, "A Study in Anti-Gnostic Polemics: Irenaeus, Hippolytus, and Epiphanius," p, 9. Wilfrid Laurier University Press 1981.
4. ''Against Heresies'' Book 4 Preface, sec. 4.
5. ''Against Heresies'' Book 2 Chapter 22, sec. 5.
6. Glenn Davis, The Development of the Canon of the New Testament: Irenaeus of Lyons
7. Olson, Mark Jeffrey, "Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. Book V: The Debate about 1 Corinthians 15:50," p, 11-14. Mellen Biblical Press 1992.
★ Against Heresies - full text
| Contents |
| Structure |
| Purpose |
| Main arguments |
| References |
| External links |
Structure
''Against Heresies'' is composed of five books. Each book is an individual work and not meant to be read as a continuation of the previous book; rather each volume focuses on a main theme or argument. Book I talks about the Valentinian Gnostics and their predecessors who go as far back as the magician Simon Magus. Book II provides rational proof that Valentinianism contains no merit in terms of its doctrines. Book III shows that these doctrines are false by providing evidence from the Gospels. Book IV consists of Jesus sayings and stresses the unity of the Old Testament and the Gospel. The final volume, book V, focuses on more sayings of Jesus plus the letters of the Paul the Apostle.Grant, Robert M, "Irenaeus of Lyons," p. 6. Routledge 1997.
Purpose
The purpose of ''Against Heresies'' was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign praising the pursuit of "''gnosis''" in Irenaeus' bishopric. Another popular theory states that a group of Gnostics known as the Valentinians remained part of the early Christian church, taking part in regular church celebrations despite their radical differences. It is also said that Gnostics would secretly meet outside of regular church activity where they would discuss their "secret knowledge" and scripture that pertains to it. As bishop, Irenaeus felt obligated to keep a close eye on the Valentinians and to safeguard the church from them. In order to fulfil this duty, Irenaeus educated himself and became well informed of Gnostic doctrines and traditions.[3] This eventually led to the compilation of his treatise.
It appears however, that the main reason Irenaeus took on this work was because he felt that Christians in Asia and Phrygia especially needed his protection from Gnostics, for they did not have as many bishops to oversee and help keep problems like this under control (probably only one bishop was assigned to a number of communities). Irenaeus may also have thought that those in the east were ignorant and not well informed about such issues as those in the west. Therefore, due to the issue of distance between Irenaeus (who was in the western Roman province of Gaul) and the orthodox Christian community of Asia, Irenaeus found that writing this treatise would be the best way to offer them guidance.
Until the discovery of the Library of Nag Hammadi in 1945, ''Against Heresies'' was the best surviving description of Gnosticism.
Main arguments
Irenaeus refers to the Word as the "Son" who he says, "was always with the Father," which sharply opposes the unitarian view of God. However, his writings have been cited by others as proof that early Christians held a binitarian, and not a trinitarian, view as he wrote, "...there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption" [4]
In Book II, chapter 22 of his treatise, Irenaeus asserts that the ministry of Jesus lasted from when he was baptized at the age of 30 until at least until the age of 40:
[F]rom the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. And he remained among them up to the times of Trajan. Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement.[5]
Irenaeus cites from most of the New Testament canon, as well as the noncanonical works 1 Clement and The Shepherd of Hermas; however, he makes no references to Philemon, 2 Peter, 3 John or Jude - four of the shortest epistles.[6]
In his study entitled ''Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. Book V: The Debate about 1 Corinthians 15:50'', Mark Jeffrey Olson discovers that 1 Corinthians 15:50 is quoted far more than any other verse from the letters of Paul in ''Against Heresies''. He writes that the reason for this is because Irenaeus "believes that this verse is the textual key to the exegetical battle over Paul being fought by the Valentinian Gnostics and the Catholic Christians." Both Irenaeus and the Valentinians use this verse to prove their direct linkage to the Apostle Paul. The two sides completely disagree in their evaluation of the material world and each seeks to show that its own position truly represents what the Apostle Paul said about the issue. Olson states that according to Irenaeus, this important verse which reads, "Flesh and blood cannot inherit the kingdom of God" is used by the Gnostics to point out that "the handiwork of God is not saved (AH 5.9.1)." The Gnostics have a negative view the material world.
Valentinian Gnostics believe that Christ and Jesus were two separate beings temporarily united. They also adhere to the belief that before Jesus’ crucifixion, Christ departed from his body. Hence they believe that Christ did not actually have a physical body and therefore did not have a physical resurrection but a spiritual one. The correct interpretation according to Irenaeus would be to use the term "flesh and blood" which are stated in this verse to refer to "the wicked who will not inherit the kingdom because of their evil works of flesh."[7]
References
1. Philip Schaff, ''The Apostolic Fathers with Justin Martyr and Irenaeus: Introductory Note to Irenæus Against Heresies'', Wm. B. Eerdmans Publishing Company, reprint 2001.
2. Poncelet, Albert. The Catholic Encyclopedia vol. VII, St. Irenaeus, 1910.
3. Vallee, Gerard, "A Study in Anti-Gnostic Polemics: Irenaeus, Hippolytus, and Epiphanius," p, 9. Wilfrid Laurier University Press 1981.
4. ''Against Heresies'' Book 4 Preface, sec. 4.
5. ''Against Heresies'' Book 2 Chapter 22, sec. 5.
6. Glenn Davis, The Development of the Canon of the New Testament: Irenaeus of Lyons
7. Olson, Mark Jeffrey, "Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. Book V: The Debate about 1 Corinthians 15:50," p, 11-14. Mellen Biblical Press 1992.
External links
★ Against Heresies - full text
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