The source for the following quotes from Against Heresies is that of Irenaeus of Lyons, The Writings of Irenæus (ed. Alexander Roberts and James Donaldson; trans. Alexander Roberts and W. H. Rambaut; 2 vols; Ante-Nicene Christian Library; Edinburgh; London; Dublin: T. & T. Clark; Hamilton & Co.; John Robertson & Co., 1868–1869).
The person of the Father alone is the
"One true God" and the (even post-ascension) Subordination of the Son
thereto
2. The fallacy, then,
of this exposition is manifest. For when John, proclaiming one God, the
Almighty, and one Jesus Christ, the Only-begotten, by whom all things were
made, declares that this was the Son of God, this the Only-begotten, this the
Former of all things, this the true Light who enlighteneth every man, this the
Creator of the world, this He that came to His own, this He that became flesh
and dwelt among us,—these men, by a plausible kind of exposition, perverting
these statements, maintain that there was another Monogenes, according to
production, whom they also style Arche. They also maintain that there was
another Saviour, and another Logos, the son of Monogenes, and another Christ
produced for the re-establishment of the Pleroma. Thus it is that, wresting
from the truth every one of the expressions which have been cited, and taking a
bad advantage of the names, they have transferred them to their own system; so
that, according to them, in all these terms John makes no mention of the Lord
Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and
Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia, according to their
hypothesis, he has, by thus speaking, referred to the primary Ogdoad, in which
there was as yet no Jesus, and no Christ, the teacher of John. But that the
apostle did not speak concerning their conjunctions, but concerning our Lord
Jesus Christ, whom he also acknowledges as the Word of God, he himself has made
evident. For, summing up his statements respecting the Word previously
mentioned by him, he further declares, “And the Word was made flesh, and dwelt
among us.” But, according to their hypothesis, the Word did not become flesh at
all, inasmuch as He never went outside of the Pleroma, but that Saviour [became
flesh] who was formed by a special dispensation [out of all the Æons], and was
of later date than the Word. (1.9.2)
1. The church, though
dispersed throughout the whole world, even to the ends of the earth, has
received from the apostles and their disciples this faith: [She believes] in
one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all
things that are in them; and in one Christ Jesus, the Son of God, who became
incarnate for our salvation; and in the Holy Spirit, who proclaimed through the
prophets the dispensations of God, and the advents, and the birth from a
virgin, and the passion, and the resurrection from the dead, and the ascension
into heaven in the flesh of the beloved Christ Jesus, our Lord, and His
[future] manifestation from heaven in the glory of the Father “to gather all
things in one,” (Eph 1:10) and to raise up anew all flesh of the whole human
race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King,
according to the will of the invisible Father, “every knee should bow, of
things in heaven, and things in earth, and things under the earth, and that
every tongue should confess” (Phil 2:10, 11) to Him, and that He should execute
just judgment towards all; that He may send “spiritual wickednesses,” (Eph
6:12) and the angels who transgressed and became apostates, together with the
ungodly, and unrighteous, and wicked, and profane among men, into everlasting
fire; but may, in the exercise of His grace, confer immortality on the
righteous, and holy, and those who have kept His commandments, and have
persevered in His love, some from the beginning [of their Christian course],
and others from [the date of] their repentance, and may surround them with
everlasting glory. (1.10.1)
1. The rule of truth
which we hold, is, that there is one God Almighty, who made all things by His
Word, and fashioned and formed, out of that which had no existence, all things
which exist. Thus saith the Scripture, to that effect: “By the Word of the Lord
were the heavens established, and all the might of them, by the spirit of His
mouth.” (Ps 33:6) And again, “All things were made by Him, and without Him was
nothing made.” (John 1:3) There is no exception or deduction stated; but the
Father made all things by Him, whether visible or invisible, objects of sense
or of intelligence, temporal, on account of a certain character given them, or
eternal; and these eternal’ things He did not make by angels, or by any powers
separated from His Ennœa. For God needs none of all these things, but is He
who, by His Word and Spirit, makes, and disposes, and governs all things, and
commands all things into existence,—He who formed the world (for the world is
of all),—He who fashioned man,—He [who] is the God of Abraham, and the God of
Isaac, and the God of Jacob, above whom there is no other God, nor initial
principle, nor power, nor pleroma,—He is the Father of our Lord Jesus Christ,
as we shall prove. Holding, therefore, this rule, we shall easily show,
notwithstanding the great variety and multitude of their opinions, that these
men have deviated from the truth; for almost all the different sects of
heretics admit that there is one God; but then, by their pernicious doctrines,
they change [this truth into error], even as the Gentiles do through
idolatry,—thus proving themselves ungrateful to Him that created them.
Moreover, they despise the workmanship of God, speaking against their own
salvation, becoming their own bitterest accusers, and being false witnesses
[against themselves]. Yet, reluctant as they may be, these men shall one day
rise again in the flesh, to confess the power of Him who raises them from the
dead; but they shall not be numbered among the righteous on account of their
unbelief. (1.22.1)
1. This, therefore,
having been clearly demonstrated here (and it shall yet be so still more
clearly), that neither the prophets, nor the apostles, nor the Lord Christ in
His own person, did acknowledge any other Lord or God, but the God and Lord
supreme: the prophets and the apostles confessing the Father and the Son; but
naming no other as God, and confessing no other as Lord: and the Lord Himself
handing down to His disciples, that He, the Father, is the only God and Lord,
who alone is God and ruler of all;—it is incumbent on us to follow, if we are
their disciples indeed, their testimonies to this effect. For Matthew the
apostle—knowing, as one and the same God, Him who had given promise to Abraham,
that He would make his seed as the stars of heaven, (Gen 15:5) and Him who, by
His Son Christ Jesus, has called us to the knowledge of Himself, from the
worship of stones, so that those who were not a people were made a people, and
she beloved who was not beloved (Rom 9:25)—declares that John, when preparing
the way for Christ, said to those who were boasting of their relationship [to
Abraham] according to the flesh, but who had their mind tinged and stuffed with
all manner of evil, preaching that repentance which should call them back from
their evil doings, said, “O generation of vipers, who hath shown you to flee
from the wrath to come? Bring forth therefore fruit meet for repentance. And
think not to say within yourselves, We have Abraham [to our] father: for I say
unto you, that God is able of these stones to raise up children unto Abraham.”
(Matt 3:7) He preached to them, therefore, the repentance from wickedness, but
he did not declare to them another God, besides Him who made the promise to
Abraham; he, the forerunner of Christ, of whom Matthew again says, and Luke
likewise, “For this is he that was spoken of from the Lord by the prophet, The
voice of one crying in the wilderness, Prepare ye the way of the Lord, make
straight the paths of our God. Every valley shall be filled, and every mountain
and hill brought low; and the crooked shall be made straight, and the rough
into smooth ways; and all flesh shall see the salvation of God.” (Matt 3:3)
There is therefore one and the same God, the Father of our Lord, who also
promised, through the prophets, that He would send His forerunner; and His
salvation—that is, His Word—He caused to be made visible to all flesh, [the
Word] Himself being made incarnate, that in all things their King might become
manifest. For it is necessary that those [beings] which are judged do see the
judge, and know Him from whom they receive judgment; and it is also proper,
that those which follow on to glory should know Him who bestows upon them the
gift of glory. (3.9.1)
6. Still further did
He also make it manifest, that we ought, after our calling, to be also adorned
with works of righteousness, so that the Spirit of God may rest upon us; for
this is the wedding garment, of which also the apostle speaks, “Not for that we
would be unclothed, but clothed upon, that mortality might be swallowed up by
immortality.” (2 Cor 5:4) But those who have indeed been called to God’s
supper, yet have not received the Holy Spirit, because of their wicked conduct
“shall be,” He declares, “cast into outer darkness.” (Matt 22:13) He thus
clearly shows that the very same King who gathered from all quarters the
faithful to the marriage of His Son, and who grants them the incorruptible
banquet, [also] orders that man to be cast into outer darkness who has not on a
wedding garment, that is, one who despises it. For as in the former covenant,
“with many of them was He not well pleased;” (1 Cor 10:5) so also is it the
case here, that “many are called, but few chosen.” (Matt 22:14) It is not,
then, one God who judges, and another Father who calls us together to
salvation; nor one, forsooth, who confers eternal light, but another who orders
those who have not on the wedding garment to be sent into outer darkness. But
it is one and the same God, the Father of our Lord, from whom also the prophets
had their mission, who does indeed, through His infinite kindness, call the
unworthy; but He examines those who are called, [to ascertain] if they have on
the garment fit and proper for the marriage of His Son, because nothing
unbecoming or evil pleases Him. This is in accordance with what the Lord said
to the man who had been healed: “Behold, thou art made whole; sin no more, lest
a worse thing come unto thee.” For He who is good, and righteous, and pure, and
spotless, will endure nothing evil, nor unjust, nor detestable in His wedding
chamber. This is the Father of our Lord, by whose providence all things
consist, and all are administered by His command; and He confers His free gifts
upon those who should [receive them]; but the most righteous Retributor metes
out [punishment] according to their deserts, most deservedly, to the ungrateful
and to those that are insensible of His kindness; and therefore does He say,
“He sent His armies, and destroyed those murderers, and burned up their city.”
(Matt 22:7) He says here, “His armies,” because all men are the property of God.
For “the earth is the Lord’s, and the fulness thereof; the world, and all that
dwell therein.” (Ps 24:1) Wherefore also the Apostle Paul says in the Epistle
to the Romans, “For there is no power but of God; the powers that be are
ordained of God. Whosoever resisteth the power, resisteth the ordinance of God;
and they that resist shall receive unto themselves condemnation. For rulers are
not for a terror to a good work, but to an evil. Wilt thou then not be afraid
of the power? Do that which is good, and thou shalt have praise of the same;
for he is the minister of God to thee for good. But if thou do that which is
evil, be afraid; for he beareth not the sword in vain: for he is the minister
of God, the avenger for wrath upon him that doeth evil. Wherefore ye must needs
be subject, not only for wrath, but also for conscience sake. For this cause
pay ye tribute also; for they are God’s ministers, attending continually upon
this very thing.” (rom 13:1-7) Both the Lord, then, and the apostles announce
as the one only God the Father, Him who gave the law, who sent the prophets,
who made all things; and therefore does He say “He sent His armies,” because
every man, inasmuch as he is a man, is His workmanship, although he may be
ignorant of his God. For He gives existence to all; He, “who maketh His sun to
rise upon the evil and the good, and sendeth rain upon the just and unjust.”
(Matt 5:45) (4.36.6)
2. For the Father
bears the creation and His own Word simultaneously, and the Word borne by the
Father grants the Spirit to all as the Father wills. To some He gives after the
manner of creation what is made; but to others [He gives] after the manner of
adoption, that is, what is from God, namely generation. And thus one God the
Father is declared, who is above all, and through all, and in all. The Father
is indeed above all, and He is the Head of Christ; but the Word is through all
things, and is Himself the Head of the Church; while the Spirit is in us all,
and He is the living water, (John 7:39) which the Lord grants to those who
rightly believe in Him, and love Him, and who know that “there is one Father,
who is above all, and through all, and in us all.” (Eph 4:6) And to these
things does John also, the disciple of the Lord, bear witness, when he speaks
thus in the Gospel: “In the beginning was the Word, and the Word was with God,
and the Word was God. This was in the beginning with God. All things were made
by Him, and without Him was nothing made.” (John 1:1, etc.) And then he said of
the Word Himself: “He was in the world, and the world was made by Him, and the
world knew Him not. To His own things He came, and His own people received Him
not. However, as many as did receive Him, to these gave He power to become the
sons of God, to those that believe in His name.” (John 1:10, etc.) And again,
showing the dispensation with regard to His human nature, John said: “And the
Word was made flesh, and dwelt among us.” (John 1:14) And in continuation he
says, “And we beheld His glory, the glory as of the Only-begotten by the
Father, full of grace and truth.” He thus plainly points out to those willing
to hear, that is, to those having ears, that there is one God, the Father over
all, and one Word of God, who is through all, by whom all things have been
made; and that this world belongs to Him, and was made by Him, according to the
Father’s will, and not by angels; nor by apostasy, defect, and ignorance; nor
by any power of Prunicus, whom certain of them also call “the Mother;” nor by
any other maker of the world ignorant of the Father. (5.18.2)
The Son was Ignorant in his person, not
his “human nature” merely about the Parousia
6. But, beyond reason
inflated [with your own wisdom], ye presumptuously maintain that ye are
acquainted with the unspeakable mysteries of God; while even the Lord, the very
Son of God, allowed that the Father alone knows the very day and hour of
judgment, when He plainly declares, “But of that day and that hour knoweth no
man, neither the Son, but the Father only.” (Mark 13:32. The words, “neither
the angels which are in heaven,” are here omitted, probably because, as usual,
the writer quotes from memory.) If, then, the Son was not ashamed to ascribe
the knowledge of that day to the Father only, but declared what was true
regarding the matter, neither let us be ashamed to reserve for God those
greater questions which may occur to us. For no man is superior to his master.
If any one, therefore, says to us, “How then was the Son produced by the
Father?” we reply to him, that no one understands that production, or
generation, or calling, or revelation, or by whatever name one may describe His
generation, which is in fact altogether indescribable. Neither Valentinus, nor
Marcion, nor Saturninus, nor Basilides, nor angels, nor archangels, nor
principalities, nor powers [possess this knowledge], but the Father only who
begat, and the Son who was begotten. Since therefore His generation is
unspeakable, those who strive to set forth generations and productions cannot
be in their right mind, inasmuch as they undertake to describe things which are
indescribable. For that a word is uttered at the bidding of thought and mind,
all men indeed well understand. Those, therefore, who have excogitated [the
theory of] emissions have not discovered anything great, or revealed any
abstruse mystery, when they have simply transferred what all understand to the
only-begotten Word of God; and while they style Him unspeakable and unnameable,
they nevertheless set forth the production and formation of His first
generation, as if they themselves had assisted at His birth, thus assimilating
Him to the word of mankind formed by emissions.
...
8. Moreover, they
possess no proof of their system, which has but recently been invented by them,
sometimes resting upon certain numbers, sometimes on syllables, and sometimes,
again, on names; and there are occasions, too, when, by means of those letters
which are contained in letters, by parables not properly interpreted, or by
certain [baseless] conjectures, they strive to establish that fabulous account
which they have devised. For if any one should inquire the reason why the
Father, who has fellowship with the Son in all things, has been declared by the
Lord alone to know the hour and the day [of judgment], he will find at present
no more suitable, or becoming, or safe reason than this (since, indeed, the
Lord is the only true Master), that we may learn through Him that the Father is
above all things. For “the Father,” says He, “is greater than I.” (John 14:28)
The Father, therefore, has been declared by our Lord to excel with respect to
knowledge; for this reason, that we, too, as long as we are connected with the
scheme of things in this world, should leave perfect knowledge, and such
questions [as have been mentioned], to God, and should not by any chance, while
we seek to investigate the sublime nature of the Father, fall into the danger
of starting the question whether there is another God above God. (2.28, 6, 8;
on this and its problems for the later dogma of the Hypostatic Union, see Latter-day
Saints have Chosen the True, Biblical Jesus)
On the “generation” of second person of
the Godhead, Irenaeus, at first blush, seems to hold to a form of eternal
generation, as did Origen:
1. As it has been
clearly demonstrated that the Word, who existed in the beginning with God, by
whom all things were made, who was also always present with mankind, was in
these last days, according to the time appointed by the Father, united to His
own workmanship, inasmuch as He became a man liable to suffering, [it follows]
that every objection is set aside of those who say, “If our Lord was born at
that time, Christ had therefore no previous existence.” For I have shown that
the Son of God did not then begin to exist, being with the Father from the
beginning; but when He became incarnate, and was made man, He commenced afresh
the long line of human beings, and furnished us, in a brief, comprehensive
manner, with salvation; so that what we had lost in Adam—namely, to be
according to the image and likeness of God—that we might recover in Christ
Jesus. (3.18.1)
However, in the following, it seems to
support a two-stage theory of the origin of the Logos (i.e. the Logos existed
eternally as an attribute of God and later [in pre-mortality] became a person):
3. I have also
largely demonstrated, that the Word, namely the Son, was always with the
Father; and that Wisdom also, which is the Spirit, was present with Him,
anterior to all creation, He declares by Solomon: “God by Wisdom founded the
earth, and by understanding hath He established the heaven. By His knowledge
the depths burst forth, and the clouds dropped down the dew.” (Prov 3:19, 20) And again: “The Lord created
me the beginning of His ways in His work: He set me up from everlasting, in the
beginning, before He made the earth, before He established the depths, and
before the fountains of waters gushed forth; before the mountains were made
strong, and before all the hills, He brought me forth.” (Prov 8:22-25) And
again: “When He prepared the heaven, I was with Him, and when He established
the fountains of the deep; when He made the foundations of the earth strong, I
was with Him preparing [them]. I was He in whom He rejoiced, and throughout all
time I was daily glad before His face, when He rejoiced at the completion of
the world, and was delighted in the sons of men.” (Prov 8:27-31)
4. There is therefore
one God, who by the Word and Wisdom created and arranged all things; but this
is the Creator (Demiurge) who has granted this world to the human race, and
who, as regards His greatness, is indeed unknown to all who have been made by
Him (for no man has searched out His height, either among the ancients who have
gone to their rest, or any of those who are now alive); but as regards His
love, He is always known through Him by whose means He ordained all things. Now
this is His Word, our Lord Jesus Christ, who in the last times was made a man
among men, that He might join the end to the beginning, that is, man to God.
Wherefore the prophets, receiving the prophetic gift from the same Word,
announced His advent according to the flesh, by which the blending and
communion of God and man took place according to the good pleasure of the
Father, the Word of God foretelling from the beginning that God should be seen
by men, and hold converse with them upon earth, should confer with them, and
should be present with His own creation, saving it, and becoming capable of
being perceived by it, and freeing us from the hands of all that hate us, that
is, from every spirit of wickedness; and causing us to serve Him in holiness
and righteousness all our days, in order that man, (Luke 1:71, 75) having
embraced the Spirit of God, might pass into the glory of the Father. (4.20.3-4)
Further Reading
A Triad of Early Christians Against the Trinity Being an Apostolic Belief (Justin, Origen, and Tertullian)
C.J. Labuschagne on the language of "incomparability" in the Old Testament and Literature of Surrounding Cultures and
Refuting Jeff Durbin on "Mormonism" on the "number" of God
Lynn Wilder vs. Latter-day Saint (and Biblical) Theology on Divine Embodiment