On the Detection and Overthrow of the So-Called Gnosis

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On the Detection and Overthrow of the So-Called Gnosis (Ancient Greek  : Ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδωνύμου γνώσεως), sometimes called Adversus Haereses , is a work of Christian theology written in Greek about the year 180 by Irenaeus, the bishop of Lugdunum (now Lyon in France). [1] [2] [3] [4] [5]

Ancient Greek Version of the Greek language used from roughly the 9th century BCE to the 6th century CE

The Ancient Greek language includes the forms of Greek used in Ancient Greece and the ancient world from around the 9th century BCE to the 6th century CE. It is often roughly divided into the Archaic period, Classical period, and Hellenistic period. It is antedated in the second millennium BCE by Mycenaean Greek and succeeded by medieval Greek.

Adversus haereses is the name of a five-volume work against Gnosticism, written about AD 180 by the Church Father Irenaeus, Bishop of Lyon in Gaul. The work is also known as On the Detection and Overthrow of the So-Called Gnosis.

Christian theology is the theology of Christian belief and practice. Such study concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:

Contents

In it, Irenaeus identifies and describes several schools of gnosticism and contrasts their beliefs with his description of orthodox Christianity. [6]

Gnosticism is a modern name for a variety of ancient religious ideas and systems, originating in Jewish-Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:

  1. All matter is evil, and the non-material, spirit-realm is good.
  2. There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.
  3. The creator of the (material) universe is not the supreme god, but an inferior spirit.
  4. Gnosticism does not deal with "sin," only ignorance.
  5. To achieve salvation, one needs gnosis (knowledge).

Christianity is an Abrahamic religion based on the life and teachings of Jesus of Nazareth, as described in the New Testament. Its adherents, known as Christians, believe that Jesus Christ is the Son of God and savior of all people, whose coming as the Messiah was prophesied in the Old Testament.

Cambridge University library manuscript 4113 / Papyrus Oxyrhynchus 405. Irenaeus. Ca. 200 AD. POxy405.jpg
Cambridge University library manuscript 4113 / Papyrus Oxyrhynchus 405. Irenaeus. Ca. 200 AD.

Purpose

Against Heresies can be dated to sometime between 174 and 189, as the list of the Bishops of Rome includes Eleutherius, but not his successor Victor. [7] Its purpose was to refute the teachings of various Gnostic groups, [8] specifically what he considers a non-apostolic scriptural exegesis on the part of Gnostics such as Valentinus and others. [9] In this he seeks to present "what was understood as an authentic form of century-old Christian tradition against various forms of Gnosticism." [10]

Pope Victor I pope

Pope Victor I was Bishop of Rome and hence a pope, in the late second century. He was of Berber origin. The dates of his tenure are uncertain, but one source states he became pope in 189 and gives the year of his death as 199. He was the first bishop of Rome born in the Roman Province of Africa—probably in Leptis Magna. He was later considered a saint. His feast day was celebrated on 28 July as "St Victor I, Pope and Martyr".

Valentinus was the best known and, for a time, most successful early Christian gnostic theologian. He founded his school in Rome. According to Tertullian, Valentinus was a candidate for bishop of Rome but started his own group when another was chosen.

As bishop, Irenaeus felt compelled 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. [11] This eventually led to the compilation of his treatise.

Until the discovery of the Library of Nag Hammadi in 1945, Against Heresies was the best surviving contemporary description of Gnosticism.

The Nag Hammadi library is a collection of early Christian and Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945.

This publication is historically important as the dating of the publication is irrefutable and the document is amongst the earliest non-controversial confirming documentations for many of the sayings of Jesus and the Letters of Paul.

Main arguments

Irenaeus was a pastor and his primary goal was the purity of church teaching and identifying heretical notions claiming to be a part of it. [12] In Book I Irenaeus describes the beliefs of the Gnostics. In Book II he argues against them from logic, while in Book III he argues from Scripture. Justin Martyr was an important source, as well as Theophilus of Antioch. For Irenaeus, apostolic tradition represented a living contact with Jesus and his teachings. [7] Against Heresies is an exercise in apologetics "with careful attention to how best to refute the arguments of the opponent. [12]

Justin Martyr 2nd century Christian apologist and martyr

Justin Martyr was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century. He was martyred, alongside some of his students, and is considered a saint by the Roman Catholic Church, the Anglican Church, the Eastern Orthodox Church, and the Oriental Orthodox Churches.

Theophilus, Patriarch of Antioch succeeded Eros c. 169, and was succeeded by Maximus I c. 183, according to Henry Fynes Clinton, but these dates are only approximations. His death probably occurred between 183 and 185.

Irenaeus maintained that human salvation has two components: first, humans must make an intentional commitment to goodness; they then become immortal through the divine power of resurrection. [13] Irenaeus took the position that scripture, interpreted through Christian tradition, is authoritative and the Gnostic exegesis a misstatement,. [12] [14] While the Gnostics offered access to secret knowledge available only to a few, Irenaeus pointed out that the true doctrines of the Christian faith are the same taught by bishops in different areas. [15]

While many of the Gnostics viewed the material world as flawed and from which believers sought to escape to an eternal realm of spirit, Irenaeus saw creation as good and ultimately destined for glorification. [16]

Irenaeus opposed Marcion of Sinope, who distinguished between the God of the Hebrew Bible and the Father of Christ in the New Testament, and argued that the same God led man through history by way of the Law and the Prophets. [7] He demonstrated Jesus as summing up in his person and life not only the story of salvation but even the stages of human life. [14]

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. [17]

Mark Jeffrey Olson says 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 (Universal) 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." [18] The Gnostics have a negative view of the material world.[ citation needed ]

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." [19]

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See also

Related Research Articles

In the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy, the demiurge is an artisan-like figure responsible for fashioning and maintaining the physical universe. The Gnostics adopted the term "demiurge". Although a fashioner, the demiurge is not necessarily the same as the creator figure in the monotheistic sense, because the demiurge itself and the material from which the demiurge fashions the universe are both considered to be consequences of something else. Depending on the system, they may be considered to be either uncreated and eternal or the product of some other entity.

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References

  1. ↑ Also called On the Detection and Overthrow of Knowledge Falsely So Called e.g. Peter Drilling Premodern faith in a postmodern culture 2006 p73 "But eventually The Detection and Overthrow of Knowledge Falsely So-Called (the actual title of what is commonly known as Against Heresies) expanded from two volumes to five."
  2. ↑ Robert Lee Williams Bishop lists 2005 p123 "Irenaeus recorded the bishops of the Roman church in the third of his five books entitled Detection and Overthrow of Knowledge Falsely So-Called" (Greek : Ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδωνύμου γνώσεως, lit. "Elenchus and Overturning of the Pseudonymous Knowledge"), commonly called Against Heresies (Latin: Adversus haereses, Greek : Κατὰ αἱρέσεων).
  3. ↑ The final phrase "of knowledge falsely so-called" (Greek: tes pseudonymou gnoseos genitive case; or nominative case pseudonymos gnosis). "Greek Word Study Tool | irregular nom f. sg". perseus.tufts.edu. Retrieved 30 March 2016.
  4. ↑ Unger, Dominic J., Dillon, John J., St. Irenaeus of Lyons Against the heresies, Vol.1, p.3, 1992 "the final phrase of the title "knowledge falsely so-called" is found in 1 Timothy 6:20”.
  5. ↑ Due to its reference to Eleutherus as the current bishop of Rome, the work is usually dated c. 180. Schaff, Philip (2001) [c. 1885] "Introductory Note to Irenæus Against Heresies", Ante-Nicene Fathers , Volume I, Against Heresies, William B. Eerdmans Publishing Company.
  6. ↑ 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.Poncelet, Albert (1910). "St. Irenaeus". Catholic Encyclopedia . New York City: Robert Appleton Company. Retrieved 4 March 2009.
  7. 1 2 3 Richardson, C. (1995). Early Christian Fathers. Touchstone. p. 343. ISBN   9780684829517 . Retrieved 30 March 2016.
  8. ↑ Great Christian Thinkers: From the Early Church Through the Middle Ages. Fortress Press. 2011. p. 12. ISBN   9780800698515 . Retrieved 30 March 2016.
  9. ↑ Steenberg, M.C. (2009). Of God and Man: Theology as Anthropology from Irenaeus to Athanasius. Bloomsbury Publishing. p. 21. ISBN   9780567600479 . Retrieved 30 March 2016.
  10. ↑ Anderson, W.P. A Journey Through Christian Theology: With Texts from the First to the Twenty-first Century. Fortress Press. p. 18. ISBN   9781451420326 . Retrieved 30 March 2016.
  11. ↑ Vallée, Gérard (1981). A study in anti-Gnostic polemics: Irenaeus, Hippolytus, and Epiphanius. Waterloo, Ontario: Wilfrid Laurier University Press. p.  9. ISBN   0-919812-14-7. OCLC   8975860.
  12. 1 2 3 Heide, G. (2012). Timeless Truth in the Hands of History: A Short History of System in Theology. Wipf & Stock Publishers. p. 15. ISBN   9781630877989 . Retrieved 30 March 2016.
  13. ↑ Freeman, Jennifer. "Irenaeus, Against Heresies", Christian History, issue 116, 2015 a, /
  14. 1 2 "Donovan, Mary Ann. "Irenaeus of Lyons (review)", Journal of Early Christian Studies 6.4 (1998) 674-675". muse.jhu.edu. Retrieved 30 March 2016.
  15. ↑ Kotsko, A. (2010). The Politics of Redemption: The Social Logic of Salvation. Bloomsbury Publishing. p. 71. ISBN   9780567204325 . Retrieved 30 March 2016.
  16. ↑ McFarland, I.A. (2009). Creation and Humanity: The Sources of Christian Theology. Westminster John Knox Press. ISBN   9780664231354 . Retrieved 30 March 2016.
  17. ↑ Davis, Glenn (2008). "Irenaeus of Lyons". The Development of the Canon of the New Testament. Retrieved 4 March 2009.
  18. ↑ Irenaeus (2001) [c. 180] "Showing how that passage of the apostle which the heretics pervert, should be understood; viz., 'Flesh and blood shall not possess the kingdom of God.'", in Philip Schaff, Ante-Nicene Fathers , Volume I, Against Heresies, Book V, Chapter IX, William B. Eerdmans Publishing Company.
  19. ↑ Olson, Mark Jeffrey (1992). Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. Book V): The Debate about 1 Corinthians 15:50. Lewiston, New York: Mellen Biblical Press. pp. 11–14. ISBN   0-7734-2352-4. OCLC   26504711.

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