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Against Heresies
Irenaeus of Lyons
Book 3 · Chapter 6 About this work A five-book account and refutation of competing Christian movements that also develops Irenaeus’s positive theology of creation, Scripture, apostolic tradition, incarnation, salvation, and recapitulation in Christ.
Author Irenaeus of Lyons
Date c. AD 175–185
Origin Lyons, Gaul
Genre Heresiology The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. Section 1 1 . Therefore neither would the Lord , nor
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the
Holy
Spirit
,
nor
the
apostles
,
have
ever
named
as
God
,
definitely
and
absolutely
,
him
who
was
not
God
,
unless
he
were
truly
God
;
nor
would
they
have
named
any
one
in
his
own
person
Lord
,
except
God
the
Father
ruling
over
all
,
and
His
Son
who
has
received
dominion
from
His
Father
over
all
creation
,
as
this
passage
has
it
:
“
The
Lord
said
unto
my
Lord
,
Sit
Thou
at
my
right
hand
,
until
I
make
Thine
enemies
Thy
footstool
.
”
Here
the
[
Scripture
]
represents
to
us
the
Father
addressing
the
Son
;
He
who
gave
Him
the
inheritance
of
the
heathen
,
and
subjected
to
Him
all
His
enemies
.
Since
,
therefore
,
the
Father
is
truly
Lord
,
and
the
Son
truly
Lord
,
the
Holy
Spirit
has
fitly
designated
them
by
the
title
of
Lord
.
And
again
,
referring
to
the
destruction
of
the
Sodomites
,
the
Scripture
says
,
“
Then
the
Lord
rained
upon
Sodom
and
upon
Gomorrah
fire
and
brimstone
from
the
Lord
out
of
heaven
.
”
For
it
here
points
out
that
the
Son
,
who
had
also
been
talking
with
Abraham
,
had
received
power
to
judge
the
Sodomites
for
their
wickedness
.
And
this
[
text
following
]
does
declare
the
same
truth
:
“
Thy
throne
,
O
God
,
is
for
ever
and
ever
;
the
sceptre
of
Thy
kingdom
is
a
right
sceptre
.
Thou
hast
loved
righteousness
,
and
hated
iniquity
:
therefore
God
,
Thy
God
,
hath
anointed
Thee
.
”
For
the
Spirit
designates
both
[
of
them
]
by
the
name
,
of
God
—
both
Him
who
is
anointed
as
Son
,
and
Him
who
does
anoint
,
that
is
,
the
Father
.
And
again
:
“
God
stood
in
the
congregation
of
the
gods
,
He
judges
among
the
gods
.
”
He
[
here
]
refers
to
the
Father
and
the
Son
,
and
those
who
have
received
the
adoption
;
but
these
are
the
Church
.
For
she
is
the
synagogue
of
God
,
which
God
—
that
is
,
the
Son
Himself
—
has
gathered
by
Himself
.
Of
whom
He
again
speaks
:
“
The
God
of
gods
,
the
Lord
hath
spoken
,
and
hath
called
the
earth
.
”
Who
is
meant
by
God
?
He
of
whom
He
has
said
,
“
God
shall
come
openly
,
our
God
,
and
shall
not
keep
silence
;
”
that
is
,
the
Son
,
who
came
manifested
to
men
who
said
,
“
I
have
openly
appeared
to
those
who
seek
Me
not
.
”
But
of
what
gods
[
does
he
speak
]
?
[
Of
those
]
to
whom
He
says
,
“
I
have
said
,
Ye
are
gods
,
and
all
sons
of
the
Most
High
.
”
To
those
,
no
doubt
,
who
have
received
the
grace
of
the
“
adoption
,
by
which
we
cry
,
Abba
Father
.
”
Section 2 2 . Wherefore , as I have already stated , no other is named as God , or is called Lord , except Him who is God and Lord of all , who also said to Moses , “ I am that I am . And thus shalt thou say to the children of Israel : He who is , hath sent me unto you ; ” and His Son Jesus Christ our Lord , who makes those that believe in His name the sons of God . And again , when the Son speaks to Moses , He says , “ I am come down to deliver this people . ” For it is He who descended and ascended for the salvation of men . Therefore God has been declared through the Son , who is in the Father , and has the Father in Himself — He who is , the Father bearing witness to the Son , and the Son announcing the Father . — As also Esaias says , “ I too am witness , ” he declares , “ saith the Lord God , and the Son whom I have chosen , that ye may know , and believe , and understand that I am . ”
Section 3 3 . When , however , the Scripture terms them [ gods ] which are no gods , it does not , as I have already remarked , declare them as gods in every sense , but with a certain addition and signification , by which they are shown to be no gods at all . As with David : “ The gods of the heathen are idols of demons ; ” and , “ Ye shall not follow other gods . ” For in that he says “ the gods of the heathen ” — but the heathen are ignorant of the true God — and calls them “ other gods , ” he bars their claim [ to be looked upon ] as gods at all . But as to what they are in their own person , he speaks concerning them ; “ for they are , ” he says , “ the idols of demons . ” And Esaias : “ Let them be confounded , all who blaspheme God , and carve useless things ; even I am witness , saith God . ” He removes them from [ the category of ] gods , but he makes use of the word alone , for this [ purpose ] , that we may know of whom he speaks . Jeremiah also says the same : “ The gods that have not made the heavens and earth , let them perish from the earth which is under the heaven . ” For , from the fact of his having subjoined their destruction , he shows them to be no gods at all . Elias , too , when all Israel was assembled at Mount Carmel , wishing to turn them from idolatry , says to them , “ How long halt ye between two opinions ? If the Lord be God , follow Him . ” And again , at the burnt - offering , he thus addresses the idolatrous priests : “ Ye shall call upon the name of your gods , and I will call on the name of the Lord my God ; and the Lord that will hearken by fire , He is God . ” Now , from the fact of the prophet having said these words , he proves that these gods which were reputed so among those men , are no gods at all . He directed them to that God upon whom he believed , and who was truly God ; whom invoking , he exclaimed , “ Lord God of Abraham , God of Isaac , and God of Jacob , hear me to - day , and let all this people know that Thou art the God of Israel . ”
Section 4 4 . Wherefore I do also call upon thee , Lord God of Abraham , and God of Isaac , and God of Jacob and Israel , who art the Father of our Lord Jesus Christ , the God who , through the abundance of Thy mercy , hast had a favour towards us , that we should know Thee , who hast made heaven and earth , who rulest over all , who art the only and the true God , above whom there is none other God ; grant , by our Lord Jesus Christ , the governing power of the Holy Spirit ; give to every reader of this book to know Thee , that Thou art God alone , to be strengthened in Thee , and to avoid every heretical , and godless , and impious doctrine .
Section 5 5 . And the Apostle Paul also , saying , “ For though ye have served them which are no gods ; ye now know God , or rather , are known of God , ” has made a separation between those that were not [ gods ] and Him who is God . And again , speaking of Antichrist , he says , “ who opposeth and exalteth himself above all that is called God , or that is worshipped . ” He points out here those who are called gods , by such as know not God , that is , idols . For the Father of all is called God , and is so ; and Antichrist shall be lifted up , not above Him , but above those which are indeed called gods , but are not . And Paul himself says that this is true : “ We know that an idol is nothing , and that there is none other God but one . For though there be that are called gods , whether in heaven or in earth ; yet to us there is but one God , the Father , of whom are all things , and we through Him ; and one Lord Jesus Christ , by whom are all things , and we by Him . ” For he has made a distinction , and separated those which are indeed called gods , but which are none , from the one God the Father , from whom are all things , and , he has confessed in the most decided manner in his own person , one Lord Jesus Christ . But in this [ clause ] , “ whether in heaven or in earth , ” he does not speak of the formers of the world , as these [ teachers ] expound it ; but his meaning is similar to that of Moses , when it is said , “ Thou shalt not make to thyself any image for God , of whatsoever things are in heaven above , whatsoever in the earth beneath , and whatsoever in the waters under the earth . ” And he does thus explain what are meant by the things in heaven : “ Lest when , ” he says , “ looking towards heaven , and observing the sun , and the moon , and the stars , and all the ornament of heaven , falling into error , thou shouldest adore and serve them . ” And Moses himself , being a man of God , was indeed given as a god before Pharaoh ; but he is not properly termed Lord , nor is called God by the prophets , but is spoken of by the Spirit as “ Moses , the faithful minister and servant of God , ” which also he was .
