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Against Heresies
Irenaeus of Lyons
Book 3 · Chapter 25 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 This world is ruled by the providence of one God, who is both endowed with infinite justice to punish the wicked, and with infinite goodness to bless the pious, and impart to them salvation. Section 1 1 . God does , however , exercise a
‹ Book 3 · Chapter 24 Book 4 · Preface ›
providence
over
all
things
,
and
therefore
He
also
gives
counsel
;
and
when
giving
counsel
,
He
is
present
with
those
who
attend
to
moral
discipline
.
It
follows
then
of
course
,
that
the
things
which
are
watched
over
and
governed
should
be
acquainted
with
their
ruler
;
which
things
are
not
irrational
or
vain
,
but
they
have
understanding
derived
from
the
providence
of
God
.
And
,
for
this
reason
certain
of
the
Gentiles
,
who
were
less
addicted
to
[
sensual
]
allurements
and
voluptuousness
,
and
were
not
led
away
to
such
a
degree
of
superstition
with
regard
to
idols
,
being
moved
,
though
but
slightly
,
by
His
providence
,
were
nevertheless
convinced
that
they
should
call
the
Maker
of
this
universe
the
Father
,
who
exercises
a
providence
over
all
things
,
and
arranges
the
affairs
of
our
world
.
Section 2 2 . Again , that they might remove the rebuking and judicial power from the Father , reckoning that as unworthy of God , and thinking that they had found out a God both without anger and [ merely ] good , they have alleged that one [ God ] judges , but that another saves , unconsciously taking away the intelligence and justice of both deities . For if the judicial one is not also good , to bestow favours upon the deserving , and to direct reproofs against those requiring them , he will appear neither a just nor a wise judge . On the other hand , the good God , if he is merely good , and not one who tests those upon whom he shall send his goodness , will be out of the range of justice and goodness ; and his goodness will seem imperfect , as not saving all ; [ for it should do so , ] if it be not accompanied with judgment .
Section 3 3 . Marcion , therefore , himself , by dividing God into two , maintaining one to be good and the other judicial , does in fact , on both sides , put an end to deity . For he that is the judicial one , if he be not good , is not God , because he from whom goodness is absent is no God at all ; and again , he who is good , if he has no judicial power , suffers the same [ loss ] as the former , by being deprived of his character of deity . And how can they call the Father of all wise , if they do not assign to Him a judicial faculty ? For if He is wise , He is also one who tests [ others ] ; but the judicial power belongs to him who tests , and justice follows the judicial faculty , that it may reach a just conclusion ; justice calls forth judgment , and judgment , when it is executed with justice , will pass on to wisdom . Therefore the Father will excel in wisdom all human and angelic wisdom , because He is Lord , and Judge , and the Just One , and Ruler over all . For He is good , and merciful , and patient , and saves whom He ought : nor does goodness desert Him in the exercise of justice , nor is His wisdom lessened ; for He saves those whom He should save , and judges those worthy of judgment . Neither does He show Himself unmercifully just ; for His goodness , no doubt , goes on before , and takes precedency .
Section 4 4 . The God , therefore , who does benevolently cause His sun to rise upon all , and sends rain upon the just and unjust , shall judge those who , enjoying His equally distributed kindness , have led lives not corresponding to the dignity of His bounty ; but who have spent their days in wantonness and luxury , in opposition to His benevolence , and have , moreover , even blasphemed Him who has conferred so great benefits upon them .
Section 5 5 . 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 , expressing himself thus , “ And God indeed , as He is also the ancient Word , possessing the beginning , the end , and the mean of all existing things , does everything rightly , moving round about them according to their nature ; but retributive justice always follows Him against those who depart from the divine law . ” Then , again , he points out that the Maker and Framer of the universe is good . “ And to the good , ” he says , “ no envy ever springs up with regard to anything ; ” thus establishing the goodness of God , as the beginning and the cause of the creation of the world , but not ignorance , nor an erring Æon , nor the consequence of a defect , nor the Mother weeping and lamenting , nor another God or Father .
Section 6 6 . Well may their Mother bewail them , as capable of conceiving and inventing such things for they have worthily uttered this falsehood against themselves , that their Mother is beyond the Pleroma , that is beyond the knowledge of God , and that their entire multitude became a shapeless and crude abortion : for it apprehends nothing of the truth ; it falls into void and darkness : for their wisdom ( Sophia ) was void , and wrapped up in darkness ; and Horos did not permit her to enter the Pleroma : for the Spirit ( Achamoth ) did not receive them into the place of refreshment . For their father , by begetting ignorance , wrought in them the sufferings of death . We do not misrepresent [ their opinions on ] these points ; but they do themselves confirm , they do themselves teach , they do glory in them , they imagine a lofty [ mystery ] about their Mother , whom they represent as having been begotten without a father , that is , without God , a female from a female , that is , corruption from error .
Notes 480 Literally, “who have a foresight of morals” —qui morum providentiam habent. The meaning is very obscure. [ Prov. xxii. 3 , Prov. xxvii. 12. ]
481 The text is here very uncertain, but the above seems the probable meaning.
482 Matt. v. 45.
483 Plato, de Leg., iv. and p. 715, 16.
484 In Timæo, vi. p. 29.
485 The Latin is “collectio eorum;” but what collectio here means, it is not easy to determine. Grabe, with much probability, deems it the representative of σύστασις. Harvey prefers ἐνθύμημα: but it is difficult to perceive the relevancy of his references to the rhetorical syllogism.
486 See book i. cap. xvi. note.
