Editing Irenaeus

{{short description|2nd-century Greek bishop and Church Father}}
{{other uses}}
{{Use dmy dates|date=May 2019}}
{{Infobox Christian leader
| honorific_prefix = [[Saint]]
| name = Irenaeus of Lyon
| title = Doctor of the Church
| birth_date = {{Circa|125 AD}}
| death_date = {{circa|202 AD}} (aged {{circa}} 77)
| image = Ireneaus3p.jpg
| predecessor = [[Pothinus of Lyon|Pothinus]]
| successor = [[Zechariah of Lyon|Zechariah]]
| diocese = Lyon
| see = [[Roman Catholic Archdiocese of Lyon|Lyon]]
| caption = 20th-century Greek icon depicting Saint Irenaeus
| birth_place = [[Smyrna]], [[Asia (Roman province)|Asia]], [[Roman Empire]]
| death_place = [[Lugdunum]], [[Gallia Lugdunensis]], Roman Empire
| module = {{Infobox theologian
| embed = yes
| notable_works      = ''[[Against Heresies (Irenaeus)|Against Heresies]]''
| era                = [[Patristic Age]]
| language           = [[Greek language|Greek]]
| tradition_movement = [[Trinitarianism]]
| main_interests     = [[Theodicy]], [[millennialism]]
| notable_ideas      = [[Irenaean theodicy]]<br>[[Recapitulation theory of atonement]]
}}
| feast_day = June 28 (Latin Catholic Church, Orthodox Church, Lutheranism, Anglicanism); August 23 (Eastern Catholic, Eastern Orthodox and Oriental Orthodox Churches);<br>Monday after fourth Sunday of the [[Exaltation of the Cross]] (Armenian Apostolic Church)<ref>''Domar: the calendrical and liturgical cycle of the Armenian Apostolic Orthodox Church'' Armenian Orthodox Theological Research Institute, 2002, p. 513-14</ref>
| venerated = [[Catholic Church|Latin Catholic Church and Eastern Catholicism]]<br />[[Eastern Orthodox Church]]<br />[[Oriental Orthodoxy|Oriental Orthodox Church]]<br />[[Assyrian Church of the East]]<br /> [[Lutheranism]]<br />[[Anglicanism]]
| saint_title = Bishop of Lyon, [[The Venerable#Eastern Orthodoxy|Venerable]], [[Hieromartyr]], [[Church Father]], Doctor of the Church
| beatified_date = 
| beatified_place = 
| beatified_by = 
| canonized_date = 
| canonized_place = 
| canonized_by = 
| attributes = 
| patronage = 
| shrine = 
| suppressed_date = 
}}
{{Catholic philosophy}}
{{Infobox saint
|influences = [[Pope Clement I|Clement]], [[Ignatius of Antioch|Ignatius]],<ref>Against Heresies 5.28.4</ref> [[Justin Martyr]], [[Papias of Hierapolis|Papias]], [[Polycarp]], [[The Shepherd of Hermas]]
|influenced = [[Agapius of Hierapolis|Agapius]], [[Augustine of Hippo|Augustine]],<ref>Altaner, Bertold (1949), “Augustinus und Irenäus”. Theologische Quartalschrift, 129: 162–172.</ref> [[Basil the Great]], [[Epiphanius of Salamis|Epiphanius]], [[Hippolytus of Rome|Hippolytus]], [[Tertullian]]
}}
{{Theodicy}}

'''Irenaeus''' ({{IPAc-en|ɪ|r|ɪ|ˈ|n|eɪ|ə|s}} or {{IPAc-en|ˌ|aɪ|r|ɪ|ˈ|n|iː|ə|s}}; {{langx|grc|Εἰρηναῖος|Eirēnaîos}}; {{Circa|125|202 AD}}){{sfn|Jurgens|1970|p=84}} was a [[Greeks|Greek]] bishop noted for his role in guiding and expanding [[Christianity|Christian]] communities in the southern regions of present-day [[France]] and, more widely, for the development of [[Christian theology]] by opposing [[Gnostic]] interpretations of Christian Scripture and defining [[proto-orthodoxy]].{{sfn|Poncelet |1910}} Originating from [[Smyrna]], he had seen and heard the preaching of [[Polycarp]],{{sfn|Eusebius|1890|loc=[https://www.newadvent.org/fathers/250105.htm Book V Chapter 5]}} who in turn was said to have heard [[John the Evangelist]].{{sfn|Poncelet |1910}} 

Chosen as [[bishop of Lugdunum]], now [[Lyon]], his best-known work is ''[[Against Heresies (Irenaeus)|Against Heresies]]'', often cited as ''Adversus Haereses'', a refutation of [[gnosticism]], in particular that of [[Valentinus (Gnostic)|Valentinus]].{{sfn|Cross|Livingstone|2005|p=852}} To counter the doctrines of the gnostic sects claiming [[Sophia (gnosticism)|secret wisdom]], he offered three pillars of [[orthodoxy]]: the [[Bible|scripture]]s, the [[Apostolic Tradition|tradition]] said to be handed down from the [[apostles]], and the teaching of the apostles' [[Apostolic succession|successors]].{{sfn|Cross|Livingstone|2005|p=852}}{{sfn|Durant|1972|p=}}{{sfn|Wingren|n.d.}} He is the earliest surviving witness to regard all four of the now-[[Biblical canon|canonical]] [[gospel]]s as essential.{{sfn|Brown|1997|p=14}}

Irenaeus is venerated as a [[saint]] in the [[Catholic Church]], [[Anglicanism|Anglican Church]], [[Lutheranism|Lutheran Churches]], the [[Eastern Orthodox Church]], the [[Oriental Orthodoxy|Oriental Orthodox Churches]], and the [[Assyrian Church of the East]]. He was declared a [[Doctor of the Church]] in the Catholic Church by [[Pope Francis]] in 2022.<ref>{{cite web |last1=Francis |first1=Pope |title=Decree of the Holy Father for the conferral of the title of Doctor of the Church on Saint Irenaeus of Lyon |url=https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2022/01/21/220121b.html |publisher=The Vatican Press Agency |access-date=21 January 2022 |date=21 January 2022}}</ref>

==Biography==
[[File:Saint irenee saint irenee.jpg|thumb|right|Irenaeus, in Church of St Irenaeus, Lyon]]Irenaeus was a Greek from [[Polycarp]]'s hometown of [[Smyrna]] in [[Asia Minor]], now [[İzmir]], Turkey, born during the first half of the 2nd century. The exact date is thought to be between the years 120 and 130.{{sfn|Wingren|n.d.}}{{efn|name=AH.III3}} Unlike many of his contemporaries, he was brought up in a Christian family rather than converting as an adult.

During a local persecution of Christians around Lyon duiring the reign of [[Marcus Aurelius]], the [[Roman emperor]] from 161 to 180, Irenaeus was a priest of the Church of Lyon. The clergy of that city, many of whom were suffering imprisonment for the faith, sent him to Rome in 177 with a letter to [[Pope Eleutherius]] concerning the heresy of [[Montanism]],{{sfn|Poncelet |1910}} and that occasion bore emphatic testimony to his merits. While Irenaeus was in Rome, the Lyon persecution took place. Returning to Gaul, Irenaeus succeeded the [[martyr]] [[Saint Pothinus]] and became the second [[bishop of Lyon]].{{sfn|Eusebius|1890|loc=[https://www.newadvent.org/fathers/250105.htm Book V Chapter 4, Section 1]}}

During the religious peace which followed the Lyon persecution, the new bishop divided his activities between the duties of a pastor and of a missionary (as to which we have but brief data, late and not very certain). Almost all his writings were directed against Gnosticism. The most famous of these writings is ''On the Detection and Overthrow of the So-Called Gnosis'', usually known by the abbreviated title ''Against Heresies'' ([[Against Heresies (Irenaeus)|''Adversus haereses'']]). Irenaeus alludes to coming across Gnostic writings, and holding conversations with Gnostics, and this may have taken place in Asia Minor or in Rome.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103102.htm Book I, Chapter 2]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103402.htm Book IV, Chapter 2]}} However, it also appears that Gnosticism was present near Lyon: he writes that there were followers of '[[Marcus (Marcosian)|Marcus the Magician]]' living and teaching in the [[Rhone valley]].{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103113.htm Book I, Chapter 13, Section 7]}}

Little is known about the career of Irenaeus after he became bishop. The last action reported of him (by Eusebius, 150 years later) is that in 190 or 191, he exerted influence on [[Pope Victor I]] not to excommunicate the Christian communities of Asia Minor which persevered in the practice of the [[Quartodeciman]] celebration of [[Easter]].{{sfn|Eusebius|1890|loc=[https://www.newadvent.org/fathers/250105.htm Book V Chapter 24, Section 1ff]}}

Nothing is known of the date of his death, which must have occurred at the end of the second or the beginning of the third century. He is regarded as a martyr by the Catholic Church and by some within the Orthodox Church.{{efn|name=Gregory}} He was buried under the [[Saint Irenaeus Church, Lyon|Church of Saint John]] in Lyon, which was later renamed St Irenaeus in his honour. The church was devastated in 1562 by the [[Huguenots]]. Several relics supposedly of Irenaeus are held in various churches in Lyon. Two crania from different churches were dated by [[carbon-14]] to the Middle Ages, but a piece of [[heelbone]] kept in the [[Lyon Cathedral]] is from the right time period.<ref>{{cite journal |last1=Alain Stevanovitch |title=L'identification individuelle à partir d'ADN et d'ossements : les dessous du travail de la police scientifique |journal=Corps |date=2019 |volume=17 |issue=1 |pages=199–207 |doi=10.3917/corp1.017.0199 |url=https://www.cairn.info/revue-corps-2019-1-page-199.htm}}</ref><ref>{{cite web |last1=Hervé Gattegnno |title=La Revue de Presse |url=https://www.radioclassique.fr/podcasts-et-emissions/revue-de-presse/ |website=Radio Classique |date=Jun 4, 2024}}</ref><ref>{{cite news |last1=Christophe Cornevin |title=D-Day : dans les coulisses du labo de criminalistique qui identifie les héros oubliés de la guerre |url=https://www.lefigaro.fr/actualite-france/d-day-dans-les-coulisses-du-labo-criminel-qui-identifie-les-heros-oublies-de-la-guerre-20240601 |date=Jun 1, 2024|work=Le Figaro}}</ref>

==Veneration==
The Latin [[Catholic Church]] celebrates Irenaeus' memorial on 28 June.<ref name="CalRom" /> [[Pope Francis]] declared Irenaeus the 37th [[Doctor of the Church]] on 21 January 2022.<ref>{{cite web |date=2022-01-21 |title=Decreto del Santo Padre per il conferimento del titolo di Dottore della Chiesa a Sant'Ireneo di Lione |url=https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2022/01/21/0048/00099.html |accessdate=2022-03-08 |publisher=Press.vatican.va}}</ref> Francis also conferred upon Irenaeus the supplementary title ''Doctor unitatis'' ("Doctor of Unity").<ref name=Esteves2022>{{cite web|url=https://www.ncronline.org/news/theology/pope-receives-proposal-declare-st-irenaeus-doctor-church|title=Pope declares St. Irenaeus a doctor of the church|publisher=[[National Catholic Reporter]]|author=Junno Arocho Esteves|date=21 January 2022|accessdate=7 February 2022|archive-date=7 February 2022|archive-url=https://web.archive.org/web/20220207051050/https://www.ncronline.org/news/theology/pope-receives-proposal-declare-st-irenaeus-doctor-church|url-status=live}}</ref>

The [[Eastern Orthodox]] Church celebrates Irenaeus, the feast being on 23 August.

Lutheran Churches honor Irenaeus on their [[Calendar of saints (Lutheran)|calendar of saints]] on 28 June.<ref name=":0">{{Cite book |title=Lutheran Service Book |publisher=Concordia Publishing House |year=2006 |isbn=978-0-7586-1217-5 |pages=xiii |language=}}</ref>

Irenaeus is honored in the [[Calendar of saints (Church of England)|Church of England]] and in the [[Calendar of saints (Episcopal Church)|Episcopal Church]] on 28 June.<ref name="CofE" /><ref name=":0" />

==Writings==
Irenaeus wrote a number of books, but the most important that survives is the ''[[Against Heresies (Irenaeus)|Against Heresies]]'' (or, in its [[Latin language|Latin]] title, ''Adversus haereses''). In Book I, Irenaeus talks about the Valentinian Gnostics and their predecessors, who he says go as far back as the magician [[Simon Magus]]. In Book II he attempts to provide proof that [[Valentinianism]] contains no merit in terms of its doctrines. In Book III, Irenaeus attempts to show that these doctrines are false, by providing counter-evidence gleaned from the [[Gospel]]s. Book IV consists of Jesus's sayings, and here Irenaeus also stresses the unity of the Old Testament and the Gospel. In the final volume, Book V, Irenaeus focuses on more sayings of Jesus plus the letters of [[Paul the Apostle]].{{sfn|Grant|2006|p=6}}

Irenaeus wrote: "One should not seek among others the truth that can be easily gotten from the Church. For in her, as in a rich treasury, the apostles have placed all that pertains to truth, so that everyone can drink this beverage of life. She is the door of life."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103304.htm Book III, Chapter 4]}}<ref name=orthodoxchurchquotes /> But he also said, "Christ came not only for those who believed from the time of Tiberius Caesar, nor did the Father provide only for those who are now, but for absolutely all men from the beginning, who, according to their ability, feared and loved God and lived justly. . . and desired to see Christ and to hear His voice."{{sfn|Most|1991|p=76}}

[[File:POxy405.jpg|thumb|right|Cambridge University library manuscript 4113 / Papyrus Oxyrhynchus 405. Irenaeus. {{Circa|200 AD|lk=no}}.]]The purpose of "Against Heresies" was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign in Irenaeus's bishopric, teaching that the material world was the accidental creation of an evil god, from which we are to escape by the pursuit of ''gnosis''. Irenaeus argued that the true gnosis is in fact knowledge of Christ, which redeems rather than escapes from bodily existence.<ref>{{cite book |last1=Olson |first1=Roger E. |title=The Story of Christian Theology: Twenty Centuries of Tradition and Reform |date=1999 |publisher=IVP Academic |location=Downers Grove, Ill. |isbn=0-8308-1505-8 |page=75 et seq}}</ref>

Until the discovery of the [[Nag Hammadi library|Library of Nag Hammadi]] in 1945, ''Against Heresies'' was the best-surviving description of Gnosticism. Some religious scholars have argued the findings at Nag Hammadi have shown Irenaeus's description of Gnosticism to be inaccurate and polemic in nature.{{sfn|Pagels|2005|p=54}} However, the general consensus among modern scholars is that Irenaeus was fairly accurate in his transmission of gnostic beliefs, and that the Nag Hammadi texts have raised no substantial challenges to the overall accuracy of Irenaeus's information.{{sfn|Hartog|2015|pp=199, 200}} Religious historian [[Elaine Pagels]] criticizes Irenaeus for describing Gnostic groups as sexual libertines, for example, when some of their own writings advocated chastity more strongly than did orthodox texts.{{sfn|Pagels|1979|p=90}} However, the Nag Hammadi texts do not present a single, coherent picture of any unified gnostic system of belief, but rather divergent beliefs of multiple Gnostic sects.{{sfn|Ehrman|2005|p=122}} Some of these sects were indeed libertine because they considered bodily existence meaningless; others praised chastity, and strongly prohibited any sexual activity, even within marriage.{{sfn|Stark|2007|loc=Ch. 6}}

Irenaeus also wrote ''[https://www.ccel.org/ccel/irenaeus/demonstr.preaching_the_demonstration_of_the_apostolic_preaching.html The Demonstration of the Apostolic Preaching]'' (also known as ''Proof of the Apostolic Preaching''), an [[Armenian language|Armenian]] copy of which was discovered in 1904. This work seems to have been an instruction for recent Christian converts.{{sfn|Davis|2010}}{{efn|name=Harnack}}

Eusebius attests to other works by Irenaeus, today lost, including ''On the Ogdoad,'' an untitled letter to Blastus regarding schism, ''On the Subject of Knowledge'', ''On the Monarchy'' or ''How God is not the Cause of Evil'', ''On Easter''.{{sfn|Poncelet |1910}}{{sfn|Tixeront|1920|loc=Section IV}}{{sfn|Eusebius|1890|loc=[https://www.newadvent.org/fathers/250105.htm Book V Chapter 20, Section 1]}}{{sfn|Irenaeus|1885a}}

Irenaeus exercised wide influence on the generation which followed. Both [[Hippolytus of Rome|Hippolytus]] and [[Tertullian]] freely drew on his writings. However, none of his works aside from ''Against Heresies'' and ''The Demonstration of the Apostolic Preaching'' survive today, perhaps because his literal hope of an earthly [[Chiliasm|millennium]] may have made him uncongenial reading in the [[Greek East]].{{sfn|Chadwick|1993|p=83}} Even though no complete version of ''Against Heresies'' in its original Greek exists, we possess the full ancient Latin version, probably of the third century, as well as thirty-three fragments of a Syrian version and a complete Armenian version of books 4 and 5.{{sfn|Norris|2004|p=47}}

[[Evelyn Underhill]] in her book Mysticism credited Irenaeus as being one of those to whom we owe "the preservation of that mighty system of scaffolding which enabled the Catholic mystics to build up the towers and bulwarks of the City of God."<ref>Mysticism. Pub by E.P.Dutton and Co.Inc. https://archive.org/details/mysticism00evel/page/104/mode/1up</ref>

Irenaeus's works were first translated into English by [[John Keble]] and published in 1872 as part of the [[Library of the Fathers]] series.

==Scripture==
{{See also|Development of the New Testament canon}}
Irenaeus pointed to the public [[rule of faith]], authoritatively articulated by the preaching of bishops and inculcated in Church practice, especially worship, as an authentic apostolic tradition by which to read Scripture truly against heresies. He classified as Scripture not only the Old Testament but most of the books now known as the New Testament,{{sfn|Cross|Livingstone|2005|p=852}} while excluding many works, a large number by Gnostics, that flourished in the 2nd century and claimed scriptural authority.{{sfn|Wingren|n.d.}} Oftentimes, Irenaeus, as a student of Polycarp, who he claimed was a student of John, believed that he was interpreting scriptures in the same hermeneutic as the Apostles.{{sfn|Farmer|1997|p=}} This connection to Jesus was important to Irenaeus because both he and the Gnostics based their arguments on Scripture. Irenaeus argued that since he could trace his authority to Jesus and the Gnostics could not, his interpretation of Scripture was correct.{{sfn|Nielsen|1968|pp=48–49}} He also used "the Rule of Faith",{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103304.htm Book III, Chapter 4, Section 2]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103433.htm Book IV, Chapter 33, Section 7]}} a "proto-creed" with similarities to the [[Apostles' Creed]], as a hermeneutical key to argue that his interpretation of Scripture was correct.{{sfn|Parvis|2012|p=20}}

Before Irenaeus, Christians differed as to which gospel they preferred. The Christians of Asia Minor preferred the Gospel of John. The Gospel of Matthew was the most popular overall.{{sfn|Harris|1985|p=}} Irenaeus asserted that all four of the Gospels, [[Gospel of John|John]], [[Gospel of Luke|Luke]], [[Gospel of Matthew|Matthew]], and [[Gospel of Mark|Mark]] (which is the order presented in his four pillar narrative in ''[[On the Detection and Overthrow of the So-Called Gnosis|Adversus haereses]]'' (''Against Heresies'') III 11,8), were canonical scripture.{{efn|name=AH.III11}} Thus Irenaeus provides the earliest witness to the assertion of the four canonical Gospels, possibly in reaction to [[Marcion]]'s edited version of the Gospel of Luke, which Marcion asserted was the one and only true gospel.{{sfn|Brown|1997|p=14}}{{sfn|Davis|2010}}

Based on the arguments Irenaeus made in support of only four authentic gospels, some interpreters deduce that the ''fourfold Gospel'' must have still been a novelty in Irenaeus's time.{{sfn|McDonald|Sanders|2001|p=277}} ''Against Heresies'' 3.11.7 acknowledges that many heterodox Christians use only one gospel while 3.11.9 acknowledges that some use more than four.{{efn|name=M&S}} The success of [[Tatian]]'s [[Diatessaron]] in about the same time period is "... a powerful indication that the fourfold Gospel contemporaneously sponsored by Irenaeus was not broadly, let alone universally, recognized."{{sfn|McDonald|Sanders|2001|p=280}} (The apologist and ascetic Tatian had previously harmonized the four gospels into a single narrative, the ''Diatesseron'' {{circa|150}}–160)

Irenaeus is also the earliest to say that the Gospel of John was written by [[John the Apostle]],{{sfn|McDonald|Sanders|2001|p=368}} and that the Gospel of Luke was written by [[Luke the Evangelist|Luke, the companion of Paul]].{{sfn|McDonald|Sanders|2001|p=267}}

Scholars contend that Irenaeus quotes from 21 of the 27 New Testament books, such as:{{sfn|Grant|1965|p=154}}{{efn|Irenaeus, in 'Against Heresies', quotes 626 times from all 4 Gospels; from Acts 54 times."{{sfn|Hoh|1919|pp=189–197}} }}

*[[Matthew 3:16]]
*[[Mark 3]]:10
*[[Luke 3]]:14
*[[John 3]]:11
*[[Acts of the Apostles]] 3:14
*[[Romans 3]]:16
*1 Corinthians 1:3
*2 Corinthians 3:7
*Galatians 3:22
*Ephesians 5:2
*Philippians 4:18
*Colossians 1:3
*1 Thessalonians 5:6
*2 Thessalonians 5:25
*1 Timothy (''Preface'')
*2 Timothy 3:14
*Titus 3:3
*1 Peter 4:9
*[[1 John 3:16]]
*2 John 1:16
*Revelation 4:20

He may refer to Hebrews 2:30 and James 4:16 and maybe even 2 Peter 5:28, but does not cite Philemon.{{sfn|Grant|1965|p=154}}

Irenaeus cited the New Testament approximately 1,000 times. About one third of his citations are made to Paul's letters. Irenaeus considered all 13 letters belonging to the Pauline corpus to have been written by Paul himself.{{sfn|Blackwell|2011|p=36}}

==Apostolic authority==
[[File:Nuremberg_chronicles_f_116r_1.png|thumb|150px|Irenaeus in the ''[[Nuremberg Chronicle]]'']]

In his writing against the Gnostics, who claimed to possess a secret oral tradition from Jesus himself, Irenaeus claimed that the bishops in different cities are known as far back as the Apostles and that the oral tradition he lists from the Apostles is a safe guide to the interpretation of Scripture.{{efn|name=AH.IV26}} In a passage that became a ''[[locus classicus]]'' of Catholic-Protestant polemics, he cited the Roman church as an example of the unbroken chain of authority, which text Catholic polemics would use to assert the primacy of Rome over Eastern churches by virtue of its preeminent authority.{{sfn|Wingren|n.d.}}{{efn|name=AH.III3a}} The succession of bishops and presbyters was important to establish a chain of custody for orthodoxy.

Irenaeus's point when refuting the Gnostics was that all of the Apostolic churches had preserved the same traditions and teachings in many independent streams. It was the unanimous agreement between these many independent streams of transmission that proved the orthodox faith, current in those churches, to be true.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103433.htm Book IV, Chapter 33, Section 8]}}{{primary source inline|date=September 2022}}

==Theology and contrast with Gnosticism==
The central point of Irenaeus's [[theology]] is the unity and the goodness of [[God in Christianity|God]], in opposition to the Gnostics' theory of God; a number of divine emanations [[Aeon (Gnosticism)|(Aeons)]] along with a distinction between the [[Monad (Gnosticism)|Monad]] and the [[Demiurge]]. Irenaeus uses the [[Logos]] theology, common in 2nd Century Christian theology. Irenaeus was a student of [[Polycarp]], who was said to have been tutored by [[John the Apostle]].{{sfn|McDonald|Sanders|2001|p=368}} Irenaeus often spoke of the Son and the Spirit as the "hands of God," though he also spoke of the Son as the "Logos."<ref>Epid. 1.5.</ref>

===Unity of salvation history===
Irenaeus's emphasis on the unity of God is reflected in his corresponding emphasis on the unity of [[salvation]] history. Irenaeus repeatedly insists that God began the world and has been overseeing it ever since this creative act; everything that has happened is part of his plan for humanity. The essence of this plan is a process of maturation: Irenaeus believes that humanity was created immature, and God intended his creatures to take a long time to grow into or assume the divine likeness.

Everything that has happened since has therefore been planned by God to help humanity overcome this initial mishap and achieve spiritual maturity. The world has been intentionally designed by God as a difficult place, where human beings are forced to make moral decisions, as only in this way can they mature as moral agents. Irenaeus likens death to the big fish that swallowed [[Jonah]]: it was only in the depths of the whale's belly that Jonah could turn to God and act according to the divine will. Similarly, death and suffering appear as [[evil]]s, but without them we could never come to know God.

According to Irenaeus, the high point in salvation history is the advent of [[Jesus]]. For Irenaeus, the Incarnation of [[Christ]] was intended by God before he determined that humanity would be created. Irenaeus develops this idea based on [https://www.biblegateway.com/passage/?search=Romans+5%3A14&version=NRSVCE Rom. 5:14], saying "Forinasmuch as He had a pre-existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103322.htm Book III, Chapter 22, Section 3]}} Some theologians maintain that Irenaeus believed that Incarnation would have occurred even if humanity had never sinned; but the fact that they did [[sin]] determined his role as the [[wiktionary:savior|savior]].{{sfn|Carol|1986|pp=172–174}}

Irenaeus sees Christ as the new Adam, who systematically ''undoes'' what Adam did: thus, where Adam was disobedient concerning God's edict concerning the fruit of the [[Tree of Knowledge of Good and Evil]], Christ was obedient even to death on the wood of a tree. Irenaeus is the first to draw comparisons between [[Eve]] and [[Mary, the mother of Jesus|Mary]], contrasting the faithlessness of the former with the faithfulness of the latter. In addition to reversing the wrongs done by Adam, Irenaeus thinks of Christ as "recapitulating" or "summing up" human life.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 7]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103321.htm Book III, Chapter 21, Section 9–10]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103322.htm Book III, Chapter 22, Section 3]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103322.htm Book V, Chapter 21, Section 1]}}{{sfn|Klager|2007|p=462|loc=note 158}}

Irenaeus conceives of our salvation as essentially coming about through the [[incarnation]] of God as a man. He characterizes the penalty for sin as death and [[corruption (philosophical concept)|corruption]]. God, however, is [[Immortality|immortal]] and incorruptible, and simply by becoming united to human nature in Christ he conveys those qualities to us: they spread, as it were, like a benign infection.{{sfn|Litwa|2014|pp=324–325}} Irenaeus emphasizes that salvation occurs through Christ's Incarnation, which bestows incorruptibility on humanity, rather than emphasizing His Redemptive death in the [[crucifixion]], although the latter event is an integral part of the former.{{sfn|Bandstra|1970|pp= 47, 57}}

====Christ's life====
Part of the process of recapitulation is for Christ to go through every stage of human life, from infancy to old age, and simply by living it, sanctify it with his divinity. Irenaeus believed Christ did not die until he was older than is conventionally portrayed.<ref>{{Cite web |title=CHURCH FATHERS: Against Heresies, II.22 (St. Irenaeus) |url=https://www.newadvent.org/fathers/0103222.htm |access-date=2023-09-29 |website=www.newadvent.org}}</ref>

In the passage of ''Adversus Haereses'' under consideration, Irenaeus claims that after receiving baptism at the age of thirty, citing Luke 3:23, Gnostics then falsely assert that "He [Jesus] preached only one year reckoning from His baptism," and also, "On completing His thirtieth year He [Jesus] suffered, being in fact still a young man, and who had by no means attained to advanced age." Irenaeus argues against the Gnostics by using scripture to add several years after his baptism by referencing 3 distinctly separate visits to Jerusalem. The first is when Jesus makes wine out of water, he goes up to the Paschal feast-day, after which he withdraws and is found in Samaria. The second is when Jesus goes up to Jerusalem for Passover and cures the paralytic, after which he withdraws over the sea of Tiberias. The third mention is when he travels to Jerusalem, eats the Passover, and suffers on the following day.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103222.htm Book II, Chapter 22, Section 5]}}

Irenaeus quotes scripture (John 8:57), to suggest that Jesus ministers while in his 40s. In this passage, Jesus's opponents want to argue that Jesus has not seen Abraham, because Jesus is too young. Jesus's opponents argue that Jesus was not yet 50 years old. Irenaeus argues that if Jesus were in his thirties, his opponents would have argued that he was not yet 40 years old, since that would make him even younger. Irenaeus's argument is that they would not weaken their own argument by adding years to Jesus's age. Irenaeus also writes: "The Elders witness to this, who in Asia conferred with John the Lord's disciple, to the effect that John had delivered these things unto them: for he abode with them until the times of Trajan. And some of them saw not only John, but others also of the Apostles, and had this same account from them, and witness to the aforesaid relation."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103222.htm Book II, Chapter 22, Section 5]}}

In Demonstration (74) Irenaeus notes "For [[Pontius Pilate]] was governor of [[Judea (Roman province)|Judæa]], and he had at that time resentful enmity against [[Herod Antipas|Herod the king of the Jews]]. But then, when Christ was brought to him bound, Pilate sent Him to Herod, giving command to enquire of him, that he might know of a certainty what he should desire concerning Him; making Christ a convenient occasion of reconciliation with the king."{{sfn|Irenaeus|1920|p= [https://www.ccel.org/ccel/irenaeus/demonstr/Page_77.html §77]}} Pilate was the [[Praefectus#Prefects as provincial governors|prefect]] of the Roman province of [[Iudaea Province|Judaea]] from AD 26–36.<ref name=EB_PP /><ref name=Lendering /> He served under Emperor [[Tiberius]]. Herod Antipas was tetrarch of Galilee and Perea, a client state of the Roman Empire. He ruled from 4 BC to 39&nbsp;AD.{{sfn|Bruce|1965|p=}} In refuting Gnostic claims that Jesus preached for only one year after his baptism, Irenaeus used the "recapitulation" approach to demonstrate that by living beyond the age of thirty Christ sanctified even old age.

===Use of Paul's Epistles===
Many aspects of Irenaeus's presentation of salvation history depend on Paul's Epistles.

Irenaeus's conception of salvation relies heavily on the understanding found in Paul's letters. Irenaeus first brings up the theme of victory over sin and evil that is afforded by Jesus's death. God's intervention has saved humanity from the Fall of Adam and the wickedness of Satan.{{sfn|Bandstra|1970|p=48}} Human nature has become joined with God's in the person of Jesus, thus allowing human nature to have victory over sin.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 7]}} Paul writes on the same theme, that Christ has come so that a new order is formed, and being under the Law, is being under the sin of Adam.<ref>{{bibleverse|Romans|6:14|NRSV}}, {{bibleverse|Galatians|5:18|NRSV}}</ref>

Reconciliation is also a theme of Paul's that Irenaeus stresses in his teachings on Salvation. Irenaeus believes Jesus coming in flesh and blood sanctified humanity so that it might again reflect the perfection associated with the likeness of the Divine. This perfection leads to a new life, in the lineage of God, which is forever striving for eternal life and unity with the Father.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 1]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103319.htm Book III, Chapter 19, Section 1]}} This is a carryover from Paul, who attributes this reconciliation to the actions of Christ: "For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ".<ref>{{bibleverse|1 Cor| 15:21–22|NRSV}}</ref>

A third theme in both Paul's and Irenaeus's conceptions of salvation is the sacrifice of Christ being necessary for the new life given to humanity in the triumph over evil. It is in this obedient sacrifice that Jesus is victor and reconciler, thus erasing the marks that Adam left on human nature. To argue against the Gnostics on this point, Irenaeus uses Colossians<ref>{{bibleverse|Col| 2:13–4|NRSV}}</ref> in showing that the debt which came by a tree has been paid for us in another tree. Furthermore, the first chapter of [[Ephesians 1|Ephesians]] is picked up in Irenaeus's discussion of the topic when he asserts, "By His own blood He redeemed us, as also His apostle declares, 'In whom we have redemption through His blood, even the remission of sins.'"{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103502.htm Book V, Chapter 2, Section 2]}}

The frequencies of quotations and allusions to the Pauline Epistles in ''Against Heresies'' are:{{sfn|Grant|1965|p=154}}
{| class="wikitable"
|-
!Epistle !! Frequency
|-
|Romans || 84
|-
|1 Corinthians || 102
|-
|2 Corinthians || 18
|-
|Galatians || 27
|-
|Ephesians || 37
|-
|Philippians || 13
|-
|Colossians || 18
|-
|1 Thessalonians || 2
|-
|2 Thessalonians || 9
|-
|1 Timothy || 5
|-
|2 Timothy || 5
|-
|Titus || 4
|-
|Philemon || 0
|}

====Christ as the New Adam====
To counter his Gnostic opponents, Irenaeus significantly develops Paul's presentation of Christ as the [[Last Adam]].

Irenaeus's presentation of Christ as the New Adam is based on Paul's Christ-Adam parallel in {{bibleref2|Romans| 5:12–21|RSVCE}}, but also derives significantly from the Johannine presentation of the Adam-Christ typology.{{sfn|Makowiecki|2024}} Irenaeus uses this parallel to demonstrate that Christ truly took human flesh. Irenaeus considered it important to emphasize this point because he understands the failure to recognize Christ's full humanity the bond linking the various strains of Gnosticism together, as seen in his statement that "according to the opinion of no one of the heretics was the Word of God made flesh."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103311.htm Book III, Chapter 11, Section 3]}} Irenaeus believes that unless the Word became flesh, humans were not fully redeemed.{{sfn|Litwa|2014|pp=312–313}} He explains that by becoming man, Christ restored humanity to being in the image and likeness of God, which they had lost in the [[Fall of man]].{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 1]}}{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103516.htm Book V, Chapter 16, Section 2]}} Just as Adam was the original head of humanity through whom all sinned, Christ is the new head of humanity who fulfills Adam's role in the [[Economy of Salvation]].{{sfn|Nielsen|1968|p=11}} Irenaeus calls this process of restoring humanity recapitulation.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 2]}}

For Irenaeus, Paul's presentation of the Old Law (the [[Mosaic covenant]]) in this passage indicates that the Old Law revealed humanity's sinfulness but could not save them. He explains that "For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 7]}} Since humans have a physical nature, they cannot be saved by a spiritual law. Instead, they need a human Savior. This is why it was necessary for Christ to take human flesh.{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 7]}} Irenaeus summarizes how Christ's taking human flesh saves humanity with a statement that closely resembles {{bibleref2|Romans| 5:19|RSVCE}}, "For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation."{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103318.htm Book III, Chapter 18, Section 7]}} The physical creation of Adam and Christ is emphasized by Irenaeus to demonstrate how the Incarnation saves humanity's physical nature.{{sfn|Irenaeus|2012|pp=176–177|loc=endnote 48}}

Irenaeus emphasizes the importance of Christ's reversal of Adam's action. Through His obedience, Christ undoes Adam's disobedience.{{sfn|Bandstra|1970|p=50}} Irenaeus presents the Passion as the climax of Christ's obedience, emphasizing how this obedience on the tree of the Cross<ref>{{bibleverse|Phil|2:8|RSVCE}}</ref> undoes the disobedience that occurred through a tree.<ref>{{bibleverse|Gen|3:17|RSVCE}}</ref>{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103516.htm Book V, Chapter 16, Section 3]}}

Irenaeus's interpretation of Paul's discussion of Christ as the New Adam is significant because it helped develop the [[recapitulation theory of atonement]]. Irenaeus emphasizes that it is through Christ's reversal of Adam's action that humanity is saved, rather than considering the Redemption to occur in a cultic or juridical way.{{sfn|Bandstra|1970|p=61}}{{efn|name=atonement}}

The biblical passage, "Death has been swallowed up in victory",<ref>{{bibleverse|1 Corinthians|15:54}}</ref> implied for Irenaeus that the Lord will surely resurrect the first human, i.e. Adam, as one of the saved. According to Irenaeus, those who deny Adam's salvation are “shutting themselves out from life for ever” and the first one who did so was [[Tatian]].{{sfn|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103323.htm Book III, Chapter 23, Section 7-8]}} The notion that the [[Last Adam|Second Adam]] saved the first Adam was advocated not only by Irenaeus, but also by [[Gregory Thaumaturgus]],{{sfn|Gregory Thaumaturgus|1886}} which suggests that it was popular in [[Early Christianity|the Early Church]].

===Valentinian Gnosticism===
Valentinian Gnosticism was one of the major forms of Gnosticism that Irenaeus opposed.

According to the Gnostic view of Salvation, creation was perfect to begin with; it did not need time to grow and mature. For the Valentinians, the material world is the result of the loss of perfection which resulted from [[Sophia (wisdom)#Valentinus|Sophia's]] desire to understand the Forefather. Therefore, one is ultimately redeemed, through secret knowledge, to enter the [[pleroma]] of which the Achamoth originally fell.

According to the Valentinian Gnostics, there are three classes of human beings. They are the material, who cannot attain salvation; the psychic, who are strengthened by works and faith (they are part of the church); and the spiritual, who cannot decay or be harmed by material actions.{{sfn|Grant|2006|p=23}}
Essentially, ordinary humans—those who have faith but do not possess the special knowledge—will not attain salvation. Spirituals, on the other hand—those who obtain this great gift—are the only class that will eventually attain salvation.

In his article entitled "The Demiurge", [[John Arendzen|J.P. Arendzen]] sums up the Valentinian view of the salvation of man. He writes, "The first, or carnal men, will return to the grossness of matter and finally be consumed by fire; the second, or psychic men, together with the Demiurge as their master, will enter a middle state, neither heaven (pleroma) nor hell (whyle); the purely spiritual men will be completely freed from the influence of the Demiurge and together with the Saviour and Achamoth, his spouse, will enter the pleroma divested of body (húle) and soul (psuché)."{{sfn|Arendzen|1908}}

In this understanding of salvation, the purpose of the Incarnation was to redeem the Spirituals from their material bodies. By taking a material body, the Son becomes the Savior and facilitates this entrance into the pleroma by making it possible for the Spirituals to receive his spiritual body. However, in becoming a body and soul, the Son Himself becomes one of those needing redemption. Therefore, the Word descends onto the Savior at His Baptism in the Jordan, which liberates the Son from his corruptible body and soul. His redemption from the body and soul is then applied to the Spirituals.{{sfn|Litwa|2014|pp=316–317}} In response to this Gnostic view of Christ, Irenaeus emphasized that the Word became flesh and developed a soteriology that emphasized the significance of Christ's material Body in saving humanity, as discussed in the sections above.{{sfn|Litwa|2014|pp=313–316}}

In his criticism of Gnosticism, Irenaeus made reference to a Gnostic gospel which portrayed [[Judas Iscariot|Judas]] in a positive light, as having acted in accordance with Jesus's instructions. The recently discovered [[Gospel of Judas]] dates close to the period when Irenaeus lived (late 2nd century), and scholars typically regard this work as one of many Gnostic texts, showing one of many varieties of Gnostic beliefs of the period.<ref name=Dickson />

==Quartodeciman Controversy==
Irenaeus took part in the [[Quartodecimanism|Quartodeciman Controversy]]. When [[Pope Victor I|Victor I of Rome]] tried to force a universal practice of fasting until Easter to supersede the Jewish practice and prevent Christians from partaking of the Passover, [[Polycrates of Ephesus|Polycrates]] who led the Churches of Asia Minor continued to hold old traditions of the paschal feast. For this reason Victor I wanted to excommunicate Polycrates and his supporters, but this was a step too far for Irenaeus and other bishops.

==See also==
* [[Descriptions in antiquity of the execution cross]]
* [[POxy 405]] – 3rd-century papyrus portion of ''Against Heresies''

==Notes==
{{notelist|refs=

{{efn|name=Gregory|[[Gregory of Tours]] is the first to mention a tradition which held Irenaeus to be a martyr}}

{{efn|name=Harnack|This work was first published in 1907 in Armenian, along with a German translation by Adolf von Harnack. It is Harnack who divided the text into one hundred numbered sections.}}

{{efn|name=atonement|For other theories of atonement see [[Atonement in Christianity]]}}

{{efn|name=AH.IV26|"Wherefore we must obey the priests of the Church who have succession from the Apostles, as we have shown, who, together with succession in the episcopate, have received the certain mark of truth according to the will of the Father; all others, however, are to be suspected, who separated themselves from the principal succession.{{harv|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103426.htm Book IV, Chapter 26]}} }}

{{efn|name=AH.III3|"Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere."{{harv|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103303.htm Book III, Chapter 3]}} }}

{{efn|name=AH.III11|"But it is not possible that the Gospels can be either more or fewer in number than they are. For since there are four zones of the world in which we live, and four principal winds, while the church has been scattered throughout the world, and since the 'pillar and ground' of the Church is the Gospel and the spirit of life, it is fitting that she should have four pillars, breathing incorruption on every side, and vivifying human afresh. From this fact, it is evident that the Logos, the fashioner ''[[demiurge|demiourgos]]'' of all, he that sits on the cherubim and holds all things together, when he was manifested to humanity, gave us the gospel under four forms but bound together by one spirit."{{harv|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103311.htm Book III, Chapter 11, Section 8]}} }}

{{efn|name=AH.III3a|Irenaeus himself tells us {{harv|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103303.htm Book III, Chapter 3, Section 4]}} cf {{harvnb|Eusebius|1890|loc=[https://www.newadvent.org/fathers/250105.htm Book V Chapter 20, Section 5ff]}} that in his 'youth' he saw [[Polycarp of Smyrna|Polycarp]], the [[Bishop of Smyrna]] who was martyred c156. This is the evidence used to assume that Irenaeus was born in Smyrna during the 130s–140s.}}

{{efn|name=M&S|{{harvnb|McDonald|Sanders|2001|pp= 280, 310}} summarizing {{harvnb|Irenaeus|1885|loc=[http://www.newadvent.org/fathers/0103311.htm Book III, Chapter 11, Section 7]}}: the [[Ebionites]] use Matthew's Gospel, Marcion mutilates Luke's, the [[Docetist]]s use Mark's, the [[Valentinians]] use John's}}

}}

==References==
===Citations===
{{Reflist|refs=

<ref name=EB_PP>{{cite encyclopedia|url=https://www.britannica.com/EBchecked/topic/460341/Pontius-Pilate |title=Pontius Pilate |encyclopedia=Britannica.com |access-date=21 March 2012}}</ref>

<ref name=Dickson>{{cite web|url=http://www.sydneyanglicans.net/images/uploads/indepth/A_Spectators_Guide_to_the_Gospel_of_Judas.pdf|title=A Spectators Guide to the Gospel of Judas|first=Dr. John|last= Dickson|publisher=Sydneyanglicans.net|access-date=24 November 2014}}</ref>

<ref name=CofE>{{cite web|title=The Calendar|url=https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/churchs-year/calendar|access-date=2021-03-27|website=The Church of England|language=en}}</ref>

<ref name=CalRom>{{citation|title=Calendarium Romanum|publisher=Libreria Editrice Vaticana |date=1969|page= 96}}</ref>

<ref name=orthodoxchurchquotes>{{cite web|url=http://www.orthodoxchurchquotes.com/category/sayings-from-saints-elders-and-fathers/st-irenaeus-of-lyon/|title=St. Irenaeus of Lyon|website= Orthodox Church Quotes}}</ref>

<ref name=Lendering>{{cite web |author=Jona Lendering |url=https://www.livius.org/jo-jz/judaea/judaea.htm |title=Judaea |publisher=Livius.org |access-date=21 March 2012 |archive-date=3 May 2015 |archive-url=https://web.archive.org/web/20150503144950/http://www.livius.org/jo-jz/judaea/judaea.htm |url-status=dead }}</ref>

}}

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* {{cite journal|last=Makowiecki|first= Mark|title=Irenaeus and the Adam-Christ Typology in the Gospel of John|journal=Themelios|volume= 49 |issue=2 |date=2024|pages= 323–333 |url=https://www.thegospelcoalition.org/themelios/article/irenaeus-and-the-adam-christ-typology-in-the-gospel-of-john/}}
*{{cite book|last=Most|first= William G.|title=The Holy Spirit and the Church|publisher=Notre Dame Institute Press|date= 1991}}
*{{cite book|last1=McDonald|first1=Lee Martin |last2=Sanders|first2=James A. |title=The Canon Debate|url=https://books.google.com/books?id=kxW-AgAAQBAJ|year=2001|publisher=Baker|isbn=978-1-4412-4163-4}}
* {{cite book|last=Nielsen|first= J.T. |title=Adam and Christ in the Theology of Irenaeus of Lyons: An Examination of the function of the Adam-Christ Typology in the Adversus Haereses of Ireaneus, against the Background of the Gnosticism of His Time|series=Van Gorcum's Theologische Bibliotheek|location= Asen, The Netherlands|publisher= Koninkliijke Van Gorcum 7 Comp. N.V.|date= 1968}}
*{{cite book|last=Norris|first=Richard A |editor1=Frances Young|editor2= Lewis Ayres |editor3=Andrew Louth|title=The Cambridge History of Early Christian Literature|chapter-url=https://books.google.com/books?id=aepYpUVf9OkC&pg=PA47|year=2004|publisher=Cambridge University Press|isbn=978-0-521-46083-5|chapter=Irenaeus of Lyons}}
*{{Cite book|title=The Gnostc Gospels|last=Pagels|first=Elaine|publisher=Vintage Books|year=1979}}
*{{cite book|last=Pagels|first= Elaine|title=Beyond Belief|publisher= Pan |date= 2005}}
*{{cite book|last=Parvis|first=Paul|editor=Sara Parvis|editor2=Paul Foster|title=Irenaeus: Life, Scripture, Legacy|url=https://books.google.com/books?id=T5CrpwAACAAJ|year=2012|publisher=Fortress Press|location=Minneanpolis|isbn=978-0-8006-9796-9|chapter=Who was Irenaeus? An Introduction to the Man and His Work}}
*{{cite CE1913|last1=Poncelet |first1=Albert |wstitle=St. Irenaeus |volume=8}}
*{{cite book|last=Stark|first= Rodney|title=Cities of God|publisher= HarperCollins|date= 2007}}
* Steenberg, Ireaneus M.C. "The Role of Mary as Co-Recapitulator in St. Irenaeus of Lyons." ''Vigilae Christianae'' 58 (2004):117–137.
*{{cite book|first=Rev. J.|last= Tixeront|title=A Handbook of Patrology|url=http://www.earlychristianwritings.com/tixeront/section1-4.html#irenaeus|chapter= Section IV: The Opponents of Heresy in the Second Century|location= St. Louis, MO|publisher= B. Herder Book Co.|date= 1920}}
*{{citation|first=Gustaf |last=Wingren|date=n.d.|title=Saint Irenaeus|encyclopedia=Encyclopædia Britannica|url=https://www.britannica.com/biography/Saint-Irenaeus}}
{{refend}}

==Further reading==
{{refbegin|30em|indent=yes}}
* Irenaeus, ''Proof of the Apostolic Preaching'', trans JP Smith, (ACW 16, 1952)
* Irenaeus, ''Proof of the Apostolic Preaching'', trans John Behr (PPS, 1997)
* Irenaeus, [http://www.newadvent.org/fathers/0103.htm ''Against Heresies''] {{Webarchive|url=https://web.archive.org/web/20160316114638/http://www.newadvent.org/fathers/0103.htm |date=16 March 2016 }}, trans. Alexander Roberts and William Rambaut, in ''Ante-Nicene Fathers'', vol. 1, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo, NY: Christian Literature Co., 1885). 
* {{cite book|editor-last=Coxe|editor-first=Arthur Cleveland|url=https://archive.org/details/antenicenefathe05menzgoog|title=The Ante-Nicene Fathers|year=1885|publisher=The Christian Literature Company|location=Buffalo, NY|isbn=9780802880871}}
* {{Cite book|last=Edwards|first=Mark|year=2009|title=Catholicity and Heresy in the Early Church|publisher=Ashgate|url=https://books.google.com/books?id=z9acTl-jAkAC|isbn=9780754662914}}
* {{cite book |last=Eusebius|title=The Ecclesiastical History|year=1932|publisher=Putnam|location=New York|others=Kirsopp Lake and John E.L. Oulton, trans}}
* {{cite book |last=Hägglund|first=Bengt|title=History of Theology|year=1968|publisher=Concordia Publishing|location=St. Louis|others=Gene J.Lund, trans}}
* {{cite book |last=Minns|first=Denis|title=Irenaeus|year=1994|publisher=Georgetown University Press|location=Washington, D.C.|isbn=0-87840-553-4}}
* Payton Jr., James R. ''Irenaeus on the Christian Faith: A Condensation of 'Against Heresies'' (Cambridge, James Clarke and Co Ltd, 2012).
* {{cite book |last=Quasten|first=J.|title=Patrology: The Beginnings of Patristic Literature|year=1960|publisher=Newman Press|location=Westminster, MD}}
* {{cite book|last=Schaff|first=Philip|url=https://archive.org/details/historyofthechri009648mbp|title=History of the Christian Church: Ante-Nicene Christianity, A.D. 100–325|year=1980|publisher=Wm. Eerdmans|location=Grand Rapids, Mich|isbn=0-8028-8047-9}}
* {{cite book |last=Tyson|first=Joseph B.|title=A Study of Early Christianity|year=1973|publisher=Macmillan|location=New York}}
* {{cite book |last=Wolfson|first=Henry Austryn|title=The Philosophy of the Church Fathers: Faith, Trinity, Incarnation|year=1970|publisher=Harvard University Press|location=Cambridge, MA}}
{{refend}}

==External links==
{{Sister project links|s=Author:Irenaeus|wikt=no|n=no|voy=no|v=no|b=no}}
* [http://www.earlychristianwritings.com/irenaeus.html Early Christian Writings Irenaeus]
* [http://www.newadvent.org/fathers/0134.htm Fragments from his lost works]
* [http://www.newadvent.org/fathers/0103.htm Alexander Roberts and William Rambaut 1885 Ante-Nicene Fathers, Vol. 1. translation of Against Heresies]
* [https://web.archive.org/web/20060925041929/http://www.ccel.org/fathers2/ANF-01/TOC.htm A nineteenth-century translation of Irenaeus's work]
** [http://www.ccel.org/ccel/irenaeus/demonstr.toc.html Demonstration of the Apostolic Preaching]
** [https://web.archive.org/web/20080520122853/http://www.ccel.org/fathers2/ANF-01/anf01-59.htm#P7011_1802900 Book II, ch. 22], where Irenaeus argues his unconventional views about the age of Jesus and the length of his ministry.
* [https://earlychurch.org.uk/irenaeus.php EarlyChurch.org.uk] Extensive bibliography.
* {{Internet Archive author |search=( Irenaeus AND ("St." OR Saint) )}}
* {{Librivox author |id=824}}
* [https://www.vatican.va/content/benedict-xvi/en/audiences/2007/documents/hf_ben-xvi_aud_20070328.html] [[Pope Benedict XVI]] on St. Irenaeus
* [https://web.archive.org/web/20100207140719/http://www.revneal.org/Writings/evil.htm Gregory S. Neal: "The Nature of Evil and the Irenaean Theodicy" ''Grace Incarnate'' (1988)]
* [https://www.pbs.org/wgbh/pages/frontline/shows/religion/story/emergence.html Critique of Irenaeus], [[Elaine H. Pagels]]
* [http://www.catholicculture.org/news/features/index.cfm?recnum=43736 Critique of Pagel's article by Paul Mankowski]
* [http://www.documentacatholicaomnia.eu/20_30_0130-0202-_Iraeneus.html Opera Omnia by Migne Patrologia Graeca with analytical indexes]
* [http://www.bartleby.com/210/6/281.html "St. Irenæus, Bishop of Lyons, Martyr"], ''Butler's Lives of the Saints''
* [http://www.catholic.org/saints/saint.php?saint_id=291 "Catholic Online"]
* [http://www.santiebeati.it/dettaglio/23500 "Santiebeati"]
*{{YouTube|id=6hH4g-Thmg0|title=The First Theologians: Irenaeus and Tertullian }} a lecture by [[James L. Papandrea]]

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{{succession box
| title  = [[Bishop of Lyon]]
| before = [[Pothinus of Lyon|Pothinus]]
| after  = [[Zechariah of Lyon|Zechariah]]
| years  = 2nd century
}}
{{s-end}}

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