Irenaeus presents a historical narrative of God’s revelation to humanity and how that revelation has redeemed humanity. The narrative is informed by the Old Testament and the apostolic writings. Throughout his work, Irenaeus insists that fidelity to the rule of faith – that doctrine received from the apostles – is essential to salvation. Here Irenaeus presents two essential elements in Christian theological reflection – (1) the Bible (2) read through the apostolic tradition. This work seems to be an early baptismal catechesis and its purpose is to promote the holiness of life.
According to Irenaeus, the Christian faith is profoundly and essentially Trinitarian – a phrase that he did not use. This suggests that Trinitarianism was deeply embedded in the post-apostolic Christian imagination. Baptism in water “is the seal of eternal life” which is given in the name of God the Father, Son, and Holy Spirit (1; cf. Matthew 28:19; Didache 7:1ff). The Matthean baptismal rite has gained priority over the Lukan (Acts 2:38). Irenaeus refers to this economy (or arrangement) of God as the three articles, or three heads (6, 100). The Son and the Spirit reveal and accomplish the redemptive work of the Father. Irenaeus presents a Trinitarian economy in which the eternal and uncreated God (Father) has created all things through the agency of the Word (Son) and Wisdom (Spirit). He implies that the three articles are coeternal and coinherent: the Son and Spirit are from the Father; the Spirit demonstrates the Word; and the Word articulates the Spirit (5,7). The Father, Son (and Spirit) are one God in power and essence, but three articles according to the economy of salvation (47). The Father is glorified in the Son and Spirit (10), which suggest that the Spirit is equal in power and essence to the Father and Son. Creation is established by the Son and adorned and arranged by the Spirit.
Irenaeus, beginning with creation, demonstrates that Father, Son, and Spirit are working throughout the history (the Old Testament) – which makes the Old Testament a Christian book. The Spirit announced the Son in the prophets and reveals the presence of the pre-incarnate Son throughout the Old Testament. The Spirit reveals that the Son is with the Father before creation (43). The prophets are “heralds of the revelation of our Lord Jesus Christ” (30). The Son is foreseen by Abraham (44) and Jacob (45). The Son is revealed to Moses in the burning bush (46) and Christ’s passion is revealed in the Passover (25). God’s power to save is revealed in the name of Jesus, i.e., Joshua (27). The Son as Lord is prophesied by David (47). The Virgin birth was prophesied by Isaiah (53).
The pre-eminent Christ is “the perfect Word,” “firstborn of the Virgin”, and therefore “true man” and true god (39-40, 51). The Son/Word became human in order to “recapitulate all things” (6, 30). This is a recurring theme (6, 30, 32, 33). In the Incarnation, God is reworking all creation “in order to undo death and vivify man” (37). Adam is recapitulated in Christ and Eve is recapitulated in Mary (33). The recapitulation of humanity in Christ signifies the recapitulation of all things – New Creation. To reject the Incarnation is to quench the Holy Spirit and despise prophecy (100; cf. 1 Thessalonians 5:19-20). Here Irenaeus plants the seeds of the veneration of Mary in ancient tradition.
Irenaeus’ emphasis on the work of the Holy Spirit is significant. The Incarnation of the Son is attested in four gospels. The outpouring of the Spirit is attested in only one document – Acts. Some Lukan scholars have suggested that the Jerusalem Pentecost is not a historical event, but a literary construction (Fitzmyer, Acts, 1998). However, Irenaeus’ declaration that the Holy Spirit “in the last times, was poured out in a new fashion” (6) suggests a historical event with profound and lasting effect upon the apostolic tradition. The Spirit is “active in manifold ways” (9). In creation, humanity was inspired and formed by the power of God’s breath, i.e., the Spirit of God (11). Furthermore, it is through the Spirit that humanity is united with God in the Incarnation (31). Pentecost, i.e., the work of the Spirit, is essential to the knowledge of the Son (7), and hence essential to the proclamation of the Son from creation to New Creation. Just as the Spirit vivified humans in creation, the Spirit effects regeneration so that humans might become bearers of the Holy Spirit and be glorified (7).
Irenaeus of Lyons, On the Apostolic Preaching. Translation and introduction by John Behr. Crestwood, NY: St. Vladimir’s Seminary Press, 1997.
