Irenaeus: An Introduction.
Mattes, Mark
Irenaeus: An Introduction. By Denis Minns. London: Continuum, 2010.
ISBN-13: 978-0-5670-3366-6. xiv and 177 pages. Paper. $29.95.
While the name "Irenaeus" (c. 130-200) might not be a
daily discussion starter, the thinking of this remarkable bishop of
Lyons has much relevance for theology and church life today. Denis
Minns, the author, is a Dominican monk from Australia. His own interest
in Irenaeus lies in evaluating him as a catholic thinker, indeed, the
"first great Catholic theologian." He fought the heresy of
Gnosticism which taught that the core of a person is divine and that
one's salvation is based on getting in touch with this truth which
permits one to return to the divine realm (21). Harold Bloom made an
excellent case over twenty years ago that, in its many guises, the core
of American religiosity is Gnostic. Hence, a critique of
Gnosticism--even one from antiquity--garners interest. Likewise, we
should acknowledge that the core identity of creedal Christianity is
internally defined by a rejection of Gnosticism. One has no alternative,
if the incarnation is true.
Minns helps simplify the complex mythology and doctrinal stances of
ancient Gnosticism for the contemporary student. Irenaeus also rejected
the teachings of Marcion for whom there was not one God, but two, a
wrathful god of the Old Testament and a gracious god of the New. In
response to Marcion and the Gnostics, Irenaeus affirmed that God alone
contains everything and is contained by nothing; in other words, God
provides the context of all created experience. The Gnostics believed
that spiritual practices and correct belief about the true identity of
the self could help us bridge the gap between matter and spirit. In
contrast, for Irenaeus, there is an unbridgeable gap between the creator
and the creature, and no common essence among creatures, let alone with
God. Nevertheless, through the ministry of Jesus Christ and the agency
of the Spirit, God lifts up creatures so that they can share in divine
immortality and incorruptibility. Minns notes that Irenaeus' view
of the Trinity is not nearly as developed as it would be in later
thinkers, such as Athanasius or the Cappadocians. Indeed, for Irenaeus
it is difficult to tell if the Father, Son, and Spirit were in fact
distinct prior to the economy of salvation.
For Irenaeus, human destiny is to grow into perfection in gradual
stages. Adam was not created perfect. Instead, God's intent for him
was to grow into the likeness of God. Lacking perfection is the
condition that permitted Adam and Eve to sin and thus bring death into
the world. Adam sinned because he was immature. Attaining likeness to
God, the outcome of the human telos, then can be nothing other than a
gift, since it is God in Christ who provides eternal life for sinful
humans. Our beatitude will include a glorified body. There is no
salvation apart from bodily salvation; hence, the body is not incidental
to identity.
Minns does a superb job helping the non-patristic scholar tackle
the complexities of Christian theology in the Roman world. This book
will prove to be a fine resource for students and scholars alike.
Mark Mattes
Grand View University
