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73-749: The passage from Luke 10 in the Gospel of Luke , the only gospel in which they are mentioned, includes specific instructions for the mission, beginning with (in Douay–Rheims Bible ): And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come. In Western Christianity , they are usually referred to as disciples , whereas in Eastern Christianity they are usually referred to as apostles . Using

146-766: A distinction between the Monad and the Demiurge . Irenaeus uses the Logos theology he inherited from Justin Martyr . Irenaeus was a student of Polycarp , who was said to have been tutored by John the Apostle . (John had used Logos terminology in the Gospel of John and the letter of 1 John ). Irenaeus often spoke of the Son and the Spirit as the "hands of God," though he also spoke of

219-525: A letter to Pope Eleutherius concerning the heresy of Montanism , and that occasion bore emphatic testimony to his merits. While Irenaeus was in Rome, a persecution took place in Lyon. Returning to Gaul, Irenaeus succeeded the martyr Saint Pothinus and became the second bishop of Lyon . During the religious peace which followed the persecution by Marcus Aurelius, the new bishop divided his activities between

292-505: A new order is formed, and being under the Law, is being under the sin of Adam. 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

365-581: A positive light would have come as a shock to Jesus's audience. Some Christians, such as Augustine and John Newton , have interpreted the parable allegorically , with the Samaritan representing Jesus Christ, who saves the sinful soul. Others, however, discount this allegory as unrelated to the parable's original meaning, and see the parable as exemplifying the ethics of Jesus. The parable has inspired painting, sculpture, poetry and film. The colloquial phrase "good Samaritan", meaning someone who helps

438-520: 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." 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 savior . Irenaeus sees Christ as the new Adam, who systematically undoes what Adam did: thus, where Adam

511-471: A story of a traveller, presumably a Jew, who is beaten, robbed, and left half dead along the road. First a priest and then a Levite come by, but both avoid the man. Finally, a journeying Samaritan comes by. Samaritans and Jews generally despised each other, but the Samaritan helps the injured man. This parable is recounted only in this chapter of the New Testament . Portraying a Samaritan in

584-500: A stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan. In Luke's account, the home of Martha and Mary is located in 'a certain village'. Bethany is not mentioned and would not fit with the topography of Jesus' journey to Jerusalem, which at this point in the narrative is just commencing as he leaves Galilee. John J. Kilgallen suggests that "Luke has displaced

657-417: Is Against Heresies , often cited as Adversus Haereses , a refutation of gnosticism , in particular that of Valentinus . To counter the doctrines of the gnostic sects claiming secret wisdom , he offered three pillars of orthodoxy : the scriptures , the tradition handed down from the apostles , and the teaching of the apostles' successors . He is the earliest surviving witness to regard all four of

730-563: Is celebrated on January 4 . Each of the seventy disciples also has individual commemorations scattered throughout the liturgical year (see Eastern Orthodox Church calendar ). A Greek text titled On the Seventy Apostles of Christ is known from several manuscripts, the oldest in Codex Baroccianus 206, a ninth-century palimpsest lectionary . The text is ancient, but its traditional ascription to Hippolytus of Rome

803-585: Is closely based on the "limited commission" mission in Mark 6:6–13 , which, however, recounts the sending out of the twelve apostles , rather than seventy, though with similar details. The parallels (also Matthew 9:35 , Matthew 10:1 , and Matthew 10:5–42 ) suggest a common origin in the hypothesized Q document . Luke also mentions the Great Commission to "all nations" ( Luke 24:44–49 ) but in less detail than Matthew's account, and Mark 16:19–20 mentions

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876-431: Is entirely positive: Luke's treatment retains the positive side of the seventy's potential reception, but places more emphasis on the negative. Meyer notes that, given the nature of their mission in this chapter, it is unlikely that the seventy would all have returned to their starting point at the same time. A lawyer or 'expert in the law ' asked Jesus what he should do to inherit eternal life . Jesus asked him what

949-559: Is forever striving for eternal life and unity with the Father. 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". A third theme in both Paul's and Irenaeus's conceptions of salvation

1022-524: Is not the Cause of Evil , On Easter . Irenaeus exercised wide influence on the generation which followed. Both 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 millennium may have made him uncongenial reading in

1095-606: Is now considered dubious. An 1886 translation is: Similar to an earlier list attributed to Irenaeus , Bishop Solomon of Basra of the Church of the East in the 13th century Book of the Bee offers the following list: Other lists are Matthias , who would later replace Judas Iscariot as one of the twelve apostles, is also often numbered among the seventy. Some accounts of the legendary Saint Mantius of Évora regard him as one of

1168-597: 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.'" The frequencies of quotations and allusions to the Pauline Epistles in Against Heresies are: To counter his Gnostic opponents, Irenaeus significantly develops Paul's presentation of Christ as

1241-399: Is the door of life." 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." The purpose of "Against Heresies" was to refute

1314-484: 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 in showing that the debt which came by a tree has been paid for us in another tree. Furthermore, the first chapter of Ephesians

1387-517: Is thought to be between the years 120 and 140. Unlike many of his contemporaries, he was brought up in a Christian family rather than converting as an adult. During the persecution of Christians by 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 in 177 to Rome with

1460-467: 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

1533-718: 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. 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

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1606-763: The Dispersion of the Apostles . What has been said to the seventy (two) in Luke 10:4 is referred in passing to the Twelve in Luke 22:35 : He said to them, "When I sent you forth without a money bag or a sack or sandals, were you in need of anything?" "No, nothing", they replied. The feast day commemorating the seventy is known as the " Synaxis of the Seventy Disciples" in Eastern Orthodoxy, and

1679-506: The Greek East . 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. 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

1752-711: The Last Adam . Irenaeus's presentation of Christ as the New Adam is based on Paul's Christ-Adam parallel in Romans 5:12–21 , but also derives significantly from the Johannine presentation of the Adam-Christ typology. 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

1825-448: The crucifixion , although the latter event is an integral part of the former. 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. Although it is sometimes claimed that Irenaeus believed Christ did not die until he was older than is conventionally portrayed, the bishop of Lyon simply pointed out that because Jesus turned

1898-450: The incarnation of God as a man. He characterizes the penalty for sin as death and corruption . God, however, is 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. Irenaeus emphasizes that salvation occurs through Christ's Incarnation, which bestows incorruptibility on humanity, rather than emphasizing His Redemptive death in

1971-659: The seventy nations of Genesis 10 or the many other occurrences of the number seventy in the Bible, or the seventy-two translators of the Septuagint from the Letter of Aristeas . In translating the Vulgate , Jerome selected the reading of seventy-two. The Gospel of Luke is not alone among the synoptic gospels in containing multiple episodes in which Jesus sends out his followers on missions. The first occasion ( Luke 9:1–6 )

2044-456: The "Narrative of the Seventy" and links it to the earlier account of the sending out of advance messengers in Luke 9:52 . The return of the seventy concludes this section (verses 17-20). This passage includes Jesus's assertion that "the laborer is worthy of his wages", which is reflected in similar wording in 1 Timothy 5:18 : The first of these statements is found at Deuteronomy 25:4 , but

2117-570: The Apostle , and that the Gospel of Luke was written by Luke, the companion of Paul . Scholars contend that Irenaeus quotes from 21 of the 27 New Testament books, such as: He may refer to Hebrews 2:30 and James 4:16 and maybe even 2 Peter 5:28, but does not cite Philemon. 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

2190-524: The Apostles , is not named but is uniformly identified by early Christian tradition as Luke the Evangelist . The original text was written in Koine Greek . This chapter is divided into 42 verses. Some early manuscripts containing the text of this chapter are: Luke's gospel is the only one which includes this narrative. Protestant theologian Heinrich Meyer calls this section (verses 1-16)

2263-565: The Apostolic Preaching (also known as Proof of the Apostolic Preaching ), an Armenian copy of which was discovered in 1904. This work seems to have been an instruction for recent Christian converts. 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

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2336-718: The Catholic mystics to build up the towers and bulwarks of the City of God." Irenaeus's works were first translated into English by John Keble and published in 1872 as part of the Library of the Fathers series. 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

2409-601: The Church on 21 January 2022. The Eastern Orthodox Church celebrates Irenaeus, the feast being on 23 August. Lutheran Churches honor Irenaeus in their calendar of saints on 28 June. Irenaeus is honored in the Church of England and in the Episcopal Church on 28 June . Irenaeus wrote a number of books, but the most important that survives is the Against Heresies (or, in its Latin title, Adversus haereses ). In Book I, Irenaeus talks about

2482-556: The Gospel of John. The Gospel of Matthew was the most popular overall. Irenaeus asserted that all four of the Gospels, John , Luke , Matthew , and Mark (which is the order presented in his four pillar narrative in Adversus haereses ( Against Heresies ) III 11,8), were canonical scripture. Thus Irenaeus provides the earliest witness to the assertion of the four canonical Gospels, possibly in reaction to Marcion 's edited version of

2555-460: The Gospel of Luke, which Marcion asserted was the one and only true gospel. 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. 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. The success of Tatian 's Diatessaron in about

2628-421: 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." In Demonstration (74) Irenaeus notes "For Pontius Pilate was governor of Judæa , and he had at that time resentful enmity against Herod

2701-788: The Nag Hammadi texts have raised no substantial challenges to the overall accuracy of Irenaeus's information. 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. 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. 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. Irenaeus also wrote The Demonstration of

2774-529: The Old Testament but most of the books now known as the New Testament, while excluding many works, a large number by Gnostics, that flourished in the 2nd century and claimed scriptural authority. Oftentimes, Irenaeus, as a student of Polycarp, who was a direct disciple of the Apostle John, believed that he was interpreting scriptures in the same hermeneutic as the Apostles. This connection to Jesus

2847-508: The Pauline corpus to have been written by Paul himself. In his writing against the Gnostics, who claimed to possess a secret oral tradition from Jesus himself, Irenaeus maintained 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. In a passage that became a locus classicus of Catholic-Protestant polemics, he cited

2920-510: 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 . 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

2993-404: The Son as the "Logos." 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

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3066-537: 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 Gospels . Book IV consists of Jesus's sayings, and here Irenaeus also stresses

3139-446: 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

3212-592: 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 evils , 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 Rom. 5:14 , saying "Forinasmuch as He had

3285-522: 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." Irenaeus believes that unless the Word became flesh, humans were not fully redeemed. 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 . Just as Adam

3358-474: The development of Christian theology by combating heterodox or Gnostic interpretations of Scripture as heresy and defining proto-orthodoxy . Originating from Smyrna , he had seen and heard the preaching of Polycarp , who in turn was said to have heard John the Evangelist , and thus was the last-known living connection with the Apostles . Chosen as bishop of Lugdunum , now Lyon , his best-known work

3431-572: The disciples, having witnessed the Last Supper and Pentecost . Luke 10 Luke 10 is the tenth chapter of the Gospel of Luke in the New Testament of the Christian Bible . It records the sending of seventy disciples by Jesus, the famous parable about the Good Samaritan , and his visit to the house of Mary and Martha . This Gospel 's author, who also wrote the Acts of

3504-415: The discovery of the 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. However, the general consensus among modern scholars is that Irenaeus was fairly accurate in his transmission of gnostic beliefs, and that

3577-427: 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." The physical creation of Adam and Christ is emphasized by Irenaeus to demonstrate how the Incarnation saves humanity's physical nature. Irenaeus emphasizes

3650-497: 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 Adversus haereses ( Against Heresies ). Irenaeus alludes to coming across Gnostic writings, and holding conversations with Gnostics, and this may have taken place in Asia Minor or in Rome. However, it also appears that Gnosticism

3723-464: 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." Pilate was the prefect of the Roman province of Judaea from AD 26–36. He served under Emperor Tiberius Claudius Nero . Herod Antipas

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3796-399: The kingdom of God has come near you", but this verse also points to it being near those who reject the messengers. Meyer treats this verse as confirmation in principle that Jesus placed on equal grounds the cities which reject the seventy and those which reject Himself. In the second part, the saying rises to a climax: a deepening of the emotion, a solemn conclusion. Matthew's parallel text

3869-454: 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." 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. Irenaeus summarizes how Christ's taking human flesh saves humanity with a statement that closely resembles Romans 5:19 , "For as by

3942-753: The now- canonical gospels as essential. Irenaeus is venerated as a saint in the Catholic Church , Anglican Church , Lutheran Churches , the Eastern Orthodox Church , the Oriental Orthodox Churches , and the Assyrian Church of the East . 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

4015-792: The original Greek words , both titles are descriptive, as an apostle is one sent on a mission (the Greek uses the verb form: apesteilen ) whereas a disciple is a student, but the two traditions differ on the scope of the words apostle and disciple . This is the only mention of the group in the Bible . The number is seventy in some manuscripts of the Alexandrian (such as Codex Sinaiticus ) and Caesarean text traditions but seventy-two in most other Alexandrian and Western texts. Samuel Dickey Gordon notes that they were sent out as thirty-five deputations of two each. The number may derive from

4088-473: The permissible age for becoming a rabbi (30 years old and above), he recapitulated and sanctified the period between 30 and 50 years old, as per the Jewish custom of periodization on life, and so touches the beginning of old age when one becomes 50 years old. (see Adversus Haereses, book II, chapter 22 ). In the passage of Adversus Haereses under consideration, Irenaeus is clear that after receiving baptism at

4161-596: The practice of the Quartodeciman celebration of Easter . 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. He was buried under the Church of Saint John in Lyon, which was later renamed St Irenaeus in his honour. The church

4234-402: The same time period is "... a powerful indication that the fourfold Gospel contemporaneously sponsored by Irenaeus was not broadly, let alone universally, recognized." (The apologist and ascetic Tatian had previously harmonized the four gospels into a single narrative, the Diatesseron c.  150 –160) Irenaeus is also the earliest attestation that the Gospel of John was written by John

4307-403: 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. The central point of Irenaeus's theology is the unity and the goodness of God , in opposition to the Gnostics' theory of God; a number of divine emanations (Aeons) along with

4380-408: The second statement is not found in the Old Testament , leading to the suggestion that the author of the letter to Timothy may have referred to Luke or the equivalent verse in Matthew . Some manuscripts refer to seventy-two others. The manuscript evidence "is fairly divided, and it is not easy to conclude what Luke actually wrote. The Textus Receptus refers to 70, but other critical texts note

4453-423: The story of Martha and Mary". Irenaeus Irenaeus ( / ɪ r ɪ ˈ n eɪ ə s / or / ˌ aɪ r ɪ ˈ n iː ə s / ; ‹See Tfd› Greek : Εἰρηναῖος , translit.   Eirēnaîos ; c.  130  – c.  202 AD ) was a Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for

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4526-401: 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. Until

4599-411: 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. Human nature has become joined with God's in the person of Jesus, thus allowing human nature to have victory over sin. Paul writes on the same theme, that Christ has come so that

4672-405: 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 . 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

4745-470: The word δύο, duo , as a potential addition. Both alternatives are linked to the two Old Testament episodes which Eric Franklin considers potentially to have been reflected in Luke's account: Franklin suggests that in this verse, the "embrace" of the kingdom of God reaches those who respond favourably to the message. Kenneth N. Taylor , in his paraphrase of Luke , has the offer of the kingdom given especially to those who are healed: Verse 11 repeats "that

4818-469: 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

4891-414: 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. The Latin Catholic Church celebrates Irenaeus' memorial on 28 June. Pope Francis declared Irenaeus the 37th Doctor of

4964-513: 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 , 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. Irenaeus conceives of our salvation as essentially coming about through

5037-525: 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. He also used "the Rule of Faith", a "proto-creed" with similarities to the Apostles' Creed , as a hermeneutical key to argue that his interpretation of Scripture was correct. Before Irenaeus, Christians differed as to which gospel they preferred. The Christians of Asia Minor preferred

5110-407: Was present near Lyon: he writes that there were followers of ' Marcus the Magician ' living and teaching in the Rhone valley . 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

5183-460: Was tetrarch of Galilee and Perea, a client state of the Roman Empire. He ruled from 4 BC to 39 AD. 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. Many aspects of Irenaeus's presentation of salvation history depend on Paul's Epistles. Irenaeus's conception of salvation relies heavily on

5256-577: 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 . Irenaeus calls this process of restoring humanity recapitulation. 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

5329-505: Was written in the law, and the lawyer referred to the teaching in Deuteronomy 6:4–5 , and to the ordinance of Leviticus 19:18 , Jesus confirmed that the lawyer's answer was correct. Luke's treatment of this Great Commandment differs from those of Mark and Matthew, where Jesus directly instructed his disciples that these are the greatest commandments in the Law. The lawyer then asked who his 'neighbour' is. In response, Jesus told

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