Victor R. Claveau, MJ
The Apostolic Age came to an end with the death of the last Apostle, St. John. The next century produced several figures who carried on the Apostolic tradition in two ways: they were closely linked with the Apostles personally; and they displayed heroic loyalty to the doctrines of Christ, by their lives and frequently also by their deaths. St. Irenæus, although not the first of these in time, is considered the greatest of them as a religious teacher. Error and malice were already attacking the doctrines committed by Christ to His Church; the first of the great heresies had begun; and among the many learned and holy champions who sprang to the Catholic defense, Irenæus was the most powerful. Especially clear and important was his teaching on the Eucharist, and on the headship or primacy, as it is called, of the Church of Rome among all the Christian churches in the world.
After his ordination to the priesthood Irenæus was stationed at Lyons, in Gaul, under Bishop Pothinus. At this time one of the most violent persecutions of the Church occurred. This persecution under Emperor Marcus Aurelius ended many lives, among those of Sts. Polycarp, Irenæus’ teacher, and Pothinus, his bishop.
Irenæus was chosen to succeed the martyred Pothinus as Bishop of Lyons. A period of peace followed during which Irenæus produced the theological works, which have given lasting fame to his name. The chief of these is called “Against Heresies.” As the title suggests, it is a refutation of all the religious errors prevailing in his time. However, it is mainly concerned with the most influential error of his time, called Gnosticism.
Gnosticism had many different forms, for it was a blend of many weird pagan and Oriental beliefs with certain doctrines of Christianity which it distorted to suit its purpose. The word “Gnosticism” is derived from the Greek word meaning knowledge. It received this name because Gnosticism put its main emphasis upon knowledge rather than faith or morals; and by knowledge it meant the acceptance of its peculiar doctrines.
St. Irenæus wrote that we would still be able to follow the teachings of the Divine Master even if a line of Scripture had not been written.
“What then, if the Apostles did not even leave us the Scriptures? Would it not have been necessary to follow the order of Tradition, which they left to those, to whom they entrusted the Churches? To such order of things adapt themselves many illiterate peoples, who without paper or ink believe in Christ, but have written in their hearts, through the Holy Spirit, what belongs to salvation, and diligently “keep the old traditions, believing in one God, Creator of heaven and earth”; and after reciting the Apostles’ Creed, he continues “these peoples, who believed without any writings, as far as our language is concerned, are foreign to our tongue; while in what regards the Faith, in its construction and custom and conversation, they are very learned indeed, and they please God, serving Him in all justice and chastity and wisdom. If any one relates to them, even in their own tongue, what heretics have devised, they will at once shut their ears and flee from him, not to hear such blasphemous talking. Thus, through that ‘ancient tradition of the Apostles,’ they do not even want for one moment to entertain in their mind what such persons have to say.”[1]
Note that Irenæus, writing in the second century, is speaking of peoples who could not even read or write. They had nothing to direct them on the road to salvation but the ancient traditions: the preaching and practices of the Church.
Preaching is not reading. Preaching came to them not through the Scriptures, but by hearing the Word of God, preached to them by the priests of the Church. As the Apostle says: “Fides ex auditu” — “Faith comes by hearing.” (Rom. 10:17)
Fr. John Hardon, S.J. writes, “The Blessed Virgin plays a prominent role in the writings of St. Irenæus. Mary’s obedience erases the harm caused by the disobedience of Eve. Mary was a virgin before and after she gave birth to Christ. Although Irenæus did not use the words “Mother of God,” he affirmed Mary’s divine maternity. As a result, he had a clear understanding of the harmony that exists between this privilege of Christ’s Mother and the mission of her Son. She was His companion in the Redemption, and she is now the world’s most powerful intercessor in heaven.
“St. Irenæus laid the foundations for the theology of holiness on which the masters of spirituality have since built. He clearly distinguished between the indwelling, uncreated Holy Spirit and the consequences of this indwelling, which we now call sanctifying grace. Irenæus constantly stressed the importance of our free will in cooperating with the grace of God. Like Adam, we can resist the inspirations of the Holy Spirit. But we can also respond to these graces and merit further graces on earth and eternal glory in the life to come.
“For Irenæus, the believing Christian has access to knowledge that pagans and heretics simply do not enjoy. Faith gives light to the mind; it confers the power to see and understand that nothing else on earth can provide.”[2]
Another work by Irenæus was the “Presentation of the Apostolic Preaching” which was written for the laity and was the first catechism. After a lengthily exposition of Catholic teaching, he states:
“This, beloved, is the preaching of the truth, and this is the manner of our redemption, and this is the way of life, which the prophets proclaimed, and Christ established, and the apostles delivered, and the Church in all the world hands on to her children. This must we keep with all certainty, with a sound will and pleasing to God, with good works and right-willed disposition” (98).
St. Irenæus has been called “the golden link binding the spirit of the Gospel to the doctrine of the Fathers,” and “the Father of Catholic Theology.” We can best summarize his work with the following quotation: “With his ears still full of the latest echoes of Apostolic teaching, he was the first to write a reasoned summary of our faith.”
[1] Jurgens, The Faith of the Early Fathers. Vol. 1, p.91.
[2] Hardon, John A, S.J., The Catholic Lifetime Reading Plan, (Grotto Press, Royal Oak, Michigan).