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'''Irenaeus''' (Circa 130-202) was bishop of Lugdunum in Gaul, which is now Lyon, France. He was a disciple of Polycarp, who was a disciple of John, who was a disciple of Jesus Christ. Irenaeus wrote extensively on the nature and unity of God, fighting bitterly against heresies and the integration of paganism into Christianity. Irenaeus also corrected the church in Rome on occasion, and testified that supernatural signs accompanied his ministry and all the believing church, including the raising of the dead, healing of the sick, prophecies, and visions. | '''Irenaeus''' (Circa 130-202) was bishop of Lugdunum in Gaul, which is now Lyon, France. He was a disciple of Polycarp, who was a disciple of John, who was a disciple of Jesus Christ. Irenaeus wrote extensively on the nature and unity of God, fighting bitterly against heresies and the integration of paganism into Christianity. Irenaeus also corrected the church in Rome on occasion, and testified that supernatural signs accompanied his ministry and all the believing church, including the raising of the dead, healing of the sick, prophecies, and visions. | ||
=William Branham disagreed with Irenaeus= | =William Branham disagreed with Irenaeus= | ||
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:''Now there are two thoughts on what the Nicolaitanes were. It is said by some that they were a group of apostates who had as their founder, Nicholas of Antioch, a proselyte, who became one of the seven deacons at Jerusalem. They had pagan feasts and were most unchaste in their behaviour. They taught that in order to master sensuality one would have to know by experience the whole range of it at first. Naturally they gave way to such abandon that their degradation was complete. Thus they had applied to them the two Old Testament names that symbolized such extravagances: Balaam and Jezebel. Since Balaam corrupted the people and thus conquered them, it was said that Nicholas did likewise. This group was supposedly forced out of Ephesus and found a place of establishment in Pergamos. | :''Now there are two thoughts on what the Nicolaitanes were. It is said by some that they were a group of apostates who had as their founder, Nicholas of Antioch, a proselyte, who became one of the seven deacons at Jerusalem. They had pagan feasts and were most unchaste in their behaviour. They taught that in order to master sensuality one would have to know by experience the whole range of it at first. Naturally they gave way to such abandon that their degradation was complete. Thus they had applied to them the two Old Testament names that symbolized such extravagances: Balaam and Jezebel. Since Balaam corrupted the people and thus conquered them, it was said that Nicholas did likewise. This group was supposedly forced out of Ephesus and found a place of establishment in Pergamos. | ||
''But the problem about this belief is that it is not true. There is absolutely no history for it. It is at best tradition. To adopt such a view would make the church age of Ephesus absolutely historical with no bearing upon today. This is not true, for whatever starts in the early church must continue in every age until it is finally blessed and exalted by God or destroyed as an unclean thing in the lake of fire. That this tradition is actually against Scripture, simply note that in Revelation 2:2, the Ephesian Church could NOT BEAR the evil ones. They thus had to put them out, or it would not make sense to say they could not bear them. If they did not put them out, then they were bearing them. Now in verse six, it says that they hated their deeds. So this Nicolaitane group remained a part of the first age, doing their deeds. The deeds were hated, but the people were not rendered impotent. Thus we see seeds in Ephesus that will continue and will become a doctrine that will go right up to, and into, the lake of fire.<ref>EPHESIAN.CHURCH.AGE - CHURCH.AGE.BOOK CPT.3</ref> | :''But the problem about this belief is that it is not true. There is absolutely no history for it. It is at best tradition. To adopt such a view would make the church age of Ephesus absolutely historical with no bearing upon today. This is not true, for whatever starts in the early church must continue in every age until it is finally blessed and exalted by God or destroyed as an unclean thing in the lake of fire. That this tradition is actually against Scripture, simply note that in Revelation 2:2, the Ephesian Church could NOT BEAR the evil ones. They thus had to put them out, or it would not make sense to say they could not bear them. If they did not put them out, then they were bearing them. Now in verse six, it says that they hated their deeds. So this Nicolaitane group remained a part of the first age, doing their deeds. The deeds were hated, but the people were not rendered impotent. Thus we see seeds in Ephesus that will continue and will become a doctrine that will go right up to, and into, the lake of fire.<ref>EPHESIAN.CHURCH.AGE - CHURCH.AGE.BOOK CPT.3</ref> | ||
Clarence Larkin was of the view that: | Clarence Larkin was of the view that: | ||
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#Given Irenaeus’ view that this was a group of people following a literal man named Nicolas, would this not indicate that he viewed the writings of Revelation as literal instructions to a literal church in Asia Minor, rather than a dispensational prophecy? | #Given Irenaeus’ view that this was a group of people following a literal man named Nicolas, would this not indicate that he viewed the writings of Revelation as literal instructions to a literal church in Asia Minor, rather than a dispensational prophecy? | ||
#William Branham rejected the view of Irenaeus (in the Church Age Book), because such a view would be contradictory to dispensational theology. In fact, is there any evidence that the early church or the church in general adhered to a dispensational interpretation of the church ages before John Darby in the 1800s, who is generally known as “The Father of Dispensationalism,” and influenced Scofield who heavily influenced both Clarence Larkin and William Branham? | #William Branham rejected the view of Irenaeus (in the Church Age Book), because such a view would be contradictory to dispensational theology. In fact, is there any evidence that the early church or the church in general adhered to a dispensational interpretation of the church ages before John Darby in the 1800s, who is generally known as “The Father of Dispensationalism,” and influenced Scofield who heavily influenced both Clarence Larkin and William Branham? | ||
=Biography= | |||
Surprisingly little is known about Irenaeus, compared to what is known of his teachings, as he did not disclose much of his personal story or testimonies in his own writings. The exact date of Irenaeus' birth is unknown (dates between 115 - 142 have been suggested), and he is thought to have been a Greek from Polycarp's hometown of Smyrna in Asia Minor, now Izmir, Turkey, raised in a Christian family rather than converting as an adult. | |||
Irenaeus recalls a small portion of his youth in a fragment of his writings: | |||
:'' For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse--his going out, too, and his coming in--his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God's mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God's grace, revolving these things accurately in my mind.'' (Vol. I Ante-Nicene Fathers 568) | |||
Some time later Irenaeus joined Pothinus, another disciple of Polycarp, in Gaul to assist with his evangelism of that area. It was during this time that the Roman Emperor Marcus Aurelius severely persecuted the early Christian Church. In 177, with much of the church of Lyons in prison, Irenaeus was sent by the Church in Gaul with a letter to Eleutherus, the Bishop of Rome, informing him of heresies arising against the church, and with testimony of the persecutions. Irenaeus, however, found that Eleutherus himself was patronizing certain heresies, including Montanism, rather than fighting them with the zeal of John and Polycarp. | |||
Disturbed by what he saw at Rome, Irenaeus returned to Gaul only to find that Pothinus had been martyred. Irenaeus then became the second Bishop of Lyon, and the Church in Gaul flourished under his guidance. During the religious peace which followed the persecution of Marcus Aurelius, the new bishop divided his activities between the duties of a pastor and of a missionary. Irenaeus wrote of the activities of the church, and their strength in Jesus Christ: | |||
:''Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform miracles, so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe in Christ, and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the Church, scattered throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practicing deception upon any, nor taking any reward from them on account of such miraculous interpositions. For as she has received freely from God, freely also does she minister to others.'' (Vol. I Ante-Nicene Fathers 409) | |||
In his writings, Irenaeus cites from most of the New Testament canon, as well as the noncanonical works 1 Clement and The Shepherd of Hermas; however, he makes no references to Philemon, 2 Peter, 3 John or Jude. Irenaeus was also the first Christian writer to list all four of the now canonical Gospels as divinely-inspired. | |||
Polycarp and Anticles (an earlier Bishop in Rome) had reached a compromise regarding the date of the celebration of Easter that let each church decide for itself. However, a subsequent Bishop in Rome named Victor suddenly excommunicated all the churches in Asia Minor for disagreeing with his interpretation regarding the date of the celebration of Easter (the Sunday after the passover vs. the Jewish date of the Passover). As a result, Irenaeus addressed Victor in a letter (only a fragment of which remains), warning him that if he persisted in the course on which he had entered, the effect would be to rend the Catholic Church in pieces. In 190 or 191, Irenaeus travelled to Rome to meet with Victor, who received and accepted the rebukes of Irenaeus. The debate of the date of the passover was treated independently by each Church intil the Council of Nicaea. | |||
Nothing is known for certain about the date or circumstances of Ireneaus death. Some speculate he died of old age, and other speculate that he was martyred in the persecutions under the Roman Emperor Severus. Irenaeus was said to have been buried under the church of Saint John's in Lyon, but the tomb was destroyed in 1562 by the Calvinist Huguenots. | |||
=Against Heresies= | =Against Heresies= | ||
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:''For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons--[none, indeed,] except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infinity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity--the entire Church in that particular locality entreating [the boon] with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints--that they do not even believe this can be possibly be done, [and hold] that the resurrection from the dead(3) is simply an acquaintance with that truth which they proclaim.''(Vol. I Ante-Nicene Fathers 407) | :''For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons--[none, indeed,] except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infinity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity--the entire Church in that particular locality entreating [the boon] with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints--that they do not even believe this can be possibly be done, [and hold] that the resurrection from the dead(3) is simply an acquaintance with that truth which they proclaim.''(Vol. I Ante-Nicene Fathers 407) | ||
Irenaeus described the serpent's seed doctrine that was present in his day as follows: | |||
:''Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery.''<ref>Irenaeus, ''Against Heresies, Book I, Chapter XXX — Doctrines of the Ophites and Sethians''</ref> | |||
:''Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox.2984 For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is truly a ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it, and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light, it will not now be necessary to use many words in destroying their system of opinions. For it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth. Since then the case is so, I shall, according to promise, and as my ability serves, labour to overthrow them, by refuting them all in the following book. Even to give an account of them is a tedious affair, as thou seest.2985 But I shall furnish means for overthrowing them, by meeting all their opinions in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side.<ref>Irenaeus, ''Against Heresies, Book I, Chapter XXXI — Doctrines of the Cainites''</ref> | |||
=Irenaeus' Theology= | =Irenaeus' Theology= | ||
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*{{Wikipedia Reference}} | *{{Wikipedia Reference}} | ||
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