Irenaeus was a bishop in Lyon in France, 182-188 AD. He wrote against the Gnostic teaching invading the church. In “Against Heresies” he describes this heresy and distinguishes it from genuine Christian faith, comparing it with the Christian faith on the basis of the New Testament. He describes, also, the character and methods of the Gnostics.
Irenaeus writes that the counterfeit Gospel is disguised in such an attractive way, that it appears to be even more true than the actual truth: “Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself.” 2
According to Irenaeus, the Gnostics performed very few miracles, although they claimed to work many signs and wonders. Those miracles that did occur were not worked by God, because the Gnostic heretics were using magic. As a contrast to these magic techniques, Irenaeus describes how the true believers work miracles: “Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error.” 3
One of the things that furthered their deceit was that these heretics used Christian terminology. The Gnostics did speak about Jesus as Saviour and Christ, but they implied something quite different from what Christians meant by these words. Irenaeus pointed out that the confession of Jesus and the use of the Scriptures by the Gnostics served to put the Christians off their guard and to give them a false sense of security. They used terms which the Christians were familiar with, in order to gradually wean them away from the truth. 4
Likewise, the Gnostics handled their critics very cunningly. They communicated with their critics without giving any actual answers to their questions. They claimed that those who questioned their doctrines were not sufficiently spiritual; and in this regard Ireneus wrote: “… they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions.” 5
Irenaeus did not hesitate to name the heretics of his times, and to warn publicly against them. He realised that he was responsible for the people who were being led astray by them and, therefore, he could not remain silent, he said: “Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men, — because they outwardly are covered with sheep’s clothing (against whom the Lord has enjoined us to be on our guard), and because their language resembles ours, while their sentiments are very different, — I have deemed it my duty (after reading some of the Commentaries, as they call them, of the disciples of Valentinus, and after making myself acquainted with their tenets through personal intercourse with some of them) to unfold to thee, my friend, these portentous and profound mysteries, which do not fall within the range of every intellect ….” 6
Irenaeus was tough and uncompromising in the battle against the Gnostic heresies as a doctrine and as a movement, but he had true love and concern for the people who were involved. He prayed for the Gnostics that they might not remain in error, but that they would get to know their Maker, instead. He attempted to reach out his hand towards them, not in order to apologise for being too critical of them or in order to enter into an ecumenical dialogue, but rather “persuading them to abandon such error.” 7
Footnotes
2. The Ante-Nicene Fathers, volume 1, p 315. Brackets in the original English translation.
3. The Ante-Nicene Fathers, volume 1, p 409.
4. The Ante-Nicene Fathers, volume 1, p 318, 378.
5. The Ante-Nicene Fathers, volume 1, p 326.
6. The Ante-Nicene Fathers, volume 1, p 315. Brackets in the original English translation.
7. The Ante-Nicene Fathers, volume 1, p 460.
