Our understanding of Irenaeus’ Spirit-Christology has benefited from several noteworthy studies published over the course of the past century. These investigations, however, failed to reach a consensus on whether Irenaeus’ Spirit-Christology jeopardizes his Trinitarian logic. The purpose of this article is to provide a long-overdue reexamination of Irenaeus’ utilization of Spirit-Christology. I argue Spirit-Christology does have a place in Irenaeus’ theology, but that it poses no threat to his Trinitarian logic. I contend that two passages, previously thought to identify the Holy Spirit with the person of Christ, refer to the reception of the Holy Spirit by the believer for his or her redemption. Moreover, I maintain two other passages do not use Spirit language to refer to the person of Christ, but his divinity.
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F.R.M. Hitchcock, ‘The Apostolic Preaching of Irenaeus and its Light on his Doctrine of the Trinity,’ Herm 14 (1907) 307-37, here 318-20; F.R.M. Hitchcock, ‘The Apostolic Preaching of Irenaeus,’ JTS 9 (1908) 284-89, here 287; J.A. Robinson, trans. & ed., St. Irenaeus, The Demonstration of the Apostolic Preaching (TCL; London: SPCK, 1920) 64-65, 67; F. Loofs, Theophilus von Antiochien Adversus Marcionem und die Anderen theologischen Quellen bei Irenaeus (TU 46.2; ed. A. von Harnack & C. Schmidt; Leipzig: J.C. Hinrich’s Buchhandlung, 1930) esp. 101-13 & 211-57; F.R.M. Hitchcock, ‘Loofs’ Asiatic Source (1QA) and the Ps-Justin De Resurrectione,’ ZNW 36 (1937) 35-60, here 35-38; H.J. Carpenter, ‘The Birth from Holy Spirit and the Virgin in the Old Roman Creed,’ JTS 40 (1939) 31-36, here 33 n.3; J.N.D. Kelly, Early Christian Creeds (London: Longmans, 1960) 148; A. Rousseau, ed., Irénée de Lyon, Contre les Hérésies 5.1 (SC 152; Paris: Éditions du Cerf, 1969) 202; M. Simonetti, ‘Note di cristologia pneumatica,’ Aug 12 (1972) 201-32, esp. 214, 220-21; H.-J. Jaschke, Der Heilige Geist im Bekenntnis der Kirche: Eine Studie zur Pneumatologie des Irenäus von Lyon im Ausgang vom altchristlichen Glaubensbekenntnis (MBT 40; Münster: Verlag Aschendorff, 1976) 226-30; A. Orbe, Teología de San Ireneo, Commentario al Libro V del ‘Adversus Haereses’ (BZC, sma 25; Madrid: Biblioteca de Autores Cristianos, 1985) 1: 107.
Loofs, Theophilus von Antiochien, 346; Simonetti, ‘Note di cristologia pneumatica,’ 231.
P. Bacq takes this approach, De l’ancienne à la nouvelle Alliance selon S. Irénée: unité du livre IV de l’Adversus Haereses (Paris / Namur: Éditions Lethielleux / Presses Universitaires de Namur, 1978) 214-15.
Simonetti, ‘Note di cristologia pneumatica,’ 213-14. Simonetti does not argue this point from Irenaeus, but rather asserts it.
Simonetti, ‘Note di cristologia pneumatica,’ 214. See also, Robinson, Demonstration, 63-65; Loofs, Theophilus von Antiochien, 240-41.
Loofs, Theophilus von Antiochien, 241. Hitchcock has already taken Loofs to task for his poor methodology (‘Loofs’ Asiatic Source,’ 36).
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Our understanding of Irenaeus’ Spirit-Christology has benefited from several noteworthy studies published over the course of the past century. These investigations, however, failed to reach a consensus on whether Irenaeus’ Spirit-Christology jeopardizes his Trinitarian logic. The purpose of this article is to provide a long-overdue reexamination of Irenaeus’ utilization of Spirit-Christology. I argue Spirit-Christology does have a place in Irenaeus’ theology, but that it poses no threat to his Trinitarian logic. I contend that two passages, previously thought to identify the Holy Spirit with the person of Christ, refer to the reception of the Holy Spirit by the believer for his or her redemption. Moreover, I maintain two other passages do not use Spirit language to refer to the person of Christ, but his divinity.
All Time | Past Year | Past 30 Days | |
---|---|---|---|
Abstract Views | 543 | 83 | 10 |
Full Text Views | 166 | 6 | 4 |
PDF Views & Downloads | 65 | 5 | 2 |