An Account of the Life and Writings of S. Irenæus, Bishop of Lyons and Martyr: Intended to Illustrate the Doctrine, Discipline, Practices, and History of the Church, and the Tenets and Practices of the Gnostic Heretics During the Second CenturyBeaven, James
History
An Account of the Life and Writings of S. Irenæus, Bishop of Lyons and Martyr: Intended to Illustrate the Doctrine, Discipline, Practices, and History of the Church, and the Tenets and Practices of the Gnostic Heretics During the Second Century
Beaven, James
Gnosticism; Irenaeus, Saint, Bishop of Lyon; Theology, Doctrinal -- History -- Early church, ca. 30-600
He taught that he himself was this Supreme Father(543), and a prostitute,
named Helena, whom he had purchased at Tyre, and with whom he cohabited,
was his Thought, who had been formerly the Trojan Helen: that she was the
lost sheep(544), and that he was come down upon earth to rescue her from
the bondage in which she was held; and to rescue man by the knowledge of
himself from the tyranny they were under to the angels who created the
world. This tyranny was obedience to the moral law, which was imposed upon
man by the agency of the inspired persons of the old dispensation solely
to keep him in subjection: and the deliverance he accomplished for his
followers was to bring them to believe that all actions were indifferent
in their own nature, and that the will of the Creative Powers was the only
thing which made one action more just than another. To do away with this
tyranny, he declared that he had transformed himself first into a
resemblance to the angels, then into that of man; in which latter form he
had appeared in Judæa as the Son, and there apparently suffered; but only
apparently(545); that he had afterwards manifested himself to the
Samaritans as the Father, and to the rest of the world as the Holy
Ghost(546).
Irenæus gives it as his own opinion that the conversion of Simon was only
pretended; that he regarded the Apostles as nothing more than impostors or
sorcerers of a somewhat deeper skill and subtler knowledge than himself,
which he hoped to be initiated into: and that his mortification at the
rebuff he met with caused him to set himself in opposition to them, and to
dive deeper into magic arts for that purpose; on account of his
proficiency in which he was honoured by Claudius Cæsar with a statue(547).
The natural fruits followed from such doctrines and such an example. The
priests of his heresy were sorcerers of various degrees of ability, and
their lives were very impure. They taught their followers to worship Simon
under the form of Jupiter, and Helena under that of Minerva(548).
It is obvious that such a scheme was adapted only to the gross and
ignorant, with just enough of mysticism about it to enable its founder to
keep up the character of a philosopher with the more refined, and enable
him to pass off his lewdness as the result of a philosophical system,
rather than the dominion of low propensities. The Emperor Claudius,
notorious as a man of weak intellect, was an extremely likely person to be
both amused and duped by his magical performances.
We have here the germ of all the Antinomian heresies from that time to the
present. However they may have been _espoused_ by refined and virtuous
minds, they all originate with persons of impure and unbridled
propensities, who are unwilling to avow the real grossness of their
characters, and therefore set up for some deeper knowledge or more subtle
system than ordinary men.
Public-domain text, read in full here on John Shaqi.
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