man is obedient to him. Along with this Irenaeus has also the idea that man's likeness consists in freedom. Now, as man became disobedient immediately after the creation, this likeness to God did not become perfect.[559] Through the fall he lost the fellowship with God to which he was destined, i.e., he is forfeit to death. This death was transmitted to Adam's whole posterity.[560] Here Irenaeus followed sayings of Paul, but adopted the words rather than the sense; for, in the first place, like the Apologists, he very strongly emphasises the elements that palliate man's fall[561] and, secondly, he contemplates the fall as having a teleological significance. It is the fall itself and not, as in Paul's case, the consequences of the fall, that he thus views; for he says that disobedience was conducive to man's development. Man had to learn by experience that disobedience entails death, in order that he might acquire wisdom and choose freely to fulfil the commandments of God. Further, man was obliged to learn through the fall that goodness and life do not belong to him by nature as they do to God.[562] Here life and death are always the ultimate question to Irenaeus. It is only when he quotes sayings of Paul that he remembers sin in connection with redemption; and ethical consequences of the fall are not mentioned in this connection. "The original destination of man was not abrogated by the fall, the truth rather being that the fall was intended as a means of leading men to attain this perfection to which they were destined."[563] Moreover, the goodness of God immediately showed itself both in the removal of the tree of life and in the sentence of temporal death.[564] What significance belongs to Jesus Christ within this conception is clear: he is the man who first realised in his person the destination of humanity; the Spirit of God became united with his soul and accustomed itself to dwell in men. But he is also the teacher who reforms mankind by his preaching, calls upon them to direct their still existing freedom to obedience to the divine commandments, thereby restoring, i.e., strengthening, freedom, so that humanity is thus rendered capable of receiving incorruptibility.[565] One can plainly see that this is the idea of Tatian and Theophilus, with which Irenaeus has incorporated utterances of Paul. Tertullian and Hippolytus taught essentially the same doctrine;[566] only Tertullian beheld the image and likeness of God expressly and exclusively in the fact that man's will and capacity are free, and based on this freedom an argument in justification of God's ways.[567]