Scripture—first, against the doctrine of the Demiurge, then against the Gnostic Christology. There is but one God, Creator of the world and Father of our Lord Jesus Christ, Who is the Son, the Eternal God-Logos, and has truly been made Flesh in order to redeem mankind from its fall in Adam. Under this head he combats the errors of both Docetae and Ebionites, and, returning to his main purpose, attacks the chief Gnostic doctrine in a refutation of Marcion's attempt to distinguish between the Good God and the Just or judicial God. This occupies him at the close of bk. iii. Bk. iv. is directed against the same doctrine. Irenaeus now attacks the distinction made between the lawgiver and the Father, shewing the identity of the divine revelation in O. and N. T., the close connexion between law and gospel, and the typical pre-announcement of the N.T. in the Old. He shews that eternal happiness or endless misery will befall men from the same God, as reward or as punishment for their own free choice of good or evil. Bk. v. gives a detailed proof of the resurrection of the body and of the millennial kingdom.
Of other writings of Irenaeus, fragments only, or bare names, have been preserved. Whether he ever carried out the intention, announced i. 27, 4 and iii. 12, 12, of writing a special treatise against Marcion, cannot be determined. Eusebius (H. E. v. 8) mentions this intention, and elsewhere (H. E. iv. 25) reckons Irenaeus, with Philip of Gortyna and Modestus, among authors who had written against Marcion. Of his Epistle to Florinus, Eusebius has preserved a considerable fragment. FLORINUS was an older contemporary of Irenaeus and a disciple of Polycarp. He was afterwards a presbyter at Rome, and was deposed, apparently for heresy (Eus. H. E. v. 15). The epistle of Irenaeus, addressed to him, bore also, according to Eusebius (H. E. v. 20), the title περὶ μοναρχίας ἢ περὶ τοῦ μὴ εἶναι τὸν Θεὸν ποιητὴν κακῶν, which implies that he had adopted Gnostic opinions. The "God" whom he apparently regarded as the author of evil was the Gnostic Demiurge. He afterwards, according to Eusebius, inclined to Valentinianism; whereupon Irenaeus addressed him in another treatise, περί ὀγδοάδος, from which Eusebius quotes the concluding words, conjuring the copyists to make an accurate and faithful transcript of his words. The epistle περὶ μοναρχίας is regarded by Leimbach (Zeitschrift für lutherische Theologie, 1873, pp. 626 seq.) and Lightfoot (Contemp. Rev. 1875, May, p. 834) as one of Irenaeus's earliest writings. Leimbach would date it between 168 and 177, but his arguments are trivial. Of far greater importance is Lightfoot's argument that the treatise περὶ ὀγδοάδος was probably written before the great work Against Heresies, since its detailed treatment of the Valentinian system would have made a special tractate on the Ogdoad superfluous. But Lightfoot seems to have overlooked the fragmentary portion of an epistle to Victor of Rome, preserved among the Syriac fragments of Irenaeus (Fragm. xxviii. ap. Harvey, ii. p. 457), which is introduced with the words, "And Irenaeus, bp. of Lyons, to Victor, bp. of Rome, concerning Florinus, a presbyter who was a partisan of the error of Valentinus, and published an abominable book, thus wrote:" whereupon follows the fragment itself. From these words it appears that the epistle from which the fragment was taken could not have been written till after the first three books Against Heresies, probably not till after the completion of the whole, and, at the earliest, c. 190.
If Eusebius is right in making the deposition of the Roman presbyter Blastus contemporaneous with that of Florinus, the epistle addressed to the former by Irenaeus and entitled περὶ σχίσματος (Eus. H. E. v. 20) must belong to the same period. Blastus was, according to Eusebius, the head of the Roman Montanists (H. E. v. 15)—cf. also Pacianus, Ep. ad Sympronian. c. 1—and, according to Pseudo-Tertullian (Libell. adv. Omn. Haereses, 22), a Quartodeciman. Both are probably correct. We know that the Montanists of Asia Minor (like the Christians there) kept Easter on Nisan 14 (cf. Schwegler, Montanismus, p. 251); it is therefore quite credible that Blastus, as a Montanist, may have conformed to Quartodeciman practice, and, as a member of the Roman presbytery, may have sought to introduce it into Rome. But if Blastus be the one referred to in another Syriac fragment (Fragm. xxvii. ap. Harvey, ii. 456), he was not an Asiatic but an Alexandrian; and on this supposition his Quartodecimanism must have come from his close connexion with the Montanists of Asia Minor, since the Paschal calendar of Alexandria was the same as that of Rome. One can, moreover, quite understand bp. Victor's responding to any attempt on Blastus's part to create a schism in the Roman church by introducing the Asiatic custom, with deposition from the presbyteral office. Such a breach of discipline in his own diocese (the actual spectacle of some Roman Christians keeping Easter with the Asiatics on Nisan 14, and in opposition to the ancestral custom of the bps. of Rome) would naturally excite him to uncompromising harshness towards the brethren of Asia Minor generally; so that on these refusing to conform to the Roman custom, he at once cut off the churches of the Asiatic province and the neighbouring dioceses from his church-communion (cf. my art. in Zeitschrift für wissenschaftliche Theologie, 1866, pp. 192 seq., and Chronologie der röm. Bischöfe, p. 174). These ecclesiastical troubles moved the man of peace, Irenaeus, to send letters of remonstrance to both Blastus and bp. Victor. To the former, which according to Eusebius bore the title περὶ σχίσματος, may possibly be assigned the Syriac fragment (xxvii. ap. Harvey, ii. 456) introduced with the following words: "Irenaeus, bp. of Lyons, who was a contemporary of Polycarp, disciple of the apostle, bp. of Smyrna and martyr, and for this reason is held in just estimation, wrote to an Alexandrian that it is right, with respect to the Feast of the Resurrection, that we should celebrate it upon the first day of the week." But inasmuch as we know from Eusebius (H. E. v. 24) that Irenaeus wrote on the same subject to several persons, it is possible that this Alexandrian may have been another than Blastus. Of the letter to Victor Eusebius (ib.) has preserved a considerable
