Irenaeus of Lyons and the Theology of the Holy Spirit by Anthony Briggman

By Anthony Briggman

Irenaeus' theology of the Holy Spirit is usually very hot among theologians this present day, yet that regard isn't really common, nor has an sufficient quantity of literature supported it. This research presents an in depth exam of yes valuable, frequently certain, features of Irenaeus' pneumatology. unlike those that have instructed Irenaeus held a vulnerable notion of the individual and paintings of the Holy Spirit, Anthony Briggman demonstrates that Irenaeus mixed moment Temple Jewish traditions of the spirit with New testomony theology to provide the main complicated Jewish-Christian pneumatology of the early church. In so doing, Irenaeus moved past his contemporaries by means of being the 1st writer, following the recent testomony writings, to build a theological account within which binitarian common sense didn't scale down both the identification or task of the Holy Spirit. that's to assert, he was once the 1st to help his Trinitarian convictions via Trinitarian good judgment.

Briggman advances the narrative that locates early Christian pneumatologies within the context of Jewish traditions concerning the spirit. particularly, he argues that the appropriation and repudiation of moment Temple Jewish types of proposal clarify 3 moments within the improvement of Christian theology. First, the lifestyles of a rudimentary pneumatology correlating to the earliest degree of Trinitarian theology within which a Trinitarian confession is observed via binitarian orientation/logic, corresponding to within the considered Justin Martyr. moment, the advance of a worldly pneumatology correlating to a mature moment century Trinitarian theology during which a Trinitarian confession is followed by way of Trinitarian common sense. This moment second is obvious in Irenaeus' proposal, which eschewed Jewish traditions that frequently hindered theological debts of his close to contemporaries, equivalent to Justin, whereas adopting and adapting Jewish traditions that enabled him to bolster and make clear his personal figuring out of the Holy Spirit. 3rd, the go back to a rudimentary account of the Spirit on the flip of the 3rd century while theologians resembling Tertullian, Origen, and Novatian repudiated Jewish traditions critical to Irenaeus' account of the Holy Spirit.

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Irenaeus of Lyons and the Theology of the Holy Spirit

Irenaeus' theology of the Holy Spirit is frequently very popular among theologians at the present time, yet that regard isn't common, nor has an sufficient quantity of literature supported it. This research offers an in depth exam of convinced primary, frequently precise, elements of Irenaeus' pneumatology. unlike those that have instructed Irenaeus held a vulnerable perception of the individual and paintings of the Holy Spirit, Anthony Briggman demonstrates that Irenaeus mixed moment Temple Jewish traditions of the spirit with New testomony theology to supply the main advanced Jewish-Christian pneumatology of the early church.

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It may be that Robinson overlooks Irenaeus’ explicit use of these passages as proof-texts for the activity of the Word alone because he fails to recognize that Irenaeus’ understanding of the creative activity of the Spirit develops over the course of his writing. 1 in light of the later, more mature interpretation of Ps. 5 In fact, however, Irenaeus’ use of Ps. 33:6 does develop over the course of his writing. He quotes Ps.

There is no reason to think that Justin conceives of more than one Spirit: a ‘holy Spirit,’ a ‘prophetic Spirit,’ etc. We find confirmation of this in the fact that he understands the seven spirits of Isa. 2). Justin Martyr and the Pneumatology of the Mid-Second Century 19 But when you hear the sayings of the prophets spoken as if from a person, you should not believe they are spoken from the inspired persons themselves, but from the divine Word who moves them. 31 In this pericope Justin explains that the divine Word moves the prophets in the process of inspiration by communicating with them under four different personae.

Skarsaune comes close to broaching the subject: One should expect an interpretation (of Isa. 11:1–3) along the lines of John 1:32f ( . . , abide permanently on him . . But this exegesis of IíÆðÆýóåôÆØ is only hinted at by Justin. 65 Nevertheless, what Justin means by Kð’ ÆPôïF ðÝæÆò ðïØåEóŁÆØ (‘to find an end on him’) remains unexplained. I believe the answer lies in Justin’s identification of Christ as a Power combined with Oeyen’s study that identifies the Spirit with power language and the grouping of seven Powers in particular in Dial 87.

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