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

by James Beaven

It was, perhaps, somewhat presumptuous in a person occupying so humble a station in the sacred ministry to offer to the Church a work which would necessarily induce comparisons between itself and the similar productions of a Prelate of the Church—a Divine of the highest rank and character. The author can, however, at least say, that it was no foolish ambition which led to his employing himself on such a work. Having been led by circumstances to a repeated perusal and study of the writings of S. Irenæus, he saw the great value of his testimony to the leading principles and doctrines of the Church of England. He had himself derived much benefit from the works of Bishop Kaye on others of the Fathers; he thought that if he could do nothing more than to draw out the substance of the doctrine and opinions of Irenæus for the use of the student in theology, in a more accessible form than that in which he himself had to look for it, accompanied by the text of the portions from which he had formed his statements, [pg vi] and with a little illustration of the meaning in passages liable to misunderstanding,—he should have rendered a service to his younger brethren: and if it should so happen that that distinguished Prelate or any other writer did anticipate him, it would be so much clear gain to himself to have been so employed. When he had completed his first preparations, and had learnt by proper inquiry that the Illustrator of Justin, Clement, and Tertullian was not engaged on Irenæus, he endeavoured to put the work somewhat into form: and being afterwards encouraged by one upon whose judgment and acquirements public opinion had set its stamp, and who had seen portions of the work, to believe that it possessed a certain degree of value,—he ventured to bring it into public notice in the only way which appeared open to him.

He desires here to record his sense of the most kind and most hearty encouragement he has met with from persons of all ranks and classes, capable of appreciating a work of this description, or of aiding in its publication: more especially of that afforded him by her Majesty The Queen Dowager, by the Most Reverend and Right Reverend Prelates who have honoured him with their support, by the many persons distinguished either for station or for literary eminence, whose names will be found in the subjoined list, and by the warm-hearted friends, both of the clergy and of the laity, with whom he is either locally or personally connected.

His work, such as it is, he now sends forth, trusting that, through the blessing of the Divine Head of the Church, it may be available to the great ends of the [pg vii] ministry to which he has been called, and may tend to the unity, the strength, and the stability of the Church.

Before, however, he takes his leave of his readers, he wishes to add a few words on the Right Use of the Writings of the Fathers.

1. We use them as we do the writings of secular authors, to ascertain the facts of the history of their own or of preceding times; principally as concerning the Church, and secondarily as concerning the world. To this use of them no objection in principle can be raised; and in so doing, we treat them exactly as we do ordinary writers.

2. We use them, as evidence of the state of the Church, in their own and preceding ages, as regards either discipline or morals. In regard to the former, as it is a thing not in its nature liable to hasty alteration,—discipline established in one age continuing on, for the most part, into the next,—their testimony will avail for the immediately preceding generation, as well as for their own. In regard to the latter, it can scarcely be received for any thing anterior to their own age, unless where they record the observations of some older person. In both, moreover, it requires to be noted whether they are writing controversially or historically: because we all know that through the imperfection of our nature we are apt to overstate our own case, and to understate that of our opponents. And if that is the case now, when a more extended and more accurate education has disciplined the minds of writers to impartiality, how much more must it have been so in an earlier stage of controversial writing, when there had been no opportunity [pg viii] for any such discipline. It is necessary, therefore, in the perusal of their controversial writings to be on our guard, and to notice, in any particular case, whether the mind of the writer is likely to have been influenced in his statements by any such bias. It must be remembered, moreover, that no individual author can be considered as evidence for the state of the universal Church, unless we have sufficient proof that he had means of knowing the condition of the whole Church, and unless we can gather that, being so qualified, he intends to speak thus largely.

Again, when not writing controversially, if we are aware that they laboured under any particular prejudice or bias, either towards any particular opinion or state of feeling, or against any particular class or individual, which is liable to affect their statements,—then likewise we must view them with caution.

On the other hand, when we have no evidence of any circumstance likely to pervert their perceptions, or to exaggerate their statements, it is obvious that they must be taken at their full value.

3. We use the Fathers as evidence of the doctrine which was taught by the Church, in their own and preceding ages. And here some of the remarks just made will apply again. The Fathers, like all other writers, sometimes state their own individual opinions, or the views of doctrine which prevailed in the sect or party to which they were attached, or in the particular part of the Church in which they were placed, or in the age in which they lived: at other times, and more frequently, the doctrines of the whole Church, in [pg ix] their own and all preceding ages. Now, where a writer states that what he is saying is held by the whole Church, unless we know any thing to the contrary, it is reasonable to believe that it was the case; because we know that the tradition of doctrine was, for the most part, jealously kept up by the perpetual intercourse and communication between the bishops of the several churches. And so again, where a writer affirms that any particular doctrine has been handed down from the beginning, unless we have opposing evidence, it is reasonable to take his word; because we know that it was the custom and practice of the whole Church to require every new bishop to confess the doctrine already received, and to teach its doctrines to new converts as already received. And, at all events, such a statement is conclusive evidence, that such doctrine had come down from a generation or two preceding that of the writer; unless (as was said before) we have proof to the contrary.

But, as has been already stated, it is possible for an individual to be led away by controversy, or prejudice, or party bias; and therefore, when he is manifestly under any such influence, it is well to be on our guard. For that and other reasons, in any matter of serious doubt, it is impossible to rest upon the word of any single writer; but we use him as a link in the chain of evidence as to the doctrine taught from the beginning by the united universal Church.