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EN Holy Spirit and Irenaeus.Pdf 1 Chapter One Introduction Background of the Study The history of Christian theology reveals that from the end of the fifth century until the beginning of the twentieth century, the person and the work of the Holy Spirit have been neglected in theological discussions. Comparatively speaking, at least, the person and work of the Holy Spirit have been less studied than the person and the work of the incarnate Son.1 Today, however, this pneumatological neglect is slowly coming to an end as recent Christian thinkers have exuded renewed enthusiasm and interest in Pneumatology, particularly since the emergence of Pentecostalism and the ecumenical movement.2 The Holy Spirit is indeed the most difficult subject to discuss among the persons of the Trinity.3 Undoubtedly, the Spirit remains, as Stanley Burgess says, ―the dark side of the moon‖ in Christian theology.4 The Holy Spirit has a self-effacing nature,5 but this 1 Gregory of Nazianzus called the Holy Spirit theos agraptos or ―the God no one writes about.‖ In Orations 16 and 41, he reprimanded Christianity about the reserve in teaching the divinity of the third person of the Trinity. See Nicene and Post- Nicene Fathers, vol. 7, eds. Philip Schaff and Henry Wace (Reprint, Grand Rapids: Eerdmans Publishing Com., 1983); henceforth NPNF2. More recently, the German theologian Jürgen Moltmann spoke of the ―forgetfulness of the Spirit,‖ in The Spirit of Life: A Universal Affirmation, trans. Margaret Kohl (Minneapolis: Fortress Press, 1992), 1. 2 See Max Turner, The Holy Spirit and Spiritual Gifts in the New Testament Church and Today, rev. ed. (Peabody: Hendrickson, 1996), 136-49; John V. Taylor, The Go-Between God: The Holy Spirit and the Christian Mission (London: SCM, 1972), 3-23; Thomas Smail, Reflected Glory: The Spirit in Christ and Christians (London: Hodder and Stoughton, 1975), 9-10; José Comblin, The Holy Spirit and Liberation, trans. Paul Burns (Maryknoll: Orbis Books, 1989), 33-42. 3 F. X. Durwell, Holy Spirit of God, trans. Benedict Davies (London: Geoffrey Chapman, 1986), vii. See also Stanley M. Burgess, The Holy Spirit: Ancient Christian Traditions (Peabody: Hendrickson, 1984), 1; Alisdair I. C. Heron, The Holy Spirit: The Holy Spirit in the Bible, The History of Christian Thought, and Recent Theology (Philadelphia: Westminster Press, 1983), 3. 4 Burgess, The Holy Spirit, 1. 5 Thomas Oden, Systematic Theology, vol. 3, Life in the Spirit (Peabody: Hendrickson, 2006), 283. 2 nature does not warrant Christians to stay in ignorant mysticism, ill-informed, and deluded about the Spirit‘s person and ministry. Furthermore, that Christians believe in the mia ousia treis hypostaseis 6 of God, that Christians pray and worship in the name of the Father, the Son, and the Holy Spirit, and that Christians claim the Holy Spirit to be the very presence of God––the Church‘s very own Immanuel experience––implies the necessity to continuously learn about the Spirit‘s person and work.7 The research topic was birthed by the researcher‘s frustration in Pneumatology class because although she was raised from a Pentecostal background wherein the work of the Holy Spirit—the Spirit‘s power and gifts—are emphasized, she still felt her knowledge of the Spirit was measly. Although this emphasis is biblical, the researcher figured that merely focusing on the benefits of the Spirit leaves a believer deprived of many other truths about the Spirit. And while the researcher acknowledges the Pentecostal distinctive of ―identifying oneself with the experience that came to Christ‘s followers on the Day of Pentecost,‖8 she still perceives that Christians need to know the Holy Spirit beyond Pentecost. That is, the researcher aims to know and experience the person and work of the Holy Spirit in the context of the Spirit‘s relationship with Jesus Christ who is the Man anointed by the Spirit. In Jesus Christ‘s relationship with the Holy Spirit, the Spirit is not only a source of power and gifts; the Spirit is encountered by Christ as a person who leads and guides Him in life. By carefully examining the example 6 Mia ousia, treis hypostaseis (one substance, three persons) was first used by Didymus the Blind to express the doctrine of the Trinity. 7 Just as Basil the Great once prescribed, even if it is quarry hard to look for the truth of the Spirit, we must look everywhere for the tracks of the Spirit, See De Spiritu Sancto in NPNF2 7:2. 8 Ernest Williams in the The Pentecostal Evangel 2 (1961) cited by James D. G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today, 2nd ed. (London: SCM Press, 2010), 5. 3 set by Jesus Christ, the researcher hopes to bring herself, along with the readers of this research, to a reverent participation in the glorious mystery of the Trinity through the agency of the Holy Spirit. Conceptual Framework The Spirit of God is essentially mysterious. The metaphor in the gospel of John spoke of the Spirit as the wind that blows. 9 One cannot see the wind; neither can one tell where it comes from nor where it will go. However, one can know the wind is blowing by its movement such as when the leaves dance or when the water ripples. These are the ―visible effects of a less visible operation.‖10 Hence, in order to know the identity of the Spirit, one must first pay attention to the Spirit‘s activity.11 This is why the research attempted to trace the works of the Holy Spirit in order to gain an understanding of who the Spirit is and to have a person-to-person encounter with the Spirit. In particular, the researcher chose the pneumatological thought of the greatest second-century polemicist and theologian, Irenaeus of Lyons,12 as this study‘s vantage point. At first blush, Irenaeus may not be the expected name for a theological endeavor centering on the person and work of the Holy Spirit. Perhaps, among the early church fathers, Augustine, Basil of Caesarea, and Gregory of Nazianzus are better known as the 9 Oden remarks that due to the innate mystery of the Spirit, one can never use empirical devices to study the Spirit‘s person and work. However, this does not mean that a study of the Spirit is not possible. See Life in the Spirit, 2-3, 9; Cf. John 3:8. 10 Oden, Life in the Spirit, 9. 11 Walter Brueggemann, a noted Old Testament scholar, observes that God was known by Israel through a particular grammatical movement: from verb (God provides), to adjective (God is a providing God), then, to nouns (God is Provider). See The Theology of the Old Testament: Testimony, Dispute, Advocacy (Minneapolis: Fortress Press, 1997), 230. 12 Johannes Quasten, Patrology, vol. 1, The Beginnings of Patristic Literature (Allen: Christian Classics, 1983), 287. 4 theologians of the Spirit.13 If anything, Irenaeus is best known for his treatises that served to defend and preserve the apostolic doctrine of Jesus Christ. Thus, the Bishop of Lyons‘s works are easily marked as key writings in the development of Christology from the Ante-Nicene period.14 This does not mean, however, that Irenaeus offers nothing significant to pneumatological discussions. In fact, as shown by the thesis, Irenaeus offers a fascinating contribution to pneumatological discourses today. Theologians should dismiss the prejudice that Irenaeus should not be taken seriously as possessing a robust Pneumatology. For a pneumatological exploration, the explicit christocentrism in Irenaeus‘s writings makes it an advantageous point of reference. The researcher is one with theologians like Karl Barth, Colin Gunton, and Robert Jenson in the resolve that the only way to know the persons of the Trinity is to begin with the self-identification of Jesus Christ.15 Any attempt to deal with the Triune God––and in this case the Holy Spirit–– must be hinged in Christ Jesus. Moreover, the pneumatological arguments that Irenaeus articulated, especially those which outline the relationship of Jesus Christ with the Holy 13 These early Church fathers have each written treatises on the Holy Spirit: Augustine‘s On the Spirit and the Letter in NPNF1 5: 83-114; Basil‘s De Spiritu Sancto, in NPNF2 5:1-50; Gregory of Nyssa‘s On the Holy Spirit, Against the Followers of Macedonius, in NPNF2 8: 315-25; Gregory of Nazianzus‘s Orations16 and 47 in NPNF2 7: 247-54, 378-85. 14 Samuel George, a fellow at the New Theological College in India, maintained that Irenaeus is a key figure in the expansion of Christology, so much so that his treatises became foundational for the theologians centuries after him. See ―The Emergence of Christology in the Early Church: A Methodological Survey with Particular Reference to the Anti-Heretical Polemics of Irenaeus of Lyons,‖ Asia Journal of Theology 24 (2010) http://web.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=4&sid=592d5c9a-aee4-4e20-b814- 90e331e0489a%40sessionmgr114&hid=103 (accessed March 2013). 15 Karl Barth, The Humanity of God, trans. John Newton Thomas and Thomas Wieser (Richmond: John Knox, 1950), 11; Colin Gunton, Father, Son, and the Holy Spirit: Essays Toward a Fully Trinitarian Theology (New York: T & T Clark, 2003), 25-28. See also Robert Jenson, God after God: The God of the Past and the God of the Future Seen in Work of Karl Barth (New York: Bobbs-Merrill, 1969), 113. 5 Spirit, have been considered by recent patristic scholars as key thoughts to the expansion and development of Pneumatology.16 Irenaeus developed several major themes with respect to the study of the Holy Spirit.
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