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The Baptism of Jesus, Irenaeus of Lyons, and His Interpreters

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The Baptism of Jesus, Irenaeus of Lyons, and His Interpreters Unctus est a Patre Spiritu: The Baptism of Jesus, Irenaeus of Lyons, and his Interpreters by Marcos Antonio Ramos A Thesis submitted to the Faculty of Theology of St. Michael’s College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial Fulfillment of the Requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St Michael’s College. © Copyright by Marcos Antonio Ramos 2017 Unctus est a Patre Spiritu: The Baptism of Jesus, Irenaeus of Lyons and his Interpreters Marcos Antonio Ramos Doctor of Philosophy in Theology University of St. Michael’s College 2017 Abstract This thesis analyzes and contextualizes the bishop of Lyon’s understanding of the role of the baptism of Jesus in the Jordan in order to critique different scholarly interpretations of the roles of Jesus and the Holy Spirit in the baptism. The detailed study of both the insights of Irenaeus regarding the baptism of Jesus Christ and the interpretation of diverse scholars will demonstrate that there are still important and challenging questions unanswered due to conflicting interpretations of passages from the Irenean corpus. I present on this thesis that there is a need for an analysis of the linguistic and terminological uncertainty in the context of the main theological ideas present in the work of Irenaeus of Lyons. Irenaeus’ emphasis on unity, progress, and the salvation of the flesh present the reader with a specific framework. This framework situates the flesh of Jesus Christ and his humanity participating in an eminent way in his salvific mission as well as identifying with the progressive plan of God for humanity. A closer look at the theology of Irenaeus could give us a deeper understanding of his notions of the identity of Jesus Christ, including the relationship between his divine and human natures, his development as a human being, and how Irenaeus’ concept of the salus carnis flows from his understanding of the baptism in the Jordan and its process of accustoming the flesh to the Spirit. ii Contents Introduction ............................................................................................................................. 1 Chapter I. Historical Context .................................................................................................. 24 A. Theological Understanding of the Baptism at the Jordan in the second century ..... 24 1. The Role of the Baptism at the Jordan in the Development of a Christian Theology of Baptism ........................................................................ 24 2. The Baptism of Jesus in the Gospels: A Source of Reflection and Controversy .... 27 3. The Apostolic Fathers ............................................................................................ 38 4. Christian Pseudoepigrapha and Apocrypha ........................................................... 57 5. Apologists .............................................................................................................. 63 6. Pseudo-Clementines .............................................................................................. 68 7. Clement of Alexandria ........................................................................................... 71 8. Fire and Light ......................................................................................................... 76 9. Positions of Some of the Gnostic and Sectarian Groups ........................................ 78 B. Noticeable Ideas in the Early Canonical and Non-Canonical Interpretations of the Baptism of Christ .................................................................... 91 Conclusion ......................................................................................................................... 98 Chapter II. Examination of the Ideas of Justin Martyr on the Baptism of Christ ................. 100 A. Ideas of Justin Martyr Regarding Christian Baptism ................................................ 102 1. Fire-Light Motif in the Baptismal Theology of Justin Martyr .............................. 106 2. The Holy Spirit in the Baptismal Theology of Justin Martyr ............................... .109 iii 3. Contrast Between the Jewish Washings and Christian Baptism ......................... 114 4. John the Baptist and His Baptismal Ministry in the Theology of Justin Martyr ... 118 B. Ideas of Justin Martyr Regarding the Baptism of Christ .......................................... 121 C. Influence of Justin Martyr on Irenaeus of Lyons ..................................................... 144 Conclusion ...................................................................................................................... 146 Chapter III. The Theology of Irenaeus on the Baptism of Jesus Christ ................................ 149 A. Views of Irenaeus Regarding Christian Baptism ...................................................... 165 B. Theological Positions of Irenaeus of Lyons Regarding Jesus’ Baptism .................... 177 C. Irenaeus and Creation .............................................................................................. 202 Conclusion ...................................................................................................................... 204 Chapter IV. The Effects of the Baptism and the Holy Spirit in the Deification of the Humanity of Christ, According to Irenaeus of Lyons ................................................ 213 A. The Salvation of the Flesh as an Essential Concept of the Theology of Irenaeus of Lyons ................................................................................. 246 B. Progress as an Essential Element in the Theology of Irenaeus of Lyons ................. 259 Conclusion ...................................................................................................................... 274 General Conclusion .............................................................................................................. 279 Bibliography .......................................................................................................................... 309 iv Introduction Theologians of the second century of Christianity were increasingly interested in the baptism of Jesus in the Jordan River as described in the Gospels in Matthew 3: 13-17; Mark 1: 4-11; Luke 3: 21-22; and John 1: 29-34. These passages from Scripture were the source of reflections on the nature of Christ, the role of the Spirit in the baptism of Christ, and on the importance of baptism both to Christ personally and to all humanity. The Church Fathers, in response to the theological challenges presented by dissenting groups, began elaborating on the effect of baptism in the redemption of humanity. The baptism of Jesus was also important for heterodox groups such as the Ebionites and the gnostics. However, the interpretation of these and other dissenting groups was based on many non-Scriptural sources. The Ebionites, influenced by rabbinic tradition, believed in the unity of the nature of the person of God and therefore were not believers in the Trinity.1 For the Ebionites, Jesus was not the Son of God; Jesus was the Son of Joseph and Mary and thus solely human. Various gnostic systems with their innumerable concerns regarded the baptism of Jesus as an important event. Even though the baptism of Jesus was a soteriological event of decisive importance for such gnostic systems, it was not connected to the Paschal mystery for them. The gnostics regarded baptism symbolically showing the 1 The use of the term “Trinity” is used with the knowledge that the theology of the Trinity was not fully developed during the period studied in this work. The word “Trinity’ was not used before Tertullian created it in the third century. However, there is a general agreement that before the third century established Christian communities practiced baptism in the name of the Father, the Son and the Holy Spirit, and that a belief in the Father. Son and Spirit was part of the rule of faith of the established Christian communities. For more explanation on this subject, refer to M.C. Steenberg’s Of God and Man: Theology as Anthropology from Irenaeus to Athanasius (T&T Clark, 2009), pp. 9-10. 1 2 events at the Jordan as the transcendental anointing of a celestial being which happened beyond historical boundaries. Church theologians of the second century were challenged by groups like the Ebionites and different branches of Gnosticism (with groups as diverse as the Valentinians, Marcosians, Ophites and others). The Christian tradition gave importance to the baptism of Jesus in response to legitimate questions regarding the identity of Jesus Christ and how the baptism in the Jordan influenced Jesus’ life and mission. One of these questions was related to the Gospel passages concerning the baptism of Jesus. Judaic and gnostic groups saw the descent of the Spirit of God in the form of a dove as an indication that Jesus did not receive the Spirit until the baptism. This perception encouraged the Church theologians to ask themselves how one could reconcile the accounts of the baptism of Jesus with the infancy accounts that speak of the action of the Holy Spirit from the conception of Jesus. There was also the question about the divinity and humanity of Jesus Christ. The Synoptic Gospels mention as part of the baptism episode a voice from heaven that said: “This is my Son, the Beloved, with whom I am well pleased” (Matt. 3:17); “You are my Son, the Beloved,
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