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 Spirit is a scala ascensionis ad Deum, of which all the faithful are partakers, yet the guidance of the church by the Spirit is mediated by apostles, prophets, and teachers, and they who would have the guidance of the Spirit must come to the church. "For, where the church is, there is the Spirit of God, and where the Spirit of God is, there is the church and all grace—the Spirit, moreover, is the truth" (iii. 24, 1). Expressly therefore is the "charisma veritatis" attached to the episcopal succession (iv. 26, 2), not as a gift of inspiration enabling the bishops to discover fresh truths, but rather as such guidance as enables them to preserve the original truth. Therefore it is more particularly the churches of apostolical foundation, and in the West specially the church of Rome, which can give the surest warrant for the true and incorrupt tradition. In this sense the much-disputed passage is to be understood in which some would find a witness for the primacy of the Roman church: "For with this church must, on account of her more excellent origin ('propter potiorem principalitatem,' i.e.  διὰ τὴν διαφορωτέραν ἀρχήν), every church, that is, all the faithful coming from all quarters, put themselves in agreement, as being the church in which at all times by those who come from all quarters the tradition derived from the apostles has been preserved" (iii. 3, 2). The potentior principalitas denotes here not only the superior antiquity of the Roman church as the greatest, oldest, and most widely known (i.e. in the West, where Irenaeus was writing), but also her nobler origin as founded by those "two most glorious apostles Peter and Paul." The mention of the "faithful coming from all quarters" points again to the position of the great world's metropolis as a centre of intercourse, and therefore the place in which Christians could most easily convince themselves of the oneness of apostolical tradition in the whole church. Obscurations and corruptions of that tradition, quite possible in remoter churches, would at Rome be soonest discovered and most easily removed. It is not of any Roman lordship over other churches or a primatial teaching-office committed to the Roman bishop that Irenaeus is here speaking, but only of the surer warrant offered by the position of that church for the uncorrupt maintenance of the apostolical traditions. So, after reckoning the succession of Roman bishops down to Eleutherus, his own contemporary, Irenaeus proceeds: τῇ αὐτῇ τάξει καὶ τῇ αὐτῇ διαδοχῇ, ἥ τε ἀπὸ τῶν ἀποστόλων ἐν τῇ ἐκκλησίᾳ παράδοσις καὶ τὸ τῆς ἀληθείας κήρυγμα κατήντηκεν εἰς ἡμᾳς (iii. 3, 3). But just the same he says of the church of Ephesus founded by St. Paul, and till the times of Trajan under the guidance of St. John: ἀλλὰ καὶ ἡ ἐν Ἐφέσῳ ἐκκλησία ὑπὸ Παύλου μὲν τεθεμελιωμένη, Ἰωάννου δὲ παραμείναντος αὐτοῖς μέχρι τῶν Τραϊανοῦ χρόνων, μάρτυς ἀληθής ἐστι τῆς ἀποστολικῆς παραδόσεως (iii. 3, 4).

The unity of the Catholic church, thus secured by the continuance of the apostolic office, is regarded by Irenaeus as mainly a doctrinal unity. Of her guardianship of sacramental grace he gives hints only. Yet he is certainly on the way to that conception when he singles out the continuance of spiritual gifts as a special note of the true church, meaning thereby not merely the charisma veritatis. but also the gifts of prophecy and miracle (ii. 32, 4; cf. iii. 11, 9). He is not less decided in opposing schismatics, who destroy the church's unity (iv. 26, 2; 33, 7), than heretics who corrupt her doctrine. In internal divisions among the faithful he never wearies in urging the interests of peace. Neither in the Montanistic movement nor in the Paschal controversy does he see grounds for the severance of church communion. At the same time he determinedly opposes that separatist temper, which, denying the presence of the Spirit in the church, would claim His gifts exclusively for its own sect or party. Even if we are not warranted in identifying with the Montanists those "false prophets" of whom he speaks (iv. 33, 6) as with lying lips pretending to prophesy, any more than those who (iii. 11, 9) deny the gospel of St. John—all the more applicable to them is the following description: "Men who bring about schisms, devoid of true love to God, seeking their own advantage rather than the unity of the church; wounding and dividing for petty reasons the great and glorious body of Christ, and so far as in them lies destroying it; speaking peace, but acting war, and in sober truth straining out the gnat and swallowing the camel. For no reformation which they could bring about would outweigh the evils produced by their schism" (iv. 33, 7). The great importance attached by Irenaeus to the maintenance of church unity rests for him on the assumption that the church being sole depositary of divine truth is the only trustworthy guarantee of human salvation. While himself sharing, with the Montanists, not only the hope of the millennial kingdom but also the expectation of its outward visible glory (v. 32–36) and delighting in reminiscences of what the "elders" (Papias) have handed down concerning it as from the lips of the apostle St. John (v. 33, 3), Irenaeus does, on the other hand, with his conception of the