tion of the Apologists.
Whilst in their case the history of Jesus seems to derive its importance
almost solely from the fulfilment of prophecy, it acquires in Irenaeus an
independent and fundamental significance. Here also we recognise the
influence of "Gnosis," nay, in many places he uses the same expressions
as the Gnostics, when he sees salvation accomplished, on the one hand,
in the mere appearance of Jesus Christ as the second Adam, and on the
other, in the simple acknowledgment of this appearance.[610] But he is
distinguished from them by the fact that he decidedly emphasises the
personal acts of Jesus, and that he applies the benefits of Christ's
work not to the "pneumatic" _ipso facto_, but in principle to all men,
though practically only to those who listen to the Saviour's words and
adorn themselves with works of righteousness.[611] Irenaeus presented
this work of Christ from various points of view. He regards it as the
realisation of man's original destiny, that is, being in communion with
God, contemplating God, being imperishable like God; he moreover views
it as the abolition of the consequences of Adam's disobedience, and
therefore as the redemption of men from death and the dominion of the
devil; and finally he looks upon it as reconciliation with God. In all
these conceptions Irenaeus fell back upon the _person_ of Christ. Here,
at the same time, he is everywhere determined by the content of Biblical
passages; in fact it is just the New Testament that leads him to these
considerations, as was first the case with the Valentinians before him.
How uncertain he still is as to their ecclesiastical importance is shown
by the fact that he has no hesitation in reckoning the question, as to
why the Word of God became flesh and suffered, among the articles that
are a matter of consideration for science, but not for the simple faith
(I. 10. 3). Here, therefore, he still maintains the archaic standpoint
according to which it is sufficient to adhere to the baptismal
confession and wait for the second coming of Christ along with the
resurrection of the body. On the other hand, Irenaeus did not merely
confine himself to describing the fact of redemption, its content and
its consequences; but he also attempted to explain the peculiar nature
of this redemption from the essence of God and the incapacity of man,
thus solving the question "cur deus homo" in the highest sense.[612]
Finally, he adopted from Paul the thought th