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A creation-order theodicy: God and gratuitous evil. University Press of America. ISBN 978-0-7618-2989-8. Migliore, Daniel (2004). Faith seeking understanding: an introduction to Christian theology. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-2787-6. Minns, Denis (2010). Irenaeus: An Introduction. Continuum International Publishing Group.
Irenaeus (/ ɪ r ɪ ˈ n eɪ ə s / or / ˌ aɪ r ɪ ˈ n iː ə s /; Ancient Greek: Εἰρηναῖος, romanized: Eirēnaîos; c. 130 – c. 202 AD) [4] was a Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by opposing Gnostic interpretations of Christian ...
P. Oxyrhynchus 405 – fragment of Against Heresies from c. 200 AD. Against Heresies (Ancient Greek: Ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδωνύμου γνώσεως, Elenchos kai anatropē tēs pseudōnymou gnōseōs, "On the Detection and Overthrow of the So-Called Gnosis"), sometimes referred to by its Latin title Adversus Haereses, is a work of Christian theology ...
Dealt as heresy by Irenaeus, Hippolytus, and Philaster: Sect is founded around the Apocalypse of Adam. Ophites: Belief that the serpent who tempted Adam and Eve was a hero and that the God who forbade Adam and Eve to eat from the tree of knowledge is the enemy. Dealt as heresy by Hippolytus of Rome: Valentianism: A Gnostic and dualistic sect
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…it is possible that one thing in relation to another may be evil, and at the same time within the limits of its proper being it may not be evil. Then it is proved that there is no evil in existence; all that God created He created good. This evil is nothingness; so death is the absence of life. When man no longer receives life, he dies.
From the "Unknown God" emanate aeons, a series of paired female and male beings. The first of these is Barbelo , who is a co-actor in subsequent emanations. The aeons that result are representative of the various attributes of God, which are indiscernible when they are not abstracted from their origin.
At the end of the first book of Irenaeus is a section to all appearance derived from a source different from that just referred to. He here relates the opinions of heretics to whom he himself gives no title, but whom his copyist Theodoret (Haer. Fab. i. 14) calls Ophites. The Ophite teaching may be used to illustrate that of Saturninus, his ...