The scholarly consensus concerning the structure of Irenaeus’ Demonstration of the Apostolic Preaching is that the writing is composed of two sections, a ‘narratival’ presentation of the truth and a ‘proof from prophecy' of the truth. This structure has led to a number of possible purposes, including pedagogical, catechetical, hermeneutical, and apologetic proposals. James B. Wiegel’s ‘The Trinitarian Structure of Irenaeus’ Demonstration of the Apostolic Preaching’ challenged this consensus, stimulating renewed interest in this writing. After reviewing Wiegel’s article as well as those of two earlier scholars, Susan L. Graham and Thomas F. Torrance, who have also challenged the consensus in different ways, Demonstration is analyzed in light of the three-part proposal. The close connection between the three-part Rule of Faith, the three-part structure and the specific content of each part appears to indicate that these are not directly related to any of the proposed purposes. Instead, it is the occasion of the writing, the appearance of people who have heretical understandings of the Trinity, that guided the arrangement. This ‘demonstration’ was then useful for a variety of purposes in the church.
This paper seeks to explicate the ends of eucharistic oblations according to Irenaeus of Lyons by examining the logic of his theological economy of the gift. God’s absolute transcendence and perfect self-sufficiency ground this economy by establishing his role as a Giver who needs nothing in return. God’s whole purpose in creating is that he might shower humanity with his good gifts. Yet God desires and requires that humans offer him gifts-in-return that they, who stand in need of communion with God, may participate in his economy and so receive the gift of salvation. For Irenaeus, eucharistic oblations – when they are offered in faith, hope, and love – are one of the means (the other being love of neighbour in mercy and justice) by which humans are drawn into communion with the God-Who-Gives. By thus giving thanks to God they are in turn accounted grateful; by thus glorifying God they are themselves glorified; and by thus propitiating God, so to speak, they are restored to his friendship. In other words, God requires gifts-in-return from humans that this exterior sign of their interior love may redound to their own eternal benefit.