There are moments in the life of faith when something long familiar quietly asks to be
revisited. Not because it has changed, but because we have. Such moments often
arrive without fanfare, through attentiveness rather than revelation, inviting us to listen
again to the story the Church has been telling all along.
For me, one such moment came through a renewed encounter with a name: my middle
name, Irénée, given in honour of my grandfather. Like many inherited names, it had
long been present without much reflection. Only recently did I pause to explore its
deeper roots and discover that Irénée is the French form of Irenaeus, derived from the
Greek Eirēnaios, meaning “peaceful” or “one who brings peace.” This discovery did not
suggest distinction or status but prompted reflection—particularly as I continue in
discernment toward higher orders within the Church.
That reflection led me to the life and witness of Irenaeus of Lyons, one of the most
influential figures in shaping early Christian belief and preserving the apostolic faith later
expressed in the Apostles’ Creed.
A Bishop Rooted in Living Memory
Irenaeus lived in the latter half of the second century, a period marked by persecution,
doctrinal diversity, and rapid expansion of the Church. Born likely in Asia Minor, he later
became bishop of Lyons in Roman Gaul. His authority rested not simply in office, but in
proximity to the apostolic generation.
As a student of Polycarp of Smyrna—who had himself been taught by the Apostle
John—Irenaeus stood within living memory of the apostles. At a time before the New
Testament canon was fully settled, the Church relied heavily on faithful transmission:
the careful handing on of what had been received (cf. 1 Corinthians 15:1–3). Irenaeus
understood his vocation not as innovation, but as guardianship.
The Rule of Faith and the Shape of Belief
Central to Irenaeus’ theology is what he called the Rule of Faith (regula fidei). This was
a shared confession taught to catechumens and used in baptismal preparation across
the early Church. Though not yet fixed in the precise wording of later creeds, its
structure was remarkably consistent.
The Rule of Faith affirmed belief in one God, the Father Almighty, creator of heaven and
earth (cf. Genesis 1:1; Matthew 6:9); in Jesus Christ, the Son of God, who truly became
flesh, suffered, died, and rose again (cf. John 1:14; 1 Corinthians 15:3–4); in the Holy
Spirit (cf. John 14:26); in the Church (cf. Ephesians 4:4–6); and in the resurrection of
the body and life everlasting (cf. John 11:25; Romans 8:11). ¹
This theological framework closely parallels what would later be formalized as the
Apostles’ Creed. While the Creed itself developed gradually—particularly within Roman
baptismal practice—Irenaeus’ articulation of the Church’s shared faith helped establish
the boundaries of orthodox Christian confession.
Embodiment, History, and Salvation
One of Irenaeus’ most enduring contributions is his insistence on the full reality of
Christ’s incarnation. Writing against Gnostic teachings that denied the goodness of
creation and the significance of the body, Irenaeus argued that salvation unfolds within
history and through embodied life.
His well-known affirmation—“What is not assumed is not healed”—captures this
conviction. If Christ did not truly become human, then humanity itself remains
unredeemed. This emphasis echoes the Gospel proclamation that the Word became
flesh and lived among us (John 1:14).
The Apostles’ Creed reflects this same grounding of faith in real events: Christ’s
suffering under Pontius Pilate, his death, burial, and resurrection. For Irenaeus, these
affirmations were not secondary details but essential safeguards of the Gospel.
Resurrection and the Renewal of Creation
Irenaeus also placed strong emphasis on the resurrection of the body. Salvation, in his
understanding, was not escape from creation but its restoration. God does not abandon
what God has made; rather, creation is brought to fulfillment in Christ (cf. Romans
8:19–23).
This conviction resonates with the Creed’s final affirmations: “the resurrection of the
body and the life everlasting.” It offers a hope that is neither abstract nor escapist but
grounded in God’s promise to renew all things (Revelation 21:1–5).
A Name as Invitation, Not Claim
Reflecting on the shared name Irénée has not led to a claim of authority but to
attentiveness. Names are gifts, often carrying memory and responsibility. In this case,
the name links family lineage with the wider life of the Church, drawing personal history
into conversation with tradition.
As I continue discerning vocation, Irenaeus’ example offers a steady companion: a
theologian whose faithfulness was marked by clarity, patience, and pastoral courage
rather than self-assertion.
The Creed as a Living Confession
The Apostles’ Creed remains a living declaration of faith within Anglican worship. Its
endurance lies in its ability to hold together Scripture, tradition, and lived experience.
Irenaeus’ witness reminds us that doctrine exists not for argument, but for the life of the
Church.
To confess the Creed today is to stand within the same apostolic story Irenaeus sought
to protect—a story of creation affirmed, humanity redeemed, and hope anchored in
resurrection.
Remembering Forward
The Church remembers not only by looking back but also by carrying faith forward.
Names, creeds, and vocations become threads in a larger tapestry of witness. In
rediscovering the history of a name shared with a grandfather and with a second-
century bishop, I have found not distinction, but responsibility: to receive the faith with
humility and to hand it on with care.
In this way, Irenaeus of Lyons continues to speak—not loudly, but faithfully—reminding
the Church that to remain apostolic is to remain rooted in the Gospel as it is lived,
confessed, and embodied today.
By Stephen Joseph Irénée (Irenaeus) Weiss, M.Ed. (Counselling)
(Étienne Joseph Irénée Weiss)
References
1. Irenaeus, Against Heresies I.10.1–2; cf. 1 Corinthians 15:1–4; Ephesians 4:4–6.
2. Irenaeus, Against Heresies III.18.7; V.1.1; cf. John 1:14; Hebrews 2:14–17.