1. Irenaeus’ Christology in his Demonstration of the Apostolic Preaching.
Here’s my first installment of a little more in depth look at this short work by Irenaeus (here’s my primary post).
It seems popular these days in popular sources to say that Jesus was named a God at Nicea (325 CE). This neglects the fact that the greatest challenge to orthodoxy in the first couple of centuries were battles against his humanity (e.g., the Gnostics) rather than his divinity. At any rate, Irenaeus gives a clear indication about his view of Jesus’ divinity in paragraph 47, which is almost 150 years earlier than Nicea.
47. So then the Father is Lord and the Son is Lord, and the Father is God and the Son is God; for that which is begotten of God is God. And so in the substance and power of His being there is shown forth one God; but there is also according to the economy of our redemption both Son and Father. Because to created things the Father of all is invisible and unapproachable, therefore those who are to draw near to God must have their access to the Father through the Son. And yet more plainly and evidently does David speak concerning the Father and the Son as follows: Thy throne, O God is for ever and ever: thou hast loved righteousness and hated unrighteousness: The omission of “thy God” after “God” may be an oversight. therefore God hath anointed thee with the oil of gladness above thy fellows. (Ps. xlv. 6 f.) For the Son, as being God, receives from the Father, that is, from God, the throne of the everlasting kingdom, and the oil of anointing above His fellows. The oil of anointing is the Spirit, wherewith He has been anointed; and His fellows are prophets and righteous men and apostles, and all who receive the fellowship of His kingdom, that is to say, His disciples.