Although Irenæus does not think proper to discuss the subject of the
origin of evil, properly so called, he speaks agreeably to the Scriptures
as to its introduction into this lower world, and in some degree fills up
their outline. Thus he describes Satan as having been originally one of
the angels who had power over the air(254). He attributes the beginning of
his overt acts of rebellion to his envy towards man(255), because he had
been made in the image of God, i. e. immortal(256); whom through envy he
stirred up to rebellion likewise(257), and that by falsehood(258), putting
on the form of the serpent, that he might escape the eye of God(259):
wherefore, although God had pity upon man, as having fallen through
weakness(260), and because otherwise Satan would have frustrated the
Divine purpose(261), he totally cut off from himself the apostate
angels(262), and doomed them and their Prince to the eternal fire(263),
which he had from the beginning prepared for obstinate transgressors(264),
although he did not make known to them at that time that their lot was
irremediable(265).
The next act of the apostate spirits was to mingle themselves with human
nature by carnal copulation with women, and thus to cause the total
corruption of the old world and its inhabitants (notwithstanding the
preaching of Enoch to these fallen spirits), and consequently their
destruction(266).
Irenæus makes none but very general allusions to the agency of the fallen
spirits from the fall of man till the coming of Christ. He declares that,
up to that time(267), they had not ventured upon blaspheming God; but that
then, becoming aware that everlasting fire was the appointed recompense of
those who continued in rebellion without repentance, they felt themselves
already condemned, and waxing desperate, charged all the sin of their
rebellion on their Maker, by inspiring the Gnostics with their impious
tenets(268). It seems to be implied that sentence is not yet pronounced
upon the fallen angels(269).