Naturally he rejected the whole of the Old Testament and made a selection of his own from the New Testament Scriptures consisting of the greater Epistles of Paul and an edited version of Luke's Gospel. Tertullian dedicated five books to the denial of this kind of teaching. But it was more simple to show the illogicality of Marcion's doctrine than to resolve in detail the evils elevates by a lot of roads in the Old Testament. Origen

Origen described the way of biblical interpretation which had previously been utilized by Christian writers, and which Clement had momentarily laid a hand on. Scripture, says Origen, is like a man, in that it is made up of body, spirit, and character. The body of scripture is its accurate connotation, which is understandable to the uncomplicated: the soul is the decent denotation, comprehensible to any advocate when it is made clear to him: the strength is the spiritual or allegorical sense. It must be recognized that Origen says very less in relation to the 'moral' meaning; but because his design (Lossky, 1976); the Pauline orientation of the unmuzzled ox to the right of ministers to hold up by the populace; look like to imply that it consists in the meticulous function of some general principle demonstrated by the text, the moral connotation will in the majority examples come out straight from the honest. In any situation Origen is mostly anxious with the allegorical technique, enlightening the concealed spiritual meaning, the machine whereby the complexities and discrepancies of the scriptures, and still what are, from a Christian point-of-view, the immoralities, can be coordinated with the Faith (Viscuso, 2006).

Irenaeus

Irenaeus might honestly be termed the primary biblical theologian; for him the Bible is not an anthology of proof-texts as it is for the Apologists, but an incessant documentation of God's self-disclosure and his transactions with man, attaining its peak in the person...

His Christology is not methodically described; Irenaeus was not a methodical thinker. But the chief points are apparent: Christ is the Logos, the complete disclosure of the Father's love; in resistance to the Gnostic idea of emanation Irenaeus confirms the unending co-existence of the Logos with the Father, thus increasing the teaching of the preamble of the Fourth Gospel. But he makes use of Pauline as well as Johannine ideas; Christ is the subsequent Adam who reinstates mankind to the point lost by the Fall, or to a certain extent he enables man to fulfil the potentialities overcome by Adam at his formation; for man was not fashioned perfect and eternal, but accomplished of excellence and immortality. This redemptive vocation, by which Christ 'unites the end to the beginning', that is, reinstates man to God, is one of the significance of the celebrated doctrine of 'recapitulation'. The expression is Pauline; or deutero-Pauline; from Ephesians i. 10 (Viscuso, 2006). However generally speaking, though Irenaeus makes use of Pauline phrases and imagery, his dogma of redemption is 'Eastern' or 'incarnationist'. He talks of Christ's triumph over Satan, of ransom, of sacrifice, but these conceptions do not seem to be brought into relation with one another, or with the dominant subject of deliverance through Christ's personification and our incorporation in him. This, as a minimum, is how it comes into view to most commentators. But Bishop Aulen, in his significant book Christus Victor, finds in Irenaeus a dependable statement of the 'classical' theory of the Atonement, doing justice to each feature of the work of Christ considered as an act of God, and free from the forensic ideas of the soon after 'Western' view.
Works Cited

A Quest for Reform of the Orthodox Church: The 1923 Pan-Orthodox Congress

Orthodox Synthesis: The Unity of Theological Thought

The Mystical Theology of the Eastern…