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Fragments of Papias - ANF 1:5Papias of Hierapolis[The writings of Papias in common circulation are five in number, and these are called an Exposition of the Oracles of the Lord. Irenaeus makes mention of these as the only works written by him, in the following words: "Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him." Thus wrote Irenaeus. Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion from those who were acquainted with them [the apostles] in the following words: ]Fragments of Papias - ANF 1:20Papias of HierapolisWith regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenaeus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it.Fragments of Papias - PIE 1:7Papias of Hierapolis(Preserved in Irenaeus' Against All Heresies, 5:33:3-4)Fragments of Papias - PIE 1:16Papias of Hierapolis1 Five books of Papias are extant, which bear the title Expositions of Oracles of the Lord. Of these Irenaeus also makes mention as the only works written by him, in the following words: `These things Papias, who was a hearer of John and a companion of Polycarp, an ancient worthy, witnesseth in writing in the fourth of his books. For there are five books composed by him.' So far Irenaeus.Fragments of Papias - PIE 2:3Papias of Hierapolis13 For he evidently was a man of very mean capacity, as one may say judging from his own statements: yet it was owing to him that so many church fathers after him adopted a like opinion, urging in their own support the antiquity of the man, as for instance Irenaeus and whoever else they were who declared that they held like views.Fragments of Papias - PIE 2:20Papias of Hierapolis1 With regard however to the inspiration of the book (i.e. the Apocalypse) we hold it superfluous to speak at length; since the blessed Gregory (I mean, the Divine) and Cyril, and men of an older generation as well, Papias, Irenaeus, Methodius and Hippolytus, bear testimony to its genuineness.Fragments of Papias - PIE 3:10Papias of Hierapolis2 And Irenaeus of Lyons says the same thing in his fifth book against heresies, and produces in support of his statement the aforesaid Papias.Fragments of Papias - PIE 3:13Papias of Hierapolis1 Nor again (does Stephanus follow) Papias, the bishop and martyr of Hierapolis, nor Irenaeus, the holy bishop of Lyons, when they say that the kingdom of heaven will consist in enjoyment of certain material foods.Fragments of Papias - PIE 3:16Papias of Hierapolis1 Papias, bishop of Hierapolis, who was a disciple of John the Divine, and a companion of Polycarp, wrote five books of Oracles of the Lord, wherein, when giving a list of the Apostles, after Peter and John, Philip and Thomas and Matthew he included among the disciples of the Lord Aristion and a second John, whom also he called `The Elder.' [He says] that some think that this John is the author of the two short and catholic Epistles, which are published in the name of John; and he gives as the reason that the primitive (fathers) only accept the first epistle. Some too have wrongly considered the Apocalypse also to be his (i.e. the Elder John's) work. Papias too is in error about the Millennium, and from him Irenaeus also.Fragments of Papias - PIE 4:3Papias of Hierapolis1 Irenaeus and others record that John the Divine and Apostle survived until the times of Trajan; after which time Papias of Hierapolis and Polycarp, bishop of Smyrna, his hearers, became well known.Fragments of Papias - PIE 4:8Papias of Hierapolis3 From which it is clear that in his list of names itself there is one John who is reckoned among the Apostles, and another the Elder John, whom he enumerates after Aristion . We have mentioned this fact on account of the statement made above, which we have recorded on the authority of very many, that the two later epistles of John are not (the work) of the Apostle, but of the Elder. This (Papias) is said to have promulgated the Jewish tradition of a Millennium, and he is followed by Irenaeus, Apollinarius and the others, who say that after the resurrection the Lord will reign in the flesh with the saints.Fragments of Papias - PIE 4:14Papias of Hierapolis1 Irenaeus, a disciple of Papias who was a hearer of John the Evangelist, relates.Fragments of Papias - PIE 4:21Papias of Hierapolis1 For, last of these, John, surnamed the Son of Thunder, when he was now a very old man, as Irenaeus and Eusebius and a succession of trustworthy historians have handed down to us, about the time when terrible heresies had cropped up, dictated the Gospel to his own disciple, the virtuous Papias of Hierapolis, to fill up what was lacking in those who before him had proclaimed the word to the nations throughout all the earth.Fragments of Papias - Schmidt 1:11Papias of Hierapolis[AD 180] Irenaeus of Lyons Fragments of Papias - Schmidt 1:17Papias of HierapolisIrenaeus and others record that John the Theologian and Apostle survived until the times of Trajan; after which Papias of Hierapolis and Polycarp, bishop of Smyrna, both of whom heard him, became well known.Fragments of Papias - Schmidt 2:22Papias of HierapolisBishop Irenaeus writes that John the Apostle survived all the way to the time of Trajan: after whom his notable disciples were Papias, Bishop of Hieropolis, Polycarp of Smyrna, and Ignatius of Antioch.Fragments of Papias - Schmidt 3:2Papias of HierapolisThe growth of this heresy is described for us by Irenaeus, bishop of the church of Lyons, a man of the apostolic times, who was a disciple of Papias the hearer of the evangelist John.Fragments of Papias - Schmidt 3:4Papias of HierapolisPapias, bishop of Hierapolis, who was a disciple of John the Divine, and a companion of Polycarp, wrote five books of Oracles of the Lord, wherein, when giving a list of the Apostles, after Peter and John, Philip and Thomas and Matthew he included among the disciples of the Lord Aristion and a second John, whom also he called `The Elder.' So some think that this John is the author of the two short and catholic Epistles, which are published in the name of John; and he gives as the reason that the primitive (fathers) only accept the first epistle. Some too have wrongly considered the Apocalypse also to be his (i.e. the Elder John's) work. Papias too is in error about the Millennium, and from him Irenaeus also.Fragments of Papias - Schmidt 3:9Papias of HierapolisPapias, bishop of Hierapolis, who was a disciple of John the Divine, and a companion of Polycarp, wrote five books of Oracles of the Lord, wherein, when giving a list of the Apostles, after Peter and John, Philip and Thomas and Irenaeus wrote that John the Apostle remained until the times of Trajen, after whom were Papias Bishop of Heirapolis, Polycarp of Smyrna and Ignatius of Antioch.Fragments of Papias - Schmidt 3:16Papias of HierapolisThis he says, darkly indicating, I suppose, Papias of Hierapolis in Asia, who was a bishop at that time and flourished in the days of the holy Evangelist John. For this Papias in the fourth book of his Dominical Expositions mentioned viands among the sources of delights in the resurrection.... And Irenaeus of Lyons says the same thing in his fifth book against heresies, and produces in support of his statement the aforesaid Papias.Fragments of Papias - Schmidt 3:20Papias of HierapolisWith regard however to the inspiration of the book (i.e. the Apocalypse) we hold it superfluous to speak at length; since the blessed Gregory (I mean, the Divine) and Cyril, and men of an older generation as well, Papias, Irenaeus, Methodius and Hippolytus, bear testimony to its genuineness.Fragments of Papias - Schmidt 3:25Papias of HierapolisAnd Papias, in his discourses, put it this way: Heaven did not countenance his earthly plans, since communication between light and darkness is impossible. He [satan] fell to earth to dwell here, and people came to where he lived. However, he did not let them enjoy their natural passions, rather, he beguiled them into many evils. But Michael and his forces who are overseers of the world helped humanity, as Daniel learned. They established laws and made the prophets wise. All this constituted a battle against the dragon [satan] who [always] set obstacles for humanity. And this struggle extended to Heaven , to Christ. Then Christ came, and the law which had been impossible for others [to fulfill] He realized in His own body, according to the Apostle. He caused sin to retreat and condemned satan, and by His death He spread His righteousness over everyone. Once this happened, the victory of Michael and his forces was realized, and the dragon was unable to resist any longer. This was because the death of Christ made a laughing-stock of him and hurled him to earth. Christ spoke about this, saying: "I saw satan fall from heaven like a bolt of lightning". The Doctors of the Church (the vardapet s) understood this to refer not to his first fall, but to his second which occurred because of the crucifixion. This [second] fall was not one which occurred in a particular place as the first [fall] had, but rather concerned the expectation of future judgement and punishment . For he had failed in battle, as Anton [St. Anthony] himself confessed in a psalm he wrote about this: "The enemy's weapons were completely destroyed." For Christ had judged him and he fell absolutely. The Doctors of the Church teach that until this fall he [satan] had hopes of returning to his former glory, but afterwards he fell completely. On this [topic] Irenaeus takes the words of the martyr Justin as follows...Fragments of Papias - Schmidt 4:14Papias of HierapolisIrenaeus and others record that John the Theologian and Apostle survived until the times of Trajan; after which Papias of Hierapolis and Polycarp, bishop of Smyrna, both of whom heard him, were becoming known.Fragments of Papias - Schmidt 4:18Papias of HierapolisTherefore, at this Apollonarius the heretic, with his companions, abandoned the glorious illumination of the living words and became blind to the faith like the Jews. He dared to speak, like the Pharisees, that after the resurrection of the dead, we shall live again for a thousand years in Jerusalem with the Messiah, with bodily pleasures, and childish sacrifices, and earthly libations before him [the Messiah?]. After these things are fulfilled, at that time we shall be taken up into heaven. And he was not shamed by the voice of Paul who said, "The kingdom of God is not of eating or drinking. But of righteousness and peace and joy in the Holy Spirit." [Romans 14:17]. Also in like manner Irenaeus bishop of Lyon in Gaul wandered in these matters, which are in the book of Papias as Eusebius narrates.Fragments of Papias - Schmidt 4:21Papias of HierapolisPapias, bishop of Hierapolis in the Asia, who was educated with John the Evangelist, says in the fourth book of "Interpretations of the Lord" that delights shall exist through foods in the resurrection. What is more, Irenaeus says the same in [his] writing "Against Heresies", from testimony from the book of Papias. Afterwards, he accepted this opinion of Apollonarius.Fragments of Papias - Schmidt 5:3Papias of HierapolisNor again (does Stephanus follow) Papias, the bishop and martyr of Hierapolis, nor Irenaeus, the holy bishop of Lyons, when they say that the kingdom of heaven will consist in enjoyment of certain material foods.Fragments of Papias - Schmidt 5:6Papias of HierapolisAnd the... great Methodius... and also Irenaeus bishop of Lyons and Papias bishop of Heirapolis, Methodius won the crown of martyrdom, the latter were apostolic men.... But however, when they diminish the truth and were brought to speak against the common and ecclesiastical dogma, in these things we do not follow them, but we take nothing away from their patristic honor and glory.Fragments of Papias - Schmidt 6:5Papias of HierapolisEcclesiastical History 3.20.1-89 PG 145 Concerning Papias of Heirapolis and the marvelous things recorded concerning him This Papias of Heirapolis became eminent in apostolic life, he left many writings for the church, but only five are extent, which he entitled "Interpretation of the Lordly Sayings" which also Irenaeus makes mention relating thusly, " These things also Papias, hearer of John, friend of Polycarp, an ancient man, testifies in writing in the fourth of his books. For there are five books composed by him." But Papias, in the preface of his book on the apostles, does not say he himself was an eyewitness, but he says that he received the matters of faith from those who knew them [the apostles] well, through which phrasing he explains [in the following way] "For I shall not hesitate,” he says, “to record for you whatever I carefully learned from the Elders and carefully remembered, along with my interpretations, confirming the truth on their behalf. For I do not rejoice over those who speak many things, as many do, but in the those who teach the truth. Neither those who teach strange commandments but those who teach what was given by the Lord in faith, even what comes from the truth itself. But if ever one who followed the Elders should come, I asked about the words of the Elders, what Andrew or what Peter said, or what Thomas or Philip or what Simon or James or what John or Matthew or any other of the disciples of the Lord or what Aristion and the Elder John, the disciples of Lord, say. For I did not believe that the matters of books would aid me as much as the things from a living and abiding voice."Fragments of Papias - Schmidt 6:9Papias of HierapolisConcerning Barsabbas who was also called Justus, whom Acts make mention, he says that he, having drunk a poison potion, was aided by that grace of the lord and was triumphant over it.. And he records many other parables and teachings from unwritten tradition of the Savior and some others that are even more mythical. And he says that after a thousand years there will be a resurrection from the dead in the bodily kingdom of Christ which shall be instituted upon this earth, which I suppose he having misunderstood the promises which were spoken mystically, understood them carnally. As such it is clearly possible to draw inferences of his opinion from his words. Later, regarding the antiquity of the man, many derived a similar notion. Just as Irenaeus did and any other who shared similar opinions.Fragments of Papias - Schmidt 6:16Papias of HierapolisFor the last of these, John, who was called the son of thunder, when he was exceedingly old, as both Irenaeus and Eusebius handed down to us, as well as succession of other believers who were historians, at that time when the terrible heresies were sprouting, dictated the gospel to his respectable disciple Papias the Heirapolitan for the completion of those who preached the word before him to the gentiles throughout all the world.Martyrdom of Polycarp 22:3Polycarp of SmyrnaThese things Caius transcribed from the copy of Irenaeus (who was a disciple of Polycarp), having himself been intimate with Irenaeus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all.Fragments from Lost Writings 1:7Justin MartyrAnd Justin well said in his book against Marcion, that he would not have believed the Lord Himself, if He had announced any other God than the Fashioner and Maker [of the world], and our Nourisher. But since, from the one God, who both made this world and formed us and contains as tell as administers all things, there came to us the only-begotten Son, summing up His own workmanship in Himself, my faith in Him is stedfast, and my love towards the Father is immoveable, God bestowing both upon us.-Irenaeus: Heresies , iv. 6.Fragments from Lost Writings 1:9Justin MartyrJustin well said: Before the advent of the Lord, Satan never ventured to blaspheme God, inasmuch as he was not yet sure of his own damnation, since that was announced concerning him by the prophets only in parables and allegories. But after the advent of the Lord learning plainly from the discourses of Christ and His apostles that eternal fire was prepared for him who voluntarily departed from God and for all who, without repentance, persevere in apostasy, then, by means of a man of this sort, he, as if already condemned, blasphemes that God who inflicts judgment upon him, and imputes the sin of his apostasy to his Maker, instead of to his own will and predilection.-Irenaeus: Heresies , v. 26.Fragments from Lost Writings 2:11Justin MartyrAnd the fact that it was not said of the seventh day equally with the other days, "And there was evening, and there was morning," is a distinct indication of the consummation which is to take place in it before it is finished, as the fathers declare, especially St. Clement, and Irenaeus, and Justin the martyr and philosopher, who, commenting with exceeding wisdom on the number six of the sixth day, affirms that the intelligent soul of man and his five susceptible senses were the six works of the sixth day. Whence also, having discoursed at length on the number six, he declares that all things which have been framed by God are divided into six classes,-viz., into things intelligent and immortal, such as are the angels; into things reasonable and mortal, such as mankind; into things sensitive and irrational, such as cattle, and birds, and fishes; into things that can advance, and move, and are insensible, such as the winds, and the clouds, and the waters, and the stars; into things which increase and are immoveable, such as the trees; and into things which are insensible and immoveable, such as the mountains, the earth, and such like. For all the creatures of God, in heaven and on earth, fall under one or other of these divisions, and are circumscribed by them.- From the writings of Anastasius.Address of Tatian to the Greeks 42:8Tatian the AssyrianSeceding from the Church, and being elated and puffed up by a conceit of his teacher, as if he were superior to the rest, he formed his own peculiar type of doctrine. Imagining certain invisible Aeons like those of Valentinus, and denouncing marriage as defilement and fornication in the same way as Marcion and Saturninus, and denying the salvation of Adam as an opinion of his own.-Irenaeus: Adv. Hoer., i. 28.Address of Tatian to the Greeks 42:9Tatian the AssyrianTatian attempting from time to time to make use of Paul's language, that in Adam all die, but ignoring that "where sir, abounded, grace has much more abounded."-Irenaeus: Adv. Heres., iii. 37 The Apology · Introduction to the 1891 translation 4:24Aristides the PhilosopherIn the celebrated letter of Irenaeus to Florinus (written probably later than A.D. 189) the writer speaks of having seen Florinus when he lived in lower Asia with Polycarp, when he was at the royal court, and rising in esteem there; he, Irenaeus, being at that time a boy. Now this seems to imply some kind of royal residence at Smyrna; but it has always been difficult to determine what is meant by such a royal residence. The problem is discussed by Lightfoot in his Ignatius (ed. ii. vol. I. p. 449), It cannot be Hadrian's visit in A.D. 129, which would be too early; and Lightfoot thinks that although there is some reason for believing |17 Antoninus Pius to have been in Syria, and presumably also in Asia Minor, somewhere about A.D. 154, 155, this date is too late, on account of the mention of Polycarp. Accordingly Lightfoot frames, with some hesitation, the following hypothesis: "About the year 136 T. Aurelius Fulvus was proconsul of Asia. Within two or three years of his proconsulate he was raised to the imperial throne, and is known as Antoninus Pius. Even during his proconsulate omens marked him as the future occupant of the imperial throne. ...Florinus may have belonged to his suite, and Irenaeus in after years might well call the proconsul's retinue the 'royal Court' by anticipation, especially if Florinus accompanied him to Rome, &c."The Apology · Introduction to the 1891 translation 5:2Aristides the PhilosopherFor we might say that the name of Marcianus is a conspicuous one in the Church at Smyrna. When the Church of the Smyrnaeans wrote for the Church of Philomelium the account of the martyrdom of Polycarp, they employed to compose the narrative a person whom they characterise as our brother Marcianus . Now it is worthy of note that this person must have been conspicuous in the Church of Smyrna, for he is probably the same person to whom Irenaeus, whose relations with the Church at Smyrna are so intimate, dedicated one of his treatises . Moreover the relations of the Church to the Emperor through Florinus would have been favourable for the presentation of the Apology.Fragments of Caius 1:12Caius Presbyter of RomeFor they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified. And perhaps what they allege might be credible, did not the Holy Scriptures, in the first place, contradict them. And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defence of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him. Since the doctrine of the Church, then, has been proclaimed so many years ago, how is it possible that men have preached, up to the time of Victor, in the manner asserted by these? And how are they not ashamed to utter these calumnies against Victor, knowing well that Victor excommunicated Theodotus the tanner, the leader and father of this God-denying apostasy, who first affirmed that Christ was a mere man? For if, as they allege, Victor entertained the very opinions which their blasphemy teaches, how should he have cast off Theodotus, the author of this heresy?Fragments from the Lost Writings of Irenaeus 1:1IrenaeusFragments from the Lost Writings of Irenaeus Fragments from the Lost Writings of Irenaeus 1:16IrenaeusThis [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter , in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it.The Proof of the Apostolic Preaching · Introduction 1:1IrenaeusIrenaeus: Proof of the Apostolic Preaching (1920) pp. 1-23. Introduction.The Proof of the Apostolic Preaching · Introduction 1:6IrenaeusST. IRENAEUS The Proof of the Apostolic Preaching · Introduction 1:7IrenaeusST IRENAEUS The Proof of the Apostolic Preaching · Introduction 1:22IrenaeusEUSEBIUS in his Ecclesiastical History tells us that in addition to his great work Against Heresies St Irenaeus wrote A Discourse in Demonstration of the Apostolic Preaching. This work was entirely lost sight of: no one seems ever to have quoted a word of it. But it has quite recently reappeared in an Armenian manuscript together with Books IV and V of the greater work. The Armenian translation proves to be a fairly close rendering of the original Greek.The Proof of the Apostolic Preaching · Introduction 1:23IrenaeusWhat Irenaeus meant by the Apostolic Preaching can be seen from his larger work. Although the exact expression does not seem to occur there, we have its equivalent, "the Preaching of the Apostles" (III, iii. 2), and also the parallel phrases, "the Tradition of the Apostles" (III, iii. 4) and "the Preaching of the Truth" (I, iii. I; III, iii. 4). Moreover, in I, i. 20 we read that "he who holds the canon (or rule) of the truth without deviation, which he received through his baptism," will be able to escape all the snares of heresy: and in the Demonstration (c. 3.) we have closely'parallel words which also refer to the baptismal faith. Although it was not until much later that the baptismal confession came to be called the Apostles' Creed, |vi it was already regarded as a summary of the essential elements of the Apostolic message. Its form varied in some details in different Churches, but its structure was everywhere the same, for it had grown up on the basis of the baptismal formula.The Proof of the Apostolic Preaching · Introduction 1:24IrenaeusWhat Irenaeus undertakes in the present work is to set out the main points of this Apostolic message, which, as he has explained in his greater work (III, iii. 1 ff), has been handed down in the Church by the successions of the bishops and is the same in substance in all parts of the world, and to demonstrate its truth more especially from the sacred scriptures of the Old Testament. This argument from prophecy was the earliest form of Christian evidence; and though it does not appeal to us with equal force to-day, and we find it hard to be patient with some of the proofs which seemed to be convincing in the earliest times, we must yet recognize that it was a true instinct which claimed the Jewish scriptures as the heritage of the Christian Church, and surmounted by means of allegorical interpretations those serious difficulties which led many Christians to wish to cast them aside altogether.The Proof of the Apostolic Preaching · Introduction 2:1IrenaeusThe wonder of Irenaeus is the largeness of his outlook. No theologian had arisen since St Paul and St John who had grasped so much of the purpose of God for His world. "The Making of Man," to borrow Tennyson's great phrase, is his constant theme. Even though he was forced to be controversial, he was never merely negative; and the last of his books Against Heresies ends on the keynote of the whole----that man shall at length be made "after the image and likeness of God." This is to him the meaning of all history; and for that reason the centre point of history is the Incarnation. So Christ came "to link up the end with the beginning," or in St Paul's words, which Irenaeus never tires of repeating, " to gather up into one all things " in Himself.The Proof of the Apostolic Preaching · Introduction 2:2IrenaeusI have retained the chapter divisions of the first editors and translators of the Armenian text. The references to the work Against Heresies are to Harvey's edition (Cambridge, 1857). Though I have not everywhere reproduced the double renderings which are so frequent in the Armenian, I have made the translation sufficiently literal to serve the general needs of the patristic student, |viii even at the cost of some clumsiness of expression. In the Introduction and Notes I have been at some pains to bring out the indebtedness of Irenaeus to Justin Martyr; and in pursuance of the same end I have devoted a section of the Introduction to the teaching of both these writers in regard to the Holy Spirit.The Proof of the Apostolic Preaching · Introduction 2:10IrenaeusII. THE DEBT OF IRENAEUS TO JUSTIN MARTYR 6 The Proof of the Apostolic Preaching · Introduction 2:11IrenaeusIII. THE DOCTRINE OF THE HOLY SPIRIT IN JUSTIN AND IRENAEUS 24 The Proof of the Apostolic Preaching · Introduction 2:15IrenaeusST IRENAEUS The Proof of the Apostolic Preaching · Introduction 2:20IrenaeusIT is a remarkable fact, and much to be regretted, that none of the works of St Irenaeus, the greatest theologian of the second century, have come down to us in the language in which they were written. Of his chief work, the five books Against Heresies, we have a very early Latin translation, and a few fragments of the original Greek preserved through quotation. by other writers. The work now before us, The Demonstration of the Apostolic Preaching, has recently been found in an Armenian translation, and no portion of it seems to have survived in any other language.The Proof of the Apostolic Preaching · Introduction 2:22IrenaeusA tract of this kind from the pen of a great teacher in any age must needs be of interest. How was Christianity presented as a whole to an educated believer? What were the main points of doctrine and of life on which stress was laid? What were the grounds of belief which appeared to be most convincing then? These are the things which the historian of religious development wants to know in each of the Christian centuries, and which he finds it exceptionally difficult to get at. The great events and the leading personalities have left their mark on the records of the time: the development of doctrine and the growth of ecclesiastical institutions can be traced with increasing clearness as the documents are tested and studied and compared: but the religious sense |3 of an age, the beliefs which affected life, and the grounds of those beliefs, the ruling motives of conduct, the things that to the best minds seemed to matter most----these escape us unless we are insistent in our search for them; and often, search as we will, we find little to reward our pains. We have special reason to be grateful for a plain statement of the Christian religion as it presented itself to a master mind at the end of the second century. A long and varied experience had qualified Irenaeus for such a task. As a boy he had listened to St Polycarp at Smyrna, and he may have conversed with others----the Elders, as he calls them----who had seen the Apostles. He had visited Rome on business of ecclesiastical moment, and as Bishop of Lyons he had long presided over the churches of Southern Gaul. Moreover he had explored every maze of heresy, and had confronted what we now call "Gnosticism," in all its divergent forms, with the Christian truth as he had come to conceive it in a long life of patient study and practical ministry. He had given to the Church his five books of The Exposure and Overthrow of Knowledge (Gnosis) falsely so called. When such a man lays controversy aside and takes up his pen to talk, as he says, to his absent friend, and furnish him with a summary statement of the Apostolic message and the reasons for believing it in terms of his own day, he deserves our close attention. We shall make little of him if we insist on judging him by modern standards: we shall miss the definite-ness of post-Nicene doctrine; we shall be disappointed at finding nothing about ecclesiastical |4 organization; we shall be distressed at the quaint conceits of his exposition of Old Testament prophecies. But if we come to him fresh from the study of Justin Martyr's First Apology, written some thirty-five years before, we shall appreciate the atmosphere in which he had grown up and shall recognize the advance which he had made in the thoughtful interpretation of the Faith.The Proof of the Apostolic Preaching · Introduction 2:23IrenaeusThe manuscript which contains our treatise was found in December 1904, in the Church of the Blessed Virgin at Eriwan in Armenia, by Dr Karapet Ter-Mekerttshian, one of the most learned of the Armenian clergy. It was edited by him with a translation into German, in conjunction with Dr Erwand Ter-Minassiantz, in 1907, in the Texte und Untersuchungen (xxxi. 1); and Dr Harnack added a brief dissertation and some notes. Then in 1912 Dr Simon Weber, of the Faculty of Catholic Theology in the University of Freiburg in Breisgau, being dissatisfied with this presentation of the work, published a fresh translation with the help of some Armenian scholars. Neither of these translations satisfies the needs of English patristic students. The second, though it corrects some errors of the first, is far less close to the original text. And both are vitiated by a want of acquaintance with the textual criticism of the Septuagint and the Greek New Testament, and also with the larger work of St Irenaeus himself. The present translation is an attempt to remedy these defects, and at the same time to bring the treatise to the knowledge of those who have hitherto been debarred by linguistic difficulties from reading it. My own |5 acquaintance with the Armenian language and literature is so limited that I cannot hope to have altogether avoided mistakes, and I shall be grateful to those who will point them out. I owe very much to the first of the translations into German, and something also to the second: if I am sometimes right where they were wrong, it is mainly because I have sought to read the text in the light of what Irenaeus has said elsewhere.The Proof of the Apostolic Preaching · Introduction 3:1IrenaeusTHE DEBT OF IRENAEUS TO JUSTIN MARTYR The Proof of the Apostolic Preaching · Introduction 3:2IrenaeusIF we are to proceed with safety in forming a judgment as to the relation between Justin and Irenaeus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then giving a list of the chief things which they expressly foretold concerning the coming of Christ. Then he proceeds thus:The Proof of the Apostolic Preaching · Introduction 3:19IrenaeusNow let us read c. 57 of the Demonstration. After a few prefatory sentences in which he notes certain points regarding Christ which are the subject of prophecy, Irenaeus goes on: |9 The Proof of the Apostolic Preaching · Introduction 3:24Irenaeus(3) That Judah is the ancestor of the Jews, who got their name from him, is found in Irenaeus; and the actual words would seem to have been taken over from Justin. The statement is somewhat superfluous in a book written for a fairly well |10 instructed Christian, whereas it comes quite naturally in Justin's Apology. Though several parallels between Justin and Irenaeus might be explained by the hypothesis of their both having used a book of "Testimonies against the Jews," such a solution could hardly be advanced in this case; for the statement in question would not be likely to occur in such a book.The Proof of the Apostolic Preaching · Introduction 3:25Irenaeus(4) Justin's words are: μεθ̕ὃν εὐθὺς δοριάλωτος ὑμῖν ἡ γῆ ̕Ιουδαίων παρεδόθη . The translation of the first part of the parallel in Irenaeus is obscure: but it is possible that the phrase "the might of the quiver was captured" is no more than the translator's attempt to make something of δοριάλωτος . If so, it would appear certain that here also Irenaeus was practically writing out a sentence of Justin, only changing ὑμῖν into τοῖς ̔Ρωμαίοις .The Proof of the Apostolic Preaching · Introduction 4:2Irenaeus(6) The passage about the ass's colt is omitted both from the quotation and from the interpretation. Irenaeus has it in IV, xx. 2, where he quotes, again as from Moses, the whole section (Gen. xlix. 10-12), ending with: laetifici oculi ejus a vino, et candidi dentes ejus quam lac. He then goes on: "Let these persons who are said to investigate all things search out the time at which there failed prince and leader from Judah, and who is the expectation of the Gentiles, and what the vine, and what his colt, and what the robe, and what are eyes and teeth and wine; and search out every point; |11 and they shall find that none other is foretold, than our Lord Jesus Christ." Here again Irenaeus is very close to the passage in Justin, so far as the general method of putting the argument goes.The Proof of the Apostolic Preaching · Introduction 4:3Irenaeus(7) and (8) reappear in Irenaeus, and it is most natural to suppose that he took them over from Justin. He has a point of his own when he goes on to add to the interpretation of the blood of the grape the gladness produced by the wine. It seems to be introduced without any obvious reason, until we observe that the words which follow in the passage in Genesis tell of the gladness of the eyes produced by wine ( laetifici oculi, etc. quoted above).The Proof of the Apostolic Preaching · Introduction 4:4Irenaeus(9) In c. 58 Irenaeus proceeds at once to the quotation of Balaam's prophecy, as follows: "And again Moses says: There shall rise a star out of Jacob, and a leader shall be raised up out of Israel. " He does not make the combination with Isaiah which we find in Justin; nor does he attribute Balaam's words to Isaiah. It is however to be noted that in III, ix. 2, where he quotes the passage as here, he does attribute it to Isaiah: "Cujus et stellam Ysaias quidem sic prophetavit: Orietur Stella ex Jacob, et surget dux in Israel. " On this coincidence in error Dr Rendel Harris remarks ( Testimonies, I. p. 11): "Justin shews us the passage of Isaiah following the one from Numbers, and the error lies in the covering of two passages with a single reference. It is clear, then, that Justin's mistake was made in a collection of Testimonies from the prophets, and that the same collection, or one that closely agreed with it, was |12 in the hands of Irenaeus." In view, however, of the intimate connexion which appears to exist between Irenaeus and Justin we must not exclude the alternative possibility that the mistake began with Justin, and was at first reproduced by Irenaeus, but was afterwards corrected by him in his later work.The Proof of the Apostolic Preaching · Introduction 4:5IrenaeusAnother example of a whole section drawn from Justin Martyr will be found in cc. 44 f. Here it is the Dialogue with Trypho the Jew to which Irenaeus is indebted. The whole of these two chapters should be read consecutively: but the chief parts must be given here. Irenaeus cites Gen. xviii. 1 ff., to show that it was the Son of God who spake with Abraham. This is Justin's view also, but the nearest parallels come after the quotation of Gen. xix. 24. At this point Irenaeus says:The Proof of the Apostolic Preaching · Introduction 4:7IrenaeusJustin had said (Dial. 56 ad fin.): "And He is the Lord, who from the Lord who is in heaven, that is, from the Maker of all things, received (power) to bring these things on Sodom and Gomorrah, which the narrative recounts, saying: The Lord rained upon Sodom and Gomorrah |13 brimstone and fire from the Lord out of heaven ( καὶ κύριός ἐστι παρὰ κυρίου τοῦ ἐν τῷ οὐρανῷ, τουτέστι τοῦ ποιητοῦ τῶν ὅλων, λαβὼν τὸ ταῦτα ἀπενεγκεῖν Σοδόμοις κ.τ.λ. )." And he then goes on to discuss the question of the eating and drinking with Abraham, but does not treat it as Irenaeus does here.The Proof of the Apostolic Preaching · Introduction 4:8IrenaeusThe interpretation of the passage may already have been common Christian apologetic: it is the expression "received power ( or authority)" to punish the Sodomites that suggests a direct literary connexion; and this expression is found again in Irenaeus III, vi. 1, quoted below in the note on this passage.The Proof of the Apostolic Preaching · Introduction 4:9IrenaeusAfter this Irenaeus goes on at once as follows (Dem. c. 45):The Proof of the Apostolic Preaching · Introduction 4:11IrenaeusThis idea that Jacob's Ladder was "the tree" ( ξύλον ), that is to say, the cross, is found in Justin (Dial. 86), among a number of other types equally strange to us: "It says that a ladder was seen by him; and the Scripture has declared that God was supported upon it; and that this was not the Father we have proved from the Scriptures." Irenaeus again expands the comment in his own way, but he recurs to the theme "It was not the Father."The Proof of the Apostolic Preaching · Introduction 4:14IrenaeusThese repeated coincidences, in large matters and in small, make us feel that Irenaeus was very familiar with Justin's writings. Everywhere he goes beyond him: but again and again he starts from him.The Proof of the Apostolic Preaching · Introduction 4:15IrenaeusThe advantage to be gained by the recognition of the dependence of Irenaeus upon Justin may be illustrated from c. 53 of our Treatise. The Armenian text here presents several difficulties, probably from corrupt transcription. The original cannot have been very easy to understand; but when we read with it c. 6 of Justin's Second Apology some points at any rate are cleared up. Irenaeus has just quoted Isa. vii. 14 ff., following the LXX with slight variations:The Proof of the Apostolic Preaching · Introduction 4:17IrenaeusWe must pause here for a moment to quote some parallel words from Irenaeus himself (III, xxv. 2). He has quoted the same Scripture, and in commenting upon it he says: "Et manifestat quoniam homo, in eo quod dicit: Butyrum et mel manducabit; et in eo quod infantem nominat eum; et priusquam cognoscat bonum et malum: haec enim omnia signa sunt hominis infantis."The Proof of the Apostolic Preaching · Introduction 4:21IrenaeusThe Armenian text reads: "in the Hebrew tongue Messiah Christ, and in the Armenian Jesus Saviour." I have adopted the emendation proposed by the Armenian scholars who made the first translation into German. No doubt Χριστὸς Σωτήρ was what Irenaeus wrote as the rendering of "Messiah Jesus": compare Just. M. Ap. I, 33, "Now the name Jesus in the Hebrew speech signifies Saviour in the Greek language."The Proof of the Apostolic Preaching · Introduction 4:25IrenaeusHere we see the force of what Irenaeus had said about the naming spoken of by Isaiah, as indicating the manhood of the promised Child of the Virgin. The Unbegotten has no name, in the strict sense: there was none before Him to impose a name on Him. The Begotten, when begotten as man, has |17 a name, though before that He has what is at once an appellation and a name. Justin goes on:The Proof of the Apostolic Preaching · Introduction 5:3IrenaeusBut the construction of the Greek at the crucial point is at least awkward. The words are: Χριστὸς μὲν κατὰ τὸ κεχρῖσθαι καὶ κοσμῆσαι τὰ πάντα δι̕ αὐτοῦ τὸν θεὸν λέγεται . Long ago Scaliger proposed to read καὶ χρῖσαι , instead of κεχρῖσθαι . This would mean: "in respect of God's both anointing and ordering all things through Him." The emendation found little favour with the editors of Justin, until the discovery of the Demonstration. Now it seems likely to find a wider acceptance in view of these words of Irenaeus: "For He was named Christ because through Him the Father |18 anointed and adorned all things." At any rate it will not be doubted that Irenaeus so understood the passage, whatever he may have actually read in his copy of Justin. I have not myself ventured to correct Justin's text: for it is intelligible as it stands; whereas to say "He was called Christ," not because He was anointed, but "because the Father anointed all things through Him," is not very intelligible, even though Irenaeus has said it. Justin continues:The Proof of the Apostolic Preaching · Introduction 5:7IrenaeusTurning back to the last words of the passage quoted above from Irenaeus, we note that the same interpretation of "Jesus" is in his mind, even |19 if he does not play on the word ἴασις . For σωτηρία itself includes "healing" among its meanings: and Irenaeus refers to our Lord's own acts of healing, though he does not at this point follow Justin in instancing the healing of the possessed by Christians in the name of Jesus.The Proof of the Apostolic Preaching · Introduction 5:13IrenaeusIf, as we may well believe, these passages of Justin were familiar to Irenaeus, it is not difficult |21 to understand that by a trick of memory he should produce the quotation: "Before the morning-star I begat thee and before the sun is thy name." It was a more serious lapse to assign the quotation to Jeremiah.The Proof of the Apostolic Preaching · Introduction 5:15IrenaeusDr Rendel Harris also quotes from the Syriac writer Bar Salibi: "David said: Before the day-star I begat thee. And before the sun is his name, and before the moon." From these and other parallels he concludes that Irenaeus made use of a common body of proof texts contained in a very ancient book of "Testimonies against the Jews." |22 The existence of such a work has been suggested more than once. Dr Rendel Harris has propounded it in a fresh and attractive form in a book entitled "Testimonies," of which as yet only the introductory portion has appeared (Cambridge, 1916). The body of evidence on which it rests is promised us in a second volume; and judgment must necessarily be suspended until this is available. So far as the Demonstration of Irenaeus is concerned, this is the only passage in which there might conceivably be a gain in calling in such a hypothesis. Direct dependence on Justin, on the other hand, can be demonstrated in various portions of our treatise; and this may be the true explanation here.The Proof of the Apostolic Preaching · Introduction 5:16IrenaeusIrenaeus goes on to attribute to Jeremiah a yet more strange quotation: " Blessed is he who was, before he became man ." The German translations render the last words differently: one of them has: "before the coming into being of man (vor dem Werden des Menschen):" the other has: "before through him man was made (bevor durch ihn der Mensch warde)." We have however an exact parallel to the construction in the Armenian rendering of the words "before he knoweth" in c. 53. The Greek there is πρὶν ἢ γνῶναι αὐτόν (Isa. vii. 15); and we may suppose that here it was πρὶν ἢ γενηθῆναι αὐτὸν ἄνθρωπον .The Proof of the Apostolic Preaching · Introduction 5:19IrenaeusSo far, then, we have no clue to the source from which either Irenaeus or Lactantius derived this strange quotation. It is not likely that Lactantius got it, directly at any rate, from the Demonstration of Irenaeus, which does not appear to have had a wide circulation. It is possible that this and certain other passages which are attributed to Jeremiah may be derived from some apocryphal work bearing that prophet's name.The Proof of the Apostolic Preaching · Introduction 5:20Irenaeus[Note to the online text: pp. 24ff which deal with Justin and Irenaeus on the Holy Spirit have been omitted]The Proof of the Apostolic Preaching · Preface to the online edition 1:1IrenaeusIrenaeus: Proof of the Apostolic Preaching (1920). Preface to the online edition The Proof of the Apostolic Preaching · Preface to the online edition 1:4IrenaeusI have omitted the long introductory essay by the translator on the doctrine of the Holy Spirit in Justin and Irenaeus. I have also omitted most of the footnotes. The majority of these indicate passages in the Adversus Haereses where Irenaeus quotes the same passage of scripture. The manuscript text was in Armenian. None of the footnotes include any of this -- no doubt SPCK's compositors wisely objected -- but Robinson compensates by quoting the AH in Latin, and at least one chunk of Greek on every page, usually from the Old Testament. All this I have omitted, leaving a series of dots where the Greek was. Finally I have moved the marginal scripture references into the footnotes, and omitted the indices. No doubt all these things will be present in the CCEL edition.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 1:1IrenaeusIrenaeus, The Proof of the Apostolic Preaching (1920) pp. 69-151.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 5:14Irenaeus11. This passage is obscure, and I cannot feel any confidence in my rendering of it. The Armenian translator has probably misunderstood the construction of the Greek: his verbs are all in the infinitive, which suggests that Irenaeus is recording what the faith teaches. The words "made God" represent qeopoiei=sqai . This word, if not traceable elsewhere in Irenaeus, is found in other early writers: e. g. Hippolytus, Philos. x. 34: ... . It is frequent in Athanasius; e. g. De Incarn. 54: ... . In Irenaeus the thought finds expression in various forms: see IV, lxiii. 3: "quoniam non ab initio dii facti sumus, sed primo quidem homines, tunc demum dii:" also III, vi. i.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 6:5IrenaeusIrenaeus in I, i. 9 refers to the Valentinian teaching which identified the Seven Heavens with angels of varying degrees of power. In our passage he strangely connects the Seven Heavens with the Seven Gifts of the Spirit. We observe two peculiarities in his description. First, that, numbering from above downwards, he reckons the highest as the First Heaven: secondly, that his Seventh, or lowest, is the firmament. Evil is wholly excluded from these heavens: so it is in the Ascension of Isaiah (for which see Introd. p. 41), where however it is found in the firmament, which is not reckoned as one of the heavens.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 6:17Irenaeus36. Elsewhere Irenaeus constantly speaks of the Son and the Spirit as the Hands of God: see Introd. p. 51.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 6:21Irenaeus40. That Paradise was in a region outside this world is not quite distinctly stated here, but the opening words of c. 17 seem to support this view. The view of Irenaeus, however, is clearly given in V, v. 1: ... (Gen. ii. 8) . . . ... . He goes on to speak of this as the Paradise into which St Paul was caught up (2 Cor. xii. 4). Moreover he identifies it with the resting-place of just men, such as Enoch and Elijah. So in the Apocalypse of Peter the just are dwelling in a ... . Irenaeus is silent as to whether Paradise is in the third heaven. But the Slavonic Secrets of Enoch, referred to above, places it there. In the shorter and apparently more original recension we read as follows (c. 8): "And the men removed me from that place, and brought me to the third heaven, and placed me in the midst of a garden; a place such as was never seen for the goodliness of its appearance. And every tree is beautiful, and every fruit ripe; all kinds of agreeable food springing up with every kind of fragrance. And (there are) four rivers flowing with a soft course; and every kind of thing good, that grows for food," etc. The Valentinians, according to Irenaeus (I, i. 9), placed Paradise ...The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:9Irenaeus52. This is from the Book of Enoch, to which Irenaeus also refers in IV, xxvii. 2. Enoch vii. 1: ... . Tertullian makes use of the same passage: De cultu fem. i. 2, ii. 10 (ut Enoch refert).The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:11Irenaeus54. Irenaeus makes no difficulty about speaking of "the curse of Ham." It is clear that he had a text of the LXX, which enabled him to do so. The Hebrew of Gen. ix. 25 gives us: "Cursed be Canaan: a servant of servants shall he be unto his brethren." The LXX has: .. But some MSS (E and some cursives) read Xa&m for Xana&an . When pai=j was taken with the preceding word, Xa_m pai=j was no doubt intended to mean "the child of Ham," i.e. Canaan: it might however be understood as "Ham the child." So here the Armenian translator does not give the genitive case of Ham, but the nominative: and it would seem that he rightly interprets the meaning of Irenaeus.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:13Irenaeus56. Irenaeus seems to have drawn on Acts ii. 9-11 to amplify his list.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:19Irenaeus62. "The calling of the Gentiles," or, as we have it also here, " the calling from among the Gentiles," recurs in cc. 28, 41 bis, 42, 89, 91. I have noted it in the Armenian version of IV, xxxiv. 12, where however we find in the Greek... , and in the Latin ... . I do not remember to have met with it elsewhere in the writings of Irenaeus, or in any earlier writer. In the fragments of Hippolytus on Gen. xlix (ed. Achelis, pp. 59 ff.) ... is found several times, and more than once ... occurs as a various reading. It is not found, however, in the corresponding comments in The Blessings of Jacob (Texte u. Unters. xxxviii. 1).The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:22Irenaeus65. Gen. ix. i ff. These last words are so quoted in V, xiv. 1. The LXX continues: ... . This Irenaeus paraphrases; cf. c. II: "for (as) the image of God was man formed and set on the earth." That ''the image of God is the Son" may be a reminiscence of Col. i. 15.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 8:14Irenaeus82. Cf. the Greek fragment attributed to Irenaeus, Harvey II, p. 487, where we have ...: this fragment, however, is now shown to be from Hippolytus On the Blessings of Moses (Texte u. Unters. N. F. XI, la, p. 49). Cf. also IV, ii. 1: "Moyses igitur recapitulationem universae legis ... in Deuteronomio faciens.''The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 9:2Irenaeus95. Irenaeus is fond of referring to the sheep that was lost: see III, xx. 3, xxxii. 2, xxxvii. I; V, xii. 3, xv. 2.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 10:2Irenaeus120. The Hebrew text has been corrupted in transmission: but it is plain that Irenaeus interpreted the first two words (''In the beginning created") as " In the beginning the Son." St Hilary, on Ps. ii. §2, says that bresith has three meanings, "in principio in capite, in filio "; but he prefers the first as the interpretation given by the LXX. See the note of the learned Dom Coustant, the Benedictine editor of St Hilary. See also Dr Harnack's notes in Texte u. Unters., I, l.117ff. and xxxi, I. 60. In Clem. Alex. Ed. Proph. 4 we find as a comment on Gen. i. I, ... .The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 12:10Irenaeus178. Matt. ii. 6 (Micah v. 2.) Irenaeus quotes the prophecy in the Matthaean form, which differs much from the LXX rendering. Moreover he agrees with Codex Bezae in reading ... Justin quotes the words twice in the Matthaean form, but with the ... (Ap. I, 34, Dial. 78).The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 13:13Irenaeus206. Pilate was procurator of Judaea for ten years (27-37). Claudius did not become emperor until A.D. 42. The statement here made is therefore inconsistent with the chronology of history: but it agrees with the view, expressed in II, xxxiii. 2ff., that our Lord reached aetatem seniorem, that is, an age between 40 and 50: a view which is largely based on John viii. 57: "Thou art not yet fifty years old, and hast thou seen Abraham? " For these words seemed to Irenaeus to show that He could not have been much less than fifty at the time when they were spoken. See C. H. Turner's art. "Chronology" in Hastings' Dict. of the Bible.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 13:23Irenaeus216. This is one of the prophecies which Justin declared the Jews had erased from their Scriptures (Dial. 72) It is quoted several times by Irenaeus: III, xxii. 1 (as from Isaiah); IV, xxxvi. i (as from Jeremiah, to whom Justin had attributed it); 1. I (an allusion only); lv. 3 ("alii autem dicentes: Rememoratus . . . causam reddiderunt propter quam passus est haec omnia"); V, xxxi. I (with variations, and no name of author).The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 14:14Irenaeus232. Ps. xxiv. 8 ff. Justin's interpretation (Dial. 36) makes the humble form of our Lord's humanity ... the reason why He is not at once recognized. The interpretation given by Irenaeus corresponds to that of the Ascension of Isaiah: see Introd. p. 43.Quotes on Revelation recorded by Dionysius Syrus 4:5Hippolytus of Romethe reasons assigned in the Barsalibaean extracts, namely, that it contravened those Books of the New Testament which he accepted asbeyond question genuine----the latter on the ground stated in his Dialogue, as cited by Eusebius, that its promises were addressed to the baser part of man. It is unfortunate that the introduction prefixed by Barsalibi to this work has reached us in such a mutilated state that little light is thrown by it on the points which are in doubt. The fragment that remains of it merely exhibits a brief notice of the opinions for and against the Johannine authorship, the writers mentioned being Eusebius, Dionysius of Alexandria, Irenaeus, and Hippolytus. It breaks off in the middle of a sentence in which 'John the Presbyter' is suggested as the possible author.