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90 10 Mc likewise says: “Now after that Jn was delivered up Jesus came into Galilee.”204 And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, “adding to all the evil deeds which he had done, shut up Jn in prison.”205

11 They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: “This beginning of miracles did Jesus”;206 and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim;207 where he states the matter clearly in the words: “For Jn was not yet cast into prison.”208

12Jn accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.

13 One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to Jn contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh Jn quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit.209

14 These things may suffice, which we have said concerning the Gospel of John. The cause which led to the composition of the Gospel of Mark has been already stated by us.210

15 But as for Luke, in the beginning of his Gospel, he states He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles.211

16 So much for our own account of these things. But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them.

17 But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times.212 But the other two are disputed.213

18 In regard to the Apocalypse, the opinions of most men are still divided.214 But at the proper time this question likewise shall be decided from the testimony of the ancients.215

Chapter XXV). \IThe Divine Scriptures that are Accept and Those that are Not.\i\221\06

1 Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels;217 following them the Ac of the Apostles.218

91 2 After this must be reckoned the epistles of Paul;219 next in order the extant former epistle of John,220 and likewise the epistle of Peter,221 must be maintained.222 After them is to be placed, if it really seem proper, the Apocalypse of John,223 concerning which we shall give the different opinions at the proper time.224 These then belong among the accepted writings.225

3 Among the disputed writings,226 which are nevertheless recognized227 by many, are extant the so-called epistle of James228 and that of Jude,229 also the second epistle of Peter,230 and those that are called the second and third of John,231 whether they belong to the evangelist or to another person of the same name.

4 Among the rejected writings232 must be reckoned also the Ac of Paul,233 and the so-called Shepherd,234 and the Apocalypse of Peter,235 and in addition to these the extant epistle of Barnabas,236 and the so-called Teachings of the Apostles;237 and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject,238 but which others class with the accepted books.239

5 And among these some have placed also the Gospel according to the Hebrews,240 with which those of the Hebrews that have accepted Christ are especially delighted. And all these may be reckoned among the disputed books.241

6 But we have nevertheless felt compelled to give a catalogue of these also, distinguishing those works which according to ecclesiastical tradition are true and genuine and commonly accepted,242 from those others which, although not canonical but disputed,243 are yet at the same time known to most ecclesiastical writers—we have felt compelled to give this catalogue in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter,244 of Thomas,245 of Matthias,246 or of any others besides them, and the Ac of Andrew247 and John248 and the other apostles, which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings.

7 And further, the character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy that they clearly show themselves to be the fictions of heretics.249 Wherefore they are not to be placed even among the rejected250 writings, but are all of them to be cast aside as absurd and impious.

Let us now proceed with our history.

Chapter XXVI). \IMenander the Sorcerer.

1 Menander,251 who succeeded Simon Magus,252 showed himself in his conduct another instrument of diabolical power,253 not inferior to the former. He also was a Samaritan and carried his sorceries to no less an extent than his teacher had done, and at the same time reveled in still more marvelous tales than he.

2 For he said that he was himself the Saviour, who had been sent down from invisible aeons for the salvation of men;254 and he taught that no one could gain the mastery over the world-creating angels themselves255 unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal.256 These facts can be easily learned from the works of Irenaeus.257

3 And Justin, in the passage in which he mentions Simon, gives an account of this man also, in the following words:258 “And we know that a certain Menander, who was also a Samaritan, from the village of Capparattea,259 was a disciple of Simon, and that he also, being driven by the demons, came to Antioch260 and deceived many by his magical art. And he persuaded his followers that they should not die. And there are still some of them that assert this.”

92 4 And it was indeed an artifice of the devil to endeavor, by means of such sorcerers, who assumed the name of Christians, to defame the great mystery of godliness by magic art, and through them to make ridiculous the doctrines of the Church concerning the immortality of the soul and the resurrection of the dead.261 But they that have chosen these men as their saviours have fallen away from the true hope.

Chapter XXVII). \IThe Heresy of the Ebionites.\i\226\02

1 The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ.263

2 For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life.264

3 There were others, however, besides them, that were of the same name,265 but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed,266 being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law.267

4 These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law;268 and they used only the so-called Gospel according to the Hebrews269 and made small account of the rest.

5 The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord’s days as a memorial of the resurrection of the Saviour.270

6 Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews.271

Chapter XXVIII). \ICerinthus the Heresiarch.

1 We have understood that at this time Cerinthus,272 the author of another heresy, made his appearance. Caius, whose words we quoted above,273 in the Disputation which is ascribed to him, writes as follows concerning this man:

2 “But Cerinthus also, by means of revelations which he pretends were written by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels; and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh dwelling in Jerusalem will again be subject to desires and pleasures. And being an enemy of the Scriptures of God, he asserts, with the purpose of deceiving men, that there is to be a period of a thousand years274 for marriage festivals.”275

93 3 And Dionysius,276 who was bishop of the parish of Alexandria in our day, in the second book of his work On the Promises, where he says some things concerning the Apocalypse of Jn which he draws from tradition, mentions this same man in the following words:277

4 “But (they say that) Cerinthus, who founded the sect which was called, after him, the Cerinthian, desiring reputable authority for his fiction, prefixed the name. For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one.

5 And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion, that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace.”

6 These are the words of Dionysius. But Iranaeus, in the first book of his work Against Heresies,278 gives some more abominable false doctrines of the same man, and in the third book relates a story which deserves to be recorded. He says, on the authority of Polycarp, that the apostle Jn once entered a bath to bathe; but, learning that Cerinthus was within, he sprang from the place and rushed out of the door, for he could not bear to remain under the same roof with him. And he advised those that were with him to do the same, saying, “Let us flee, lest the bath fall; for Cerinthus, the enemy of the truth, is within.”279

Chapter XXIX). \INicolaus and the Sect Named After Him.

1 At this time the so-called sect of the Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John.280 They boasted that the author of their sect was Nicolaus, one of the deacons who, with Stephen, were appointed by the apostles for the purpose of ministering to the poor.281 Clement of Alexandria, in the third book of his Stromata, relates the following things concerning him.282

2 “They say that he had a beautiful wife, and after the ascension of the Saviour, being accused by the apostles of jealousy, he led her into their midst and gave permission to any one that wished to marry her. For they say that this was in accord with that saying of his, that one ought to abuse the flesh. And those that have followed his heresy, imitating blindly and foolishly that which was done and said, commit fornication without shame.

3 But I understand that Nicolaus had to do with no other woman than her to whom he was married, and that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt. If this is so, when he brought his wife, whom he jealously loved, into the midst of the apostles, he was evidently renouncing his passion; and when he used the expression, ‘to abuse the flesh,’ he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord.283

4 But they say that Matthias also taught in the same manner that we ought to fight against and abuse the flesh, and not give way to it for the sake of pleasure, but strengthen the soul by faith and knowledge.”284 So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell it became entirely extinct.

Chapter XXX). \IThe Apostles that Were Married.

1 Clement, indeed, whose words we have just quoted, after the above-mentioned facts gives a statement, on account of those who rejected marriage, of the apostles that had wives.285 “Or will they,” says he,286 “reject even the apostles? For Peter287 and Philip288 begat children; and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his epistles, to greet his wife,289 whom he did not take about with him, that he might not be inconvenienced in his ministry.”

94 2 And since we have mentioned this subject it is not improper to subjoin another account which is given by the same author and which is worth reading. In the seventh book of his Stromata he writes as follows:290 “They say, accordingly, that when the blessed Peter saw his own wife led out to die, he rejoiced because of her summons and her return home, and called to her very encouragingly and comfortingly, addressing her by name, and saying, ‘Oh thou, remember the Lord.’ Such was the marriage of the blessed, and their perfect disposition toward those dearest to them.” This account being in keeping with the subject in hand, I have related here in its proper place.

Chapter XXXI). \IThe Death of Jn and Philip.

1 The time and the manner of the death of Paul and Peter as well as their burial places, have been already shown by us.291

2 The time of John’s death has also been given in a general way,292 but his burial place is indicated by an epistle of Polycrates293 (who was bishop of the parish of Ephesus), addressed to Victor,294 bishop of Rome. In this epistle he mentions him together with the apostle Philip and his daughters in the following words:295

3 “For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles,296 who sleeps in Hierapolis,297 and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus;298 and moreover John, who was both a witness299 and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate.300 He also sleeps at Ephesus.”301

4 So much concerning their death. And in the Dialogue of Caius which we mentioned a little above,302 Proclus,303 against whom he directed his disputation, in agreement with what has been quoted,304 speaks thus concerning the death of Philip and his daughters: “After him305 there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father.” Such is his statement.

5 But Luke, in the Ac of the Apostles, mentions the daughters of Philip who were at that time at Caesarea in Judea with their father, and were honored with the gift of prophecy. His words are as follows: “We came unto Caesarea; and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy.”306

6 We have thus set forth in these pages what has come to our knowledge concerning the apostles themselves and the apostolic age, and concerning the sacred writings which they have left us, as well as concerning those which are disputed, but nevertheless have been publicly used by many in a great number of churches,307 and moreover, concerning those that are altogether rejected and are out of harmony with apostolic orthodoxy. Having done this, let us now proceed with our history.

Chapter XXXII). \ISymeon, Bishop of Jerusalem, Suffers Martyrdom.

1 It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording,308 a persecution was stirred up against us in certain cities in consequence of a popular uprising.309 In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem,310 suffered martyrdom.

2 Hegesippus, whose words we have already quoted in various places,311 is a witness to this fact also. Speaking of certain heretics312 he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.313

95 3 But there is nothing like hearing the historian himself, who writes as follows: “Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David314 and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years,315 while Trajan was emperor and Atticus governor.”316

4 And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family.317 And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord,318 judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas,319 who was the father of Symeon, as has been already shown.320

5 The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded,321 in behalf of faith in Christ, lived until the same reign.

6 He writes as follows: “They came, therefore, and took the lead of every church322 as witnesses323 and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan,324 and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause325 before the governor Atticus.326 And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.”

7 In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness.

8 But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers,327 who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the ‘knowledge which is falsely so-called.’328

Chapter XXXIII). \ITrajan Forbids the Christians to Be Sought After.

1 So great a persecution was at that time opened against us in many places that Plinius Secundus, one of the most noted of governors, being disturbed by the great number of martyrs, communicated with the emperor concerning the multitude of those that were put to death for their faith.329 At the same time, he informed him in his communication that he had not heard of their doing anything profane or contrary to the laws,—except that they arose at dawn330 and sang hymns to Christ as a God; but that they, renounced adultery and murder and like criminal offenses, and did all things in accordance with the laws.

2 In reply to this Trajan made the following decree: that the race of Christians should not be sought after, but when found should be punished. On account of this the persecution which had threatened to be a most terrible one was to a certain degree checked, but there were still left plenty of pretexts for those who wished to do us harm. Sometimes the people, sometimes the rulers in various places, would lay plots against us, so that, although no great persecutions took place, local persecutions were nevertheless going on in particular provinces,331 and many of the faithful endured martyrdom in various forms.

3 We have taken our account from the Latin Apology of Tertullian which we mentioned above.332 The translation runs as follows:333 “And indeed we have found that search for us has been forbidden.334 For when Plinius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity,335 he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the emperor, informing him that, aside from their unwillingness to sacrifice,336 he had found no impiety in them.

4 And he reported this also, that the Christians arose337 early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline338 forbade murder, adultery, avarice, robbery, and the like. In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished.” Such were the events which took place at that time.

96

Chapter XXXIV). \IEvarestus, the Fourth Bishop of the Church of Rome.

1 In the third year of the reign of the emperor mentioned above,339 Clement340 committed the episcopal government of the church of Rome to Evarestus,341 and departed this life after he had superintended the teaching of the divine word nine years in all.

Chapter XXXV). \IJustus, the Third Bishop of Jerusalem.

1 But when Symeon also had died in the manner described,342 a certain Jew by the name of Justus343 succeeded to the episcopal throne in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ.

Chapter XXXVI). \IIgnatius and His Epistles.

1 At that time Polycarp,344 a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord.

2 And at the same time Papias,345 bishop of the parish of Hierapolis,346 became well known, as did also Ignatius, who was chosen bishop of Antioch, second in succession to Peter, and whose fame is still celebrated by a great many.347 Report says that he was sent from Syria to Rome, and became food for wild beasts on account of his testimony to Christ.348

4 And as he made the journey through Asia under the strictest military surveillance, he fortified the parishes in the various cities where he stopped by oral homilies and exhortations, and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the apostles. Moreover, he thought it necessary to attest that tradition in writing, and to give it a fixed form for the sake of greater security.

5 So when he came to Smyrna, where Polycarp was, he wrote an epistle to the church of Ephesus,349 in which he. mentions Onesimus, its pastor;350 and another to the church of Magnesia, situated upon the Maeander, in which he makes mention again of a bishop Damas; and finally one to the church of Tralles, whose bishop, he states, was at that time Polybius.

6 In addition to these he wrote also to the church of Rome, entreating them not to secure his release from martyrdom, and thus rob him of his earnest hope. In confirmation of what has been said it is proper to quote briefly from this epistle.

7 He writes as follows:351 “From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten leopards352 that is, a company of soldiers who only become worse when they are well treated. In the midst of their wrongdoings, however, I am more fully learning discipleship, but I am not thereby justified.353

97 8 May I have joy of the beasts that are prepared for me; and I pray that I may find them ready; I will even coax them to devour me quickly that they may not treat me as they have some whom they have refused to touch through fear.354 And if they are unwilling, I will compel them. Forgive me.

9 I know what is expedient for me. Now do I begin to be a disciple. May naught of things visible and things invisible envy me;355 that I may attain unto Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting of limbs, crushing of the whole body, tortures of the devil,—let all these come upon me if only I may attain unto Jesus Christ.”

10 These things he wrote from the above-mentioned city to the churches referred to. And when he had left Smyrna he wrote again from Troas356 to the Philadelphians and to the church of Smyrna; and particularly to Polycarp, who presided over the latter church. And since he knew him well as an apostolic man, he commended to him, like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it.357

11 And the same man, writing to the Smyrnaeans, used the following words concerning Christ, taken I know not whence:358 “But I know and believe that he was in the flesh after the resurrection. And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit.359 And immediately they touched him and believed.”360

12 Irenaeus also knew of his martyrdom and mentions his epistles in the following words:361 “As one of our people said, when he was condemned to the beasts on account of his testimony unto God, I am God’s wheat, and by the teeth of wild beasts am I ground, that I may be found pure bread.”

13 Polycarp also mentions these letters in the epistle to the Philippians which is ascribed to him.362 His words are as follows:363 “I exhort all of you, therefore, to be obedient and to practice all patience such as ye saw with your own eyes not only in the blessed Ignatius and Rufus and Zosimus,364 but also in others from among yourselves as well as in Paul himself and the rest of the apostles; being persuaded that all these ran not in vain, but in faith and righteousness, and that they are gone to their rightful place beside the Lord, with whom also they suffered. For they loved not the present world, but him that died for our sakes and was raised by God for us.”

14 And afterwards he adds:365 “You have written to me, both you and Ignatius, that if any one go to Syria he may carry with him the letters from you. And this I will do if I have a suitable opportunity, either I myself or one whom I send to be an ambassador for you also.

15 The epistles of Ignatius which were sent to us by him and the others which we had with us we sent to you as you gave charge. They are appended to this epistle, and from them you will be able to derive great advantage. For they comprise faith and patience, and every kind of edification that pertaineth to our Lord.” So much concerning Ignatius. But he was succeeded by Heros366 in the episcopate of the church of Antioch.

Chapter XXXVII). \IThe Evangelists that Were Still Eminent at that Time.

1 Among those that were celebrated at that time was Quadratus,367 who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.368

2 For indeed most of the disciples of that time, animated by the divine word with a more ardent love for philosophy,369 had already fulfilled the command of the Saviour, and had distributed their goods to the needy.370 Then starting out upon long journeys they performed the office of evangelists, being filled with the desire to preach Christ to those who had not yet heard the word of faith, and to deliver to them the divine Gospels.

98 3 And when they had only laid the foundations of the faith in foreign places, they appointed others as pastors, and entrusted them with the nurture of those that had recently been brought in, while they themselves went on again to other countries and nations, with the grace and the co-operation of God. For a great many wonderful works were done through them by the power of the divine Spirit, so that at the first hearing whole multitudes of men eagerly embraced the religion of the Creator of the universe.

4 But since it is impossible for us to enumerate the names of all that became shepherds or evangelists in the churches throughout the world in the age immediately succeeding the apostles, we have recorded, as was fitting, the names of those only who have transmitted the apostolic doctrine to us in writings still extant.

Chapter XXXVIII). \IThe Epistle of Clement and the Writings Falsely Ascribed to Him.

1 Thus Ignatius has done in the epistles which we have mentioned,371 and Clement in his epistle which is accepted by all, and which he wrote in the name of the church of Rome to the church of Corinth.372 In this epistle he gives many thoughts drawn from the Epistle to the Hebrews, and also quotes verbally some of its expressions, thus showing most plainly that it is not a recent production.

2 Wherefore it has seemed reasonable to reckon it with the other writings of the apostle. For as Paul had written to the Hebrews in his native tongue, some say that the evangelist Luke, others that this Clement himself, translated the epistle.

3 The latter seems more probable, because the epistle of Clement and that to the Hebrews have a similar character in regard to style, and still further because the thoughts contained in the two works are not very different.373

4 But it must be observed also that there is said to be a second epistle of Clement. But we do not know that this is recognized like the former, for we do not find that the ancients have made any use of it.374

5 And certain menhave lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Apion.375 But no mention has been made of these by the ancients; for they do not even preserve the pure stamp of apostolic orthodoxy. The acknowledged writing of Clement is well known. We have spoken also of the works of Ignatius and Polycarp.376

Chapter XXXIX). \IThe Writings of Papias.

1 There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord.377 Irenaeus makes mention of these as the only works written by him,378 in the following words:379 “These things are attested by Papias, an ancient man who was a hearer of Jn and a companion of Polycarp, in his fourth book. For five books have been written by him.” These are the words of Irenaeus.

2 But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends.380


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