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Updated: June 22, 2025
Theophilus accepted the homage as a matter of course, hastily glancing at the child with his large keen eyes; Agne not daring to raise hers, for there was certainly something strangely impressive in his aspect. Then, with a wave of his long thin hand to indicate Agne, he asked: "What does this girl want?" "A freeborn girl parents Christian comes from Antioch. . ." replied Irenaeus.
And indeed, unless he teach us, we shall make but ill scholars ourselves, and worse guides to others. No man can know God, says Irenaeus, except he be taught of God. If God teaches us, then all is well; but if we do not learn wisdom at his feet, from whence should we have it? It can come from no other spring."
Haer.. iii. 11. 7. Whether the words were accidentally omitted, or whether they were inserted inferentially, for greater clearness, by the translator, it is hard to say. In any case the bearing of the quotations must be very much the same. If not made by Ptolemaeus himself, they were made by a contemporary of Ptolemaeus, i.e. at least by a writer anterior to Irenaeus. Haer. ii. 4. 1; cf.
He was martyred when Irenaeus must have been twenty-five years old.
The exact contents and character of that Gospel are not quite so clear, and its relation to the Synoptic Gospels, and especially to our third Synoptic, which bears the name of St. Luke, is the point that we have to determine. The Church writers, Irenaeus, Tertullian, and Epiphanius, without exception, describe Marcion's Gospel as a mutilated or amputated version of St. Luke.
But in Papias, who attaches much importance to oral traditions that "came from the living and abiding voice"; in Ignatius, who exalts the bishop above other presbyters; and in Clement, who, writing as a Roman, is concerned with matters of administration and subordination to authority in these we discern the beginnings of the Latin theology developed later by Tertullian, Irenaeus, Cyprian, and Augustine, which produced the papacy, and which, as we shall show, has in a great measure dominated the ecclesiastical thought of the world until the present day.
There is a decidedly preponderant probability that the Muratorian fragment was not written much later than 170 A.D. Irenaeus, as we have seen, was writing in the decade 180-190 A.D. But his evidence is surely valid for an earlier date than this.
Passages, found in the epistles now extant under his name, are quoted by Irenaeus, A.D. 178, by Origen, A.D. 130. In these epistles there are various undoubted allusions to the gospels of St. Matthew and St. John. Of these allusions the following are clear specimens: "Christ was baptised of John, that all righteousness might be fulfilled by him."
This epistle is spoken of by the ancients as an epistle acknowledged by all; and, as Irenaeus well represents its value, "written by Clement, who had seen the blessed apostles, and conversed with them; who had the preaching of the apostles still sounding in his ears, and their traditions before his eyes."
Paul says that. The account of such presents would seem to be that the writer speaks as if quoting from a book that he has actually before him. It is not impossible that Heracleon and Ptolemaeus may have been still living at the time when Hippolytus wrote, but this cannot be inferred simply from the tense of the verb. Surer data are supplied by Irenaeus.
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