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Updated: June 22, 2025
Every initiated Gnostic, however, must have known that the mythos referred to the World-Soul in the Cosmos and the Soul in man. The accounts of the Acts and of Justin and Irenaeus are so confusing that it has been supposed that two Simons are referred to. For if he claimed to be a reïncarnation of Jesus, appearing in Jerusalem as the Son, he could not have been contemporary with the apostles.
Anyhow he mentions neither cross nor execution, and here seems to assume that Jesus died a natural death. And in any case the fact remains that, however mistaken he may have been, Irenaeus stated that Jesus lived to be an old man; and stated so emphatically.
One principal passage, in which this testimony is contained, opens with a precise assertion of the point which we have laid down as the foundation of our argument, viz., that the story which the Gospels exhibit is the story which the apostles told. "We have not received," saith Irenaeus, "the knowledge of the way of our salvation by any others than those by whom the Gospel has been brought to us.
The cases are not quite parallel, and the difference between them is decidedly in favour of Irenaeus, but if Clement of Alexandria could speak of an Epistle written about 125 A.D. is the work of the apostolic Barnabas the companion of St. John. These are points for a different set of arguments to determine. The Gospel itself affords sufficient indications as to the position of its author.
In the first part of the book Peter, the leader of the apostolic band, is the central figure; the last part is occupied with the life and work of Paul. Who is the writer? Irenaeus, about 182, names Luke as the author of the book, and speaks as though the fact were undisputed.
John's language as it would be if the same phrases were to occur in a modern sermon. It is a real probability; but not one that can be urged very strongly. Of more importance indeed of high importance is the evidence drawn from the remains of earlier writers preserved by Irenaeus and Hippolytus.
On the whole, Irenaeus seems to have had a pretty complete knowledge of the writings and teaching of the Valentinians. We conclude therefore, that, while it cannot be alleged positively that any of the quotations or allusions were really made by Valentinus, it would be rash to assert that none of them were made by him, or that he did not use our present Gospels.
But Tatian wrote within a comparatively short interval of Irenaeus. It is sufficiently clear that Irenaeus held his opinion at the very time that Tatian wrote, though it was not published until later. Here then we have a coincidence which makes it difficult to think that Tatian's four Gospels were different from ours. But that Harmony, as we have also seen, included at least our three Synoptics.
There is a clear reference to the fourth Gospel in a passage for which Irenaeus alleges the authority of certain 'Presbyters, who at the least belonged to an elder generation than his own.
Thus we read in history that the holy bishops and martyrs Ignatius and Irenaeus did this in the second century, and in the third century it was Pope Calixtus who advised the faithful to take refuge with the Blessed Virgin in time of persecution of the Church. And so on through all Christian times. Since the introduction of the rosary by St.
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