Part 19

a. The earliest and most celebrated of these is =Justin Martyr=.[68] Born at Shechem (Flavia Neapolis) of Greek parents, he was drawn to the Platonic doctrine of God and to the Stoical theory of ethics, more than to any of the other philosophical systems to which, as a pagan, he turned in the search after truth. But full satisfaction he first found in the prophets and apostles, to whom he was directed by an unknown venerable old man, whom he once met by the sea-side. He now in his thirtieth year cast off his philosopher’s cloak and adopted Christianity, of which he became a zealous defender, but thereby called down upon himself the passionate hatred of the pagan sages. His bitterest enemy was the Cynic Crescens in Rome, who after a public disputation with him, did all he could to compass his destruction. In A.D. 165, under Marcus Aurelius, Justin was condemned at Rome to be scourged and beheaded.--His two Apologies, addressed to Antoninus Pius and his son Marcus Aurelius are certainly genuine. Of these, however, the shorter one, the so-called second Apology is probably only a sort of appendix to the first. His _Dialogus cum Tryphone Judæo_ is probably a free rendering of a disputation which actually occurred. Except a few fragments, his Σύνταγμα κατὰ Μαρκίωνος have been lost. It is disputed whether that was an integral part of the Σύνταγμα κατὰ πασῶν αἱρέσεων of which he himself makes mention, or a later independent work. The following are of more than doubtful authenticity: the Λόγος παραινετικὸς πρὸς Ἕλληνας (_Cohortatio ad Græcos_), which seeks to prove that not by the poets nor by the philosophers, but only by Moses and the prophets can the true knowledge of God be found, and that whatever truth is spoken by the former, they had borrowed from the latter; also, the shorter Λόγος πρὸς Ἕλληνας (_Oratio ad Græcos_), on the irrationality and immorality of the pagan mythology; further, the short treatise Περὶ μοναρχίας, which proves the vanity of polytheism from the admissions of heathen poets and philosophers; and a fragment Περὶ ἀναστάσεως.--Justin’s theology is of the Gentile Christian type, quite free from any Ebionitic taint, inclining rather to the speculation and ethics of Greek philosophy and to an Alexandrian-Hellenistic conception and exposition of scripture. To these sources everything may be traced in which he unconsciously departs from biblical Paulinism and Catholic orthodoxy. Then in his idea of God and creation, he has not quite overcome the

## partly pantheistic, partly dualistic, principles derived

from the Platonic philosophy. He shows traces of Alexandrian influences in his conception of the person and work of Christ, to whom he assigns merely the role of a divine teacher, who has made known the true idea of God the Creator, of righteousness, and of eternal life, and has won power by death, resurrection and ascension, and will give evidence of it by His coming again to reward the righteousness of the saints with immortal blessedness. He was also led into doctrinal aberrations in the anthropological domain, because his idea of freedom and virtue borrowed from Greek philosophy prevented him from fully grasping the Pauline doctrine of sin. His theory of morals, with its legalistic tendency and its righteousness of works, was grounded not in Judaism but in Stoicism. His chiliasm, too, is not Ebionitic but is immediately derived from scripture, and has less significance for his speculation than the other eschatological principles of Resurrection, Judgment, and Recompence. His Christianity consists essentially of only three elements: Worship of the true God, a virtuous life according to the commandments of Christ, and belief in rewards and punishments hereafter. Over against the pagan philosophy it represents itself as the true philosophy, and over against the Mosaic law as the new law freed from the fetters of ceremonialism. Even in the natural man, in consequence of the divine reason that is innate in him, there dwells the power of living as a Christian: Abraham and Elias, Socrates and Heraclitus, etc., have to such a degree lived according to reason that they must be called Christians. But even they possessed only σπέρματα Λόγου, only a μέρος Λόγου; for the divine reason dwells in men only as Λόγος σπερματικός; in Christ alone as the incarnate Logos it dwells as ὁ πᾶς Λόγος or τὸ Λογικὸν τὸ ὅλον. He is the only true Son of God, pre-mundane but not eternal, the πρῶτον γέννημα τοῦ θεοῦ, or the πρωτότοκος τοῦ θεοῦ, by whom God in the beginning created all things. The Father alone is ὄντως θεός, and the Logos only a divine being of the second rank, a ἕτερος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων, to whom, however, as such, worship should be rendered. In Justin’s theological speculation the Holy Spirit stands quite in the background, though the baptismal and congregational Trinitarian confession obliged him to assign to the Spirit the rank of an independent divine being, whom the Logos had used for the enlightening of His prophets. Justin too knows nothing of a particular election of Israel as the people of God; with him the Christians as such are the true Israel, the people of God, the children of the faith of Abraham. From the Old Testament he proves the divinity of the person and doctrine of Christ, and from the Ἀπομνημονεύματα τῶν ἀποστόλων (§ 36, 7) he derives his information about the historical life, teaching, and works of Jesus. The Gospel of John, although never mentioned, was not unknown to him, but it appeared to him more as a doctrinal and hortatory treatise than as a historical document, and undoubtedly his Logos doctrine is connected with that of John. He shows himself familiar with the Epistles of Paul, although he never expressly quotes from them.

§ 30.10.

b. =Tatian=, a Greek born in Assyria (according to Zahn, a Semite) while engaged as a rhetorician at Rome, was won to Christianity by Justin Martyr, according to Harnack about A.D. 150. As the fruit of youthful zeal, he published an Apologetical Λόγος πρὸς Ἕλληνας, in which he treats the Greek paganism and its culture with withering scorn for even its noblest manifestations, and shared with his teacher the hatred and persecution of the philosopher Crescens. His later written Εὐαγγέλιον διὰ τεσσάρων (§ 36, 7) was a Gospel harmony, in which the removal of all reference to the descent of Jesus from the seed of David, according to the flesh, objected to by Theodoret, was occasioned perhaps more by antipathy to Ebionism than by any sympathy with Gnosticism. Zahn affirms, while Harnack decidedly denies, that this work was originally composed in Syriac. The exclusive use by the Syrians of the Greek name _Diatessaron_ seems to afford a strong argument for a Greek original. Its general agreement with the readings of the so-called Itala (§ 36, 8) witnesses to the West as the place of its composition. The introduction of a Syriac translation of it into church use in the East is to be explained by a longer residence of the author in his eastern home; and its neglect on the part of many of the Greek and Latin Church Fathers, and even their complete ignorance of it, may be accounted for by the fact that, while in the far East it was unsuspected, elsewhere it came to be branded as heretical (§ 27, 10).[69]

c. =Athenagoras=, about whose life we have no authentic information, in A.D. 177 addressed his Πρεσβεία (_Intercessio_) περὶ Χριστιανῶν to Marcus Aurelius, in which he clearly and convincingly disproves the hideous calumnies of Atheism, Ædipodean atrocities, Thyestean feasts (§ 22), and extols the excellence of Christianity in life and doctrine. In the treatise Περὶ ἀναστάσεως νέκρων he proves, from the general philosophical rather than distinctively Christian standpoint, the necessity of resurrection from the vocation of man in connection with the wisdom, omnipotence and righteousness of God.

d. =Theophilus, Bishop of Antioch= († after A.D. 180), was by birth a pagan. His writing Πρὸς Αὐτόλυκον περὶ τῆς τῶν Χριστιανῶν πίστεως is one of the most excellent apologetical treatises of this period. Autolycus was one of his heathen acquaintances. His commentaries and controversial works have been lost. Zahn, indeed, has sought to prove that an extant Latin Commentary on selected passages from the four Gospels in the allegorical style belonging to the first half of the 3rd century, and bearing the name of Theophilus of Antioch, is a substantially faithful translation of the authentic Greek original of A.D. 170. He has also called attention to the great importance of this commentary, not only for the oldest history of the Canon, Text and Exposition, but also for that of the church life, the development of doctrine and the ecclesiastical constitution, especially of the monasticism already appearing in those early times. But while Zahn reached those wonderful results from a conviction that the verbal coincidences of the Latin Church Fathers of the 3rd to the 5th centuries with the supposed Theophilus commentary were examples of their borrowing from it, Harnack has convincingly proved that this so-called commentary is rather to be regarded as a compilation from these same Latin Church Fathers made at the earliest during the second half of the 5th century.

e. Finally, an otherwise unknown author =Hermias= wrote under the title Διασυρμὸς τῶν ἔξω φιλοσόφων (_Irrisio gentilium philos._) a short abusive treatise, in a witty but superficial style, of which the fundamental principle is to be found in 1 Cor. iii. 19.

§ 31. THE THEOLOGICAL LITERATURE OF THE OLD CATHOLIC AGE, A.D. 170-323.

From about A.D. 170, during the Old Catholic Age, scientific theology in conflict with Judaizing, paganizing and monarchianistic heretics progressed in a more vigorous and comprehensive manner than in the apologetical and polemical attempt at self-defence of Post-Apostolic Times. Throughout this period, however, the zeal for apologetics continued unabated, but also in other directions, especially in the department of dogmatics, important contributions were made to theological science. While these developments were in progress, there arose within the Catholic church three different theological schools, each with some special characteristic of its own, the Asiatic, the Alexandrian, and the North African.

§ 31.1. =The Theological Schools and Tendencies.=--=The School of Asia Minor= was the outcome of John’s ministry there, and was distinguished by firm grasp of scripture, solid faith, conciliatory treatment of those within and energetic polemic against heretics. Its numerous teachers, highly esteemed in the ancient church, are known to us only by name, and in many cases even the name has perished. Only two of their disciples resident in the West--Irenæus and Hippolytus--are more fully known. A yet greater influence, more widely felt and more enduring, was that of the =Alexandrian School=.[70] Most of its teachers were distinguished by classical culture, a philosophical spirit, daring speculativeness and creative power. Their special task was the construction of a true ecclesiastical gnosis over against the false heretical gnosis, and so the most celebrated teachers of this school have not escaped the charge of unevangelical speculative tendencies. The nursery of this theological tendency was especially this Catechetical School of Alexandria which from an institution for the training of educated Catechumens had grown up into a theological seminary. =The North African School= by its realism, a thoroughly practical tendency, formed the direct antithesis of the idealism and speculative endeavours of the Alexandrian. It repudiated classical science and philosophy as fitted to lead into error, but laid special stress upon the purity of Apostolic tradition, and insisted with all emphasis upon holiness of life and strict asceticism.--Finally, our period also embraces the first beginnings of the =Antiochean School=, whose founders were the two presbyters Dorotheus and Lucian. The latter especially gave to the school in its earlier days the tendency to critical and grammatico-historical examination of scripture. At =Edessa=, too, as early as the end of the 2nd century, we find a Christian school existing.

1. CHURCH FATHERS WRITING IN GREEK.

§ 31.2. =Church Teachers of the Asiatic Type.=

a. =Irenæus=, a pupil of Polycarp, was a native of Asia Minor. According to the _Vita Polycarpi_ of Pionius he lived in Rome at the time of Polycarp’s death as a teacher, and it is not improbable that he had gone there in company with his master (§ 37, 2). Subsequently he settled in Gaul, and held the office of presbyter at Lyons. During his absence at Rome as the bearer of a tract by the imprisoned confessors of Lyons on the Montanist controversy to the Roman bishop Eleutherus, Pothinus, the aged bishop of Lyons, fell a victim to the dreadful persecution of Marcus Aurelius which raged in Gaul. Irenæus succeeded him as bishop in A.D. 178. About the time and manner of his death nothing certain is known. Jerome, indeed, once quite casually designates him a martyr, but since none of the earlier Church Fathers, who speak of him, know anything of this, it cannot be maintained with any confidence. Gentleness and moderation, combined with earnestness and decision, as well as the most lively interest in the catholicity of the church and the purity of its doctrine according to scripture and tradition, were the qualities that make him the most important and trustworthy witness to his own age, and led to his being recognised in all times as one of the ablest and most influential teachers of the church and a most successful opponent of heretical Gnosticism. His chief work against the Gnostics: Ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδονύμου γνώσεως (_Adv. hæreses_) in 5 books, is mainly an _ex professo_ directed against the Valentinians and the schools of Ptolemy and Marcus There is appended to it, beyond what had been proposed at the beginning, a short discussion of the views of other Gnostics, the basis of which may be found in an older treatise, perhaps in the Syntagma of Justin. The last four books give the express scripture proofs to sustain the general confutation, without doing this, however, in a complete manner; at the same time there is rapid movement amid many digressions and excursuses. This work has come down to us in a complete form only in an old translation literally rendered in barbarous Latin, even to the reproduction of misunderstood words, which was used as early as by Tertullian in his treatise against the Valentinians. We are indebted to the writings of the heresiologists Hippolytus and Epiphanius for the preservation of many remarkable fragments of the original, with or without the author’s name. Of his other writings we have only a few faint reminiscences. Two epistles addressed to the Roman presbyter Florinus combat the Valentinian heresy to which Florinus was inclined. During the controversy about Easter (§ 37, 2) he wrote several epistles of a conciliatory character, especially one to Blastus in Rome, an adherent of the Asiatic practice, and in the name of the whole Gallic church, he addressed a letter to the Roman bishop, Victor, and afterwards a second letter in his own name.[71]

§ 31.3.

b. =Hippolytus=, a presbyter and afterwards schismatical bishop at Rome, though scarcely to be designated of Asia Minor, but rather a Lyonese, if not a Roman pupil of Irenæus, belonged to the same theological school. He was celebrated for his comprehensive learning and literary attainments, and yet his career until quite recently was involved in the greatest obscurity. Eusebius, who is the first to refer to him, places him in the age of Alex. Severus (A.D. 222-235), calls him a bishop, without, however, naming his supposed oriental diocese, which even Jerome was unable to determine. The Liberian list of Popes of A.D. 354, describes him as _Yppolytus presbyter_ who was burnt in Sardinia about A.D. 235 along with the Roman bishop, Pontianus (§ 41, 1). In the fifth century, the Roman church gave him honour as a martyr. The poet Prudentius († A.D. 413) who himself saw the crypt in which his bones were laid and which in the book of his martyrdom was pictorially represented, celebrated his career in song. According to him Hippolytus was an adherent of the Novatian schism (§ 41, 3), but returned to the Catholic church and suffered martyrdom at Portus near Rome. According to his own statement quoted by Photius he was a hearer of the doctrinal discourses of Irenæus. A statue representing him in a sitting posture which was exhumed at Rome in A.D. 1551, has on the back of the seat a list of his writings along with an Easter cycle of sixteen years drawn up by him (§ 56, 3). Finally, there was found among the works of Origen a treatise on the various philosophical systems entitled _Philosophoumena_, which professes to be the first book of a writing in ten books found in Greece in A.D. 1842, Κατὰ πασῶν αἱρέσεων ἔλεγχος. Starting from the position, and seeking to establish it, that the heretics have got their doctrines not from holy scripture, but from astrology, pagan mysteries and the Greek philosophers, this treatise is generally of great importance not only for the history of the heresies of the Gnostics and Monarchians, but also for the history of philosophy. The English editor, E. Miller (Oxon., 1851), attributed the authorship of the whole to Origen, which, however, from the complete difference of style, point of view and position was soon proved to be untenable. Since the writer admits that he was himself the author of a book Περὶ τῆς τοῦ πάντος οὐσίας, and Photius ascribes a book with the same title to the Roman Caius (§ 31, 7), Baur attributes to the latter the composition of the Elenchus. Photius, however, founds his opinion simply upon an apocryphal note on the margin of his copy of the book. Incomparably more important are the evidences for the Hippolytus authorship, which is now almost universally admitted. The Elenchus is not, indeed, enumerated in the list of works on the statue. The book Περὶ τῆς τοῦ πάντος οὐσίας, however, appears there, and it contains the statement that its author also wrote the Elenchus. The author of the Elenchus also states that he had previously written a similar work in a shorter form, and Photius describes such a shorter writing of Hippolytus, dating from the time of his intercourse with Irenæus, under the title Σύνταγμα κατὰ πασῶν αἱρέσεων. Lipsius has made it appear extremely probable that in the _Libellus adv. omnes hæreticos_ appended to Tertullian’s _De præscriptione hæreticorum_, and so usually styled a treatise of the Pseudo-Tertullian, we have an abbreviated Latin reproduction of that work; for this one as well as the other begins with Dositheus and ends with Noëtus, and both deal with thirty-two heresies. Epiphanius and Philastrius [Philaster] have used it largely in their heresiological works. The discussion in the Elenchus agrees therewith in many passages but also in many is essentially different, which, however, when we consider the much later date of the first named treatise affords no convincing evidence against the theory that both are by one author. The Elenchus thereby wins a high importance as giving information about the condition of the Roman church during the first decades of the 3rd century, about the position of the author who describes himself in his treatise as a pupil of Irenæus, about his own and his opponents’ way of viewing things, and about his conflict with them leading to schism, though all is told from the standpoint of an interested party (§§ 33, 5; 41, 1). A considerable fragment directed against the errors of Noëtus (§ 33, 5) was perhaps originally a part of his Syntagma,--though not perhaps of the anonymous, so-called Little Labyrinth against the Artemonites (§ 33, 3) or probably against the Monarchians generally, from which Eusebius makes extensive quotations, especially about the Theodotians. This work is ascribed by Photius to the Roman Caius, but without doubt wrongly. Great probability has been given to the recently advanced idea that this book too may have been written by Hippolytus.[72]

§ 31.4. =The Alexandrian Church Teachers.=

a. The first of the teachers of the catechetical school at Alexandria known by name was =Pantænus=, who had formerly been a Stoic philosopher. About A.D. 190 he undertook a missionary journey into Southern Arabia or India, and died in A.D. 202 after a most successful and useful life. Jerome says of him: _Hujus multi quidem in s. Scri. exstant Commentarii, sed Magis viva voce ecclesiis profuit_. Of his writings none are preserved.

b. =Titus Flavius Clemens [Clement]= was the pupil of Pantænus and his successor at the catechetical school in Alexandria. On his travels undertaken in the search for knowledge he came to Alexandria as a learned pagan philosopher, where probably Pantænus gained an influence over him and was the means of his conversion. During the persecution under Septimius Severus in A.D. 202 he sought in flight to escape the rage of the heathens, in accordance with Matt. x. 23. But he continued unweariedly by writing and discourse to promote the interests of the church till his death in A.D. 220. The most important and most comprehensive of his writings is the work in three parts of which the first part entitled Λόγος προτρεπτικὸς πρὸς Ἕλληνας (_Cohortatio ad Græcos_) with great expenditure of learning seeks to prepare the minds of the heathen for Christianity by proving the vanity of heathenism; the second part, Ὁ παιδαγωγός in three books, with a _Hymnus in Salvatorem_ attached, gives an introduction to the Christian life; and the third part, Στρωματείς (_Stromata_), that is, patchwork, so-called from the aphoristic style and the variety of its contents, in eight books, setting forth the deep things of Christian gnosis, but in the form rather of a collection of materials than a carefully elaborated treatise. The little tractate Τίς ὁ σωζόμενος πλούσιος (_Quis dives salvetur_) shows how even wealth may be made contributory to salvation. Among his lost treatises the most important was the Ὑποτυπώσεις in eight books, an expository review of the contents of holy scripture.[73]

§ 31.5.