Lost and Hostile Gospels

193

Matt. xxvii. 16.

194

“Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei caementarius scribitur.” – Hieron. Comm. in Matt. xii. 13.

195

“Homo iste … scribitur istius modi auxilium precans, Caementarius eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, ne turpiter manducem cibos.” —Ibid.

196

Ibid. xxvii. 16.

197

“Filius Magistri eorum interpretatus.” —Ibid.

198

Hist. Eccl. iii. 39.

199

viii. 3-11.

200

He probably knew it through a translation.

201

Comm. in Matt. i. 6.

202

2 Chron. xxiv. 20.

203

“In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium Jojadae reperimus scriptum.” – Hieron. in Matt. xxiii. 35.

204

Luke xvii. 3, 4.

205

It is found in the Talmud, Beracoth, fol. 55, b; Baba Metsia, fol. 38, b; and it occurs in the Koran, Sura vii. 38.

206

Matt. iii. 13.

207

“In Evangelio juxta Hebraeos … narrat historia: Ecce, mater Domini et fratres ejus dicebant ei, Joannes Baptista baptizat in remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod dixi, ignorantia est.” – Cont. Pelag. iii. 2.

208

“Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria esse compulsum.” – In a treatise on the re-baptism of heretics, published by Rigault at the end of his edition of St. Cyprian.

209

“Factum est autem cum ascendisset Dominus de aqua, descendit fons omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu es enim requies mea, tu es filius meus primogenitus, qui regnas in sempiternum.” – In Mich. vii. 6.

210

I put them in apposition:

Justin. Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ. – Dial. cum Tryph. § 88.

Epiphan. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. – Haeres. xxx. § 13.

Justin. Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε. – Dial. cum Tryph. § 88 and 103.

Epiphan. Ἐγω σήμερον γεγέννηκα σε. – Haeres. xxx. § 13.

211

Heb. i. 5, v. 5.

212

John i. 29-34.

213

“Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.” – Contr. Pelag. iii. 2.

214

1 Cor. xv. 7.

215

“Evangelium … secundum Hebraeos … post resurrectionem Salvatoris refert: – Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus. – Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur: – Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.” – Hieron. De viris illustribus, c. 2.

216

Euseb. H. E. lib. ii. c. 23.

217

Acts xxiii. 14.

218

Hist. Eccl. Francorum, i. 21.

219

The “History of the Apostles” purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost.

220

Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν. – Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: “Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce palpate me et videte quia non sum daemonium incorporale. Et statim tetigerunt eum et crediderunt.” – De Script. Eccl. 16. Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. 37.

221

Luke xxiv. 37-39.

222

Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν. – 1 Apolog. § 61. Oper. p. 94.

223

Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ. – John iii. 3.

224

“In Evangelio … legimus non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.” – Epist. 120, Ad Helibiam.

225

Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή. – Epiphan. Haeres. xxx. § 16.

226

Recog. i. 36.

227

Recog. i. 54.

228

Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16.

229

Heb. x. 5.

230

(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed in brackets; cf. Luke xxii. 15.

231

Epiphan. Haeres. xxx. 15.

232

Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21.

233

Perhaps this passage was in the mind of St. Paul when he wrote of himself, “To the weak became I as weak, that I might gain the weak.” 1 Cor. ix. 22.

234

Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται. – Origen, De Orat. 2 and 43.

235

Cont. Cels. vii. and De Orat. 53.

236

Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic Constitutions, iv. 3.

237

Ep. 4.

238

Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με. – Ep. 7.

239

Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4.

240

Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς. Ibid. 5.

241

Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε. —Ibid. 8.

242

Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19.

243

Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ. – Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40.

244

Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου. – Clem. Alex. Strom. v.

245

Λογίων κυριακῶν ἐξηγήσεις.

246

Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.

247

τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων.

248

συνεγράψατο τὰ λόγια.

249

ἀρχαῖος ἀνήρ.

250

Iren. c. Haeres. v. 33.

251

Scarcely actual disciples and eye-witnesses.

252

Euseb. Hist. Eccl. iii. 39.

253

σφόδρα σμικρὸς τὸν νοῦν.

254

καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22.

255

συγγράμματα πέντε.

256

Aram. ריקא.

257

Aram. ממונא.

258

Aram. גהנם.

259

Aram. אמן.

260

μιά κεραὶα, Aram. קוץ or עוקץ.

261

vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the “birds of heaven,” in vi. 25, &c. &c.

262

Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13.

263

Euseb. Hist. Eccl. iii. 39.

264

ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι.

265

Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν.

266

λεχθέντα καὶ πραχθέντα.

267

Μαθαῖος τὰ λόγια συνετάξατο – . Μάρκος … οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος.

268

Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν.

269

Mark i. 20, “they left their father Zebedee in the ship with the day-labourers;” i. 31, “he took her by the hand;” ii. 3, “a paralytic borne of four;” 4, “they broke up the roof and let down the bed;” iii. 10, “they pressed upon him to touch him;” iii. 20, “they could not so much as eat bread;” iii. 32, “the multitude sat about him;” iv. 36, “they took him even as he was,” without his going home first to get what was necessary; iv. 38, “on a pillow;” v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50, “casting away his robe;” xi. 4, “a colt tied by the door without in a place where two ways met;” xi. 12-14, xi. 16, xiii. 1, the disciples notice the great stones of which the temple was built; xiv. 3, 5, 8, xiv. 31, “he spoke yet more vehemently;” xiv. 51, 52, 66, “he warmed himself at the fire;” xv. 21, “coming out of the country;” xv. 40, 41, Salome named.

270

Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18.

271

Mark i. 7, “he bowed himself;” iii. 5, “he looked round with anger;” ix. 38, “he sat down;” x. 16, “he took them up in his arms, and laid his hands on them;” x. 23, “Jesus looked round about;” xiv. 3, “she broke the box;” xiv. 4, “they murmured;” xiv. 40, “they knew not what to answer him;” xiv. 67, &c.

272

Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.

273

For more examples, see Scholten, Das älteste Evangelium, Elberfeld, 1869, pp. 66-78.

274

Mark ix. 37-50 is another instance of difference of order of sayings between him and St. Matthew.

With Mark ix. 37 corresponds Matt. x. 40.

With Mark ix. 40 corresponds Matt. xii. 30.

With Mark ix. 41 corresponds Matt. x. 42.

With Mark ix. 42 corresponds Matt. xviii. 6.

With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.

With Mark ix. 47 corresponds Matt. xvii. 9.

With Mark ix. 50 corresponds Matt. v. 13.

275

Col. iv. 16; 1 Thess. v. 27.

276

Col. iv. 16.

277

Apost. Const. viii. 5.

278

Luke ii. 19, 51.

279

Luke i. 66.

280

Acts xx. 16.

281

1 Cor. xvi. 8.

282

Epist. xxvii. ad Marcellam.

283

Apost. Const. viii. 33.

284

St. Luke, however, has much that was not available to the deutero-Matthew, and St. Mark rigidly confined himself to the use of St. Peter's recollections only.

285

St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. 11, 14). This can only be accounted for by his using Aramaic texts which he translated. From these the Acts of the Apostles are free.

286

Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c.

287

Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.

288

Homil. iii. 45.

289

Homil. ix. 9-12.

290

Homil. xix. 22.

291

Gal. iv. 10.

292

Homil. ii. 38, 50, 52.

293

Homil. xiii. 13-21.

294

Homil. xv. 9; see also 7.

295

Homil. xv. 7.

296

Homil. xii. 6.

297

Hist. Eccl. ii. 23.

298

Homil. xvi. 15.

299

Homil. xviii. 22.

300

Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844.

301

Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the “Recognitions” have undergone interpolation at different times is clear from Book iii., where chapters 2-12 are found in some copies, but not in the best MSS.

302

Recog. i. 43, 50.

303

Ibid. i. 40.

304

Recog. i. 42.

305

Ibid. 45.

306

John i. 41.

307

Acts iv. 27.

308

Acts x. 34-38.

309

Recog. i. c. 48.

310

Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26.

311

Recog. i. c. 57.

312

Ibid. ii. 30, also ii. 3.

313

Recog. i. c. 60.

314

Matt. xi. 9, 11.

315

Recog. i. c. 61, ii. c. 28.

316

Ibid. ii. 27, 29.

317

Ibid. ii. 22, 28.

318

Ibid. ii. 28, 32.

319

Matt. x. 34-36.

320

Recog. ii. 27; Matt. x. 25.

321

Ibid. 29.

322

Recog. ii. 30.

323

Matt. xxiii. 13.

324

Luke xi. 52.

325

Recog. ii. c. 46: “They must seek his kingdom and righteousness which the Scribes and Pharisees, having received the key of knowledge, have not shut in but shut out.” The same Syro-Chaldaic expression has been variously rendered in Greek by St. Matthew and St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52.

326

Recog. ii. 31, 35.

327

Ibid. iii. 41, 37, 20.

328

Ibid. iii. i.

329

Ibid. vii. 37.

330

Recog. vi. 11.

331

Ibid. vi. 14.

332

Ibid. iv. 4.

333

Ibid. v. 9.

334

Ibid. v. 2.

335

Ibid. iii. 62.

336

Ibid. iv. 35.

337

Ibid. iii. 38.

338

Ibid. iii. 14.

339

Ibid. vi. 4.

340

Ibid. x. 45.

341

Ibid. v. 13, iii. 38.

342

Hom. iii. 57.

343

Luke vi. 36.

344

Matt. v. 44-46.

345

Recog. vi. 5.

346

Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι. – Luke xxiii. 34.

347

M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73.

348

Recog. vi. 9.

349

Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν. – Homil. xi. 26.

350

Recog. v. 13; John viii. 34.

351

Rom. vi. 16.

352

Recog. v. 34; Rom. ii. 28.

353

Recog. iv. 34. The same in the Homilies, xi. 35.

354

Hom. ii. 19.

355

Ibid. ii. 51.

356

Ibid. ii. 51, xviii. 20.

357

Ibid. ii. 53.

358

Homil. ii. 61.

359

Ibid. xix. 2.

360

Ibid. viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is προσκυνήσεις.

361

Ibid. xv. 5.

362

Homil. iii. 52.

363

John x. 9.

364

Homil. iii. 52; cf. John x. 16.

365

Ibid. iii. 57; Mark xii. 29.

366

Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46.

367

Ibid. xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The order in Matt. reversed.

368

Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7.

369

Euseb. Hist. Eccl. vi. 12.

370

“Qui Jesum separant a Christo et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.” – Iren. adv. Haeres. iii. 2. The Greek is lost.

371

Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5.

372

Origen, Comment. in Matt. c. ix.

373

Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super Matth.

374

Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834.

375

Clement of Alexandria. Stromat. iii. 12.

Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.

Clement of Rome. 2 Epist. c. 12.

Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.

376

Ὅ τῆς δοκήσεως ἐξάρχων. – Stromat. iii. 13.

377

Adv. Haeres. i. 11.

378

“Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.” – Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826.

379

Clem. Alex. Stromat. iii. 6.

380

Ibid. 9.

381

Clem. Alex. Stromat. iii. 9.

382

“Sensus, quae symbolice mulier est.” – Philo: Quaest. et Solut. i. 52. “Generatio ut sapientum fert sententia, corruptionis est principium.” —Ibid. 10.

383

Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.

The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.

384

Tert. De praescr. haeretica, c. 51. “Cerdon solum Lucae Evangelium, nec tamen totum recipit.”

385

For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian's treatise against Marcion, i. – v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a “Dialogus de recta in Deum fide,” printed with Origen's Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century.

386

1 Cor. iv. 4.

387

Rom. v. 20.

388

Rom. vi. 5.

389

Rom. vii. 7.

390

Rom. viii. 2.

391

Rom. iii. 28.

392

Gal. iii. 23-25.

393

Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10.

394

Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii.

395

Epiphan. Haeres. xlii. 11.

396

Iren. adv. Haeres. iii. 11.

397

“Contraria quaeque sententiae emit, competentia autem sententiae reservarit.” – Tertul. adv. Marcion, iv. 6.

398

Epiphan. Haeres. xlvii. 9-12.

399

“Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?” – Tert. adv. Marcion, iv. 4.

400

Not St. John's Gospel; that is unique; a biography by an eye-witness, not a composition of distinct notices.

401

2 Cor. ii. 17, and iv. 2.

402

Matt. v. 17, 18.

403

Luke xvi. 16.

404

Tert.: “Transeat coelum et terra citius quam unus apex verborum Domini;” but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.