1 According to Lipsius, the legends concerning the labors of the apostles in various countries were all originally connected with that of their separation at Jerusalem, which is as old as the second century. But this separation was put at various dates by different traditions, varying from immediately after the Ascension to twenty-four years later. A lost book, referred to by the Decretum Gelasii as Liber qui appellatus sortes Apostolorurn apocryphus, very likely contained the original tradition, and an account of the fate of the apostles, and was probably of Gnostic or Manichean origin. The efforts to derive from the varying traditions any trustworthy particulars as to the apostles themselves is almost wholly vain. The various traditions not only assign different fields of labor to the different apostles, but also give different lists of the apostles themselves. See Lipsius' article on the Apocryphal Acts of the Apostles in Smith and Wace's Dict. of Christ. Biog. I. p. 17 sqq. The extant Apocryphal Gospels, Acts, Apocalypses, &c., are translated in the Ante-Nicene Fathers, Vol. VIII. p. 361 sqq. Lipsius states that, according to the oldest form of the tradition, the apostles were divided into three groups: first, Peter and Andrew, Matthew and Bartholomew, who were said to have preached in the region of the Black Sea; second, Thomas, Thaddeus, and Simeon, the Canaanite, in Parthia; third, John and Philip, in Asia Minor.
2 Parthia, in the time of the apostles, was an independent kingdom, extending from the Indus to the Tigris, and from the Caspian Sea to the Persian Gulf. This is the oldest form of the tradition in regard to Thomas (see preceding note). It is found also in the Clementine Recognitions, IX. 29, and in Socrates, H. E. I. 19. Rufinus (H. E. II. 5) and Socrates (H. E. IV. 18) speak of Edessa as his burial place. Later traditions extended his labors eastward as far as India, and made him suffer martyrdom in that land; and there his remains were exhibited down to the sixteenth century. According to the Martyrium Romanum, however, his remains were brought from India to Edessa, and from thence to Ortona, in Italy, during the Crusades. The Syrian Christians in India called themselves Thomas-Christians; but the name cannot be traced beyond the eighth century, and is derived, probably, from a Nestorian missionary.
3 The name Scythia was commonly used by the ancients, in a very loose sense, to denote all the region lying north of the Caspian and Black Seas. But two Scythias were distinguished in more accurate usage: a European Scythia, lying north of the Black Sea, between the Danube and the Tanais, and an Asiatic Scythia, extending eastward from the Ural. The former is here meant.
4 The traditions respecting Andrew are very uncertain and contradictory, though, as remarked above (note 1), the original form, represented here, assigned as his field the region in the neighborhood of the Black Sea. His traditional activity in Scythia has made him the patron saint of Russia. He is also called the patron saint of Greece, where he is reported to have been crucified; but his activity there rests upon a late tradition. His body is said to have been carried to Constantinople in 357 (cf. Philostorgius, Hist. Eccles. III. 2), and during the Crusades transferred to Amalpae in Italy, in whose cathedral the remains are still shown. Andrew is in addition the patron saint of Scotland; but the tradition of his activity there dates back only to the eighth century (cf. Skene's Celtic Scotland, II. 221 sq.). Numerous other regions are claimed, by various traditions, to have been the scene of his labors.
5 Proconsular Asia included only a narrow strip of Asia Minor, lying upon the coast of the Mediterranean and comprising Mysia, Lydia, and Caria.
6 The universal testimony of antiquity assigns John's later life to Ephesus: e.g. Irenaeus, Adv. Hoer. III. 1. 1 and 3. 4, etc.; Clement of Alex., Quis Dives Salvetur, c. 42 (quoted by Eusebius, chap. 23, below); Polycrates in his Epistle to Victor (quoted by Eusebius in chap. 31, below, and in Bk. V. chap. 24); and many others. The testimony of Irenaeus is especially weighty, for the series: Irenaeus, the pupil of Polycarp, the pupil of John, forms a complete chain such as we have in no other case. Such testimony, when its force is broken by no adverse tradition, ought to be sufficient to establish John's residence in Ephesus beyond the shadow of a doubt, but it has been denied by many of the critics who reject the Johannine authorship of the fourth Gospel (e.g. Keim, Holtz-mann, the author of Supernat. Religion, and others) though the denial is much less positive now than it was a few years ago. The chief arguments urged against the residence of John in Ephesus are two, both a silentio: first, Clement in his first Epistle to the Corinthians speaks of the apostles in such a way as to seem to imply that they were all dead; secondly, in the Ignatian Epistles, Paul is mentioned, but not John, which is certainly very remarkable, as one is addressed to Ephesus itself. In reply it may be said that such an interpretation of Clement's words is not necessary, and that the omission of John in the epistles of Ignatius becomes perfectly natural if the Epistles are thrown into the time of Hadrian or into the latter part of Trajan's reign, as they ought to be (cf. chap. 36, note 4). In the face of the strong testimony for John's Ephesian residence these two objections must be overruled. The traditional view is defended by all conservative critics as well as by the majority even of those who deny the Johannine authorship of the fourth Gospel (cf. especially Hilgenfeld in his Einleitung, and Weizs,,cker in his Apostaliches Zeitalter). The silence of Paul's epistles and of the Acts proves that John cannot have gone to Ephesus until after Paul had permanently left there, and this we should naturally expect to be the case. Upon the time of John's banishment to Patmos, see Bk. III. chap. 18, note 1. Tradition reports that he lived until the reign of Trajan (98-117). Cf. Irenaeus, II. 22. 5 and III. 3. 4.
7 Origen in this extract seems to be uncertain how long John remained in Ephesus and when he died.
8 The language of Origen (kekhruxenai eoiken, instead of logoj exei or paradosij periexei) seems to imply that he is recording not a tradition, but a conclusion drawn from the first Epistle of Peter, which was known to him, and in which these places are mentioned. Such a tradition did, however, exist quite early. Cf. e.g. the Syriac Doctrina Apostolorum (ed. Cureton) and the Gnostic Acts of Peter and Andrew. The former assigns to Peter, Antioch, Syria, and Cilicia, in addition to Galatia and Pontus, and cannot therefore, rest solely upon the first Epistle of Peter, which does not mention the first three places. All the places assigned to Peter are portions of the field of Paul, who in all the traditions of this class is completely crowded out and his field given to other apostles, showing the Jewish origin of the traditions. Upon Peter's activity in Rome and his death there, see Bk. II. chap. 25, note 7.
9 Five provinces of Asia Minor, mentioned in 1 Pet. i. 1.
10 Origen is the first to record that Peter was crucified with his head downward, but the tradition afterward became quite common. It is of course not impossible, but the absence of any reference to it by earlier Fathers (even by Tertullian, who mentions the crucifixion), and its decidedly legendary character, render it exceedingly doubtful.
11 Cf. Rom. xv. 19. Illyricum was a Roman province lying along the eastern coast of the Adriatic.
12 See above, Bk. II. chap. 25, note 5.
13 This fragment of Origen has been preserved by no one else. It is impossible to tell where the quotation begins-whether with the words "Thomas according to tradition received Parthia," as I have given it, or with the words "Peter appears to have preached," etc., as Bright gives it.
14 The actual order of the first three so-called bishops of Rome is a greatly disputed matter. The oldest tradition is that given by Irenaeus (Adv. Hoer. III. 3. 3) and followed here by Eusebius, according to which the order was Linus, Anencletus, Clement. Hippolytus gives a different order, in which he is followed by many Fathers; and in addition to these two chief arrangements all possible combinations of the three names, and all sorts of theories to account for the difficulties and to reconcile the discrepancies in the earlier lists, have been proposed. In the second chapter of the so-called Epistle of Clement to James (a part of the Pseudo-Clementine Literature prefixed to the Homilies) it is said that Clement was ordained by Peter, and Salmon thinks that this caused Hippolytus to change the order, putting Clement first. Gieseler (Eccles. Hist., Eng. Trans., I. p. 107, note 10) explains the disagreements in the various traditions by supposing that the three were presbyters together at Rome, and that later, in the endeavor to make out a complete list of bishops, they were each successively elevated by tradition to the episcopal chair. It is at least certain that Rome at that early date had no monarchical bishop, and therefore the question as to the order of these first three so-called bishops is not a question as to a fact, but simply as to which is the oldest of various unfounded traditions. The Roman Church gives the following order: Linus, Clement, Cletus, Anacletus, following Hippolytus in making Cletus and Anacletus out of the single Anencletus of the original tradition. The apocryphal martyrdoms of Peter and Paul are falsely ascribed to Linus (see Tischendorf, Acta Apost. Apocr. p. xix. sq.). Eusebius (chap. 13, below) says that Linus was bishop for twelve years. In his Chron. (Armen.) he says fourteen years, while Jerome says eleven. These dates are about as reliable as the episcopal succession itself. We have no trustworthy information as to the personal character and history of Linus. Upon the subjects discussed in this note see especially Salmon's articles, Clemens Romanus, and Linus, in the Dict. of Christ. Biog.
15 2Tim. iv. 21. The same identification is made by Irenaeus, Adv. Hoer. III. 3.3, and by Pseudo-Ignatius in the Epistle to the Trallians (longer version), chap. 7.
16 The testimony of tradition is unanimous for the authenticity of the first Epistle of Peter. It was known to Clement of Rome, Polycarp, Papias, Hermas, &c. (the Muratorian Fragment, however, omits it), and was cited under the name of Peter by Irenaeus, Tertullian, and Clement of Alexandria, from whose time its canonicity and Petrine authorship were established, so that Eusebius rightly puts it among the hamologoumena. Semler, in 1784, was the first to deny its direct Petrine authorship, and Cludius, in 1808, pronounced it absolutely ungenuine. The Tübingen School followed, and at the present time the genuineness is denied by all the negative critics, chiefly on account of the strong Pauline character of the epistle (cf. Holtzmann, Einleitung, p. 487 sqq., also Weiss, Einleitung, p. 428 sqq., who confines the resemblances to the Epistles to the Romans and to the Ephesians, and denies the general Pauline character of the epistle). The great majority of scholars, however, maintain the Petrine authorship. A new opinion, expressed by Harnack, upon the assumption of the distinctively Pauline character of the epistle, is that it was written during the apostolic age by some follower of Paul, and that the name of Peter was afterward attached to it, so that it represents no fraud on the part of the writer, but an effort of a later age to find an author for the anonymous epistle. In support of this is urged the fact that though the epistle is so frequently quoted in the second century, it is never connected with Peter's name until the time of Irenaeus. (Cf. Harnack's Lehre der Zwölf Apostel, p. 106, note, and his Dogmengeschichte, I. p. 278, note 2.) This theory has found few supporters.
17 oi palai presbuteroi. On the use of the term "elders" among the Fathers, see below, chap. 39, note 6.
18 wj anamfilektw.
19 ouk endiaqhkon men einai pareilhfamen. The authorship of the second Epistle of Peter has always been widely disputed. The external testimony for it is very weak, as no knowledge of it can be proved to have existed before the third century. Numerous explanations have been offered by apologists to account for this curious fact; but it still remains almost inexplicable, if the epistle be accepted as the work of the apostle. The first clear references to it are made by Firmilian, Bishop of Caesarea in Cappadocia (third century), in his Epistle to Cyprian, §6 (Ep. 74, in the collection of Cyprian's Epistles, Ante-Nicene Fathers, Am. ed., V. p. 391), and by Origen (quoted by Eusebius, VI. 25, below), who mentions the second Epistle as disputed. Clement of Alexandria, however, seems at least to have known and used it (according to Euseb. VI. 14). The epistle was not admitted into the Canon until the Council of Hippo, in 393, when all doubts and discussion ceased until the Reformation. It is at present disputed by all negative critics, and even by many otherwise conservative scholars. Those who defend its genuineness date it shortly before the death of Peter, while the majority of those who reject it throw it into the second century,-some as late as the time of Clement of Alexandria (e.g. Harnack, in his Lehre der Zwölf Apostel, p. 15 and 159, who assigns its composition to Egypt). Cf. Holtzmann, Einleitung, p. 495 sqq., and Weiss (who leaves its genuineness an open question), Einleitung, p. 436 sqq. For a defense of the genuineness, see especially Warfield, in the Southern Pres. Rev., 1883, p. 390 sqq., and Salmon's Introduction to the N. T., p. 512 sqq.
20 Although disputed by many, as already remarked, and consequently not looked upon as certainly canonical until the end of the fourth century, the epistle was yet used, as Eusebius says, quite widely from the time of Origen on, e.g. by Origen, Firmilian, Cyprian, Hippolytus, Methodius, etc. The same is true, however, of other writings, which the Church afterward placed among the Apocrypha.
21 These praceij (or periodoi, as they are often called) Petrou were of heretical origin, according to Lipsius, and belonged, like the heretical Acta Pauli (referred to in note 20, below), to the collection of periodoi twn apostolwn, which were ascribed to Lucius Charinus, and, like them, formed also, from the end of the fourth century, a part of the Manichean Canon of the New Testament. The work, as a whole, is no longer extant, but a part of it is preserved, according to Lipsius, in a late Catholic redaction, under the title Passio Petri. Upon these Acts of Peter, their original form, and their relation to other works of the same class, see Lipsius, Apocryphen Apostelgeschichten, II. I, p. 78 sq. Like the heretical Acta Pauli already referred to, this work, too, was used in the composition of the Catholic Acts of Paul and Peter, which are still extant, and which assumed their present form in the fifth century, according to Lipsius. These Catholic Acts of Peter and Paul have been published by Thilo (Acta Petri et Pauli, Halle, 1837), and by Tischendorf, in his Acta Apost. Apocr., p. 1-39. English translation in the Ante-Nicene Fathers (Am. ed.), VIII. p. 477.
22 This Gospel is mentioned by Serapion as in use in the church of Rhossus (quoted by Eusebius, Bk. VI. chap. 12, below), but was rejected by him because of the heretical doctrines which it contained. It is mentioned again by Eusebius, III. 25, only to be rejected as heretical; also by Origen (in Matt. Vol. X. 17) and by Jerome (de vir. ill. I), who follows Eusebius in pronouncing it an heretical work employed by no early teachers of the Christian Church. Lipsius regards it as probably a Gnostic recast of one of the Canonical Gospels. From Serapion's account of this Gospel (see below, Bk. VI. chap. 12), we see that it differs from the Canonical Gospels, not in denying their truth, or in giving a contradictory account of Christ's life, but rather in adding to the account given by them. This, of course, favors Lipsius' hypothesis; and in any case he is certainly quite right in denying that the Gospel was an original work made use of by Justin Martyr, and that it in any way lay at the base of our present Gospel of Mark. The Gospel (as we learn from the same chapter) was used by the Docetoe, but that does not imply that it contained what we call Docetic ideas of Christ's body (cf. note 8 on that chapter). The Gospel is no longer extant. See Lipsius, in Smith and Wace's Dict. of Christ. Biog. II. p. 712.
23 This Preaching of Peter (Khrugma Petrou,Proedicatio Petri), which is no longer extant, probably formed a part of a lost Preaching of Peter and Paul (cf. Clement of Alexandria, Strom. VI. 5, and Lactantius, Inst. IV. 21). It was mentioned frequently by the early Fathers, and a number of fragments of it have been preserved by Clement of Alexandria, who quotes it frequently as a genuine record of Peter's teaching. (The fragments are collected by Grabe in his Spic. Patr. I. 55-71, and by Hilgenfeld in his N. T. extra Can. rec., 2d ed., IV. p. 51 sqq.). It is mentioned twice by Origen (in Johan. XIII. 17, and De Princ. Praef. 8), and in the latter place is expressly classed among spurious works. It was probably, according to Lipsius, closely connected with the Acts of Peter and Paul mentioned in note 6, above. Lipsius, however, regards those Acts as a Catholic adaptation of a work originally Ebionitic, though he says expressly that the Preaching is not at all of that character, but is a Petro-Pauline production, and is to be distinguished from the Ebionitic khrugmata. It would seem therefore that he must put the Preaching later than the original of the Acts, into a time when the Ebionitic character of the latter had been done away with. Salmon meanwhile holds that the Preachings is as old as the middle of the second century and the most ancient of the works recording Peter's preaching, and hence (if this view be accepted) the Ebionitic character which Lipsius ascribes to the Acts did not (if it existed at all) belong to the original form of the record of Peter's preaching embodied in the Acts and in the Preaching. The latter (if it included also the Preaching of Paul, as seems almost certain) appears to have contained an account of some of the events of the life of Christ, and it may have been used by Justin. Compare the remarks of Lipsius in the Dict. of Christ. Biog, I. p. 28 (Cath. Adaptations of Ebionitic Acts), and Salmon's article on the Preaching of Peter, ibid. IV. 329.
24 The Apocalypse of Peter enjoyed considerable favor in the early Church and was accepted by some Fathers as a genuine work of the apostle. It is mentioned in the Muratorian Fragment in connection with the Apocalypse of John, as a part of the Roman Canon, and is accepted by the author of the fragment himself; although he says that some at that time rejected it. Clement of Alexandria, in his Hypotyposes (according to Eusebius, IV. 14, below), commented upon it, thus showing that it belonged at that time to the Alexandrian Canon. It the third century it was still received in the North African Church (so Harnack, who refers to the stichometry of the Codex Claramontanus). The Eclogae or Prophetical Selections of Clement of Alexandria give it as a genuine work of Peter (§§41, 48, 49, p. 1000 sq., Potter's ed.), and so Methodius of Tyre (Sympos. XI. 6, p. 16, ed. Jahn, according to Lipsius). After Eusebius time the work seems to have been universally regarded as spurious, and thus, as its canonicity depended upon its apostolic origin (see chap. 24, note 19), it gradually fell out of the Canon. It nevertheless held its place for centuries among the semi-scriptural books, and was read in many churches. According to Sozomen, H. E. VII. 19, it was read at Easter, which shows that it was treated with especial respect. Nicephorus in his Stichometry puts it among the Antilegomena, in immediate connection with the Apocalypse of John. As Lipsius remarks, its "lay-recognition in orthodox circles proves that it could not have had a Gnostic origin, nor otherwise have contained what was offensive to Catholic Christians" (see Lipsius, Dict. of Christ. Biog. I. p. 130 sqq.). Only a few fragments of the work are extant, and these are given by Hilgenfeld, in his Nov. Test. extra Can. receptum, IV. 74 sq., and by Grabe, Spic. Patr. I. 71 sqq.
25 oud/ olw/ en kaqolikaij ismen paradedomena.
26 Eusebius exaggerates in this statement. The Apocalypse of Peter was in quite general use in the second century, as we learn from the Muratorian Fragment; and Clement (as Eusebius himself says in VI. 14) wrote a commentary upon it in connection with the other Antilegomena.
27 twn antilegomenwn.
28 peri twn endiaqhkwn kai omologoumenwn.
29 wn monhn mian gnhsian egnwn.
30 As above; see note 2.
31 The thirteen Pauline Epistles of our present Canon, and the Epistle to the Hebrews. These formed for Eusebius an absolutely undisputed part of the Canon (cf. chap. 25, below, where he speaks of them with the same complete assurance), and were universally accepted until the present century. The external testimony for all of them is ample, going back (the Pastoral Epistles excepted) to the early part of the second century. The Epistles to the Romans, Corinthians, and Galatians have never been disputed (except by an individual here and there, especially during the last few years in Holland), even the Tübingen School accepting them as genuine works of Paul. The other epistles have not fared so well. The genuineness of Ephesians was first questioned by Usteri in 1824 and De Watte in 1826, and the Tübingen School rejected it. Scholars are at present greatly divided; the majority of negative critics reject it, while many liberal and all conservative scholars defend it. Colossians was first attacked by Mayerhoff in 1838, followed by the whole Tübingen School. It fares to-day somewhat better than Ephesians. It is still, however, rejected by many extreme critics, while others leave the matter in suspense (e.g. Weizsäcker in his Apostolisches Zeitalter). Since 1872, when the theory was proposed by Holtzmann, some scholars have held that our present Epistle contains a genuine Epistle of Paul to the Colossians, of which it is a later revision and expansion. Baur and the Tübingen School were the first to attack Philippians as a whole, and it too is still rejected by many critics, but at the same time it is more widely accepted than e ither Ephesians or Colossians (e.g. Weizsäcker and even Hilgenfeld defend its genuineness). Second Thessalonians was first attacked by Schmidt in 1801, followed by a number of scholars, until Baur extended the attack to the first Epistle also. Second Thessalonians is still almost unanimously rejected by negative critics, and even by some moderates, while First Thessalonians has regained the support of many of the former (e.g. Hilgenfeld, Weizsäcker, and even Holtzmann), and is entirely rejected by comparatively few critics. Philemon-which was first attacked by Baur-is quite generally accepted, but the Pastoral Epistles are almost as generally rejected, except by the regular conservative school (upon the Pastorals, see Bk. II. chap. 22, note 8, above). For a concise account of the state of criticism upon each epistle, see Holtzmann's Einleitung. For a defense of them all, see the Einleitung of Weiss.
32 tinej hqethkasi. That the Epistle to the Hebrews was not written by Paul is now commonly acknowledged, and may be regarded as absolutely certain. It does not itself lay any claim to Pauline authorship; its theology and style are both non-Pauline; and finally, external testimony is strongly against its direct connection with Paul. The first persons to assign the epistle to Paul are Pantaenus and Clement of Alexandria (see below, Bk. VI. chap. 14), and they evidently find it necessary to defend its Pauline au-thorship in the face of the objections of others. Clement, indeed, assumes a Hebrew original, which was translated into Greek by Luke. Origen (see below, Bk. VI. chap. 25) leaves its authorship undecided, but thinks it probable that the thoughts are Paul's, but the diction that of some one else, who has recorded what he heard from the apostle. He then remarks that one tradition assigned it to Clement of Rome, another to Luke. Eusebius himself, in agreement with the Alexandrians (who, with the exception of Origen, unanimously accept the Pauline authorship), looks upon it as a work of Paul, but accepts Clement of Alexandria's theory that it was written in Hebrew, and thinks it probable that Clement of Rome was its translator (see chap. 38, below). In the Western Church, where the epistle was known very early (e.g. Clement of Rome uses it freely), it is not connected with Paul until the fourth century. Indeed, Tertullian (de pudicit. 20) states that it bore the name of Barnabas, and evidently had never heard that it had been ascribed to any one else. The influence of the Alexandrians, however, finally prevailed, and from the fifth century on we find it universally accepted, both East and West, as an epistle of Paul, and not until the Reformation was its origin again questioned. Since that time its authorship has been commonly regarded as an insoluble mystery. Numerous guesses have been made (e.g. Luther guessed Apollos, and he has been followed by many), but it is impossible to prove that any of them are correct. For Barnabas, however, more can be said than for any of the others. Tertullian expressly connects the epistle with him; and its contents are just what we should expect from the pen of a Levite who had been for a time under Paul's influence, and yet had not received his Christianity from him; its standpoint, in fact, is Levitic, and decidedly non-Pauline, and yet reveals in many places the influence of Pauline ideas. Still further, it is noticeable that in the place where the Epistle to the Hebrews is first ascribed to Paul, there first appears an epistle which is ascribed (quite wrongly; see below, chap. 25, note 20) to Barnabas. May it not be (as has been suggested by Weiss and others) that the anonymous Epistle to the Hebrews was originally accepted in Alexandria as the work of Barnabas, but that later it was ascribed to Paul; and that the tradition that Barnabas had written an epistle, which must still have remained in the Church, led to the ascription of another anonymous epistle to him? We seem thus most easily to explain the false ascription of the one epistle to Paul, and the false ascription of the other to Barnabas. It may be said that the claims of both Barnabas and Apollos have many supporters, while still more attempt no decision. In regard to the canonicity of the epistle there seems never to have been any serious dispute, and it is this fact doubtless which did most to foster the belief in its Pauline authorship from the third century on. For the criterion of canonicity more and more came to be looked upon as apostolicity, direct or indirect. The early Church had cared little for such a criterion. In only one place does Eusebius seem to imply that doubts existed as to its canonicity,-in Bk. VI. chap. 13, where he classes it with the Book of Wisdom, and the Epistles of Barnabas, Clement, and Jude, among the antilegomena. But in view of his treatment of it elsewhere it must be concluded that he is thinking in that passage not at all of its canonicity, but of its Pauline authorship, which he knows is disputed by some, and in reference to which he uses the same word, antilegesqai, in the present sentence. Upon the canonicity of the epistle, see still further chap. 25, note 1. For a discussion of the epistle, see especially the N. T. Introductions of Weiss and Holtzmann.
34 See Bk. VI. chaps. 14, 20, 25.
35 These praceij are mentioned also in chap. 25, below, where they are classed among the noqoi, implying that they had been originally accepted as canonical, but were not at the time Eusebius wrote widely accepted as such. This implies that they were not, like the works which he mentions later in the chapter, of an heretical character. They were already known to Origen, who (De Prin. I. 2, 3) refers to them in such a way as to show that they were in good repute in the Catholic Church. They are to be distinguished from the Gnostic periodoi or praceij Paulou, which from the end of the fourth century formed a part of the Manichean canon of the New Testament, and of which some fragments are still extant under various forms. The failure to keep these Catholic and heretical Acta Pauli always distinct has caused considerable confusion. Both of these Acts, the Catholic and the heretical, formed, according to Lipsius (Apokr. Apostelgeschichten, II. 1, p. 305 sq.) one of the sources of the Catholic Acts of Peter and Paul, which in their extant form belong to the fifth century. For a discussion of these Catholic Acts of Paul referred to by Eusebius, see Lipsius, ibid., p. 70 sq.
36 ouoe mhn taj legomenaj autou praceij en anamfilektoij pareihfa.
37 See Rom. xvi. 14. The greater part of this last chapter of Romans is considered by many a separate epistle addressed to Ephesus. This has been quite a common opinion since 1829, when it was first broached by David Schulz (Studien und Kritiken, p. 629 sq.), and is accepted even by many conservative scholars (e.g. Weiss), while on the other hand it is opposed by many of the opposite school. While Aquila and Priscilla, of verse 3, and Epaenetus, of verse 5, seem to point to Ephesus, and the fact that so many personal friends are greeted, leads us to look naturally to the East as Paul's field of labor, where he had formed so many acquaintances, rather than to Rome, where he had not been; yet on the other hand such names as Junias, Narcissus, Rufus, Hermas, Nereus, Aristobulus, and Herodion point strongly to Rome. We must, however, be content to leave the matter undecided, but may be confident that the evidence for the Ephesian hypothesis is certainly, in the face of the Roman names mentioned, and of universal tradition (for which as for Eusebius the epistle is a unit), not strong enough to establish it.
38 The Shepherd of Hermas was in circulation in the latter half of the second century, and is quoted by Irenaeus (Adv. Haer. IV. 20. 2) as Scripture, although he omits it in his discussion of Scripture testimonies in Bk. III. chap. 9 sqq., which shows that he considered it not quite on a level with regular Scripture. Clement of Alexandria and Origen often quote it as an inspired book, though the latter expressly distinguishes it from the canonical books, admitting that it is disputed by many (cf. De Prin. IV. II). Eusebius in chap. 25 places it among the noqoi or spurious writings in connection with the Acts of Paul and the Apocalypse of Peter. According to the Muratorian Fragment it was "written very recently in our times in the city of Rome by Hermas, while his brother, Bishop Pius, sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time." This shows the very high esteem in which the work was held in that age. It was very widely employed in private and in public, both in the East and the West, until about the fourth century, when it gradually passed out of use. Jerome (de vir. ill. 10) says that it was almost unknown among the Latins of his time. As to the date and authorship of the Shepherd opinions vary widely. The only direct testimony of antiquity is that of the Muratorian Fragment, which says that it was written by Hermas, the brother of Pius, during the episcopacy of the latter (139-154 a.d.). This testimony is accepted by the majority of scholars, most of whom date the book near the middle of the second century, or at least as late as the reign of Hadrian. This opinion received not long ago what was supposed to be a strong confirmation from the discovery of the fact that Hermas in all probability quoted from Theodotion's version of Daniel (see Hort's article in the Johns Hopkins University Circular, December, 1884), which has been commonly ascribed to the second century. But it must now be admitted that no one knows the terminus a quo for the composition of Theodotian's version, and therefore the discovery leaves the date of Hermas entirely undetermined (see Schürer, Gesch. des jüdischen Volkes, II. p. 709). Meanwhile Eusebius in this connection records the tradition, which he had read, that the book was written by the Hermas mentioned in Romans xvi. This tradition, however, appears to be no older than Origen, with whom it is no more than a mere guess. While in our absence of any knowledge as to this Hermas we cannot absolutely disprove his claim (unless we prove decisively the late date of the book), there is yet no ground for accepting it other than a mere coincidence in a very common name. In Vis. II. 4. 3 Hermas is told to give one copy of his book to Clement. From this it is concluded by many that the author must have been contemporary with the well-known Roman Clement, the author of the Epistle to the Corinthians. While this appears very likely, it cannot be called certain in the face of evidence for a considerably later date. Internal testimony helps us little, as there is nothing in the book which may not have been written at the very beginning of the second century, or, on the other hand, as late as the middle of it. Zahn dates it between 97 and 100, and assigns it to an unknown Hermas, a contemporary of the Roman Clement, in which he is followed by Salmon in a very clear and keen article in the Dict. of Christ. Biog. Critics are unanimously agreed that the book was written in Rome. It consists of three parts, Visions, Mandates, and Similitudes, and is of the nature of an apocalypse, written for the purpose of reforming the life of the Church, which seemed to the author to have become very corrupt. The work (especially the last part) is in the form of an allegory, and has been compared to the Pilgrim's Progress. Opinions are divided as to whether it is actually founded upon visions and dreams of the author, or is wholly a fiction. The former opinion seems to be the more probable.
Until recent years only a Latin translation of Hermas was known. In 1856 the first Greek edition was issued by Anger and Dindorf, being based upon a Mt. Athos ms. discovered shortly before by Simonides. Of the ten leaves of the ms. the last was lost; three were said by Simonides to the University of Leipsic, and the other six were transcribed by him in a very faulty manner. The Sinaitic Codex has enabled us to control the text of Simonides in part, but unfortunately it contains only the Visions and a small part of the Mandates. All recent editions have been obliged to take the faulty transcription of Simonides as their foundation. In 1880 the six leaves of the Athos Codex, which had been supposed to be lost, and which were known only through Simonides' transcription, were discovered by Lambros at Mt. Athos, and in 1888 A Collation of the Athos Codex of the Shepherd of Hermas by Dr. Spyr Lambros was issued in English translation by J. A. Robinson, at Cambridge, England. We thus have now a reliable Greek text of nine-tenths of the Shepherd of Hermas. Hilgenfeld, in his last edition (1887) of his Novum Test. Extra Can. Rec., published also a Greek text of the lost part of the work, basing it upon a pretended transcription by Simonides from the lost Athos ms. But this has been conclusively shown to be a mere fraud on the part of Simonides, and we are therefore still without any ms. authority for the Greek text of the close of the work. Cf. Robinson's introduction to the Collation of Lambros mentioned above, and Harnack's articles in the Theol. Literaturzeitung (1887). The most useful edition of the original is that of Gebhardt and Harnack, Patrum Apost. Opera, Fasc. III. (Lips. 1877). The work is translated in the Ante-Nicene Fathers, Vol. II. The literature upon the subject is very extensive, but the reader should examine especially the Prolegomena of Harnack in his edition. Cf. Zahn's Hirt des Hermas (1868), and the article by Salmon in the Dict. of Christ. Biog. II. p. 912 sqq. Cf. also chap. 24, note 20, in regard to the reasons for the non-canonicity of the Shepherd.
39 Rom. xv. 19.
40 From Acts ix. on.
41 In chap. 3, §1.
42 1 Pet. i. 1.
43 Phil. ii. 25;Philem. 2.
44 Barnabas (Acts ix. 27, and often); John Mark (xii. 25;xiii. 13;xv. 37,39); Silas (xv. 40); Timothy (xvi. 1 sqq. and often); Aquila and Priscilla (xviii.); Erastus (xix. 22); Gaius of Macedonia (xix. 29); Aristarchus (xix. 29; xx. 4; xxvii. 2); Sopater,Secundus, Gaius of Derbe (perhaps the same as the Gaius of Macedonia?), and Tychichus (xx. 4); Trophimus (xx. 4; xxi. 29).
45 That Timothy was the first bishop of Ephesus is stated also by the Apost. Const. (VII. 46), and by Nicephorus (H. E. III. 11), who records (upon what authority we do not know) that he suffered martyrdom under Domitian. Against the tradition that he labored during his later years in Ephesus there is nothing to be urged; though on the other hand the evidence for it amounts to little, as it seems to be no more than a conclusion drawn from the Epistles to Timothy, though hardly a conclusion drawn by Eusebius himself, for he uses the word istoreitai, which seems to imply that he had some authority for his statement. According to those epistles, he was at the time of their composition in Ephesus, though they give us no hint as to whether he was afterward there or not. From Heb. xiii. 23 (the date of which we do not know) we learn that he had just been released from some imprisonment, apparently in Italy, but whither he afterward went is quite uncertain. Eusebius' report that he was bishop of Ephesus is the customary but unwarranted carrying back into the first century of the monarchical episcopate which was not known until the second. According to the Apost. Const. VII. 46 both Timothy and John were bishops of Ephesus, the former appointed by Paul, the latter by himself. Timothy is a saint in the Roman Catholic sense, and is commemorated January 24.
46 Cf. Tit. i. 5. Titus is commonly connected by tradition with Crete, of which he is supposed to have been the first bishop,-the later institution being again pushed back into the first century. In the fragment de Vita et Actis Titi, by the lawyer Zenas (in Fabric. Cod. Apoc. N.T. II. 831 sqq., according to Howson, in Smith's Dict. of the Bible), he is said to have been bishop of Gortyna, a city of Crete (where still stand the ruins of a church which bears his name), and of a royal Cretan family by birth. This tradition is late, and, of course, of little authority, but at the same time, accords very well with all that we know of Titus; and consequently there is no reason for denying it in toto. According to 2 Tim. iv. 10, he went, or was sent, into Dalmatia; but universal tradition ascribes his later life and his death to Crete. Candia, the modern capital, claims the honor of being his burial place (see Cave's Apostolici, ed. 1677, p. 63). Titus is a saint, in the Roman Catholic sense, and is commemorated January 4.
47 Of Luke personally we know very little. He is not mentioned in the Acts, and only three times in Paul's epistles (Col. iv. 14; Philem. 24;2 Tim. iv. 11), from which passages we learn that he was a physician, was one of Paul's fellow-workers who was very dear to him, and was with him during his last imprisonment. Irenaeus, who is the first to ascribe the third Gospel and the Acts to this Luke, seems to know nothing more about him personally. Eusebius is the first to record that he was born at Antioch; but the tradition must have been universally accepted in his day, as he states it without any misgivings and with no qualifying phrase. Jerome (de vir. ill. 7) and many later writers follow Eusebius in this statement. There is no intrinsic improbability in the tradition, which seems, in fact, to be favored by certain minor notices in the Acts (see Schaff, Ch. Hist. I. 651). Gregory Nazianzen (Orat. 25) says that he labored in Achaia, and in Orat. 4 he calls him a martyr. Jerome (ibid.) says that he was buried in Constantinople. According to Nicephorus (H. E. II. 43) and later writers, Luke was a painter of great skill; but this late tradition, of which the earlier Fathers know nothing, is quite worthless. Epiphanius (Haer. II. 11) makes him one of the Seventy, which does not accord with Luke's own words at the beginning of his Gospel, where he certainly implies that he himself was not an eye-witness of the events which he records. In the same connection, Epiphanius says that he labored in Dalmatia, Gallia, Italy, and Macedonia,-a tradition which has about as much worth as most such traditions in regard to the fields of labor of the various apostles and their followers. Theophylact (On Luke xxiv. 13-24) records that some supposed that he was one of the disciples with whom Christ walked to Emmaus, and this ingenious but unfounded guess has gained some modern supporters (e.g. Lange). He is a saint in the Roman Catholic sense, and is commemorated October 18.
48 See Col. iv. 14.
49 Of Luke's acquaintance with the other apostles we know nothing, although, if we suppose him to have been the author of the "We" sections in the Acts, he was with Paul in Jerusalem at the time he was taken prisoner (Acts xxi.), when he met James at least, and possibly others of the Twelve. It is not at all improbable that in the course of his life he became acquainted with several of the apostles.
50 The testimony to the existence of our third Gospel, although it is not so old as that for Matthew and Mark, is still very early. It was used by Marcion, who based upon it his own mutilated gospel, and is quoted very frequently by Justin Martyr. The Gospel as first distinctly ascribed to Luke by Irenõus (III. 1. 1) and by the Muratorian Fragment. From that time on tradition was unanimous both as to its authorship and its authority. The common opinion-still defended by the great majority of conservative critics-has always been that the third Gospel was written before the destruction of Jerusalem. The radical critics of the present century, however, bring its composition down to a latter date-ranging all the way from 70 to 140 (the latter is Baur's date, which is now universally recognized as very wild). Many conservative critics put its composition after the destruction of Jerusalem on account of the peculiar form of its eschatological discourses-e.g. Weiss, who puts it between 70 and 80 (while putting Matthew and Mark before the destruction of Jerusalem). The traditional and still prevalent opinion is that Luke's Gospel was written later than those of Matthew and Mark. See the various commentaries and New Testament Introductions, and for a clear exhibition of the synoptical problem in general, see Schaff's Ch. Hist. I. p. 607 sqq. On Luke in particular, p. 648 sqq.
51 Luke I. 2.Luke I. 3.
52 Traces of a knowledge of the Acts are found in the Apostolic Fathers, in Justin, and in Tatian, and before the end of the second century the book occupied a place in the Canon undisputed except by heretics, such as the Marcionites, Manichean's, &c. The Muratorian Fragment and Irenaeus (III. 14) are the first to mention Luke as the author of the Acts, but from that time on tradition has been unanimous in ascribing it to him. The only exception occurs in the case of Photius (ad Amphil. Quoest. 123, ed. Migne), who states that the work was ascribed by some to Clement by others to Barnabas, and by others to Luke; but it is probable as Weiss remarks that Photius, in this case, confuses the Acts with the Epistle to the Hebrews. As to the date of its composition. Irenaeus (III. I. I) seems (one cannot speak with certainty, as some have done) to put it after the death of Peter and Paul, and therefore, necessarily, the Acts still later. The Muratorian Fragment implies that the work was written at least after the death of Peter. Later, however, the tradition arose that the work was written during the lifetime of Paul (so Jerome, de vir. ill. 7), and this has been the prevailing opinion among conservative scholars ever since, although many put the composition between the death of Paul and the destruction of Jerusalem; while some (e.g. Weiss) put it after the destruction of Jerusalem, though still assigning it to Luke. The opposite school of critics deny Luke's authorship, throwing the book into the latter part of the first century (Scholten, Hilgenfeld, &c.), or into the times of Trajan and Hadrian (e.g. Volkmar, Keim, Hausrath, &c.). The Tubingen School saw in the Acts a "tendency-writing," in which the history was intentionally perverted. This theory finds few supporters at present, even among the most extreme critics, all of whom, however, consider the book a source of the second rank, containing much that is legendary and distorted and irreconcilable with Paul's Epistles, which are looked upon as the only reliable source. The question turns upon the relation of the author of the "we" sections to the editor of the whole. Conservative scholars agree with universal tradition in identifying them (though this is not necessary in order to maintain the historical accuracy of the work), while the opposite school denies the identity, considering the "we" sections authentic historical accounts from the pen of a companion of Paul, which were afterward incorporated into a larger work by one who was not a pupil of Paul. The identity of the author of the third Gospel and of the Acts is now admitted by all parties. See the various Commentaries and New Testament Introductions; and upon the sources of the Acts, compare especially Weizsacker's Apost. Zeitalter, p. 182 sqq., and Weiss' Einleitung, p. 569 sq.
53 Rom. ii. 16Rom. xvi. 25;2 Tim. ii. 8. Eusebius uses the expression fasi, "they say," which seems to imply that the interpretation was a common one in his day. Schaff (Ch. Hist. I. p. 649) says that Origen also thus interpreted the passages in Romans and Timothy referred to, but he gives no references, and I have not been able to find in Origen's works anything to confirm the statement. Indeed, in commenting upon the passages in the Epistle to the Romans he takes the words "my Gospel" to refer to the gospel preached by Paul, not to the Gospel written by Luke. It is true, however, that in the passage from his Commentary on Matthew, quoted by Eusebius in VI. 25, below, Origen does suppose Paul to refer to Luke and his Gospel in 2 Cor. viii. 18. The interpretation of the words "according to my Gospel," which Eusebius represents as common in his day, is adopted also by Jerome (de vir. ill. chap. 7), but is a gross exegetical blunder. Paul never uses the word euaggelion in such a sense, nor is it used by any New Testament writer to designate the gospel record, or any one of the written Gospels. It is used always in the general sense of "glad tidings," or to denote the scheme of salvation, or the substance of the gospel revelation. Eusebius is not the first to connect Luke's Gospel with Paul. The Muratorian Fragment speaks of Luke's connection with Paul, and Irenaeus (III. 1. 1, quoted below in V. 8. §2) says directly that Luke recorded the Gospel preached by Paul. Tertullian (Adv. Marcion. IV. 5) tells us that Luke's form of the Gospel is usually ascribed to Paul, and in the same work, IV. 2, he lays down the principle that the preaching of the disciples of the apostles needs the authority of the apostles themselves, and it is in accord with this principle that so much stress was laid by the early Church upon the connection of Mark with Peter and of Luke with Paul. In chap. 24 Eusebius refers again to Luke's relation to Paul in connection with his Gospel, and so, too, Origen, as quoted by Eusebius, Bk. VI. chap. 25. The Pauline nature of the Gospel has always been emphasized, and still is by the majority of scholars. This must not be carried so far, however, as to imply that Luke drew his materials from Paul; for Paul himself was not an eye-witness, and Luke expressly states in his preface the causes which induced him to write, and the sources from which he derived his material. The influence of Paul is seen in Luke's standpoint, and in his general spirit-his Gospel is the Gospel of universal salvation.
54 2 Tim. iv. 10, where the Greek word used is eporeuqh, which means simply "went" or "is gone." That Paul had sent him as Eusebius states (using the word steilamenoj) is not implied in the epistle. Instead of eij taj Galliaj (or thn Gallian) most of the ancient mss. of the New Testament have eij Galatian, which is the reading of the Textus Receptus, of Tregelles, of Westcott and Hort and others. Some mss., however (including the Sinaitic), have Gallian, which Tischendorf adopts; and some of the mss. of Eusebius also have this form, though the majority read taj Galliaj. Christophorsonus in his edition of Eusebius reads epi thn Galatian, but entirely without ms. authority. Epiphanius (Hoer. LI. 11) contends that in 2 Tim. iv. 10 should be read Gallia and not Galatia: on gar en th Galatia wj planhqenthj nomisonsin, alla en th Gallia. Theodoret (in 2 Tim. IV. 10) reads Galatian, but interprets it as meaning taj Galliaj: outw gar ekalounto palai.
55 2 Tim. iv. 21.
56 See chap. 2, note 1, above.
57 Clement is mentioned in Phil. iv. 3, but is not called a "fellow-soldier." Eusebius was evidently thinking of Paul's references to Epaphroditus (Phil. ii. 25) and to Archippus (Philem. 2,) whom he calls his fellow-soldiers. The Clement to whom Eusebius here refers was a very important personage in the early Roman church, being known to tradition as one of its first three bishops. He has played a prominent part in Church history on account of the numerous writings which have passed under his name. We know nothing certain about his life. Eusebius identifies him with the Philippian Clement mentioned by Paul,-an identification apparently made first by Origen, and after him repeated by a great many writers. But the identification is, to say the least, very doubtful, and resting as it does upon an agreement in a very common name deserves little consideration. It was quite customary in the early Church to find Paul's companions, whenever possible, in responsible and influential positions during the latter part of the first century. A more plausible theory, which, if true, would throw an interesting light upon Clement and the Roman church of his day, is that which identifies him with the consul Flavius Clement, a relative of the emperor Domitian (see below, chap. 18, note 6). Some good reasons for the identification might be urged, and his rank would then explain well Clement's influential position in the Church. But as pointed out in chap. 18, note 6, it is extremely improbable that the consul Flavius Clement was a Christian; and in any case a fatal objection to the identification (which is nevertheless adopted by Hilgenfeld and others) is the fact that Clement is nowhere spoken of as a martyr until the time of Rufinus, and also that no ancient writer identifies him or connects him in any way with the consul, although Eusebius' mention of the latter in chap. 23 shows that he was a well-known person. When we remember the tendency of the early Church to make all its heroes martyrs, and to ascribe high birth to them, the omission in this case renders the identification, we may say, virtually impossible. More probable is the conjecture of Lightfoot, that he was a freedman belonging to the family of the consul Clement, whose name he bore. This is simply conjecture, however, and is supported by no testimony. Whoever Clement was, he occupied a very prominent position in the early Roman church, and wrote an epistle to the Corinthians which is still extant (see below, chap. 16; and upon the works falsely ascribed to him, see chap. 38). In regard to his place in the succession of Roman bishops, see chap. 2, note 1, above. or a full account of Clement, see especially Harnack's Prolegomena to his edition of Clement's Epistle (Patrum Apost. Opera, Vol. 1.), Salmon's article, Clemens Romanus, in the Dict. of Christ. Biog., Schaff's Ch. Hist. II. 636 sq., and Donaldson's Hist. of Christ. Lit. and Doctrine, I. p. 90 sq.
58 Acts xvii. 34. This Dionysius has played an important part in Church history, as the pretended author of a series of very remarkable writings, which pass under the name of Dionysius, the Areopagite, but which in reality date from the fifth or sixth century and probably owe their origin to the influence of Neo-Platonism. The first mention of these writings is in the records of the Council of Constantinople (532 a.d.); but from that time on they were constantly used and unanimously ascribed to Dionysius, the Areopagite, until, in the seventeenth century, their claims to so great antiquity were disputed. They are still defended, however, in the face of the most positive evidence, by many Roman Catholic writers. The influence of these works upon the theology of the Middle Ages was prodigious. Scholasticism may be said to be based upon them, for Thomas Aquinas used them, perhaps, more than any other source; so much so, that he has been said "to have drawn his whole theological system from Dionysius."
Our Dionysius has had the further honor of being identified by tradition with Dionysius (St. Denis), the patron saint of France,-an identification which we may follow the most loyal of the French in accepting, if we will, though we shall be obliged to suppose that our Dionysius lived to the good old age of two to three hundred years.
The statement of Dionysius of Corinth that the Areopagite was bishop of Athens (repeated by Eusebius again in Bk. IV. chap. 23) is the usual unwarranted throwing back of a second century conception into the first century. That Dionysius held a position of influence among the few Christians whom Paul left in Athens is highly probable, and the tradition that later he was made the first bishop there is quite natural. The church of Athens plays no partin the history of the apostolic age, and it is improbable that there was any organization there until many years after Paul's visit; for even in the time of Dionysius of Corinth, the church there seems to have been extremely small and weak (cf. Bk. IV. chap. 23, §2). Upon Dionysius and the writings ascribed to him, see especially the article of Lupton in the Dict. of Christ. Biog. I. p. 841-848.
59 Upon Dionysius of Corinth, see Bk. IV. chap. 23, below.
60 Nero was emperor from Oct. 16, 54, to June 9, 68 a.d.
61 Eusebius figures are incorrect. He omits Vitellius entirely, while he stretches Galba's and Otho's reigns to make them cover a period of eighteen months, instead of nine (Galba reigned from June 9, 68, to Jan. 15, 69; and Otho from Jan. 15 to April 20, 69). The total of the three reigns of Galba, Otho, and Vitellius was about eighteen months.
62 Vespasian was proclaimed emperor by the prefect of Egypt at Alexandria, July I, 69, while Vitellius was the acknowledged emperor in Italy. His choice was immediately ratified by his army in Judea, and then by all the legions in the East. Vitellius was conquered by Vespasian's generals, and slain in Italy, Dec. 20, 69, while Vespasian himself went to Alexandria. The latter was immediately recognized by the Senate, and reached Italy in the summer of 70. Eusebius is thus approximately correct, though he is not exact as to details.
63 Titus undertook the prosecution of the war against the Jews after his father's departure, and brought the siege of Jerusalem to an end, Sept. 8, 70 a.d.
64 SeeActs vii. 8 sqq.
65 SeeActs xii. 2.
66 See Bk. II. chap. 23.
67 See chap. 1, note 1.
68 SeeMatt. xxviii. 19.