Frauds and Follies of the Fathers: A Review of the Worth of Their Testimony to the Four Gospels — John Shaqi
Frauds and Follies of the Fathers: A Review of the Worth of Their Testimony to the Four GospelsWheeler, J. M. (Joseph Mazzini)
Religion
Frauds and Follies of the Fathers: A Review of the Worth of Their Testimony to the Four Gospels
Wheeler, J. M. (Joseph Mazzini)
Christianity -- Controversial literature; Fathers of the church
So manifestly has Justin gone to other sources than our four Gospels
that Canon Sanday admits: "Either Justin has used a lost gospel or
gospels, besides those that are still extant, or else he has used a
recension of these gospels with some slight changes of language and
some apocryphal additions" ("The Gospels in the Second Century," p. 129;
1876). We conjecture that the "Memoirs" of Justin were the materials
from which our Gospels were compiled, and that they were similar to or
used in conjunction with the Gospel according to the Hebrews.
Credner argues that he used the Gospel of Peter. It is noticeable that
the Diatessaron of Justin's pupil, Tatian, was called by Epiphanius the
Gospel according to the Hebrews. Theodoret tells us that the Nazarenes
made use of the Gospel of Peter, and we know by the testimony of the
Fathers generally that the Nazarene Gospel was that commonly called the
Gospel according to the Hebrews. That Justin used this once celebrated
Gospel seems all the more probable since we have the express testimony
of Eusebius ("Ec. History, iv.," 22) that it was used by Hegesipus,
his contemporary and compatriot.
ELEUTHERIUS
Nearly all our information concerning this worthy is derived from
Eusebius. He was born in Palestine of Jewish parents, and wrote five
books of memoirs or commentaries no longer extant.
As he therein mentions Pope Eleutherius they must have been written
after B.C. 177. The date 185 is a probable one. The work of Hegesippus
appears to have been the earliest attempt to give a history of
early Christianity, and as it is evident he represented the Jewish
anti-Pauline school, which eventually was swamped by the Gentile
element, the loss or destruction of his writings is much to be
regretted. Such fragments as Eusebius has thought proper to preserve
certainly makes one curious for more. The longest fragment concerns no
less a person than the brother of the incarnate God. Eusebius gives it
in the second book of his "Ecclesiastical History," chap, xxiii., from
which we extract the following:--
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