Ireneus was born in Greece, in 140. He became bishop of Lyons, Gaul. He wrote several theological works in the Greek language. He believed in a general judgment, and in the millenium, namely, in a temporal kingdom of Jesus Christ on earth, which was to last one thousand years immediately before the general judgment. During this reign of Jesus Christ, the Christians were to enjoy a happiness which was to be a foretaste of the happiness they should enjoy after the general judgment. Not only this Father did not teach the dogma of endless hell, but according to the ultramontane Bergier, he has been charged by the pretended Orthodox divines with having expressed himself in an heterodox manner upon the divinity of the Word; upon the spirituality of the angels and of the human soul; upon free agency and the necessity of grace; and upon the state of the souls after death. He seemed to be inclined to believe Metempsychosis--this, however, is our private opinion, resting on his general views on the state of the souls after death. The Catholics invoke but one passage of his writings against this opinion. Grabe, a Protestant, published at Oxford, in 1702, an edition of his works; it is quite different from the Catholic editions. Theophile was promoted to the episcopal see of Antioch, in 168. We have from his pen but three Books to Autolic; they have been edited by Don Prudent Marand. He is the first Father who used the word Trinity. His works are a refutation of Paganism, and an apology of Christianism. We could not find in them the dogma of endless hell; he only vaguely speaks of rewards and pains hereafter. We have seen that the above Fathers, who compose the complete list of the Fathers of the second century, neither taught the dogma of endless hell, nor have recorded that the first Christians held such a dogma. Therefore we may draw the conclusion that the first Christians did not believe the doctrine of endless hell.