“And as to the ‘troubling’ of Christ,” said I, “mentioned thrice in the fourth gospel, do you agree with Scaurus that there, too, the author is alluding to Epictetus?” “I do indeed,” said he. “I did so from the first moment when I read the new gospel. Man is born to trouble as the sparks fly upward. We are born to be lifted up to heaven by troubles. But trouble of soul does not mean confusion or turbidness of soul. Trouble is on the surface, peace is beneath, peace that is deeper than the deepest of depths. In the world, says the Saviour, we shall have tribulation, and tribulation brings trouble with it. But He bids us be of good cheer amidst and beneath all our trouble, because He has overcome the world. Perhaps, however, John emphasizes this doctrine of ‘trouble,’ not out of hostility to the Cynic philosophy, but rather out of a friendly feeling to it, as much as to say, ‘This notion of yours, that you must avoid “trouble,” is the weak point in your teaching. It tends to lower you to the level of the Epicureans. And it gives you a false and unworthy notion of God, who is our Father, and who bears the troubles of His children’.” From that we passed to other matters, most of which I shall omit—details about the fourth gospel, about its authorship and about Scaurus’s view, that it blended history with allegory. On some of these he thought that Scaurus might be correct. But he was doubtful as to the possibility of explaining, as Scaurus had suggested, the different order in which the evangelists place the purification of the Temple. “For,” said he, “it seems to me scarcely possible that, within the time from Tiberius to Trajan, an evangelist should be led to change the order of such an event simply because of its order in some one book—because it was placed at what Gentiles might take to be the beginning (being really the end) of a Hebrew gospel.” At the same time Clemens admitted that there was an astonishing difference of opinion among Christians as to the period of Christ’s preaching, “and,” said he, “instead of quoting statements or referring to historical facts, they often quote prophecies, or argue from the fitness of things. It is all very unsatisfactory.” Of this I afterwards had experience. For, after I had become a Christian, I found that some, even though they received the gospel of John, argued that Christ could only have preached for one year—because Isaiah contains the words, “to preach the acceptable year of the Lord”! On the other hand, the young Irenæus, bitterly attacking this view, maintained that Christ must have preached till His fortieth or fiftieth year! As I have said above, I have actually heard him supporting this extraordinary supposition by appealing to the authority of the elders that had seen John!