apostolicfathers0201clem - Carmel Apologetics

34^ EPISTLES OF S. IGNATIUS.
mere accident. The last-mentioned point of resemblance more especially
challenges attention. The description of these delegates is a
lively caricature of the language of the Ignatian letters. The coincidences
have been considered already (p. 287); and it is only necessary
here to add that, in designating the letters of Peregrinus 'testaments
' and ' laws,' Lucian seems to have confused the Epistles of
Ignatius with the Scriptures, just as in a previous passage (§ 11) he
relates of Peregrinus, then a Christian, that he 'interpreted and explained
some of the books (of the Christians) and himself composed
many.'
It has thus appeared that the primary evidence for the Ignatian
letters is exceptionally good, being both early, precise, and varied. As
regards the testimony of the next generations, comprising the last
decades of the second century and the earlier decades of the third,
we can only say that it does not differ in character or extent from that
which is
forthcoming
in similar cases. The coincidences with the
Ignatian Epistles during this period are indicated above (p. 141 sq)\
They are not sufficient in themselves to establish the existence of the
Ignatian letters but
; reinforcing the earlier evidence, they are valuable,
as a link of continuity between the testimony of the preceding and
succeeding ages. One witness indeed, belonging to the period of which
I am speaking, would be exceptionally important, if we could only be
sure that we had before us the real person. Theophilus of Antioch,
as a successor of Ignatius in the same see while the memory of the
martyr was still fresh, would have the best right to be heard. The
coincidence (see p. 142) with the Ignatian letters in the Commentary
bearing his name is sufficiently close ;
but unfortunately the suspicions
which overcloud the authorship of this work have not been altogether
removed.
Towards the middle of the third century Origen again furnishes us
with precise evidence (see above, p. 144). Besides two direct quotations
{Rom. 7, Ephes. 19), there is at least one indirect appropriation of
the language of Ignatius {Rom. 3),
and probably others might be found,
if this father's works were carefully searched for the purpose. The
^
To the coincidences quoted above tullian (see dc Anitn. 55) ;
and the Igna-
(p. 143) from the Acts of Perpetua and tian Epistles,
Felicitas should be added § 5
'
if known to the writers of
nos non in these Acts, were likely to be known to
nostra potestate
esse constitutes, sed in this father also. Thus the parallels in
Dei ' ; comp. Polyc. 7 x()iaTiavh% eavrov the one tend to confirm the inference
i^ova-iav ovk ^x*' dXXd Qeif