2. We come therefore to the positive grounds of our author's suspicions, and here he tells us that—
The whole style and thought of the fragments are unlike anything else of Melito's time, and clearly indicate a later stage of theological development.
It is to be regretted that he has not explained himself more fully on this point. I have already pointed out that the theology and the style of these fragments generally are exactly what the notices of Hippolytus and Tertullian would lead us to expect in Melito. And this is especially true of the passage under consideration. What the 'later stage of theological development' indicated may be, I am unable to say. On the contrary, the leading conception of this passage, which sees all theology through the medium of the Logos, and therefore identifies all the theophanies in the Old Testament with the Person of Christ, though it lingers on through the succeeding ages, is essentially characteristic of the second century. The apologists generally exhibit this phenomenon; but in none is it more persistent than in Justin Martyr, who wrote a quarter of a century before Melito. Even the manner in which the conception is worked out by Melito has striking parallels in Justin. Thus Justin states that this Divine Power, who was begotten by God before all creation, is called sometimes 'the glory of the Lord, sometimes Son, sometimes Wisdom, sometimes God, sometimes Lord and Word, while sometimes He calls Himself Chief-captain ([Greek: archistratêgos]), appearing in the form of man to Joshua the son of Nun ([Greek: tô tou Nauê Iêsou])' [235:1]. Elsewhere he states that Christ is 'King and Priest and God and Lord and Angel and Man and Chief-captain and Stone,' etc., and he undertakes to show this 'from all the Scriptures' [235:2]. And again, in a third passage he says that the same Person, who is called Son of God in the memoirs of the Apostles, went forth from the Father before all created things through His power and counsel,' being designated 'Wisdom and Day and Orient and Sword and Stone and Staff and Jacob and Israel, now in one way, and now in another, in the sayings of the prophets,' and that 'He became man through the Virgin' [235:3]. Nor do these passages stand alone. This same conception pervades the whole of Justin's Dialogue, and through it all the phenomena of the Old Testament are explained.
Only on one point has our author thought fit to make a definite statement. 'It is worthy of remark,' he writes, 'that the Virgin is introduced into all these fragments [the five Syriac fragments which he has mentioned just before] in a manner quite foreign to the period at which Melito lived.' What can this mean? In the passage before us the only allusion to the subject is in the words 'incarnate in the Virgin' (or 'a virgin'); and the references in the other fragments are of the same kind. It is difficult to see how any one, recognizing the statements of the Synoptic Gospels, could pass over the mention of the Virgin more lightly. Here again, if he will turn to Justin Martyr, he will find a far fuller and more emphatic reference [236:1].
3. But our author states also:
In the Mechitarist Library at Venice there is a shorter version of the same passage in a Syriac MS, and an Armenian version of the extract as given above, in both of which the passage is distinctly ascribed to Irenæus.
This is a fact of some importance, to which he has rightly directed attention. It would have been well if he had been a little more accurate in his statement. The extract in the Armenian version (of which the shorter Syriac form is obviously an abridgment), though mainly the same as our passage, begins in quite a different way. While Melito commences, 'We have made collections from the Law and the Prophets relating to those things which are declared concerning our Lord Jesus Christ,' etc., as quoted above, the Armenian extract, ascribed to Irenæus, runs thus: 'The Law and the Prophets and the Evangelists have declared that Christ was born of a virgin and suffered on the cross, and that he was raised from the dead, and ascended into heaven, and was glorified and reigneth for ever. The same is called the perfect Reason, the Word of God,' etc. [236:2]. Now it is obvious from a comparison of these two openings, that in the former, ascribed to Melito, we have the passage in its original setting, whereas in the latter, ascribed to Irenæus, it has been altered to suit some other context or to explain itself independently. The reference to the author and the occasion of writing is omitted, while the 'Evangelists' are introduced by the side of 'the Law and the Prophets' for the sake of completeness. Melito, as we happen to know, did make such a collection of extracts from the Law and the Prophets as is here mentioned, and for the very purpose which is here stated; and the correspondence of language in this opening passage with the dedication of his collection to Onesimus, referred to above, is sufficiently striking. To Melito therefore evidence, internal and external alike, requires us to ascribe the passage. But, if so, how came the name of Irenæus to be attached to it? Was this mere accident? I think not. Nothing would be more natural than that Irenæus should introduce a passage of Melito, as a famous Asiatic elder, either anonymously or otherwise, into one of his own writings. I have already had occasion to refer to the free use which the early fathers made of their predecessors, frequently without any acknowledgement [237:1]. In this particular case, Irenæus may or may not have acknowledged his obligation. I venture to think that this solution of the double ascription will appear not only plausible, but probable, when I mention another fact. In a second Armenian extract I find a passage headed, 'The saying of Irenæus' [237:2]. I turn to the passage, and I find that it contains not the words of Irenæus himself, but of Papias quoted by Irenæus. In the Armenian extract the name of the original author has entirely disappeared, though in this case Irenæus directly mentions Papias as his authority.
The attitude of Melito towards the Apostle of the Gentiles appears clearly enough from the title of one of his works, 'On the Obedience of Faith,' which is a characteristic expression of St Paul [237:3], and also from occasional coincidences of language, such as 'putting on the form of a servant' [237:4].
CLAUDIUS APOLLINARIS, bishop of Hierapolis, was a contemporary of Melito, but apparently a younger man, though only by a very few years. His date is fixed approximately by the extant notices. He addressed an Apology to the Emperor M. Aurelius, who reigned from A.D. 161-180; and as in this work he mentioned the incident of the so-called Thundering Legion, which happened between A.D. 172-174, it cannot have been written before that date [238:1]. At the same time there are some reasons, though not conclusive, for thinking that it should not be placed much later [238:2]. On the other hand, when Serapion writes towards the close of the century, he speaks of Apollinaris as no longer living; and judging from the language used, we may infer that his death had not been very recent [238:3].
Like Melito, he was a voluminous writer. Eusebius indeed only gives the titles of four works by this father, the Apology (already mentioned), Against the Greeks (five treatises or books), On Truth (two books), Against the Jews (two books), besides referring to certain writings Against the Montanists [Greek: kata tês Phrugôn haireseôs], which he places later than the others. But he is careful to say that his list comprises only those works which he had seen, and that many others were extant in different quarters [238:4]. Photius mentions reading three works only by this father, of which one, the treatise On Godliness, is not in Eusebius' list; but he too adds, 'Other writings of this author also are said to be notable, but I have not hitherto met with them' [238:5]. Besides these, the author of the Paschal Chronicle quotes from a treatise of Apollinaris On the Paschal Festival [238:6], and Theodoret speaks of his writing against the Severians or Encratites [238:7]. As in the case of Melito, the character and variety of his works, so long as they were extant, must have afforded ample material for a judgment on his theological views. More especially his writings against the Montanists and on the Paschal Festival would indicate his relations to the Canonical books of the New Testament. His orthodoxy is attested by Serapion, by Eusebius, by Jerome, by Theodoret, by Socrates, and by Photius [239:1], from different points of view.