We have now brought to a close all the circumstantial part of the public life of Irenæus. Eusebius[98] (who is followed by Jerome[99]) has preserved to us the names of others of his writings, which we have now lost. Of these he mentions first, A Discourse to the Gentiles, which he characterizes as very brief, and very necessary, or cogent, and informs us that the title of it was Περὶ Ἐπιστήμης, which Jerome, in his Catalogue, translates De Disciplina, and supposes it to be different from the Discourse. Another tract he wrote, dedicated to one Marcianus, On the Preaching of the Apostles. The last Eusebius mentions is a volume of miscellaneous tracts or discussions, of which the ninth fragment is probably a remnant.
The Discourse concerning Easter, quoted by the author of the Questions to the Orthodox[100], formerly ascribed to Justin Martyr, may have been his letter to Victor on that subject. Maximus[101] cites some Discourses on Faith, addressed to Demetrius, a deacon of Vienne, of which we have two fragments, whether genuine or not, (numbered IV. and V.) in the best editions of his Remains. Although forty-two fragments, attributed to Irenæus, have been collected, chiefly from Catenas, we have no clue for appropriating the greater part of them to the writings of which they formed a portion. One of them (the last in the Benedictine edition) is said to pertain to a discussion on the Eternity of Matter; but whether belonging to a separate treatise, or a remnant of his Discourse to the Gentiles, we have no means of judging.
We have no account of the death of Irenæus upon which we can absolutely depend. Jerome in one passage[102] calls him a martyr, and so does the author of the Questions and Answers above cited; but no other early writer gives him that appellation; neither have we any notice of his death by any [pg 055] earlier author than Gregory of Tours[103], who wrote towards the end of the sixth century, and who asserts that he died a martyr in a bloody persecution, which the martyrologists Usuard and Ado[104] assert took place under Severus. In fact all the martyrologists, both Latin and Greek, make him a martyr. The tradition, therefore, appears a highly probable one. But in whatever way he quitted this world, we may rest assured that his name is written in the book of life. His body is said[105] to rest in the crypt under the altar of the Church of St. John at Lyons.
Chapter II. Testimony of Irenæus to Certain Facts of Church History.
There are two circumstances which must prevent us from expecting that the writings of Irenæus should add largely to our stores of historical knowledge; one, that his remains are not very considerable in extent, and the other, that they are chiefly occupied in doctrinal controversy. What, however, he does tell us, is important. He asserts that the Church in his time was spread throughout the world[106]; and particularly specifies the Churches in Germany, Iberia, (i. e. Spain), amongst the Celts (i. e. in Gaul), in the East, in Egypt, in Lybia, and in the centre of the [pg 057] world, by which he no doubt means Palestine[107]. He likewise incidentally shows that the Gospel had been preached in Ethiopia[108]. He furnishes no evidence concerning the first missionaries, except in the case of Ethiopia, to which he informs us the eunuch baptized by Philip was sent; but he declares explicitly that all the Churches through the world, although differing in usage[109], had but one faith[110], which was delivered to them at baptism[111].
He speaks of the Churches in general as having been settled by the Apostles[112], and particularly specifies [pg 058] that the Church of Rome was founded by S. Peter and S. Paul, who appointed its first bishop Linus[113]; that Polycarp was made bishop of Smyrna by Apostles[114], and that the succession from him had been kept up to the time of his writing[115]; and that S. John watched over the Church of Ephesus down to the time of Trajan[116]. He informs us that the successors [pg 059] of the first bishops might be reckoned up in many Churches down to his own time[117], particularly specifies the Churches of Rome and Smyrna[118], and gives a catalogue of the bishops of Rome as follows:—Linus, mentioned by S. Paul in his epistles to Timothy[119]; Anencletus[120]; Clement[121], who had seen and conferred with the Apostles; Evarestus; Alexander; Xystus, or Sixtus; Telesphorus, who suffered martyrdom; Hyginus; Pius; Anicetus; Soter; Eleutherius[122]: and we have a fragment of a letter of [pg 060] his own to Victor, the successor of Eleutherius[123]. He has preserved an anecdote of St. John, viz. that upon one occasion entering a bath, and seeing Cerinthus there, he withdrew precipitately, saying that he was afraid lest the building should fall, because Cerinthus, the enemy of the truth, was in it[124]. This anecdote is indeed at variance with the notion of Christian charity current at the present day, but it rests upon the testimony of Polycarp, who knew St. John well; and it is strictly in accordance with the spirit of the directions he himself gave to “the elect lady,” not to receive heretical teachers into her house, or bid them God speed[125].
We are likewise indebted to Irenæus for some particulars respecting Polycarp. He states that he had been favoured with familiar intercourse with St. [pg 061] John and the rest who had seen Jesus, and had heard from them particulars respecting him and his miracles and teaching[126]. He mentions his having spent some time in Rome in the days of Anicetus[127]. He does not, indeed, state the cause of his visit; but Eusebius[128] and Jerome[129] distinctly say that it was on account of the Paschal controversy. This subject, amongst others, our author states to have been discussed between them, and that Polycarp rested his adherence to the Jewish practice upon his having always kept Easter in that way with St. John and the other Apostles, and consequently declined to change it; whereupon, to show that this inflexibility had produced no breach of amity, Anicetus thought proper to request Polycarp to officiate for him, and to take his place at the holy communion[130]. During his stay there[131] he met Marcion, who inquired if he [pg 062] recognised him. His reply was, “I recognise the first-born of Satan.” This severity (or bigotry, as it would now be called) does not appear to have operated in his disfavour; for he was instrumental in recovering to the Church many who had been led away by the Gnostic delusions[132]. Irenæus likewise mentions Polycarp's epistle to the Philippians[133], and other epistles to other Churches and individuals[134].
Respecting Clement, whom Eusebius[135] identifies with the companion of S. Paul[136], he states that he wrote a very effectual letter to the Corinthians, to allay the dissensions which had arisen amongst them, and to restore the integrity of their faith[137]. This is, of course, the first epistle of S. Clement, to the genuineness [pg 063] of which his mention of it is a powerful testimony.