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 of their doctrines, and also boasted to be in possession of genuine apostolical traditions, deriving their doctrines, some from St. Paul, others from St. Peter, others from Judas, Thomas, Philip, and Matthew. In addition to the secret doctrine which they professed to have received by oral tradition, they appealed to alleged writings of the apostles or their disciples. In conducting his controversy on these lines with the Valentinians, Irenaeus remarks first on their arbitrary method of dealing with Scripture; and describes their mode of drawing arguments from it as a "twisting ropes of sand" (i. 8, 1; ii. 10, 1). They indulge in every kind of perverse interpretation, and violently wresting texts out of their natural connexion put them arbitrarily together again after the manner of the centos made from Homer (i. 9, 4). He compares this proceeding to that of a bungler who has broken up a beautiful mosaic portrait of a king made by skilful artists out of costly gems, and puts the stones together again to form an ill-executed image of a dog or fox, maintaining that it is the same beautiful king's portrait as before (i. 8, 1). Since the Gnostics specially exercised their arts of interpretation on our Lord's parables, Irenaeus repeatedly lays down principles on which such interpretation should be made (ii. 10, 2; 20, 1 sqq.; 27, 1 sqq.). Dark and ambiguous passages are not to be cleared up by still darker interpretations nor enigmas solved by greater enigmas; but that which is dark and ambiguous must be illustrated by that which is consistent and clear (ii, 10, 1). Irenaeus himself in interpreting Scripture, especially when he indulges in allegory, is not free from forced and arbitrary methods of exposition (cf. e.g. the interpretations of Judg. vi. 37, in Haer. iii. 17, 3; Jon. ii. 1 sqq. Haer. iii. 20, 1; Dan. ii. 34, Haer. iii. 21, 7); but in opposition to the fantastic interpretations which characterize the Valentinian school, he represents for the most part the historical sense of the written Word. His main purpose in the last three books is to refute the Gnostics out of Scripture itself. Irenaeus quotes as frequently from N.T. as from O.T. Whereas formerly men had been content with the authority of O.T. as the documentary memorial of divine revelation, or with the Lord's own words in addition to the utterances of law and prophets, they now felt more and more impelled, and that by the very example of the Gnostics themselves, to seek a fixed collection of N.T. Scriptures and to extend to them the idea of divine inspiration. The Gnostics in their opposition to O.T., which they supposed to have proceeded from the Demiurge or some subordinate angelic agency, had appealed to writings real or supposed of the apostles as being a more perfect form of divine revelation, and the first point to be established against them was the essential unity of both revelations—Old and New. Bk. iv. is almost wholly devoted by Irenaeus to the proof of this point against Marcion. It is one and the same Divine Spirit that spake both in prophets and apostles (iii. 21, 4), one and the same Divine Authority from which both the law and its fulfilment in Christ proceeds. The O.T. contains presages and fore-types of Christian Revelation (iv. 15; 15, i.; 19, i. etc.); the literal fulfilment of its prophecies proves that it came from the same God as the N.T., and is therefore of the same nature (iv. 9, 1). The prophets and the gospels together make up the totality of Scripture ("universae Scripturae," ii. 27, 2). That the Bible is one divinely inspired whole is thus clearly enunciated. Even Justin Martyr seems to regard the gospels rather as memoirs (ἀπομνημονεύματα) by apostles of the Lord's words and actions than as canonical Scriptures; but Irenaeus cites passages from the gospels as inspired words of the holy Spirit, using the same formulae of citation as for O.T. (iii. 10, 4; 16, 2; cf. ii. 35, 4 and 5), and similarly from the epistles and Apocalypse (iii. 16, 9; v. 30, 4). The two main divisions of the N.T. canon are for him the gospels and the apostolic writings (τὰ εὐαγγελικὰ καὶ τὰ ἀποστολικά, i. 3, 6). These two already constitute a complete whole, like the Scriptures of the O.T., and he therefore blames the Ebionites for using only the gospel of St. Matthew, the Docetae only that of St. Mark, Marcion St. Luke's gospel only and the Pauline epistles, and even these not unmutilated (iii. 11, 7 and 12, 12). He remarks that those "unhappy ones" who reject the gospel of St. John cast away also the divine prophetic spirit of which it contains the promise (iii. 11, 9). But he equally condemns the use of apocryphal writings. The teachers of Alexandria, with laxer notions about inspiration, made use of such without scrupulosity. Irenaeus draws a clear line of demarcation between canonical Scriptures and apocryphal writings. He blames the Valentinians for boasting to possess "more gospels than actually exist" (iii. 11, 9) and the Gnostic Marcus for having used besides our Gospels "an infinite number of apocryphal and spurious works" (i. 20, 1). He considers himself able to prove that there must be just four gospels, neither more nor less. The proof is a somewhat singular one. From the four regions of the earth, the four principal winds, the fourfold form of the cherubim, the four covenants made by God with man, he deduces the necessity of one fourfold gospel (iii. 11, 8). This gospel first orally delivered, and then fixed in writing, Irenaeus designates the fundamentum et columna fidei nostrae (iii. 1, 1). The N.T. canon of Irenaeus embraces nearly all now received; viz. the four gospels, twelve epistles of St. Paul (the omission of Philemon appears to be accidental), I. Peter, I. and II. John, the Acts, and the Revelation. The omission of III. John is most probably accidental also. From St. James there is probably a quotation at iv. 16, 2 (cf. Jas. ii. 23), and the frequently recurring expression "lex libertatis" appears to have been borrowed from Jas. i. 25. The possible references to Hebrews are uncertain. Resemblances, perhaps echoes, are found in several places (cf. Harvey's Index), and Eusebius testifies (H. E. v. 26) that both Hebrews and the Wisdom of Solomon are mentioned by Irenaeus in his διαλέξεις διάφοροι. The epistle is cited as a Pauline work in one fragment only, the second Pfaffian (Fr. Graec. xxxvi. ap Harvey.)

Irenaeus in his controversy with the Gnostics