Paul and the other apostles

The Marcionites claimed that Paul alone knew the truth about Jesus whilst more contemporary heretics believe that Paul distorted the pure and simple truth of the Gospel. Against this kind of claim Irenaeus affirms:

(1) Paul himself affirms a continuity between himself and the other apostles.
(2) Luke was Paul's close companion and Luke presents a continuity between Paul and the other apostles. Luke also shows that Paul preached the "counsel of God" in public to the church, there was no secret material.

[chapters 13-14]

In chapter 15 Irenaeus tackles the Ebionites, who would deny Paul's status as an apostle. He points to their incoherence of using the Gospel of Luke when Luke himself is the one who in Acts presents Paul as an apostle.

Marcion

Marcion is singled out as the worst of heretics by Irenaeus, mainly through the way that he chooses to multilate the Scriptures.

The irrationality of persecution

In Chapters 24-26 Justin emphasises the irrationality of persecution of Christians, in the light of the beliefs which are tolerated in the Roman Empire. Justin is particularly scathing of the immorality of many pagan gods.

Justin also refers to "magicians" who are tolerated. He refers to Simon, probably the same one from Acts, and also to a disciple of his Menander. Here we also have a reference to Marcion, who is described as denying that God created the universe for there "is a God greater than the creator."

Epistle to Diognetus

My next stopping stage in browsing through ancient sources is the "Epistle to Diognetus" . Written to someone who was not a Christian it seeks to demonstrate how Christians are different from pagans and Jews. Thus, chapter 2 provides a strong statement of the futility of idols, drawing on the Old Testament tradition of satire towards their existence.

Chapters 3 and 4 provide a critique of Judaism. Sacrifices, sabbath keeping, circumcision and festivals are particularly singled out for attention. What puzzles me at the moment is that these are all outlined in the Old Testament, and yet the author seems to suggest that they are unworthy for Christian worship.

Will the next chapters provide an answer to the riddle? Or does the author have an almost marcionite approach to the OT?