¹Swete, Patristic Study, p. 35.

²Quasten, p. 284.

³Case, The Millennial Hope, p 172.

⁴Harnack, History of Dogma, I, 261, n. 1.

⁵Ibid.

⁶Neither of -these two writers will be treated here. Tertullian's connections with Montanism negate the value he might have had as to the received faith of the Church in eschatology. Hippolytus, on the other hand, was a disciple of Irenaeus in eschatology, and his testimony adds little to what may be learned from Irenaeus. Furthermore, Hippolytus carries us into the third century.

⁷See "Hegesippus," Encyclopaedia Britannica, 11th ed., XIII, 208; Quasten, pp. 284-285; G. Weizsacker, "Hegesippus," NSH, V, 201; H. Dressler, "Hegesippus," New Catholic Encyclopedia J VI, 994; "Hegesippus, St.," ODCC, 617.

⁸Eusebius Ecclesiastical History 4. 8 (NPNF, I, 180).

⁹Collected in ANF, VIII, 762-765.

¹⁰Weizsacker, "Hegisippus," p. 202.

¹¹Eusebius Ecclesiastical History 4. 22. 1 (NPNF, I, 198). Note especially the remarks of Dressler that the---- which Hegesippus says he found was not a succession of bishops but the transmission of apostolic doctrine without interruption, from the apostles to his own time.

¹²Swete, Patristic Study, p. 26.

¹³Briggs, "Origin and History of Premillenarianismm," p. 224.

¹⁴Peters, The Theocratic Kingdom, I, 495.

¹⁵ANF, VIII, 763.

¹⁶Ibid.

¹⁷ANF, VIII, 763.

¹⁸Grier, The Momentous Event, pp. 23-24.

¹⁹Justin Martyr First Apology 11, 52.

²⁰Cf B. Gustafsson, "Hegesippus' Sources and his Reliability," Studia Patriatica, III (1961), Part I, 227-232.

²¹Found in Paris MS. 1555A and the Bodleian MS.; H. J. Lawlor, "Hegesippus and the Apocalypse," Journal of Theological Studies, VIII (April, 1907), 436-444.

²²Ibid., p. 443.

²³Eusebius, Ecclesiastical History 4. 18. 9 (NPNF, I, 197).

²⁴Similarly Irenaeus insists on strict adherence to the received apostolic teaching and was likewise familiar with the teachings of churches from Gaul to Rome to Asia Minor.

²⁵Eusebius Ecclesiastical History 5. 24. 17, remarks that in this affair Irenaeus was one whose character answered well to his name, being a peacemaker.

²⁶Further material on the life of Irenaeus may be found in Quasten, pp. 287-288; Altaner, p. 150; Cross, The Early Christian Fathers; pp. 110-115.

²⁷Supra, pp. 22-23.

²⁸Against Heresies 3. 1-4 (ANF, I, 414-417). He stresses both tradition and scripture ("the ground and pillar of our faith" ).

²⁹Schaff, pp. 750-751.

³⁰Ibid., p. 751.

³¹Ibid., Schaff excepts Irenaeus' millenarian views from this assessment, since "with Papias and most of his contemporaries, he maintains the pre-millennarian views which were subsequently abandoned as Jewish dreams by the catholic church. "

³²Ibid., pp. 747-748. J. T. Nielsen, Adam and Christ in the Theology of Irenaeus of Lyons: an examination of the function of the Adam-Christ typology In the Adversus Haereses of Irenaeus, against the background of the Gnosticism of his time (Assen, Netherlands: Van Gorcum & Comp. N.V., 1968), pp. 89-91, especially sees common ground between Irenaeus and Melito. He points out that they were more or less contemporaries, that Sardis belongs to the group of Asian churches closely connected with the author of the Apocalypse, and that they both belong to the Johannine tradition, with its common defense against Gnosticism, especially with regards creation and fall, flesh and resurrection.

³³Short of further MS. discoveries, that is.

³⁴ANF, I, 561.

³⁵Against Heresies 5. 33. 4s S. 34. 2 (ANF, I, 563-564).

³⁶In ANF. I. 315-567.

³⁷Until 1904 even this work was known to us only by its title. In that, year it was discovered in an Armenian version; cf. Quasten, p. 292. The work is available in English translation: Irenaeus, The Demonstration of the Apostolic Preaching, trans. by J. Armitage Robinson (London: Society for Promoting Christian Knowledge, 1920).

³⁸Demonstration of the Apostolic Preaching 36, 47, and 56.

³⁹Demonstration of the Apostolic Preaching 69, and 85.

⁴⁰Quasten, p. 289.

⁴¹Nielsen, Adam and Christ in the Theology of Irenaeus of Lyons, pp. 83-86.

⁴²Ibid. p. 93; cf. Against Heresies 5. 14. 4.

⁴³Kromminga, The Millennium in the Church, p. 90.

⁴⁴ANF, I, 553-560. Cf. Froom, The Prophetic Faith of our Fathers, , 244-249; Case, The Millennial Hope p. 164; and John Lawson, The Biblical Theology of Saint Irenaeus (London: Epworth Press, 1948}, p. 280.

⁴⁵Against Heresies 5. 26. I (ANF, I, 554-555).

⁴⁶Ibid. 5. 30. 2 (ANF, I, 559). Irenaeus appeals to Jer 8:16 and Rev. 7:5-7.

⁴⁷Ibid. 5. 25. 1-2; 5. 28. 2; 5. 30. 4 (ANF, I, 553, 557, 560).

⁴⁸Irenaeus states that it is best to set aside speculation concerning the deciphering of the meaning of 666 and simply to await fulfillment of the prophecy for the answer. However, he does introduce a number of possible meanings of a speculative sort, e.g., Euanthas, Lateinos (which he leans toward), and Teitan. See Against Heresies 5. 30. 3 and 5. 29. 2 (ANF, I, 558-559).

⁴⁹Ibid. 5. 28. 2; 5. 30. 1 (ANF, I, 557-558).

⁵⁰Lawson, The Biblical Theology of Saint Irenaeus,p. 280. Cf. Against Heresies 5. 29. 2. (ANF, I, 558).

⁵¹Against Heresies 5. 25. 3-4; 5. 26. 1 (ANF, I, 553-

555).

⁵²Against Heresies 5. 26. 1-2 (ANF, I, 555). Cf. pp. 139-140 above concerning Irenaeus' teaching that the Kingdom would be eternal.

⁵³Against Heresies 5. 28. 2 (ANF, I, 557).

⁵⁴Ibid. 5. 29. 1; 5. 30. 4 (ANF, I, 558, 560).

⁵⁵Ibid. 5. 29. 1 (ANF, I, 558). Kromminga, The Millennium in the Church, p. 93, remarks that Irenaeus is, in modern premillennial parlance, a post-tribulationist. In that Irenaeus expected the rapture to occur at the end of Daniel's 70th week and in conjunction with Christ's Second Advent, Kromminga is correct. However, in Irenaeus' terminology there is a "tribulation" which the Church escapes.

⁵⁶Against Heresies 5. 29. 1-2 (ANF, I, 558).

⁵⁷Chapter 69.

⁵⁸Against Heresies 5. 26. 1-2; 5. 28. 2; 5. 30. 4; 5. 35. 1 (ANF, I, 555, 557, 560, 565). Gustaf Wingren, Man and the Incarnation: A Study in the Biblical Theology of Irenaeus, trans. by Ross Mackenzie (Philadelphia: Muhlenberg Press, 1959), P. 187, points out that; this is not the final extirpation of evil, according to Irenaeus.

⁵⁹Against Heresies 4. 33. 11, 13 (ANF, I, 509-510). cf. Demonstration of the Apostolic Preaching 50, 57.

⁶⁰Against Heresies 5. 26. 2 (ANF, I, 555). In the Demonstration of the Apostolic Preaching 42 Irenaeus says: "For this soul has a resurrection in them that believe, the body receiving the soul again, and along with it, by the power of the Holy Spirit, being raised up and entering into the kingdom of God."

⁶¹Against Heresies 5. 34. 1-2; 5. 36. 3; cf. 5. 32. 1-2; 5. 33. 1-3; 5. 35. 1 (ANF, I, 563-564, 567; 561-562; 565).

⁶²Lawson, The Biblical Theology of Saint Irenaeus, p. 282. He cites Against Heresies 5. 27. 2; 5 28. L; 5. 32. L; and 4. 39. 4.

⁶³A. Skevington Wood, "The Eschatology of Irenaeus," Evangelical Quarterly, XLI (January-March, 1969), 34 . Wood cites Against Heresies 5. 27. 1; 5. 34. 1; 5 5. 1; 4. l6. 2; 1. 10. 1; 2. 5. 3; and 4. 33. 13. See below under the discussion of the end of the Millennium for a definitive refutation of Lawson on this point.

⁶⁴Wingren, Man and the Incarnation, p. 182.

⁶⁵Ibid., p. 190.

⁶⁶Ibid., Wingren, p. 191, concludes that it is better to employ the term, "the Kingdom of the Son," with reference to the coming earthly reign of Christ in Irenaeus.

⁶⁷Against Heresies 5. 35 2 (ANF, I, 565-566).

⁶⁸Ibid.

⁶⁹Ibid. 5. 28. 3 (ANF I, 557).

⁷⁰Against Heresies 5. 30. 4 (ANF, I 560).

⁷¹Ibid. 5. 33. 2; cf. 4. 16. 1 (ANF, I, 562, 481).

⁷²Ibid. 5. 23. 2 (ANF, I, 551-552).

⁷³So argues Wood, "The Eschatology of Irenaeus," p. 36.

⁷⁴Against Heresies 4. 22. 2; 4. 25. 3 (ANF I, 494, 496).

⁷⁵Ibid. 5. 30. 4 (ANF I, 560).

⁷⁶Ibid. 4. 36. 8 (ANF, I, 518).

⁷⁷Ibid. 5. 32. 2 (AMP, I, 561).

⁷⁸Against Heresies 5. 32. 2 (ANF, I, 562).

⁷⁹Ibid. 5. 33. 3(ANF, I, 562). Kromminga, The Millennium in the Church, p. 93, observes that Irenaeus does not recognize a dispensational cleavage between Israel and the Church. For him the Church is the seed of Abraham (Gal:3).

⁸⁰Against Heresies 5. 33. 1 (ANF I, 562).

⁸¹Against Heresies 5. 33-34 (ANF, I, 562-564).

⁸²Ibid. 5. 32. 1 (ANF, I, 561); cf. Wingren, Man and the Incarnation, p 184, n. 10.

⁸³Against Heresies 5. 33. 2 (ANF, I, 562).

⁸⁴Ibid.

⁸⁵Ibid. 5. 33 3 (ANF, I 562).

⁸⁶Supra, p. 30. The passage is apparently unrelated to any known saying of Christ, but is related to the Apocalypse of Baruch.

⁸⁷Against Heresies 5. 33. 4 (ANF, I, 563).

⁸⁸Ibid.

⁸⁹Ibid. Cf. Demonstration of the Apostolic Preaching 61, where Irenaeus likewise teaches that Isa. 11 foretells peace among the animals, which is now typified in the Church.

⁹⁰Wingren, Man and the Incarnation, p. 184.

⁹¹Ibid. p. 185.

⁹²Against Heresies 5. 34. 4 (ANF, I, 564).

⁹³Against Heresies 5. 34. 2 (ANF, I, 563-564).

⁹⁴Ibid. 5. 34. 4 (ANF, I, 564).

⁹⁵Against Heresies 5. 35. 2 (ANF, I, 565). Wood, "The Eschatology of Irenaeus," p. 46, notes that Irenaeus is careful to distinguish between the earthly reconstruction of Jerusalem during the Millennium and the manifestation of the heavenly Jerusalem after the Judgment and the new creation.

⁹⁶Against Heresies 5. 35. 1 (ANF, I, 565). Following these statements, Irenaeus introduces a citation from the Apocalypse of Baruch, but which he cites as from "Jeremiah."

⁹⁷Strong, Amillennialism in the New Testament, p. 26 Cf. Grier, The Momentous Event, p. 26.

⁹⁸Kromminga, The Millennium in the Church, p. 97. (On the role of the Millennium in Irenaeus, see Visser, "A Bird's-Eye View of Ancient Christian Eschatology," p. 10.

⁹⁹Wingren, Man and the Incarnation, p. 181.

¹⁰⁰Ibid. p. l82.

¹⁰¹ Wingren, Man and the Incarnation, p. 183.

¹⁰²Ibid. pp. 183-186.

¹⁰³Wingren, Man and the Incarnation, p. 187. In Against Heresies 5. 32. I (ANF, I, 561) Irenaeus refers to the earthly Kingdom as "the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature. . . . the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards."

¹⁰⁴Against Heresies 5. 35. 2 (ANF, I, 566), contra Lawson, The Biblical Theology of Saint Irenaeus, p. 282, who completely misconstrues Irenaeus on this question and places the general resurrection and Judgment before the Millennium. (Wood, "The Eschatology of Irenaeus," p. 51, observes Lawson s error and rejects it.) Kromminga, The Millennium in the Church, p. 98, states that Irenaeus knows nothing "of the weird idea of the second resurrection of the saints after the millennium."

¹⁰⁵Against Heresies 5. 35. 2 (4. 40. 4 (ANF, I, 566, 524). Note Irenaeus' distinction between the Kingdom of the Son and the Kingdom of the Father.

¹⁰⁶"And of this tabernacle Moses received the pattern in the mount." Against Heresies 5. 35. 2 (ANF, I, 566).

¹⁰⁷Ibid. 5. 36. I (ANF, I, 566).

¹⁰⁸Ibid. 5. 35. 2 (ANF, I, 566).

¹⁰⁹Ibid. 5. 36. 2 (ANF, I, 567).

¹¹⁰Against Heresies 5. 36. 2 (ANF, I, 567).

¹¹¹Wingren, Man and the Incarnation, p. 188, and Nielsen, Adam and Christ in the Theology of Irenaeus of Lyons, pp. 84-85. Wingren, pp. l88-l89 has shown that the attempts of some scholars to see the chiliastic passages in Against Heresies 5 as interpolations are without foundation.

¹¹²Wood, "The Eschatology of Irenaeus," p. 31, citing Against Heresies 3. 1. 1. Cf. Wingren, Man and the Incarnation, pp. xix-xx.

¹¹³Wingren, Man and the Incarnation, p. 189, n. 1.

¹¹⁴Lawson, The Biblical Theology of Saint Irenaeus, p. 279.

¹¹⁵Briggs, "Origin and History of Premillenarianism," pp. 228-229.

¹¹⁶Shimeall, Reply to Shedd, p. 67.

¹¹⁷Edmund Salusbury Ffoulkes "Chiliasts," DCB, I, 446.

¹¹⁸Ladd, Crucial Questions about the Kingdom of God, p. 25.