Footnotes: Chapter I
1 Wallace S. Pollock, Chiliasm in the First Five
Centuries (unpublished Th.M. thesis, Dallas Theological
Seminary, 1945) P. 1
2 C. A. Briggs, "Origin and History of Premillenarianism," Lutheran Quarterly, New Series, IX (1879), 210-211,
224, and 237.
3 John F. Pollock "Millennialism," Lutheran Quarterly,
New Series, XXVI (1896), 38.
4George N. H. Peters, The Theocratic Kingdom: Of Our Lord Jesus Christ As Covenanted in the Old testament and Presented
in the New Testament (Grand Rapids: Kregel Publications, 1952), I, 496.
5Pollock, Chiliasm An the First Five Centuries, p. 1
6Robert Strong, Amillennialism in the New Testament;
(unpublished S.TD. dissertation, Temple University, 1938),
p. 7.
7Geo. Duffield, Millenarianism Defended; A Reply to
Prof. Stuart's "Strictures on the Rev. G. Duffield's Recent
Work on the Second Coming of Christ," in Which the Former's
False Assumptions Are Pointed 0ut, and the Fallacy of his
Interpretation of Different Important Passages of Scripture
Are Both Philologically and Exegetically Exposed (New York
Mark H. Newman, 1843), PP 61-69 and 178-179.
11Henry Barclay Swete, Patristic Study (2nd ed.;
London; Longmans, Green, and Co. 1902), p. 73.
13F. L. Cross, The Early Christian Fathers (London:
Gerald Duckworth & Co a Ltd., 1960), p. 7.
14R. M. Grants "Apostolic Fathers, "Encyclopaedia
Britannica, 1969, II, 128. In this chapter, all of the
works listed by Grant will be considered except the following:
the Martyrdom of Polycarp (which has no material bearing on
our discussion), the Epistle to Diognetus (which is treated
in the following chapter on the Greek Apologists), and
II Clement (which is a later production, not coming from the
pen of Clement of Rome).
15Cross, The Early Christian Fathers, p 7.
16William G. T. Shedd, A History of Christian Doctrine
(2 vols., 3rd ed.; New York: Scribner, Armstrong & Co.,
1872), II 391.
18 Peters, The Theocratic Kingdom, I, 496.
19On the dates of Clement's episcopacy, see Quasten,
p. 42. On Clement in general, see Quasten, pp. 42-50,
Altaner, pp. 99-103, and George Salmon, "Clemens Romanus,"
DCB, I, 554-559.
20I Clement, in distinction from II Clement which is
now recognized as coming from a later hand. (in ANF, I, 5-21.)
21This is the dating advocated by F. S. Marsh,
"Clement of Rome, Epistle of," Hastings' Dictionary of the
Apostolic Church, I, 216-217. See also L. W. Barnard, Studies
In the Apostolic Fathers and their Background (New York:
Schocken Books, 1966), p. 9, concerning the dating question.
22E.g. Shirley Jackson Case, The Millennial Hope:
A Phase of War-Time Thinking (Chicago: University of Chicago
Press 1918), p. 156; see also Adolf Harnack, "Millennium,"
Encyclopaedia Britannica llth ed., XVIII, 462.
23So Shedd, History of Christian Doctrine, II, 391.
24J. F. Bethune-Baker, An Introduction to the Early
History of Christian Doctrine: To The Time of the Council of
Chalcedon (London: Methuen & Co. Ltd, 1903), p. 69, n. 3.
25Peters, The Theocratic Kingdom, I, 494-495.
26Ibid., I, 495. Note that here and elsewhere,
quotations from Peters omit his extensive italicization.
27Richard Cunningham Shimeall, Reply to an Article on
"Eschatology, or the Second Coming of Christ," in Connection
with the "Millenarianism or Chiliasm of the Ancient a Medieval,
and Modern Church," etc., as Contained in the Rev Prof.
Shedd's "History of Christian Doctrine" {New York: John F.
Trow and Richard Brinkerhoff, 1866), p. 63, notices this.
28 I Clement 13, 22 (ANF, I, 8 and 11).
30 I Clement 34 (ANF, 1, 14); cf. chapters 26 and 35.
31I Clement 34 (ANF, 1, 14); Irenaeus makes use of this
text within his millenarian scheme.
35 I Clement 24-25 (ANF, I, 11-13).
38 I Clement 14 (ANF, I, 8) Cf. Irenaeus millenarian
treatment of the Beatitude, "Blessed are the meek."
39Briggs, "Origin and History of Premillenarianism,"
p. 2ll
40Henry Martyn Herrick, The Kingdom of God in the
Writings of the Fathers, Historical and Linguistic Studies In
Literature Related to the New Testament; Second Series:
Linguistic and Exegetical Studies, Vol. L, Part II (Chicago:
University of Chicago Press, 1903), p. 15 and Clarence
Augustine Beckwith, "Millennium, Millenarianism," NSH, VII,
375.
41E. C. Dewick, Primitive Christian Eschatology: The
Hulsean Prize Essay for 1908 (Cambridge: Cambridge University
Press, 1912), p. 338
42Cf. George Eldon Ladd, Crucial Questions about the
Kingdom of God (Grand Rapids: Wm. B. Eerdmans Publishing Co.,
1952), p. 156. Here Ladd remarks that while few (early)
Fathers specifically mention the Millennium, this is not
necessarily evidence that they disbelieved in the doctrine.
"Most of the Fathers do not mention it one way or the other and
cannot be shown to either premillenarians or amillenarians.
They have very little to say about eschatology in any form.
Whenever the kingdom of God is mentioned, it is a future
apocalyptic kingdom."
43The Ignatian epistles are found in ANF, I, 49-96.
For further on the above, see Quasten, 63-64, and F. L. Cross,
The Early Christian Fathers (London: Gerald Duckworth & Co.
Ltd., 1960), p. 15.
44Altaner, p. 106. Jerome Lives of illustrious Men 16
(NPNF, III, 366-367) records the details of Ignatius' martyrdom.
45Cyril Charles Richardson, The Christianity of
Ignatius of Antioch (New York: Columbia University Press,
1935) contains no treatment of eschatology.
46 Epistle to Polycarp 2 (ANF, 1, 94); cf. Epistle to
the Smyrnaeans ll and Epistle to Polycarp 7 (ANF, I, 91, 96).
47 Epistle to the Philadelphians 9 (ANF, I, 84).
48 Epistle to the Magnesians 6 (ANF, I, 61).
49 Epistle to the Magnesians 1 (ANF, I, 59).
50Epistle to the Philadelphians 5 (ANF, I, 82).
51Briggs, "Origin and History of Premillenarianism,"
p. 213
52Epistle to the Philadelphians 3 and Epistle to the
Ephesians 16 (ANF, I, 80, 56).
53Epistle to the Romans 2 (ANF, I, 74).
54Epistle to the Romans 4 (ANF, I, 75).
55Epistle to the Ephesians 11 (ANF, I, 54).
56Epistle to Polycarp 3 (ANF, I, 94).
57Case, The Millennial Hope, pp. 156-157.
58Peters, The Theocratic Kingdom, I, 495.
59George L. Murray, Millennial Studies: A Search for
Truth (Grand Rapids: Baker Book House, 1948), p. 195.
60Barnard, Studies in the Apostolic Fathers, pp 23-
25, makes some remarks which may have a slight bearing on
the question. He argues that Ignatius is combatting a form
of Judeo-Gnosticism in his epistles, and that these Judeo-
Gnostics had their own gnosticizing interpretation of the
Old Testament to support their heretical Christology. In
the Epistle to the Philadelphians 8, Ignatius cries out
against them and insists that to him the Old Testament is
literally fulfilled in Christ's physical birth, death, and
resurrection. This may at least give us a clue to
Ignatius' hermeneutical approach to prophecy, and it
suggests an affinity to Justin Martyr and Irenaeus (both
of whom were chiliasts, and both of whom were students of
messianic prophecy). (This last conclusion is the author's.)
61"St. Polycarp," ODCC, p. 1088.
62This passage is preserved by Eusebius Ecclesiastical
History 5. 20. 5-7 (NPNF, I, 238-239 and ANF, I, 568).
63Irenaeus Against Heresies 3. 3. 4 (ANF, I, 416).
The bracketed material appears in ANF.
66"This is according to the widely accepted explanation
of P. N. Harrison that chapters 13-14 were written
ca. 110 as a covering letter for a collection of Ignatian
epistles, while the bulk of the letter was written later,
ca. 130. Cf. Quasten, p. 80.
67Briggs, "Origin and History of Premillenarianism,"
pp. 211-212; cf. the similar summary of Pierre Batiffol,
"Polycarp," Hastings' Dictionary of the Apostolic Church,
II, 247.
68Murray. Millennial Studies, p. 194, says of Clement
of Rome and Polycarp: "Modern premillennialism cannot claim
those writers, for what they have written is believed by
every amillennialist."
69E.g., Shedd, History of Christian Doctrine, II,
390-391; William Masselink, Why Thousand Years?, or, Will
the Second Coming Be Pre-Millennial? (Grand Rapids: Wm. B.
Eerdmans Publishing Co., 1930), p. 27; W. J Grier, The
Momentous Events A Discussion of Scripture Teaching on the
Second Advent (London: Banner of Truth Trust, 1970) p 20.
70Ladd, Crucial Questions about, the Kingdom of God,
p. 155 Cf. also n. 4: "The extent to which chiliasm was
entertained in the early centuries of the Church has been
widely discussed, both by critical and uncritical scholars.
Premillenarians have claimed practically every Church Father
for their position, and amillenarians have stressed the fact
that only a few of the Fathers expressly affirm the doctrine."
71Peters, The Theocratic Kingdom, I, 495.
72This argument from association is further strengthened
by the fact that Papias, another chiliast, was
acquainted with Polycarp, Cf. Batiffol "Polycarp" p. 242.
73Collected in ANF, 1, 153-155. H. J. Lawlor,
"Eusebius on Papias," Hermathena, XIX (1922), 167-198, argues
that the work was a commentary on Gospel passages.
74Swete, Patristic Study p. 26.
75Cf. D H. Kromminga, The Millennium in the Church:
Studies In the History of Christian Chiliasm (Grand Rapids:
Wm. B. Eerdmans Publishing Co., 1945), P. 53. Kromminga
observes that anti-chiliastic writers attempt to make Papias
the sole link between the apostolic era and later chiliasm,
and then proceed to impugn his testimony. Curiously,
Kromminga--a premillennialist--concurs that Papias was the
only chiliast among the Apostolic Fathers.
76ANF, 1, 153 (taken from Eusebius Ecclesiastical
History 3. 39).
77ANF, 1, 154 (from Irenaeus Against Heresies 5. 32).
Eusebius in the Ecclesiastical History 3. 39 also cites this
passage. But he at once challenges Irenaeus' assertion that
Papias was a hearer of John, whom he takes to be the apostle.
Lawlor, "Eusebius on Papias," pp. 204-219, in a superb
display of critical scholarship, demonstrates that Eusebius'
criticism is without foundation. Lawlor concludes, p, 216,
that Papias was a hearer of the Apostle John, as shown by
both Papias' own statement and the remark of his disciple,
Irenaeus. (Lawlor's article is indispensable for any
student of the question of the relation between the Apostle
John and the "elder" of that name )
78Eusebius Ecclesiastical History 3. 39 (ANF, I, 154).
79ANF,I, 153-154 {from Irenaeus Against Heresies
5. 32). The brackets are an insertion of the ANF editor.
81 ANF, I, 153 (Fragment III), from OEcumenius
83J. A. MacCulloch, "Eschatology," Hastings'
Encyclopedia of Religion and Ethics, V, 388.
84Murray, Millennial Studies, p. 197. Briggs, "Origin
and History of Premillenarianism," pp.218-219 similarly
argues that Jewish apocalyptic writings were the historic
source of early premillennialism, not the Scriptures.
85Ladd, Crucial Questions about the Kingdom of God.
P. 165.
86Hans Bietenhard, "The Millennial Hope in the Early
Church," trans. by G. W. Bromiley, Scottish Journal of Theology,
VI (1953), 12, goes further than this reply. After noting the
parallel between Syr. Baruch 29 and Papias' tradition, he
states; "In this context we cannot discuss the priority and
interdependence of the two traditions. We can only maintain
that there existed in the Early Church a saying of Jesus which
the presbyters and. authorities cited by Papias referred at
once to the millennium. We may also notice how closely the
Christian and Judaistic traditions approximated and even
merged into each other at this point."
87Adolf Harnack, "Millennium," Encyclopaedia
Britannica, 11th ed., XVIII, 462. These points are elaborated
in F. Crawford Burkitt, Jewish and Christian Apocalypses:
The Schweich Lectures (The British Academy), 1913 (London:
Published for the British Academy by Humphrey Milford,
Oxford University Press, 1914), pp. 10-15. Burkitt points
out that the Jewish Schools that survived the destruction of
Jerusalem rejected the previously popular Jewish apocalyptic
literature. Explaining this fall from favor, he states,
p. 12, "I will venture to take as my text the saying of
Johanan ben Zakkai, that God revealed to Abram this world,
but the world to come He did not reveal to him [Ber. Rab.
44 (on Gen. 15:18)]. I believe that this saying really
implies the renunciation of the Apocalyptic Idea, the notion
that the Kingdom of God was an external state of things which
was just upon the point of being manifested, and (as a
corollary) that the person of insight could know something
about it beforehand. It was this idea that inspires the
whole series of Jewish Apocalypses, that was the central
thought of the earliest preaching of Christianity, that
intoxicated the Jewish people in their wild struggle with
Rome." Johanan ben Zakkal was a realist, content "to let the
future age wait for God's good time," and in the meantime
channeled Jewish thought into new directions. On the other
hand, the Christians believed, "the Kingdom of God is at hand."
88MacCulloch, "Eschatology," p. 388.
89Burkitt, Jewish and Christian Apocalypses p. 13.
91Edward H. Hall. Papias and his Contemporaries:
A Study of Religious Thought in the Second Century (Boston
and New York: Houghton, Mifflin and Company, 1899), p. 123.
92Andreas of Caesarea In Apoc. 34, Serm. 12; cited by
Schaff, pp. 696-697.
93Lawlor, "Eusebius on Papias," p. 198, n. 1 "We
may well believe that much of that book [Against Heresies]
Is based on Papias. But except in one place where his
ipissima verba are given (v. 33. 3, 4), it seems impossible
to distinguish the portions directly founded on Papias
from Irenaeus' additions.
94Hall, Papias and his Contemporaries, p. 131.
96Cross, The Early Christian Fathers, p. 9.
97See the extensive listings in the patrolgy
manuals.
98Quasten, p. 37; Altaner, p. 51.
99Cross, The Early Christian Fathers, p. 11.
101Quasten, p. 30. Hugh Watt, "Didache," Hastings'
Dictionary of the Apostolic Church, I, 296, sees the importance
of the Didache as being that it fills a gap between the
apostolic era and the second century Church in matters of
worship, ministry, and doctrine.
103 E.g. Jesse Wilson Hodges, Christ's Kingdom and
Coming: With an Analysis of Dispensationalism (Grand Rapids
Wm. B. Eerdmans Publishing Co., 1957) can list the Didache as
one of a series of writings incorrectly claimed as mille-
narian, on p. 220, while Case, The Millennial Hope, p. 156,
can cite it as evidence of millennial hopes having been
cherished by early Christians.
104Didache 9. 4 (ANF, VII, 380).
105Didache 10. 5 (ANF, VII, 380).
106Ladd, Crucial Questions about the Kingdom of God,
p 22, distinguishes between two different interpretations of
the Kingdom in the early Church, the eschatological and the
non-eschatological, stating, "During the first two centuries
the kingdom of God in the Church Fathers was exclusively
eschatological," citing Didache 10. 5 as an example. Cf.,
however, the slight qualification of Herrick, The Kingdom of
God in the Writings of the Fathers, p. 20, regarding The
Shepherd of Hermas as a possible exception.
107John Lawson, A Theological and Historical Introduction
to the Apostolic Fathers (New York: Macmillan
Company, 1961), p. 861 "The third prayer is for the coming
of the Kingdom, which will be marked by the gathering to-
gether of the People of God, the Church, into their divinely
appointed unity. This answers to our Lord's own idea
(S. Matthew viii, II), which in turn echoes the many Old
Testament passages where the exiled Israelites long for a
return to their Promised Land, and associate this with the
promised messianic deliverance (for example, Isaiah xliii,
5-9)."
108Ladd, Crucial Questions about the Kingdom of God,
p. 22.
109Archibald Robertson, Regnum Dei Elght Lectures on
the Kingdom of God in the History of Christian Thought: The
Bampton Lectures, 1901 (New York Macmillan Company, 1901),
p. 126.
110So also Case, The Millennial Hope, p. 156.
111Didache 16 (ANF, VII, 382). Cf Quasten, pp. 35-36.
112Didache 16 (ANF, VII, 382).
113See ANF, VII, 382, n. 16 on the Greek word here
rendered "outspreading," another possible
translation is "unrolling." The note reads in part:
". . . others, prefer 'opening' that is, the apparent
opening in heaven through which the Lord will descend.
'Outspreading' is usually explained . . . as meaning the
expanded sign of the cross in the heavens, the patristic
interpretation of Matt. xxiv. 30. . . [others] refer it
to the flying forth of the saints to meet the Lord. There
are other interpretations based on textual emendations. As
the word is very rare, it is difficult to determine the exact
sense. 'Opening' seems lexically allowable and otherwise
free from objection."
114This series of events seems to combine "the accounts
of I Thes. 4:13-18 and Matt. 24:29-31. Arno Clemens
Gaebelein, The Hope of the Ages; The Messianic Hope in
Revelation, in History and in Realization (New York; Publica-
tion Office, "Our Hope," 1938), pp. 116-117 points out the
incompatibility of the Didache's exegesis of Matt. 24 and
that of modern amillennialism.
115Lawson, Introduction to the Apostolic Fathers,
p. 100, comments on the phrase, "a resurrection of the dead;
yet not of all," as follows: "The writer of Didache, like the
generality of the Church of the first centuries, was a pre-
millenarian, and held that the Second Advent of Christ would
bring the Resurrection of the righteous only, so that they
might take part in the earthly Rule of the Saints. The
resurrection of the wicked, and the Last Judgment, would take
place only after this. This doctrine arises from a very
literal rendering of Revelation xx, 1-7."
116Compare the different emphasis placed on the Coming
of Christ by the non-chiliastic hymn, "Dies Irae:"
Day of wrath: 0 day of mourning!
See fulfilled the prophets' warning,
Heaven and earth in ashes burning!
0 what fear man's bosom rendeth
When from heaven the Judge descendeth,
On whose sentence all dependeth!
Wondrous sound the trumpet flingeth;
Through earth's sepulchers it ringeth;
All before the throne it bringeth.
Death is struck, and nature quaking,
All creation is awaking,
To its Judge an answer making.
117Murray, Millennial Studies, p. 194.
118E.g., the convoluted efforts of Grier, The Momentous
Event, p. 21, and Strong, Amillennialism in the New Testament
p. 23.
119See Quasten, p, 89, for a defense of this now
commonly accepted deduction.
120Many scholars hold to a date during the reign of
Hadrian (117-138)} cf. Altaner, p. 81 and Quasten, pp. 90-91.
But Cross, The Early Christian Fathers, p. 22, notes that
this dating scheme depends on the reference in chapter 16 to
the Temple being a reference to the Jerusalem Temple. Cross
suggests that it may refer to the spiritual building in the
soul, which would make any date after 70 A.D. possible.
121Quasten, p. 89; Altaner, p. 8l; so also Adolf
Harnack, "Barnabas," NSH, I, 487.
123Bairnard, Studies An the Apostolic Fathers, pp.
46-47.
124Ibid., pp. 51-54. On p 54 Barnard observes that
this explains why the Epistle can closely follow rabbinical
methods of exegesis and yet violently react against Jewish
customs and beliefs. The author, says Barnard, "was finally
excluded from Judaism and its worship, never to return."
125Epistle of Barnabas 16 (ANF, I, 146).
126Some commentators see this as a reference to Satan.
It seems, however, to refer to Antichrist.
127This paragraph follows Case, The Millennial Hope,
p. 158. Case also refers the reader to Epistle of Barnabas
4. 1-3; 6. 11ff; 7. 9ff; 15. 1-9; and 21. 3 for further
eschatological material. Bietenhard, "The Millennial Hope in
the Early Church," pp. 12-139 also supports this interpretation
of Barnabas' eschatology. On p. 13 he states: "Except
for the theory of a universal week the Barnabas scheme
corresponds exactly to that of Rev. 19.11-2l.1f. On the universal
Sabbath all things are brought to rest and a new world begins."
128Lawson, Introduction to the Apostolic Fathers,
p. 214.
129Briggs, "Origin and History of Preimillenarianism,"
p. 217
132Briggs, "Origin and History of Premillenarianism,"
pp. 216-217.
134Bietenhard, "The Millennial Hope in the Early
Church," p. 13, observes that from the time of Barnabas onwards
wards millennial expectation was always within the frame-
work of a universal week of 7000 years."
135Kromminga, The Millennium in the Church, pp. 30-40
136Ibid., p. 30. Kromminga would find support for
his statement in Jean Danielou, Theologie du Judeo-Chris-
tianisme (Tournai, Belgium: Desclee & Cie, Editeurs, 1958),
pp. 341-346. On p. 362 he states< "Mais la speculation de
Barnabe va etre mise en relation avec ie millenarisme asiate
--et ceci precisement par Irenee. Celui-ci fail la synthese
de la tradition asiate du millenaire paradisiaque et de la
tradition gnostique du septieme millenaire comme temps du
repos."
137Epistle of Barnabas 4 and 15. Krommninga, The
Millennium in the Church, pp. 31-32, demonstrates that both
these chapters preclude a postmillennial interpretation.
138Kromminga, The Millennium in the Church, pp.
32, 35-36
141Ibid., p. 33. It should be noted that the attempt
to deny that a writing could be chiliastic unless it displays
"Jewishness" is, of course, thoroughly fallacious. Justin was
a Greek philosopher, and yet he enthusiastically embraced
premillennialism. Cf. Harnack remarks w this, "Millennium,"
p. 462.
142Ladd, Crucial Questions about the Kingdom of God,
p. 23, n. 3.
143Note that this judgment of the ungodly simply
refers to the outpouring of Gods wrath on the wicked at the
end of the Great Tribulation, rather than to the Day of
Judgment.
144Bernard, Studies in the Apostolic Fathers, pp.
78-79.
145Even a writer such as Shedd, History of Christian
Doctrine, II, 391, acknowledges the chiliasm of Barnabas.
Danielou, Theologie du Judeo-Christlanisme, ch. 11 and also
in his article, "La typologie millenariste de la semaine
dans le christianisme primitif," Vigiliae Christianae, II
(1948), 1-16, has helped explain the differences between the
Asiatic and Syrian-Egyptian approaches to the Millennium.
See especially pp. 365-366 of the Theologie. In Asia,
under the influence of Papias and the Apocalypse, millen-
nialism emphasized the terrestrial reign of the Messiah, with
conditions of paradise restored to the earth: animals living
in harmony, extreme fertility of the earth, human longevity,
etc. Matters were approached differently in Egypt and
Syria, he says. The seventh day of creation (rest) was
taken to correspond to the seventh millennium of history,
the "repose of the saint." (Danielou alleges a pagan source
for this conception, but he might better look to rabbinic
146The above is based on Quasten; pp. 92-93.
147Altaner, p. 85; Cross, The Early Christian Fathers,
p. 24.
149Cross, The Early Christian Fathers, p. 26.
150Barnard, Studies in the Apostolic Fathers, p. 151.
152Quasten, p. 103; Barnard, Studies in the Apostolic
Fathers, p. 151.
153Briggs, "Origin and History of Premillenarianism,"
p. 214
155 Herrick, The Kingdom of God in the Writings of the
Fathers, pp 17-l8.
156Case, The Millennial Hope, pp. 161-163.
158Note the similarity between this conception and that
of the Old Testament's portrayal of the Messianic age. This
being the case, the remark of Barnard, Studies in the Apostolic
Fathers p. 163, that Hermas was familiar with the Jewish
traditions passed down in the Roman Church, is interesting.
159So Case, The Millennial Hope, p. 160.
161Case, The Millennial Hope, p. 161.
163A. P. O'Hagan, "The Great Tribulation to Come In
the Pastor of Hermas," Studia Patristica, IV, Part II (1961),
305-311, shows that the references in the Shepherd to the
Great Tribulation to come (Vision 2. 2. 7; 4. 2. 4-5; 4. 3. 6;
have reference to a coming trial of faith. "Escaping" the
Tribulation means perseverance in the face of the eschatological
trials in the last days. The Great Tribulation is the
ultimate persecution. It parallels the traditional Jewish
eschatological notion that the powers of Hell are to be act
loose upon the earth just prior to the End.
164 Case, The Millennial Hope, p. 161, lists the
following passages as also having eschatological significance:
Vis. 2. 2; 3. 8; 9. 4. 1-3; Sim. 9. 5, 12.