Irenaeus

Notes to Chapter 5 227

the Lord’s or the apostles’) testimony concerning Moses. However, Irenaeus could simply be recognizing the
prophetic origin of the words and their setting in Hebrews.

55. D. A. Hagner, The Use of the Old and New Testaments in Clement of Rome (Leiden: Brill, 1973), 191.


56. Hae r. III.22.2-3.


57. Hae r. III.22.4; trans. Roberts and Rambout, ANF 1:258.


58. Ibid., 1:758.


59. Hae r. V.19.1; trans. Roberts and Rambout, ANF 1:919.


60. Ibid., 1:919.


61. Hae r. III.23.1; trans. Roberts and Rambout, ANF 1:759.


62. B. de Margerie, “Mary Coredemptrix in the Light of Patristics,” in Mary Coredemptrix, Mediatrix,
    Advocate, Theological Foundations: Towards a Papal Definition?, ed. M. I. Miravalle (Santa Barbara: Queen-
    ship, 1995), 8. See further on the theme in Irenaeus M. C. Steenberg, “The Role of Mary as Co-Recapitulator
    in Saint Irenaeus of Lyons,” Vigiliae Christianae 58 (2004): 117–37.


63. De Margerie, “Mary Coredemptrix in the Light of Patristics,” 8.


64. Ibid., 9.


65. Hae r. IV.38.1; trans. Roberts and Rambout, ANF 1:874, slightly altered.


66. Ibid., 1:874.


67. Hae r. IV.38.1; trans Roberts and Rambout, ANF 1:874.


68. Hae r. IV.38.2 (SC 100.2: 950–51); trans. Roberts and Rambout, ANF 1:875, slightly altered.


69. SC 100.1: 281–82.


70. Hae r. IV.11.4; trans. Roberts and Rambout, ANF 1:793.


71. Hae r. IV.11.4 (SC 100.2: 508–9).


72. The language in quotation marks comes from Hae r. IV.11.3, the paragraph preceding the one in which
    he alludes to Hebrews 8:5, and Haer. IV.11.4. Trans. Roberts and Rambout, ANF 1:792.


73. See, e.g., J. Daniélou, Gospel Message and Hellenistic Culture, trans. J. A. Baker (Philadelphia: West-
    minster, 1973), 285–86.


74. Hae r. IV.14.3 (SC 100.2: 546–47).


75. Hae r. IV.19.1 (SC 100.2: 616–17).


76. Ibid., (SC 100.2: 616–17).


77. Hae r. III.23.4 (SC211: 454.88).


78. Hae r. IV.16.2 (SC100.2: 562.35-38); V.5.1 (SC153: 62.8–9).


79. Teología de San Ireneo, 1:233


80. See the citation from Eusebius, Hist. Eccl. V.26 given at the beginning of this paper. This, then, might
    answer, at least in part, Hoh’s question concerning why Eusebius mentions both Hebrews and Wisdom in the
    same remark. He had wondered if it concerned Eusebius’s curiosity over why Irenaeus would cite from two
    disputed books or Eusebius’s surprise that Irenaeus had so greatly employed these two books together (Die
    Lehre des hl. Irenäus über das Neue Testament, 46). Cf. Orbe (Teología de San Ireneo, 1: 233), who sees in Haer.
    V.5.1 a connection between the Eusebius statement and Irenaeus’s exegesis. M. C. Steenberg believes the “little
    book,” spoken of by Eusebius, was “on the Epistle to the Hebrews and the Wisdom of Solomon [emphasis
    mine]” (Irenaeus on Creation: The Cosmic-Christ and the Saga of Creation [Leiden: Brill, 2008], 19, n. 60).
    Irenaeus apparently cites Wisdom (6:19) literally only at the very end of Haer. IV.38.3 (SC100.2: 956.83–84).
    However, the editors of SC note the following accommodated citations or allusions in Wis. 1:7 (Haer. III.11.8;
    IV.20.6; V.2.3; V.18.3); Wis. 1:14 (I.22.1; II.10.2); Wis. 2:24 (IV. pref.4; IV.40.3; V.25.4); Wis. 4:10 (IV.16.2;
    V.5.1); Wis. 7:5 (II.34.2); Wis. 10:4 (I.30.10); Wis. 11:20 (IV.4.2); Wis. 14:21 (III.5.3).


81. C. Spicq notes that Irenaeus already seemed to have recognized the similarities and he references the
    Eusebius remark as evidence (L’Épitre aux Hébreux, 2 vols. [Paris: Gabalda, 1952], 1:42). Maybe he even joined
    the just, dead man of Wisdom 4:16 to the just, dead Cain of Hebrews 11:4. It is not difficult to see Irenaeus
    composing a small book demonstrating the unity of the testimony of these two books to prove the unity of
    redemption and revelation, of anticipation and fulfillment, of the old and the new.


82. The recognition of some level of similarity, particularly in language and thought, between the two texts
    has caused remarkable theses. For example, E. H. Plumptre argued that they had a common author, Apollos,
    who penned Wisdom while a Jew and Hebrews after conversion to Christianity (“The Writings of Apollos,”
    The Expositor n.s. 1 (1885): 329–48; 409–35); cf. E. H. Plumptre, Ecclesiastes (Cambridge: University Press,
    1890), 68–70. Plumptre concluded his essay with the argument that his thesis concerning Apollos explains