Irenaeus

96 Irenaeus: Life, Scripture, Legacy

is addressing a wider range of heretical ideas related to but not limited to the Mar-
cionite system. This in fact is what I argued in Lost Teaching was actually the case.^2 We
may disagree about the extent to which the presbyter’s teaching as remembered and
expounded by Irenaeus had reference to other teachers besides Marcion.^3 But even if
only some of the presbyter’s arguments are aimed directly against Marcion, these argu-
ments do go to the heart of the issue that formed the theme of the letter to Florinus: On
the Sole Sovereignty (of God) or That God is not the Author of Evils. This title could just
as well serve as a title for the presbyter material in Haer. IV.27–32. And the case for the
identity of Polycarp and the presbyter rests not only on the common anti-Marcionite
character of their teaching. The argument, as it relates to the letter to Florinus, is that
this letter and the section Haer. IV.27–32 share several characteristics that make it look
like Polycarp and the presbyter are the same person, as one may see in Table 1.

Table 1. Similarities between the Letter to Florinus and Haer. IV.27-32

Letter to Florinus, On the Sole

Sovereignty, or That God is not the

Author of Evils (HE v.20.4-8)

Written to deal with a (mainly) Marcionite

problem.

Apparent aim: to show that there is but one

true God and to defend that God from charges

that he is the author of evils.

Emphasis on the importance of following the

teaching of the church’s presbyters.

Reference to the teaching of a particular presby-

ter, Polycarp, who had been taught by apostles.

Irenaeus claims he can remember things Poly-

carp said he heard from apostles.

Irenaeus claims he can speak of the discourses

Polycarp made to the crowds.

Irenaeus calls Polycarp “the blessed and apos-

tolic presbyter.”

Reference to Florinus faring illustriously “in

the royal court.”^4

Against Heresies iv.27-32

Written to deal with a (mainly) Marcionite

problem.

Apparent aim: to show that there is but one true

God and to defend that God from charges that he

is himself immoral and the author of evils.

Emphasis (cf. chs. 26, 32) on the importance of

following the teaching of the church’s presbyters.

Reference to the teaching of a particular presby-

ter, unnamed, who had been taught by apostles.

Irenaeus on one occasion repeats from memory

something that the presbyter heard from apostles.

Irenaeus repeats from memory teaching the pres-

byter used to give in public.

Irenaeus calls the presbyter “the presbyter, the

disciple of apostles” (32.1).

Reference to Christians “in the royal court.”

Unlikely Apostolic Connections

In making his third objection, Moll seems to accept that the text of Hae r. IV.27-32

denotes the presbyter’s personal association with apostles.^5 He says, however, that the