This is the second of a two-part series. Click here for Part 1.
St. Irenaeus (d. A.D. 200), the bishop of Lyons, Gaul, is one of the great apologists in Catholic history. This eminent theologian addresses Apostolic authenticity:
“Matthew also issued among the Hebrews a written Gospel in their own language, while Peter and Paul were evangelizing in Rome and laying the foundation of the Church. After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter. Luke also, the companion of Paul, set down in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord who reclined at His bosom, also published a Gospel, while he was residing at Ephesus in Asia” (Against Heresies 3.1; A.D. 180-199). St. Irenaeus was a young student of St. Polycarp.
In the Third Century, Tertullian (d. A.D. 240/250) was prominent among the Latin Fathers. This African writer says with respect to Gospel authenticity: “First of all, we take the position that the evangelical Testament has as its authors Apostles, upon whom the task of promulgating the Gospel was imposed by the Lord Himself. And if there are also Apostolic men, they are not on their own, but appear with the Apostles and after Apostles; because the preaching of disciples might be open to the suspicion of an affection of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the Apostles their masters. Of the Apostles, then, John and Matthew first introduce the faith to us, and of the Apostolic men, Luke and Mark refresh it for us” (Against Marcion 4.2; A.D. 207-212). Tertullian, after his conversion, utilized his training in law for the defense of Christianity.
The renowned “Catechetical School” of Alexandria, Egypt was headed for a time by Origen (d. A.D. 254). This notable teacher claims for Evangelist authenticity: “As to the four Gospels, which alone are indisputable in the Church of God under heaven, I learned from tradition that the first to have been written was that of Matthew, who was formerly a tax-collector, but later an Apostle of Jesus Christ. It was prepared for those who converted from Judaism to the faith, and was written in Hebrew letters. The second was that of Mark, who composed it under Peter’s guidance…. The third, the Gospel which was praised by Paul, was that of Luke, written for Gentile converts. Last of all, there is that of John” (Commentaries on Matthew 1; A.D. 244).
Origen’s statement is discovered in Eusebius’ History of the Church 6.25. Eusebius (d. A.D. 340) is considered the distinguished historian from the age of Patrology. This Father boasts about New Testament authenticity: “The Gospels containing the genealogies [Matthew and Luke], he [Clement of Alexandria] says, were written first. The Gospel according to Mark had this occasion. As Peter had preached the word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel” (History of the Church 6.14; A.D. 300-325). Eusebius’ labors in research has earned him the title “Father of Ecclesiastical History.”
In light of the Patristic citations above, the Gospels were known, studied, and revered universally within the lifetime of their composition. These documents were put into practical use from the very beginning of the Catholic Church. The recognition of the Gospels took place in close proximity to the actual life and death of Jesus Christ and the Apostles (i.e. writers). As well, the earliest Church Fathers quoted extensively from these documents, assuming their authenticity. Gospel citations, either explicit or as mere allusions, are discovered in the writings of Pope St. Clement of Rome (d. A.D. 98/101); St. Ignatius of Antioch (d. A.D. 107); and St. Polycarp of Smyrna (d. A.D. 155). In addition, the Gospels were employed in Patristic treatises such as The Epistle of Pseudo-Barnabas; The Shepherd of Hermas; The Didache; and The Epistle of Diognetus.
One final point: some would have us believe the Gospels are forgeries, fakes, or spurious. This belief is unreasonable. First, the Apostles or their immediate successors (i.e. bishops) often gave their lives for the truths revealed in these documents. Christians persuaded their loved ones to accept them, knowing that their adherence may bring persecution or martyrdom. Second, inauthentic documents would never have merited such special honor by the Catholic Church. These texts were integral to Christian worship, and were translated into the common tongues for the benefit of all Christians. This esteem would have been denied to inauthentic writings. Third, Jewish converts would never have accepted questionable texts on equal footing with the authoritative books of the Old Testament. Gentile Christians, many of whom received a sound education in the classics before converting, would have rejected documents whose authenticity was uncertain. The Gospels made strict moral demands; educated pagans would have given little attention to literature that may be forged, faked, or spurious. Really, the faithful would never have allowed doubtful compositions to circulate as God’s inspired word, upon which a believer staked his eternal salvation.
It is noteworthy that during the earliest centuries of Catholicism, her enemies devised all kinds of arguments against the Catholic Faith; yet, accusing the Gospels to be inauthentic was not a common argument.
The external evidence for Gospel authenticity is completed for now. Our methodology is reasonable, rooted in common sense, and part of Catholic tradition. According to our selection from the early Christian theologians, the Church Fathers, the Gospel writers were eyewitnesses or close associates to the actual historical events. Understandably, space limitations prevent a plethora of Patristic testimonies to be quoted in this article. However, the brief external evidence above makes for a stable apologetic foundation.
Ciresi serves on the faculty of the Notre Dame Graduate School of Christendom College in Virginia and directs the St. Jerome Biblical Guild.
(This article courtesy of the Arlington Catholic Herald.)
