[336] Renan (l.c., p. 447) conjectures that Trenaeus and Florinus accompanied Polycarp on that journey to Rome. Neander and others give a wrong date, 162. Polycarp died in 155, see § 19, p. 51, The pontificate of Anicetus began in 154 or before.
[337] In a fragment of a letter to the Roman bishop Victor, preserved by Eusebius, H. E. V. c. 24 (ed. Heinichen, I. 253).
[338] kai peri hallon tinon mikra schontes (orechontes) pros allelous
[339] me terein, i.e. the fourteenth of Nisan, as appears from the connection and from ch. 23. The terein consisted mainly in fasting, and probably also the celebration of the eucharist in the evening. It was a technical term for legal observances, Comp. John 9:16.
[340] H. E. IV. 26.
[341] With the exception of a few fragments in the Chrenicon Paschale.
[342] Eusebius spells his name Apolinarios (IV. 21 and 26, 27, ree Heinichen's ed.), and so do Photius, and the Chron. Pachale in most MSS. But the Latins spell his name Apollinaris. He lived under Marcus Aurelius (161-180), was an apologist and opponent of Montanism which flourished especially in Phrygia, and must not be confounded with one of the two Apollinarius or Apollinaris, father and son, of Laodicea in Syria, who flourished in the fourth century.
[343] Ed. Dindorf I. 13; in Routh's Reliquiae Sacrae I.p. 160. Quoted and discussed by Milligan, l.c. p. 109 sq.
[344] If this is the genuine Quartadecimanian view, it proves conclusively that it agreed with the Synoptic chronology as to the day of Christ's death, and that Weitzel and Steitz are wrong on this point.
[345] Since according to the view of Apolinarius, Christ as the true fulfillment of the law, must have died on the 14th, the day of the legal passover.
[346] This seems to be the meaning of stasiazein dokei, kat' autous, ta euangelia, inter se pugnare, etc. On the assumption namely that John fixes the detail of Christ on the fourteenth of Nisan, which, however, is a point in dispute. The opponents who started from the chronology of the Synoptists, could retort this objections.
[347] The same argument is urged in the fragments of Hippolytus in the Chronicon Paschale. But that Jesus was the true Paschal Lamb is a doctrine in which all the churches were agreed.
[348] So Baur (p. 163 sq.) and the Tübingen School rightly maintain.
[349] As Weitzel, Steitz, and Lechler assume in opposition to Baur.
[350] In the passage of the Philosoph. above quoted and in the fragments of the Paschal Chronicle.
[351] Epiphanius, it is true, distinguishes different opinions among the Quartadecimanians (Haer. L. cap. 1-3 Contra Quartadecimanas), but be makes no mention of the practice of eating a Paschal lamb, or of any difference in this chronology of the death of Christ.
[352] Eusebius, H. E., V. 23-25.
[353] Megala stoicheia in the sense of stars used Ep. ad Diog. 7; Justin Dial.c. 23 (ta ourania stoicheia).
[354] ho epi to stethos tou kuriou anapeson. Comp. John 1. 3: 25; 21: 20, This designation, as Renan admits Marc-Aurèle, p. 196, note 2), implies that Polycrates acknowledged the Gospel of John as genuine.
[355] to petalon.On this singular expression, which is probably figurative for priestly holiness, see vol. 1. p. 431, note 1.
[356] Euseb. V. 24 (ed. Heinichen, 1. p. 250 sqq).
[357] He is probably the author of the pseudo-Cypranic homily against dice players (De Aleatoribus), which assumes the tone of the papal encyclical.
[358] In the third fragment discovered by Pfaff, probably from his book against Blastus. See Opera. ad. Stieren, I. 887.
[359] In the Synodical letter which the fathers of Nicaea addressed to the churches of Egypt, Libya, and Pentapolis (Socrates, H. E. l.c. 9), it is said: "We have also gratifying intelligence to communicate to you relating to the unity of judgment on the subject of the most holy feast of Easter; ...that all the brethren in the East who have heretofore kept this festival at the same time as the Jews, will henceforth conform to the Romans and to us, and to all who from the earliest time have observed our period of celebrating Easter." Eusebius; reports (Vita Const. III. 19) that especially the province of Asia acknowledged the decree. He thinks that only God and the emperor Constantine could remove this, ; evil of two conflicting celebrations of Easter.