Adversus Haereses, Adversus Alexandrinos: Analyzing Clement and Irenaeus Part 2

Continuing our exploration into the intriguing connections between Clement of Alexandria and Irenaeus, we now turn to another significant parallel passage. This analysis further strengthens the argument that Adversus Haereses was composed after Clement's Stromata, challenging the traditional assumptions about the origins and influences of early Christian texts.

Clement Stromata 1.21.145.2-5 and Irenaeus Adversus Haereses 2.22.5

In his Stromata, Clement of Alexandria writes:

It is written in the Gospel by Luke as follows: "And in the fifteenth year, in the reign of Tiberius Caesar, the word of the Lord came to John, the son of Zacharias." And again in the same book: "And Jesus was coming to His baptism, being about thirty years old (ἦν Ἰησοῦς ἐρχόμενος ἐπὶ τὸ βάπτισμα ὡς ἐτῶν λ)," and so on. And that it was necessary for Him to preach only a year, this also is written: "He hath sent Me to proclaim the acceptable year of the Lord." This both the prophet spake, and the Gospel. Accordingly, in fifteen years of Tiberius and fifteen years of Augustus; so were completed the thirty years till the time He suffered (οὕτω πληροῦται τὰ τριάκοντα ἔτη ἕως οὗ ἔπαθεν).

Irenaeus, in Adversus Haereses, similarly states:

"Now Jesus was, as it were, beginning to be thirty years old," when He came to receive baptism (Jesus autem erat quasi incipiens triginta annorum, cum veniret ad baptismum); and, [according to these men,] He preached only one year reckoning from His baptism (et a baptismate uno tantum anno praedicavit). On completing His thirtieth year He suffered (complens tricesimum annum passus est).

Identifying the Parallels

The first to observe the parallel between these texts was Percy Mordaunt Barnard in his compilation of scriptural references in Clement's writings. Barnard noted that the use of ἐρχόμενος in Clement's text of Luke is mirrored by Irenaeus's citation of the same line in Adversus Haereses 2.22.5. The standard reading of this text is ἀρχόμενος, and Irenaeus cites it as such a few lines later in the same section.

The two highlighted sections above are clearly written in imitation of one another, with Irenaeus paraphrasing Clement. The structure of both passages is remarkably similar, if not identical, making it implausible to argue that Clement is randomly adopting fragments of Irenaeus's condemnation of the Marcosians.

Analyzing the Context and Implications

A more plausible explanation assumes that Irenaeus took issue with Clement's exegesis of Luke and his reference to the "year of favor" and uses an apostolic authority, John, to settle the question of what Isaiah meant by the terminology. The contextual placement of the passage within Clement's exegesis of Luke, sandwiched between references to "the death of Commodus" at 1.21.144.3, 1.21.144.4, 1.21.144.5, and again at 1.21.145.5, along with its conclusion at 1.21.147.4, makes it impossible to date the material before 192 CE. Consequently, Irenaeus's citation of the Stromata must have occurred subsequently.

Implications for the Dating of Adversus Haereses

This analysis reveals that the traditional dating of Adversus Haereses is flawed. Recognizing Irenaeus's reliance on Clement's Stromata allows us to date these citations to the early third century, around 195 CE. This coincides with the time when Irenaeus advised Victor to reconcile with the churches of Asia Minor, suggesting that while Irenaeus was "making peace" with Asia, he was concurrently marginalizing Alexandria.

Conclusion

This second examination of verbatim parallels between Clement and Irenaeus underscores the need to reevaluate our understanding of early Christian textual transmission and influence. By acknowledging the dependency of Adversus Haereses on the Stromata, we not only reframe the chronology of these foundational texts but also invite further research into the nuanced interactions between early Christian writers. As we continue to uncover these connections, we gain deeper insights into the development of early Christian thought and the intricate web of influences that shaped it.