There is however one quotation, introduced as such, in this same Epistle, the source of which Eusebius did not know, but which Origen refers to the ‘Preaching of Peter’ and Jerome seems to have found in the Nazarene version of the ’Gospel according to the Hebrews.’  This phrase is attributed to our Lord when He appeared ’to those about Peter and said to them, Handle Me and see that I am not an incorporeal spirit’ ([Greek:  psaelaphaesate me, kai idete, hoti ouk eimi daimonion asomaton]).  But for the statement of Origen that these words occurred in the ‘Preaching of Peter’ they might have been referred without much difficulty to Luke xxiv. 39.  The Preaching of Peter seems to have begun with the Resurrection, and to have been an offshoot rather in the direction of the Acts than the Gospels [Endnote 81:2].  It would not therefore follow from the use of it by Ignatius here, that the other quotations could also be referred to it.  And, supposing it to be taken from the ‘Gospel according to the Hebrews,’ this would not annul what has been said above as to the reason for thinking that Ignatius (or the writer who bears his name) cannot have used that Gospel systematically and alone.

4.

Is the Epistle which purports to have been written by Polycarp to the Philippians to be accepted as genuine?  It is mentioned in the most express terms by Irenaeus, who declares himself to have been a disciple of Polycarp in his early youth, and speaks enthusiastically of the teaching which he then received.  Irenaeus was writing between the years 180-190 A.D., and Polycarp is generally allowed to have suffered martyrdom about 167 or 168 [Endnote 82:1].  But the way in which Irenaeus speaks of the Epistle is such as to imply, not only that it had been for some time in existence, but also that it had been copied and disseminated and had attained a somewhat wide circulation.  He is appealing to the Catholic tradition in opposition to heretical teaching such as that of Valentinus and Marcion, and he says, ’There is an Epistle written by Polycarp to the Philippians of great excellence [Greek:  hikanotatae], from which those who wish to do so and who care for their own salvation may learn both the character of his faith and the preaching of the truth’ [Endnote 82:2].  He would hardly have used such language if he had not had reason to think that the Epistle was at least fairly accessible to the Christians for whom he is writing.  But allowing for the somewhat slow (not too slow) multiplication and dissemination of writings among the Christians, this will throw back the composition of the letter well into the lifetime of Polycarp himself.  In any case it must have been current in circles immediately connected with Polycarp’s person.