heir authors, and consequently
there is a gap between them and Irenaeus.]

[Footnote 463: See Eusebius, H. E. V. 13.]

[Footnote 464: Tertullian does indeed say in de praescr. 14: "Ceterum
manente forma regulae fidei in suo ordine quantumlibet quaeras, et trades,
et omnem libidinem curiositatis effundas, si quid tibi videtur vel
ambiguitate pendere vel obscuritate obumbrari"; but the preceding
exposition of the _regula_ shows that scarcely any scope remained for
the "curiositas," and the one that follows proves that Tertullian did
not mean that freedom seriously.]

[Footnote 465: The most important point was that the Pauline theology,
towards which Gnostics, Marcionites, and Encratites had already taken up
a definite attitude, could now no longer be ignored. See Overbeck's
Basler Univ.--Programm, 1877. Irenaeus immediately shows the influence of
Paulinism very clearly.]

[Footnote 466: See what Rhodon says about the issue of his conversation
with Appelles in Euseb., H. E. V. 13. 7: [Greek: ego de gelasas kategnon
autou, dioti dedaskalos einai legon oun edei to didaskomenon hup' autou
kratunein].]

[Footnote 467: On the old "prophets and teachers" see my remarks on the
[Greek: Didache], c. 11 ff., and the section, pp. 93-137, of the
prolegomena to my edition of this work. The [Greek: didaskaloi
apostolikoi kai prophetikoi] (Ep. Smyrn. ap. Euseb., H. E. IV. 15. 39)
became lay-teachers who were skilful in the interpretation of the sacred
traditions.]

[Footnote 468: In the case of Irenaeus, as is well known, there was
absolutely no consciousness of this, as is well remarked by Eusebius in
H. E. V. 7. In support of his own writings, however, Irenaeus appealed to
no charisms.]

[Footnote 469: See the passage already quoted on p. 63, note 1.]

[Footnote 470: Irenaeus and Tertullian scoffed at the Gnostic terminology
in the most bitter way.]

[Footnote 471: Tertullian, adv. Prax. 3: "Simplices enim quique, ne
dixerim imprudentes et idiotae, quae major semper credentium pars est,
quoniam et ipsa regula fidei a pluribus diis saeculi ad unicum et verum
deum transfert, non intellegentes unicum quidem, sed cum sua [Greek:
oikonomia] esse credendum, expavescunt ad [Greek: oikonomian]." Similar
remarks often occur in Origen. See also Hippol., c. Noet 11.]

[Footnote 472: The danger of speculation and of the desire to know
everything was impressively emphasised by Irenaeus, II. 25-28. As a
pronounced ecclesiastical positi