Major Resource for the Study of Paul

that Irenaeus consistently uses the title γραφή as a designation for the Jewish scriptures. By contrast, he states ‘[n]o evidence of unquestionable use of γραφή as a title that included the apostolic writings was discovered’ (p. 49). The second chapter evaluates arguments that the apostolic writings are used by Irenaeus in the same way as he uses the Jewish scriptures. Laing argues that there are different patterns of use. He states that his analysis leads to the conclusion that ‘two central elements of Irenaeus’ use of the apostolic writings – his treatment of them as the testimony of the apostles and his central concern for the intention of the apostles in his interpretation – differ significantly from his use of Jewish scriptures as an inherently authoritative scriptural text’ (p. 89). Part two then constructs an alternative understanding of Irenaeus’ view of Apostolic writings. In essence it is argued that the authority of these writings derives from their apostolic origin, rather than intrinsic scriptural authority. Ultimately, however, he sees both the Jewish scriptures and the Apostolic writings being revelations of the Word ‘who is the only Revealer of the invisible Father’ (p. 187). However, the apostles are seen as being witnesses to the incarnation, and hence mediate that witness through their writings. This distinction is a fine one. Moreover, it may have been helpful to consider other contemporary understandings of the Jewish scriptures in early Christian texts such as the Epistle of Barnabas and the Epistles of Ignatius. Here the prophets are characterized as proleptic believers who in some sense foresaw the arrival of Christ. If Irenaeus subscribes to the same outlook, then perhaps he sees less distinction between the basis of authority for the Jewish scriptures and the Apostolic writings. Hence, a wider survey might have either strengthened or modified the findings of this study. Notwithstanding that observation, this is a carefully argued treatment that offers another account of the source of authority for the Apostolic writing according to Irenaeus, and calls into question the claim that Irenaeus understood these Apostolic writings to have scriptural status equivalent to the Jewish scriptures.