Hebrews in their own dialect, while Peter and Paul were preaching the gospel in Rome and founding the Church." Irenaeus gives here another tradition in accord with Papias, though containing more information. This has been taken as evidence of a third, yet harmonious tradition. However, Irenaeus places the composition of Mark after Peter's death, while Clement (and others, such as Origen and Eusebius) claimed Peter was alive and approved the work. Nonetheless, because the Augustinian hypothesis does not address whether Peter was alive at the time of the composition of Mark or not, this discrepancy is not a basis for objection to the theory. An original Aramaic version of Matthew does not exist in the sense that no copy survives in the original language today. Many proponents of the Augustinian hypothesis hold that the current Greek Matthew is a complete translation of the original Aramaic Matthew. This theory has strong support in a number of Church Fathers. Papias, Irenaeus, Origen, Eusebius, Epiphanius and Jerome all agree that the original Matthew was written in Hebrew. Jerome even claimed to have seen the original Aramaic Matthew in the library of Pamphilus the Martyr. Eusebius wrote in c. 325 that Pantaerus found a copy of the Gospel of Matthew written in Hebrew in India, and that it had been left there by Bartholomew. In c. 376, Epiphanius wrote there was "no doubt" that a sect in Palestine still used the original Hebrew text "just as it was originally written." And, of course, Augustine also repeated this tradition. To these authors should be added Pantaenus, Athanasius, John Chrysostom, Cyril of Jerusalem, Gregory of Nazianzus, and others in agreement. Augustinian revival The Augustinian position, and the similar Griesbach hypothesis, has drawn recent interest, especially from B. C. Butler, John Wenham, W.R. Farmer, and others as an alternative solution to the synoptic problem, and has been employed as a scholarly refutation of Marcan priority, the Q hypothesis, and the two-source hypothesis. Butler argued that accepting the priority of Matthew rendered it possible to dispense with the hypothetical Q document altogether, a position he supported by arguments concerning the inadmissibility of appealing to Q as a sound explanation of the cases where Matthew appears to be more original than Mark. Likewise it has been pointed out that differences between the Synoptic Gospels are as easily explained by differing purposes of the authors than by forced redactions or