 CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford Chapter 21 How Apollonius Suffered Martyrdom at Rome About the same time, in the reign of Commodus, our condition became more favourable, and through the grace of God the churches throughout the entire world enjoyed peace, and the word of salvation was leading every soul from every race of man to the devout worship of the God of the universe, so that now at Rome many who were highly distinguished for wealth and family turned with all their household and relatives unto their salvation. But the demon who hates what is good, being malignant in his nature, could not endure this, but prepared himself again for conflict, contriving many devices against us, and he brought to the judgment seat Apollonius of the city of Rome, a man renowned among the faithful for learning and philosophy, having stirred up one of his servants, who was well-fitted for such a purpose to accuse him. But this wretched man made the charge unseasonably, because by a royal decree it was unlawful that informers of such things should live, and his legs were broken immediately, periniest the judge having pronounced this sentence upon him. But the martyr, highly beloved of God, being earnestly entreated and requested by the judge to give an account of himself before the Senate, made in the presence of all an eloquent defense of the faith for which he was witnessing. And as if by decree of the Senate he was put to death by decapitation, an ancient law requiring that those who were brought to the judgment seat and refused to recant should not be liberated. Whoever desires to know his arguments before the judge and his answers to the questions of Perinius and his entire defense before the Senate will find them in the records of the ancient martyrdoms which we have collected. CHAPTER XXII The Bishops That Were Well Known At This Time In the tenth year of the reign of Commodus Victor succeeded Eleutherus, the latter having held the Episcopate for thirteen years. In the same year, after Julian had completed his tenth year, Demetrius received the charge of the parishes at Alexandria. At this time the above mentioned Serapion, the Eighth from the Apostles, was still well known as Bishop of the Church at Antioch. Theophilus presided at Caesarea in Palestine, and Narcissus, whom we have mentioned before, still had charge of the Church at Jerusalem. Baccholus at the same time was Bishop of Corinth in Greece, and Polycrities of the Parish of Ephesus. And besides these a multitude of others, as is likely, were then prominent. But we have given the names of those alone the soundness of whose faith has come down to us in writing. CHAPTER XXIII The Question Then Agitated Concerning the Passover A question of no small importance arose at that time, for the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon on which day the Jews were commanded to sacrifice the Lamb, should be observed as the feast of the Saviour's Passover. It was therefore necessary to end their fast on that day whatever day of the week it should happen to be. But it was not the custom of the Churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time of terminating the fast on no other day than on that of the resurrection of our Saviour. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence, drew up an ecclesiastical decree that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's Day, and that we should observe the close of the Pascal feast on this day only. There is still extant a writing of those who were then assembled in Palestine, for whom Theophilus, Bishop of Caesarea, and Narcissus, Bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor, also of the bishops in Pontus over which Palmas, as the oldest, presided, and of the parishes in Gaul of which Irenaeus was bishop, and of those in Osrini, and the cities there, and a personal letter of Baccholus, Bishop of the Church at Corinth, and of a great many others who uttered the same opinion and judgment, and cast the same vote. And that which has been given above was their unanimous decision. Chapter 24 The Disagreement in Asia. But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the Church of Rome, set forth in the following words the tradition which had come down to him. We observe the exact day, neither adding nor taking away, for in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis, and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus, and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the saccharodotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr, and Thrasius, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris, who fell asleep in Laodicea, or the blessed Papyrus, or Melito, the eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? All these observed the fourteenth day of the Passover according to the Gospel, deviating in no respect but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops, and I am the eighth, and my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every holy scripture, am not affrighted by terrifying words, for those greater than I have said we ought to obey God rather than man. He then writes of all the bishops who were present with him and thought as he did. His words are as follows. I could mention the bishops who were present whom I summoned at your desire, whose names, should I write them, would constitute a great multitude, and they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus. Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them as heterodox, and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops, and they besought him to consider the things of peace and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's Day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom, and after many other words he proceeds as follows. For the controversy is not only concerning the day, but also concerning the very manner of fast. For some think that they should fast one day, others two, yet others more. Some moreover count their day as consisting of forty hours day and night, and this variety in its observance has not originated in our time, but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived nonetheless in peace, and we also live in peace with one another, and the disagreement in regard to the fast confirms the agreement in the faith. He adds to this the following account which I may properly insert. Among these were the presbyters before Sotère, who presided over the church which thou now ruleest. We mean Anacetus and Pius, and Higuinus, and Tillesporus, and Zistus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were nonetheless at peace with those who came to them from the parishes in which it was observed, although this observance was more opposed to those who did not observe it. But none were ever cast out on account of this form, but the presbyters before thee who did not observe it, sent the Eucharist to those of other parishes who observed it. And when the blessed Polycarp was at Rome in the time of Anacetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anacetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated, neither could Polycarp persuade Anacetus to observe it, as he said that he ought to follow the customs of the presbyters that had preceded him. But though matters were in this shape, they communed together, and Anacetus conceded the administration of the Eucharist in the church to Polycarp manifestly as a mark of respect, and they parted from each other in peace, both those who observed and those who did not, maintaining the peace of the whole church. Thus Irenaeus, who truly was well-named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question not only with Victor, but also with most of the other rulers of the churches. Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, Bishop of the Church of Tyre, and Clarus of the Church of Ptolemaus, and those who met with them, having stated many things respecting the tradition concerning the Passover which had come to them in succession from the apostles, at the close of their writing add these words. Chapter 26 The elegant works of Irenaeus which have come down to us. Besides the works and letters of Irenaeus which we have mentioned, a certain book of his On Knowledge written against the Greeks, very concise and remarkably forcible, is Extant, and another which he dedicated to a brother Marcian in demonstration of the apostolic preaching, and a volume concerning various dissertations in which he mentions the epistle to the Hebrews and the so-called Wisdom of Solomon making quotations from them. These are the works of Irenaeus which have come to our knowledge. Commodus, having ended his reign after thirteen years, Severus became emperor in less than six months after his death, Pyrtonax having reigned during the intervening time. Chapter 27 The works of others that flourished at that time. Numerous memorials of the faithful zeal of the ancient ecclesiastical men of that time are still preserved by many. Of these we would note particularly the writings of Heraclitus on the apostle, and those of Maximus on the question so much discussed among Heretics, the origin of evil, and on the creation of matter. Also those of Candidus on the Heximeron, and of Apion on the same subject, likewise of Sextus on the resurrection, and another treatise of Arabianus, and writings of a multitude of others in regard to whom, because we have no data, it is impossible to state in our work when they lived, or to give any account of their history. And works of many others have come down to us whose names we are unable to give, orthodox and ecclesiastical, as their interpretations of the divine scriptures show but unknown to us because their names are not stated in their writings. In a laborious work by one of these writers against the heresy of Artamon, which Paul of Samosata attempted to revive again in our day, there is an account appropriate to the history which we are now examining. For he criticizes, as a late innovation, the above-mentioned heresy which we are now examining. In a laborious work by one of these writers against the heresy of Artamon, which Paul of Samosata attempted to revive again in our day, there is an account appropriate the above-mentioned heresy which teaches that the Saviour was a mere man, because they were attempting to magnify it as ancient. Having given in his work many other arguments in refutation of their blasphemous falsehood, he adds the following words. For they say that all the early teachers and the apostles received and taught what they now declare, and that the truth of the gospel was preserved until the times of Victor, who was the thirteenth bishop of Rome from Peter, but that from his successor, Zephyrhinus, the truth had been corrupted. And what they say might be plausible, if, first of all, the divine scriptures did not contradict them. And there are writings of certain brethren older than the times of Victor, which they wrote in behalf of the truth against the heathen and against the heresies which existed in their day. I refer to Justin and Miltiades, and Taysin, and Clement and many others, in all of whose works Christ is spoken of as God. For who does not know the works of Irenaeus and of Milito and of others which teach that Christ is God and man, and how many Psalms and hymns written by the faithful brethren from the beginning celebrate Christ the Word of God speaking of him as divine? How, then, since the opinion held by the church has been preached for so many years, can its preaching have been delayed as they affirm until the times of Victor? And how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from Communion Theodotus the Cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man? For if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy? So much in regard to Victor. His bishopric lasted ten years, and Zephyrinus was appointed his successor about the ninth year of the reign of Severus. The author of the above-mentioned book concerning the founder of this heresy narrates another event which occurred in the time of Zephyrinus using these words. I will remind many of the brethren of a fact which took place in our time, which, had it happened in Sodom, might, I think, have proved a warning to them. There was a certain confessor, Natalius, not long ago, but in our own day. This man was deceived at one time by a Sclepiodotus, and another Theodotus, a money-changer. Both of them were disciples of Theodotus, the Cobbler, who, as I have said, was the first person excommunicated by Victor, bishop at that time, on account of this sentiment, or rather, senselessness. Natalius was persuaded by them to allow himself to be chosen bishop of this heresy with a salary, to be paid by them, of one hundred and fifty denarii a month. When he had thus connected himself with them, he was warned oftentimes by the Lord through visions, for the compassionate God and our Lord Jesus Christ was not willing that a witness of his own sufferings, being cast out of the church, should perish. But as he paid little regard to the visions, because he was ensnared by the first position among them, and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night. Thereupon, having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zephyrhinus, the bishop, rolling at the feet not only of the clergy, but also of the laity, and he moved with his tears the compassionate church of the merciful Christ, and though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion. We will add from the same writer some other extracts concerning them which run as follows. They have treated the Divine Scriptures recklessly and without fear. They have set aside the rule of ancient faith, and Christ they have not known. They do not endeavor to learn what the Divine Scriptures declare, but strive laboriously after any form of syllogism which may be devised to sustain their impiety, and if any one brings before them a passage of Divine Scripture, they see whether a conjunctive or disjunctive form of syllogism can be made from it. And as being of the earth and speaking of the earth, and as ignorant of him who cometh from above, they forsake the holy writings of God to devote themselves to geometry. Euclid is laboriously measured by some of them, and Aristotle and Theophrostus are admired, and Galen perhaps by some is even worshiped. But that those who use the arts of unbelievers for their heretical opinions and adulterate the simple faith of the Divine Scriptures by the craft of the Godless are far from the faith. What need is there to say? Therefore they have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them. That I am not speaking falsely of them in this manner, whoever wishes may learn, for if any one will collect their respective copies and compare them one with another, he will find that they differ greatly. Those of Asclepiodes, for example, do not agree with those of Theodotus, and many of these can be obtained because their disciples have assiduously written the corrections, as they call them, that is the corruptions of each of them. Again those of Hermophilus do not agree with these, and those of Apollonides are not consistent with themselves. Or you can compare those prepared by them at an earlier date with those which they corrupted later, and you will find them widely different. But how daring this offense is, it is not likely that they themselves are ignorant, for either they do not believe that the Divine Scriptures were spoken by the Holy Spirit and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they then demoniacs? For they cannot deny the commission of the crime, since the copies have been written by their own hands. For they did not receive such scriptures from their instructors, nor can they produce any copies from which they were transcribed. But some of them have not thought it worthwhile to corrupt them, but simply deny the law and the prophets, and thus through their lawless and impious teaching under pretense of grace, have sunk to the lowest depths of perdition. Let this suffice for these things. Church History by Eusebius of Caesarea translated by Arthur Cushman MacGifford. Book 6, Part 1, Chapters 1-11. CHAPTER I. THE PERSECUTION UNDER SEVERUS When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebaes according to their merit, and one crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of origin, and who was beheaded while his son was still young. How remarkable the predilection of this son was for the divine word, in consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many. CHAPTER II. THE TRAINING OF ORIGIN FROM CHILDHOOD Many things might be said in attempting to describe the life of the man while in school, but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters and from the statement of persons still living who were acquainted with him. What they report of origin seems to me worthy of mention, even so to speak, from his swathing-bands. It was the tenth year of the reign of Severus while latest was Governor of Alexandria and the rest of Egypt, and Demetrius had lately received the episcopate of the parishes there as successor of Julian. As the flame of persecution had been kindled greatly and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of origin, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness. And truly the termination of his life had been very near had not the divine and heavenly providence, for the benefit of many, prevented his desire through the agency of his mother. For at first in treating him she begged him to have compassion on her motherly feelings toward him, but finding that when he had learned that his father had been seized and imprisoned he was set the more resolutely, and completely carried away with his zeal for martyrdom she hid all his clothing and thus compelled him to remain at home. But as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom in which he exhorted him saying, Take heed not to change your mind on our account. This may be recorded as the first evidence of origin's youthful wisdom and of his genuine love for piety. For even then he had stored up no small resources in the words of the faith having been trained in the divine scriptures from childhood. And he had not studied them within difference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies, and he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations, so that he puzzled his father with inquiries for the true meaning of the inspired scriptures. And his father rebuked him seemingly to his face, telling him not to search beyond his age or further than the manifest meaning, but by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child. And they say that often, standing by the boy when asleep, he uncovered his breast as if the divine spirit were enshrined within it, and kissed it reverently, considering himself blessed in his goodly offspring, these and other things like them are related of origin when a boy. But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old. And the property of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life, but he was deemed worthy of divine care, and he found welcome and rest with a woman of great wealth and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria, who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness. But although origin was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill and argument of Paul, for this was the man's name, a great multitude came to him not only of heretics but also of our people, origin could never be induced to join with him in prayer, for he held, although a boy, the rule of the church, and abominated as he somewhere expresses it, heretical teachings. Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology, and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age. Chapter 3 While still very young, he taught diligently the word of Christ. But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God. The first of them, he says, was Plutarch, who after living well, was honored with divine martyrdom. The second was Heraclus, a brother of Plutarch, who after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria. He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers. For not only was he with them while in bonds and until their final condemnation, but when the holy martyrs were led to death he was very bold and went with them into danger, so that as he acted bravely and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated and were on the point of rushing upon him. But through the helping hand of God he escaped, absolutely and marvelously, and this same divine and heavenly power again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered. So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith that they placed bans of soldiers around the house where he abode. Thus day by day the persecution burned against him so that the whole city could no longer contain him, but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy. For they say that his manner of life was as his doctrine and his doctrine as his life. Therefore by the divine power working with him he aroused a great many to his own zeal. But when he saw yet more coming to him for instruction and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning. Then, with becoming consideration that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed being satisfied with receiving from the purchaser for oboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline, and for the greater part of the night he gave himself to the study of the divine scriptures. He restrained himself as much as possible by a most philosophic life, sometimes by the discipline of fasting, again by limited time for sleep, and in his zeal he never lay upon a bed but upon the ground. Most of all he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes nor to occupy oneself with cares for the future. With a zeal beyond his age he continued in cold and nakedness, and going to the very extreme of poverty he greatly astonished those about him, and indeed he grieved many of his friends who desired to share their possessions with him on account of the weary some toil which they saw him enduring in the teaching of divine things. But he did not relax his perseverance. He is said to have walked for a number of years never wearing a shoe, and for a great many years to have abstained from the use of wine, and of all other things beyond his necessary food, so that he was in danger of breaking down and destroying his constitution. By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal, so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction. Some of them, having received from him into the depth of their souls faith in the Divine Word, became prominent in the persecution then prevailing, and some of them were seized and suffered martyrdom. Chapter 4 The Pupils of Origin That Became Martyrs The first of these was Plutarch, who was mentioned just above. As he was led to death, the man of whom we are speaking being with him at the end of his life came near being slain by his fellow citizens as if he were the cause of his death. But the providence of God preserved him at this time also. After Plutarch the second martyr among the pupils of origin was Serenus, who gave through fire a proof of the faith which he had received. The third martyr from the same school was Heraclides, and after him the fourth was Herod. The fourth of these was as yet a catechumen and the latter had but recently been baptized. Both of them were beheaded. After them the fifth from the same school proclaimed as an athlete of piety was another Serenus, who it is reported was beheaded after a long endurance of tortures. And of women Heraeus died while yet a catechumen receiving baptism by fire as Origin himself somewhere says. POTEMINA Basilides may be counted the seventh of these. He led to martyrdom the celebrated Potemina, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity, for she was blooming in the perfection of her mind and her physical graces. Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother Marcella was put to death by fire. They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse. After a little consideration, being asked for her decision, she made a reply which was regarded as impious. Therefore she received sentence immediately, and Basilides, one of the officers of the army, led her to death. But as the people attempted to annoy and insult her with abusive words, he drove back her insultors, showing her much pity and kindness. And perceiving the man's sympathy for her, she exhorted him to be of good courage, for she would supplicate her lord for him after her departure, and he would soon receive a reward for the kindness he had shown her. Having said this, she nobly sustained the issue, burning pitch being poured little by little over various parts of her body, from the sole of her feet to the crown of her head. Such was the conflict endured by this famous maiden. Not long after this Basilides, being asked by his fellow soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian. And he confessed this openly. At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and acknowledging his conviction before him he was imprisoned. But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potemina, for three days after her martyrdom, stood beside him by night and placed a crown on his head, and said that she had besought the Lord for him, and had obtained what she asked, and that soon she would take him with her. Thereupon the brethren gave him the seal of the Lord, and on the next day, after giving glorious testimony for the Lord, he was beheaded, and many others in Alexandria are recorded to have accepted speedily the word of Christ in those times. For Potemina appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter. CHAPTER VI. Clement of Alexandria. Clement having succeeded Pantinas had charged at that time of the catechetical instruction in Alexandria so that origin also, while still a boy, was one of his pupils. In the first book of the work called Stromata, which Clement wrote, he gives a chronological table bringing events down to the death of Commodus, so it is evident that that work was written during the reign of Severus, whose times we are now recording. CHAPTER VII. THE WRITER JUDIS. At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus. He thought that the coming of Antichrist, which was much talked about, was then near. So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many. CHAPTER VIII. ORIGIN'S DAREING DEED. At this time while origin was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the time to take away from the unbeliever's all opportunity for scandal, for although young he met for the study of divine things with women as well as men, he carried out in action the word of the Saviour. He thought that this would not be known by many of his acquaintances, but it was impossible for him, though desiring to do so, to keep such an action secret. When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction. Such was he at that time, but soon afterward seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Caesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering origin worthy in the highest degree of the honor, ordained him a presbyter. Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, saved this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate. These things, however, took place a little later. But at this time origin continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him, devoting his entire leisure without cessation to divine studies and to his pupils. Severus, having held the government for eighteen years, was succeeded by his son Antoninus. Among those who had endured courageously the persecution of that time, and had been preserved by the providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem. On account of his preeminence in the confession of Christ he was thought worthy of that bishopric while Narcissus, his predecessor, was still living. Chapter 9 The Miracles of Narcissus The citizens of that parish mention many other miracles of Narcissus on the tradition of the brethren who succeeded him, among which they relate the following wonder as performed by him. They say that the oil once failed while the deacons were watching through the night at the great Pascal vigil. There upon the whole multitude being dismayed, Narcissus directed those who attended to the lights to draw water and bring it to him. This being immediately done he prayed over the water, and with firm faith in the Lord commanded them to pour it into the lamps. And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil. A small portion of it has been preserved even to our day by many of the brethren there as a memento of the wonder. They tell many other things worthy to be noted of the life of this man, among which is this. Certain base men being unable to endure the strength and firmness of his life and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him and circulated a terrible slander against him. And to persuade those who heard of it, they confirmed their accusations with oaths, one invoked upon himself destruction by fire, another the wasting of his body by a foul disease, the third the loss of his eyes. But though they swore in this manner they could not affect the mind of the believers, because the continents and virtuous life of Narcissus were well known to all. But he could not in any wise endure the wickedness of these men, and as he had followed a philosophic life for a long time he fled from the whole body of the church and hid himself in desert and secret places and remained there many years. But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men and brought on them the curses with which they had bound themselves. The residents of the first, from nothing but a little spark falling upon it, was entirely consumed by night and he perished with all his family. The second was speedily covered with the disease with which he had implicated upon himself, from the soul of his feet to his head. But the third, perceiving what had happened to the others and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together, and in his repentance he became so wasted by his great lamentations and continued weeping to such an extent that both his eyes were destroyed. Such were the punishments which these men received for their falsehood. CHAPTER X. THE BISHIPS OF JOURUSALIM. Narcissus having departed, and no one knowing where he was, those presiding over the neighboring churches thought it best to ordain another bishop. His name was Dias. He presided but a short time and Germania succeeded him. He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead, and immediately the brethren besought him to take the Episcopate, as all admired him the more on account of his retirement and philosophy, and especially because of the punishment with which God had avenged him. Alexander. But as on account of his great age Narcissus was no longer able to perform his official duties, the providence of God called to the office with him, by a revelation given him in a night vision, the above mentioned Alexander, who was then bishop of another parish. Thereupon, as by divine direction, he journeyed from the land of Cappadocia, where he first held the Episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. They received him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates they would receive the bishop for ordained for them by God. And having done this, with the unanimous consent of the bishops of the neighboring churches, they constrained him to remain. Alexander himself, in private letters to the Antenowites, which are still preserved among us, mentions the joint Episcopate of Narcissus and himself, writing in these words at the end of the Epistle. Narcissus salutes you, who held the Episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age, and he exhorts you, as I do, to be of one mind. These things took place in this manner, but on the death of Serapion Asclepiodes, who had been himself distinguished among the confessors during the persecution, succeeded to the Episcopate of the Church at Antioch. Alexander alludes to his appointment, writing thus to the Church at Antioch. Here a servant and prisoner of Jesus Christ, to the blessed Church of Antioch, greeting in the Lord, The Lord hath made my bonds during the time of my imprisonment light and easy, since I learned that, by the divine providence, Asclepiodes, who in regard to the true faith is eminently qualified, has undertaken the bishopric of your Holy Church in Antioch. He indicates that he sent this Epistle by Clement, writing toward its close as follows, My honoured brethren, I have sent this letter to you by Clement, the Blessed Presbyter, a man virtuous and approved, whom ye yourselves also know and will recognize. Being here in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord. CHIRCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman McGifford, Book 6, Part 2, Chapters 12 through 24. CHAPTER 12 CERAPION AND HIS EXTANT WORKS It is probable that others have preserved other memorials of Cerapion's literary industry, but there have reached us only those addressed to a certain Dominus, who in the time of persecution fell away from faith in Christ to the Jewish will-worship, and those addressed to Pontius and Caracus, ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter. He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rosas who had been led astray by it into heterodox notions. It may be well to give some brief extracts from his work, showing his opinion of the book. He writes as follows, For we, brethren, receive both Peter and the other apostles as Christ, but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us. When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If this is the only thing which occasions dispute among you, let it be read, but now, having learned from what has been told me that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly. But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianas, and that not understanding what he was saying he contradicted himself. For having obtained this Gospel from others who had studied it diligently, namely from the successors of those who first used it, whom we called docity, for most of their opinions are connected with the teaching of that school, we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine which we have pointed out for you farther on. So much in regard to Serapion. CHAPTER XIII. THE WRITINGS OF CLEMENT All the eight stromata of Clement are preserved among us, and have been given by him the following title, Titus Flavius Clements Stromata of Gnostic Notes on the True Philosophy. The books entitled Hypotypuses are of the same number, in them he mentions Pantinas by name as his teacher, and gives his opinions and traditions. Against these there is his Hortatory Discourse addressed to the Greeks, three books of a work entitled The Instructor, another with the title What Rich Man is Saved, The Work on the Passover, Discussions on Fasting and on Evil Speaking, The Hortatory Discourse on Patience, or to those recently baptized, and the one bearing the title Ecclesiastical Canon or Against the Judaizers, which he dedicated to Alexander, the Bishop mentioned above. In the stromata he has not only treated extensively of the Divine Scripture, but he also quotes from the Greek writers whenever anything that they have said seems to him profitable. He elucidates the opinions of many, both Greeks and barbarians. He also refutes the false doctrines of the Horiziarchs, and besides this, reviews a large portion of history, giving us specimens of very various learning, with all the rest he mingles the views of philosophers. It is likely that on this account he gave his work the appropriate title of stromata. He makes use also in these works of testimonies from the disputed scriptures, the so-called Wisdom of Solomon, and of Jesus the son of Sirach, and the Epistle to the Hebrews, and those of Barnabas and Clement and Jude. He mentions also Tatians discourse to the Greeks and speaks of Cassianus as the author of a chronological work. He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolimus, as showing all of them in their works that Moses and the Jewish race existed before the earliest origin of the Greeks. These books abound also in much other learning. In the first of them the author speaks of himself as next after the successors of the apostles. In them he promises also to write a commentary on Genesis. In his book on the Passover he acknowledges that he had been urged by his friends to commit to writing, for posterity, the traditions which he had heard from the ancient presbyters, and in the same work he mentions Melito and Irenaeus, and certain others, and gives extracts from their writings. Chapter 14 The Scriptures Mentioned by Him To sum up briefly, he has given in the hypotipuses a bridged accounts of all canonical scripture not omitting the disputed books, I refer to Jude and the other Catholic epistles, and Barnabas, and the so-called Apocalypse of Peter. He says that the epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language, but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts. But he says that the words Paul the Apostle were probably not prefixed, because in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name. Further on he says, but now, as the Blessed Presbyter said, since the Lord being the Apostle of the Almighty was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an Apostle of the Hebrews, through respect for the Lord, and because being a herald and Apostle of the Gentiles, he wrote to the Hebrews out of his superabundance. Again in the same books, Clement gives the tradition of the earliest presbyters as to the order of the Gospels in the following manner. The Gospels containing the genealogies, he says, were written first. The Gospel according to Mark had this occasion, as Peter had preached the word publicly at Rome and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out, and having composed the Gospel he gave it to those who had requested it. When Peter learned of this he neither directly forbade nor encouraged it, but last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement. Again, the above mentioned Alexander, in a certain letter to origin, refers to Clement and at the same time to Pantinas as being among his familiar acquaintances. He writes as follows, For this, as thou knowest, was the will of God, that the ancestral friendship existing between us should remain unshaken, nay, rather should be warmer and stronger. For we know well those blessed fathers who have troddened the way before us, with whom we shall soon be, Pantinas, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with thee, the best in everything, my master and brother. So much for these matters, but adamantius, for this also was a name of origin, when Zephyrinus was bishop of Rome, visited Rome, desiring, as he himself somewhere says, to see the most ancient Church of Rome. After a short stay there he returned to Alexandria, and he performed the duties of catechetical instruction there with great zeal. Demetrius, who was bishop there at that time, urging and even in treating him to work diligently for the benefit of the brethren. Chapter 15 Heraclus But when he saw that he had not time for the deeper study of divine things, and for the investigation and interpretation of the sacred scriptures, and also for the instruction of those who came to him, for, coming one after another, from morning till evening to be taught by him, they scarcely gave him time to breathe, he divided the multitude, and from those whom he knew well he selected Heraclus, who was a zealous student of divine things, and in other respects a very learned man, not ignorant of philosophy, and made him his associate in the work of instruction. He entrusted to him the elementary training of beginners, but reserved for himself the teaching of those who were farther advanced. Chapter 16 Origins, Ernest Study of the Divine Scriptures Though Ernest and assiduous was Origins' research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew scriptures which were in the hands of the Jews, he investigated also the works of other translators of the sacred scriptures besides the Seventy, and in addition to the well-known translations of Aquila, Simacus, and Theodotian, he discovered certain others which had been concealed from remote times, in what out-of-the-way corners I know not, and by his search he brought them to light. Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium, and that one in some other place. In the Hexopla of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh. He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus. Having collected all of these, he divided them into sections and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexopla. He arranged also separately an addition of Aquila and Simacus and Theodotian with the Septuagint in the Tetrapla. CHAPTER 17 THE TRANSLATORS SIMACUS As to these translators it should be stated that Simacus was an Ibianite, but the heresy of the Ibianites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history. Commentaries of Simacus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew. Origen states that he obtained these and other commentaries of Simacus on the scriptures from a certain Julianna, who, he says, received the books by inheritance from Simacus himself. CHAPTER 18 AMBROSE About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the church. Many others also, drawn by the fame of Origen's learning, which resounded everywhere, came to him to make trial of his skill in sacred literature. And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy. For when he perceived that any persons had superior intelligence, he instructed them also in philosophic branches, in geometry, arithmetic, and other preparatory studies, and then advanced to the systems of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves. And he instructed many of the less learned in the common school branches, saying that these would be no small help to them in the study and understanding of the divine scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning. CHAPTER 19 CIRCUMSTANCES RELATED OF ORIGIN The Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him, again they submitted their labors to him as a teacher for his judgment. Why need we say these things when even porphyry, who lived in Sicily in our own times and wrote books against us, attempting to produce the divine scriptures by them, mentions those who have interpreted them, and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and culminating their interpreters, attempting especially to slander origin whom he says he knew in his youth. But truly without knowing it he commends the man, telling the truth about him in some cases where he could not do otherwise, but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian, again he describes his proficiency in philosophic learning, but hear his own words. Some persons, desiring to find a solution of the baseness of the Jewish scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves, for they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries, and having bewildered the mental judgment by folly they make their explanations. Farther on, he says, as an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated, and still is, on account of the writings which he has left, I refer to Origen, who is highly honored by the teachers of these doctrines. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences, but as to the correct choice of life he pursued a course opposite to his. For Ammonius being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness, and carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the deity being like a Greek, and mingling Grecian teachings with foreign fables. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, and Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chimeraan, the Stoic, and of Cornutus, becoming acquainted through them with the figurative interpretation of the Grecian mysteries he applied it to the Jewish scriptures. These things are said by Porphyry in the third book of his work against the Christians. He speaks truly of the industry and learning of the man, but plainly utters a falsehood for what will not an opposer of Christians do, when he says that he went over from the Greeks, and that Amonius fell from a life of piety into heathen customs. For the doctrine of Christ was taught to Origen by his parents as we have shown above, and Amonius held the divine philosophy unshaken and unadulterated to the end of his life. His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned. These things are sufficient to events the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it in a certain epistle where he writes as follows. When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics and what the philosophers say concerning the truth. And in this we have followed Pantinas, who benefited many before our time by his thorough preparation in such things, and also Heraclus, who is now a member of the Presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects. And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment, and he continues the earnest investigation of Greek works. He says these things in defending himself for his study of Grecian literature. About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would, with all speed, send origin to him for an interview. Being sent by them, he went to Arabia, and having in a short time accomplished the object of his visit, he returned to Alexandria. But some time after a considerable war broke out in the city, and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea, while there the bishops of the church in that country requested him to preach and expound the scriptures publicly, although he had not yet been ordained as presbyter. This is evident from what Alexander, bishop of Jerusalem, and the octistus of Caesarea, wrote to Demetrius in regard to the matter, defending themselves thus. He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue. For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Loranda, Uelpes by Neon, and in Iconium, Polinus by Celsus, and in Sinata, Theodorus by Atticus, our blessed brethren, and probably this has been done in other places unknown to us. He was honored in this manner while yet a young man, not only by his countrymen, but also by foreign bishops. But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria, so he returned and resumed his accustomed duties. Chapter 20 The Extant Works of the Writers of that Age There flourished many learned men in the church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at Ilya, which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work. Among these burrillists has left us, besides letters and treatises, various elegant works. He was Bishop of Bostra in Arabia. Likewise also Hippolytus, who presided over another church, has left writings. There has reached us also a dialogue of Chaius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new scriptures. He mentions only thirteen epistles of the Holy Apostle, not counting that to the Hebrews, with the others. And unto our day there are some among the Romans who do not consider this a work of the Apostle. Chapter 21 The Bishops That Were Well Known At That Time After Antoninus had reigned seven years and six months, Macrinus succeeded him. He held the government but a year, and was succeeded by another Antoninus. During his first year the Roman bishop Zephyrinus, having held his office for eighteen years, died, and Callistus received the Episcopate. He continued for five years and was succeeded by Urbanus. After this Alexander became Roman Emperor, Antoninus having reigned but four years. At this time Phyletus also succeeded Asclepiodes in the Church of Antioch. The mother of the Emperor Mamia by name was a most pious woman, if there ever was one, and of religious life. When the fame of origin had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things. Staying for a time in Antioch, she sent for him with a military escort. Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work. Chapter 22 The works of Hippolytus which have reached us At that time Hippolytus, besides many other treatises, wrote a work on the Passover. He gives in this a chronological table, and presents a certain Pascal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander. Of his other writings the following have reached us. On the Hexameron, on the works after the Hexameron, against Marcian, on the Song of Songs, on portions of Ezekiel, on the Passover, against all the heresies, and you can find many other works preserved by many. Chapter 23 Origins Zeal and his Elevation to the Presbyterate At that time Origin began his commentaries on the divine scriptures, being urged there too by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means. For he dictated to more than seven amennuencies, who relieved each other at appointed times, and he employed no fewer copyists besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries. While these things were in progress, Urbanus, who had been for eight years Bishop of the Roman Church, was succeeded by Pontianus, and Zebinus succeeded Phyletus in Antioch. At this time Origin was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as Presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise, we have written of them to some extent in the second book of the defense which we have composed in his behalf. Chapter 24 The Commentaries Which He Prepared at Alexandria It may be well to add that in the sixth book of his exposition of the Gospel of John he states that he prepared the first five while in Alexandria. Of his work on the entire Gospel only twenty-two volumes have come down to us. In the ninth of those on Genesis, of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations. Of these last five volumes have reached us. In them he mentions also his books on the Resurrection, of which there are two. He wrote also the book's day Principius, before leaving Alexandria, and the discourses entitled Stromata, ten in number, he composed in the same city during the reign of Alexander as the notes by his own hand preceding the volumes indicate. End of Book Six, Part Two Book Six, Part Three of Eusebius Church History This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org Recording by David Leeson Church History by Eusebius of Caesarea translated by Arthur Cushman MacGifford Book Six, Part Three, Chapters 25-40 Chapter 25 His Review of the Canonical Scriptures When expounding the first Psalm, he gives a catalog of the sacred scriptures of the Old Testament as follows. It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two corresponding with the number of their letters. Farther on, he says, The twenty-two books of the Hebrews are the following. That which is called by us Genesis, but by the Hebrews from the beginning of the book Baroshit, which means in the beginning, Exodus, Velismot, that is, these are the names, Leviticus, Veicra, and he called Numbers Ames Fekodim, Deuteronomy, Elea Devarim, these are the words. Jesus, the Son of Nave, Yoshua Bin Noun, Judges and Ruth, among them in one book, Shoftim, the First and Second of Kings, among them one, Shamuel, that is, the Call of God, the Third and Fourth of Kings in one, Vamauk David, that is, the Kingdom of David, of the Chronicles, the First and Second in one, Dabri Amin, that is, Records of Days, Esdras, First and Second in one, Ezra, that is, an Assistant, the Book of Songs, Svartilim, the Proverbs of Solomon, Meloth, Ecclesiastes, Coalit, the Song of Songs, not as some suppose, Songs of Songs, Isaiah, Yeshua, Jeremiah with Lamentations and the Epistle in one, Jeremiah, Daniel, Daniel, Ezekiel, Ezekiel, Job, Yov, Esther, Esther, and besides these there are the Maccabees, which are entitled Shabbath Shabbaneel, he gives these in the above mentioned work. In his first book on Matthew's Gospel, Maintaining the Canon of the Church, he testifies that he knows only four Gospels writing as follows. Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism and published in the Hebrew language. The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic Epistle acknowledges him as a son, saying, the church that is at Babylon, elected together with you, salute a few, and so does Marcus, my son. And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts, last of all that by John. In the fifth book of his expositions of John's Gospel, he speaks thus concerning the Epistles of the Apostles, but he who was made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit, that is, Paul, who fully preached the Gospel from Jerusalem and round about even unto Ilyricum, did not write to all the churches which he had instructed, and to those to which he wrote he sent but few lines. And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail, has left one acknowledged Epistle, perhaps also a second, but this is doubtful. Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the Seven Thunders. He has left also an Epistle of very few lines, perhaps also a second and third, but not all consider them genuine, and together they do not contain a hundred lines. In addition, he makes the following statements in regard to the Epistle to the Hebrews in his homilies upon it, that the verbal style of the Epistle entitled to the Hebrews is not rude like the language of the Apostle, who acknowledged himself rude in speech, that is in expression, but that its diction is pure or Greek, anyone who has the power to discern differences of phraseology will acknowledge. Moreover, that the thoughts of the Epistle are admirable and not inferior to the acknowledged apostolic writings, anyone who carefully examines the apostolic text will admit. Farther on, he adds, if I gave my opinion, I should say that the thoughts are those of the Apostle, but the diction and phraseology are those of someone who remembered the apostolic teachings and wrote down at his leisure what had been said by his teacher. Therefore, if any church holds that this Epistle is by Paul, let it be commended for this, for not without reason have the ancients handed it down as Paul's. But who wrote the Epistle in truth? God knows. The statement of some who have gone before us is that Clement, Bishop of the Romans, wrote the Epistle, and of others that Luke, the Altar of the Gospel and the Acts, wrote it, but let this suffice on these matters. Chapter 26 Heroclass Becomes Bishop of Alexandria It was in the tenth year of the above mentioned reign that Origen removed from Alexandria to Caesarea, leaving the charge of the Catechetical school in that city to Heroclass. Not long afterward, Demetrius, Bishop of the Church of Alexandria, died, having held the office for 43 full years, and Heroclass succeeded him. At this time for Milianus, Bishop of Caesarea in Cappadocia was conspicuous. Chapter 27 How the Bishops Regarded Origen He was so earnestly affected toward Origen that he urged him to come to that country for the benefit of the Churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things. And Alexander, Bishop of Jerusalem, and the octistus, Bishop of Caesarea, attended on him constantly, as their only teacher, and allowed him to expound the divine scriptures, and to perform the other duties pertaining to ecclesiastical discourse. Chapter 28 The Persecution Under Maximinus The Roman Emperor Alexander, having finished his reign in 13 years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution commanding that only the rulers of the Churches should be put to death as responsible for the gospel teaching. Thereupon Origen composed his work on martyrdom, and dedicated it to Ambrose and Protactitus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were imminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his commentaries on John, and in several epistles. Chapter 29 Vabianus, who was wonderfully designated Bishop of Rome by God. Gordianus succeeded Maximinus as Roman Emperor, and Pontianus, who had been Bishop of the Church at Rome for six years, was succeeded by Anteros. After he had held the office for a month, Vabianus succeeded him. They say that Vabianus, having come after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace. For when all the brethren had assembled to select by vote him who should succeed to the Episcopate of the Church, several renowned and honourable men were in the minds of many, but Vabianus, although present, was in the mind of none, but they relate that suddenly a dove, flying down, lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove. Thereupon all the people, as if moved by one divine spirit, with all eagerness and unanimity, cried out that he was worthy, and without delay they took him and placed him upon the Episcopal seat. About that time Zambianus, Bishop of Antioch died, and Bubyllus succeeded him, and in Alexandria Heraclas, having received the Episcopal office after Demetrius, was succeeded in the charge of the Catechetical School by Dionysius, who had also been one of Origen's pupils. CHAPTER 30 THE PUPLES OF ORIGIN While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athena Doris, we know to have been especially celebrated, finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity. Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honored with a bishopric in the churches of Pontus. CHAPTER 31 AFRICANUS At this time also Africanus, the writer of the books entitled Cesti, was well known. There is extent an epistle of his to Origen, expressing doubts of the story of Susanna in Daniel, as being spurious and fictitious. Origen answered this very fully. Other works of the same Africanus, which have reached us are his five books on chronology, a work accurately and laboriously prepared. He says in this that he went to Alexandria on account of the great fame of Heraclas, who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have already mentioned. There is extent also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the genealogies of Christ. In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work. Chapter 32. The Commentaries which Origen composed in Caesarea in Palestine. About this time Origen prepared his commentaries on Isaiah and on Ezekiel. Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert, on Ezekiel twenty-five books, which are all that he wrote on the whole prophet. Being at that time in Athens he finished his work on Ezekiel and commenced his commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Caesarea he completed these also ten books in number. But why should we give in this history an accurate catalogue of the man's works, which would require a separate treatise? We have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers. Whoever desires may learn readily from this which of Origen's works have reached us. But we must proceed now with our history. Chapter 33. The Error of Barillus. Barillus, whom we mentioned recently as Bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own, before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him. Many bishops carried on investigations and discussions with him on this matter, and Origen, having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion. There are still extant writings of Barillus and of the Synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time. The elder brethren among us have handed down many other facts respecting Origen, which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf, written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of fault-finders. CHAPTER XXXIV Philip Caesar Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him. It is reported that he, being a Christian, desired on the day of the last Pascal vigil, to share with the multitude in the prayers of the church, but that he was not permitted to enter by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance. For if he had not done this, he would never have been received by him on account of the many crimes which he had committed. It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God. CHAPTER XXXV Dionysius succeeds Heraclus in the Episcopate. In the third year of this emperor Heraclus died, having held his office for sixteen years, and Dionysius received the Episcopate of the Churches of Alexandria. CHAPTER XXXVI Other Works of Origin At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origin being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus, the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the twelve prophets of which we have found only twenty-five. There is extant also an epistle of his to the emperor Philip, and another to Severa, his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons. He wrote also to Fabianus, Bishop of Rome, and to many other rulers of the Churches concerning his orthodoxy. You have examples of these in the Eighth Book of the Apology which we have written in his behalf. Chapter 37 The Descension of the Arabians About the same time others arose in Arabia, putting forward a doctrine foreign to the truth, they said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together, and at that time also a synod of considerable size assembled, and origin, being again invited thither, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed. Chapter 38 The Heresy of the Elkicites Another error also arose at this time called the heresy of the Elkicites, which was extinguished in the very beginning. Origin speaks of it in this manner in a public homily on the 82nd Psalm. A certain man came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the Churches, styled of the Elkicites. I will show you what evil things that opinion teaches that you may not be carried away by it. It rejects certain parts of every scripture. Again it uses portions of the Old Testament and the Gospel, but rejects the apostle altogether. It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart. They produce a certain book which they say fell from heaven. They hold that whoever hears and believes this shall receive remission of sins, another remission than that which Jesus Christ has given. Such is the account of these persons. CHAPTER XXXIX The persecution under Deceus and the sufferings of Origin. After a reign of seven years Philip was succeeded by Deceus. On account of his hatred of Philip he commenced a persecution of the Churches in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the Episcopate. In Palestine Alexander, Bishop of the Church of Jerusalem, was brought again on Christ's account before the Governor's judgment seat in Caesarea, and having acquitted himself nobly in a second confession was cast into prison, crowned with the hoary locks of venerable age. And after his honorable and illustrious confession at the tribunal of the Governor he fell asleep in prison, and Mazabanese became his successor in the bishopric of Jerusalem. Babylonus and Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius in the Episcopate of that Church. But how many and how great things came upon Origin in the persecution, and what was their final result, as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power assaulting him beyond all others against whom he contended at that time, and what and how many things he endured for the word of Christ, bonds and bodily tortures and torments under the iron collar and in the dungeon, and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies, and how his sufferings terminated as his judge strove eagerly with all his might not to end his life, and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy. Chapter 40 The Events Which Happened to Dionysius I shall quote from the Epistle of Dionysius to Germanus, on account of what befell the former. Speaking of himself, he writes as follows, I speak before God, and he knows that I do not lie. I did not flee on my own impulse nor without divine direction. But even before this, at the very hour when the Decian persecution was commanded, Subminus sent a Frumantarius to search for me, and I remained at home four days awaiting his arrival. But he went about examining all places, roads, rivers and fields, where he thought I might be concealed or on the way. But he was smitten with blindness and did not find the house, for he did not suppose that being pursued I would remain at home. And after the fourth day God commanded me to depart, and made a way for me in a wonderful manner, and I and my attendants and many of the brethren went away together. And that this occurred through the providence of God was made manifest by what followed, in which perhaps we were useful to some. Farther on he relates in this manner what happened to him after his flight, for about sunset, having been seized with those that were with me I was taken by the soldiers to Taposteris. But in the providence of God Timothy was not present and was not captured. But coming later he found the house deserted and guarded by soldiers and ourselves reduced to slavery. After a little he says, and what was the manner of his admirable management? For the truth shall be told. One of the country people met Timothy fleeing and disturbed and inquired the cause of his haste, and he told him the truth. And when the man heard it, he was on his way to a marriage-feast, for it was customary to spend the entire night in such gatherings, he entered and announced it to those at the table, and they, as if on a pre-concerted signal, arose with one impulse, and rushed out quickly and came and burst in upon us with a shout. Immediately the soldiers who were guarding us fled, and they came to us lying as we were upon the bare couches. But I, God knows, thought at first that they were robbers who had come for spoil and plunder, so I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me, but they directed me to rise and come away quickly. Then I understood why they were come, and I cried out, beseeching and entreating them to depart and leave us alone, and I requested them, if they desired to benefit me in any way, to anticipate those who were carrying me off and cut off my head themselves, and when I had cried out in this manner, as my companions and partners in everything know, they raised me by force, but I threw myself on my back on the ground, and they seized me by the hands and feet and dragged me away. And the witnesses of all these occurrences followed, Gaius, Faustus, Peter and Paul, but they who had seized me carried me out of the village hastily, and placing me on an ass without a saddle bore me away. Dionysius relates these things respecting himself. End of book 6, part 3