THE CHURCH HISTORY OF EUSEBIUS, BOOK V
BOOK V.
INTRODUCTION.
- SOTER, [1] bishop of the church of Rome, died after an episcopate of eight
years, and was succeeded by Eleutherus, [2] the twelfth from the apostles. In
the seventeenth year of the Emperor Antoninus Verus, [3] the persecution of our
people was rekindled more fiercely in certain districts on account of an
insurrection of the masses in the cities; and judging by the number in a single
nation, myriads suffered martyrdom throughout the world. A record of this was
written for posterity, and in truth it is 2 worthy of perpetual remembrance. A full
account, containing the most reliable information on the subject, is given in
our Collection of Martyrdoms, [4] which constitutes a narrative instructive as
well as historical. I will repeat here such portions of this account as may be
needful for the present purpose. Other writers of history record the victories 3
of war and trophies won from enemies, the skill of generals, and the manly
bravery of soldiers, defiled with blood and with innumerable slaughters for the
sake of children and country and other possessions. But our 4 narrative of the
government of God [5] will record in ineffaceable letters the most peaceful wars
waged in behalf of the peace of the soul, and will tell of men doing brave
deeds for truth rather than country, and for piety rather than dearest friends. It
will hand down to imperishable remembrance the discipline and the much-tried
fortitude of the athletes of religion, the trophies won from demons, the
victories over invisible enemies, and the crowns placed upon all their heads.
CHAPTER I.
The Number of those who fought for Religion in Gaul under Verus and the Nature
of their Conflicts.
The country in which the arena was pre- 1 pared for them was Gaul, of
which Lyons and Vienne [1] are the principal and most celebrated cities. The Rhone
passes through both of them, flowing in a broad stream through the entire
region. The most celebrated churches in that country sent an account of the
witnesses [2] to the churches in Asia and Phrygia, relating in the following manner
what was done among them. I will give their own words. [3]
3 "The servants of Christ residing at Vienne and Lyons, in Gaul, to the
brethren through out Asia and Phrygia, who hold the same faith and hope of
redemption, peace and grace and glory from God the Father and Christ Jesus our
Lord."
4 Then, having related some other matters they begin their account in this
manner: "The greatness of the tribulation in this region, and the fury of the
heathen against the saints, and the sufferings of the blessed witnesses we
cannot recount accurately, nor indeed 5 could they possibly be recorded. For with
all his might the adversary fell upon us, giving us a foretaste of his unbridled
activity at his future coming. He endeavored in every manner to practice and
exercise his servants against the servants of God, not only shutting us out from
houses and baths and markets, but forbidding any of us to be seen in any place
whatever. But the grace of God led 6 the conflict against him, and delivered
the weak, and set them as firm pillars, able through patience to endure all the
wrath of the Evil One. And they joined battle with him, undergoing all kinds of
shame and injury; and regarding their great sufferings as little, they
hastened to Christ, manifesting truly that 'the sufferings of this present time are
not worthy to be compared with the glory which shall be revealed to us-ward.' [4]
First of all, they endured nobly 7 the injuries heaped upon them by the
populace; clamors and blows and draggings and robberies and stonings and
imprisonments, [5] and all things which an infuriated mob delight in inflicting on enemies
and adversaries. Then, 8 being taken to the forum by the chiliarch [6] and the
authorities of the city, they were examined in the presence of the whole
multitude, and having confessed, they were imprisoned until the arrival of the
governor. When, 9 afterwards, they were brought before him, and he treated us with
the utmost cruelty, Vettius Epagathus, [7] one of the brethren, and a man
filled with love for God and his neighbor, interfered. His life was so consistent
that, although young, he had attained a reputation equal to that of the eider
Zacharias: for he ' walked in all the commandments and ordinances of the Lord
blameless,' s and was untiring in every good work for his neighbor, zealous for God
and fervent in spirit. Such being his character, he could not endure the
unreasonable judgment against us, but was filled with indignation, and asked to be
permitted to testify in behalf of his brethren, that there is among 10 us
nothing ungodly or impious. But those about the judgment seat cried out against him,
for he was a man of distinction; and the governor refused to grant his just
request, and merely asked if he also were a Christian. And he, confessing this
with a loud voice, was himself taken into the order [9] of the witnesses, being
called the Advocate of the Christians, but having the Advocate [10] in himself,
the Spirit [11] more abundantly than Zacharias. [12] He showed this by the
fullness of his love, being well pleased even to lay down his life [13] in defense
of the brethren. For he was and is a true disciple of Christ, 'following the
Lamb whithersoever he goeth.' [14]
11 "Then the others were divided, [15] and the proto-witnesses were
manifestly ready, and finished their confession with all eagerness. But some appeared
unprepared and untrained, weak as yet, and unable to endure so great a
conflict. About ten of these proved abortions, [16] causing us great grief and sorrow
beyond measure, and impairing the zeal of the others who had not yet been
seized, but who, though suffering all kinds of affliction, continued constantly with
the witnesses and did not forsake [12] them. Then all of us feared greatly on
account of uncertainty as to their confession not because we dreaded the
sufferings to be endured, but because we looked to the end, and were afraid that some
of them might fall 18 away. But those who were worthy were seized day by day,
filling up their number, so that all the zealous persons, and those through whom
especially our affairs had been established, were collected together out of
the two 14 churches. And some of our heathen setrants also were seized, as the
governor had commanded that all of us should be examined publicly. These, being
ensnared by Satan, and fearing for themselves the tortures which they beheld the
saints endure, [17] and being also urged on by the soldiers, accused us
falsely of Thyestean banquets and Edipodean intercourse, [18] and of deeds which are
not only unlawful for us to speak of or to think, but which we cannot believe
were ever done by men. When [15] these accusations were reported, all the people
raged like wild beasts against us, so that even if any had before been
moderate on account of friendship, they were now exceedingly furious and gnashed their
teeth against us. And that which was spoken by our Lord was fulfilled: ' The
time will come when whosoever killeth you will think that he doeth God service.'
[19] Then finally the holy witnesses endured 18 sufferings beyond description,
Satan striving earnestly that some of the slanders might be uttered by them
also? "But the whole wrath of the populace, and 17 governor, and soldiers was
aroused exceedingly against Sanctus, the deacon from Vienne, [21] and Maturus, a
late convert, yet a noble combatant, and against Attalus, a native of Pergamos
[22] where he had always been a pillar and foundation, and Blandina, through
whom Christ showed that things which appear mean and obscure and despicable to men
are with God of great glory, [23] through love toward him manifested in power,
and not boasting in appearance. For while we all trembled, and her earthly 18
mistress, who was herself also one of the witnesses, feared that on account of
the weakness of her body, she would be unable to make bold confession, Blandina
was filled with such power as to be delivered and raised above those who were
torturing her by turns from morning till evening in every manner, so that they
acknowledged that they were conquered, and could do nothing more to her. And
they were astonished at her endurance, as her entire body was mangled and broken;
and they testified that one of these forms of torture was sufficient to
destroy life, not to speak of so 19 many and so great sufferings. But the blessed
woman, like a noble athlete, renewed her strength in her confession; and her
comfort and recreation and relief from the pain of her sufferings was in exclaiming,
' I am a Christian, and there is nothing vile done by US.' 20 "But Sanctus
also endured marvelously and superhumanly [24] all the outrages which he
suffered. While the wicked men hoped, by the continuance and severity of his tortures
to wring something from him which he ought not to say, he girded himself against
them with such firmness that he would not even tell his name, or the nation or
city to which he belonged, or whether he was bond or free, but answered in the
Roman tongue to all their questions, ' I am a Christian.' He confessed this
instead of name and city and race and everything besides, and the people 21 heard
from him no other word. There arose therefore on the part of the governor and
his tormentors a great desire to conquer him but having nothing more that they
could do to him, they finally fastened red-hot brazen plates to the most tender
parts of his body. 22. And these indeed were burned, but he continued
unbending and unyielding, firm in his confession, and refreshed and strengthened by the
heavenly fountain of the water of life, flowing from the bowels of Christ. And
his body was a witness of his sufferings, being one complete wound and bruise,
drawn: out of shape, and altogether unlike a human form. Christ, suffering in
him, manifested his glory, delivering him from his adversary, and making him an
example for the others, showing that nothing is fearful where the love of the
Father is, and nothing painful where there 24 is the glory of Christ. For when
the wicked men tortured him a second time after some days, supposing that with
his body swollen and inflamed to such a degree that he could not bear the touch
of a hand, if they should again apply the same instruments, they would
overcome him, or at least by his death under his sufferings others would be made
afraid, not only did not this occur, but, contrary to all human expectation, his
body arose and stood erect in the midst of the subsequent torments, and resumed
its original appearance and the use of its limbs_ so that, through the grace of
Christ, these second sufferings became to him, not torture, but healing. "But
the devil, thinking that he had al- 25 ready consumed Biblias, who was one of
those who had denied Christ, desiring to increase her condemnation through the
utterance of blasphemy, [23] brought her again to the torture, to compel her, as
already feeble and weak, to report impious things concerning us. But 26 she
recovered herself under the suffering, and as if awaking from a deep sleep, and
reminded by the present anguish of the eternal punishment in hell, she
contradicted the blasphemers. 'How,' she said, 'could those eat children who do not think
it lawful to taste the blood even of irrational animals?' And thenceforward she
confessed herself a Christian, and was given a place in the order of the
witnesses.
"But as the tyrannical tortures were 27 made by Christ of none effect
through the patience of the blessed, the devil invented other contrivances, --
confinement in the dark and most loathsome parts of the prison, stretching of the
feet to the fifth hole in the stocks, [26] and the other outrages which his
servants are accustomed to inflict upon the prisoners when furious and filled with
the devil. A great many were suffocated in prison, being chosen by the Lord
for this manner of death, that he might manifest in them his glory. For some, 128
though they had been tortured so cruelly that it seemed impossible that they
could live, even with the most careful nursing, yet, destitute of human
attention, remained in the prison, being strengthened by the Lord, and invigorated both
in body and soul; and they exhorted and encouraged the rest. But such as were
young, and arrested recently, so that their bodies had not become accustomed to
torture, were unable to endure the severity of their confinement, and died in
prison.
"The blessed Pothinus, who had been 29 entrusted with the bishopric of
Lyons, was dragged to the judgment seat. He was more than ninety years of age, and
very infirm, scarcely indeed able to breathe because of physical weakness; but
he was strengthened by spiritual zeal through his earnest desire for
martyrdom. Though his body was worn out by old age and disease, his life was preserved
that Christ might triumph in it. When he was brought by the soldiers to 30 the
tribunal, accompanied by the civil magistrates and a multitude who shouted
against him m every manner as if he were Christ himself, he bore noble witness.
Being asked 31 by the governor, Who was the God of the Christians, he replied, ' If
thou art worthy, thou shalt know.' Then he was dragged away harshly, and
received blows of every kind. Those near him struck him with their hands and feet,
regardless of his age; and those at a distance hurled, at him whatever they
could seize; all of them thinking that they would be guilty of great wickedness and
impiety if any possible abuse were omitted. For thus they thought to avenge
their own deities. Scarcely able to breathe, he was cast into prison and died
after two days. 32. "Then a certain great dispensation of God occurred, and the
compassion of Jesus appeared beyond measure, [27] in a manner rarely seen among
the brotherhood, but not beyond the power of Christ. For those who had recanted
at their first arrest were imprisoned with the others, and endured terrible
sufferings, so that their denial was of no profit to them even for the present.
But those who confessed what they were imprisoned as Christians, no other
accusation being brought against them. But the first were treated afterwards as
murderers and defiled, and were punished twice as severely as the others. For the
joy of martyrdom, and the hope of the promises, and love for Christ, and the
Spirit of the Father supported the latter; but their consciences so greatly
distressed the former that they were easily distinguishable from all the rest by their
very countenances when they were led forth. For the first went out rejoicing,
glory and grace being blended in their faces, so that even their bonds seemed
like beautiful ornaments, as those of a bride adorned with variegated golden
fringes; and they were perfumed with the sweet savor of Christ, [28] so that some
supposed they had been anointed with earthly ointment. But the others were
downcast and humble and dejected and filled with every kind of disgrace, and they
were reproached by the heathen as ignoble and weak, bearing the accusation of
murderers, and having lost the one honorable and glorious and life-giving Name.
The rest, beholding this, were strengthened, and when apprehended, they
confessed without hesitation, paying no attention to the persuasions of the devil." 36
After certain other words they continue: "After these things, finally, their
martyrdoms(were divided into every form. [29] For plaiting a crown of various
colors and of all kinds of flowers, they presented it to the Father. It was
proper therefore that the noble athletes, having endured a manifold strife, and
conquered grandly, should receive the crown, great and incorruptible. "Maturus,
therefore, and Sanctus and 37 Blandina and Attalus were led to the amphi-theater
to be exposed to the wild beasts, and to give to the heathen public a spectacle
of cruelty, a day for fighting with wild beasts being specially appointed on
account of our people. Both Maturus and Sanctus passed again 38 through every
torment in the amphitheater, as if they had suffered nothing before, or rather,
as if, having already conquered their antagonist in many contests,8° they were
now striving for the crown itself. They endured again the customary running of
the gauntlet [31] and the violence of the wild beasts, and everything which the
furious people called for or desired, and at last, the iron chair in which
their bodies being roasted, tormented them with the fumes. And not with this did
the 39 persecutors cease, but were yet more mad against them, determined to
overcome their patience. But even thus they did not hear a word from Sanctus except
the confession which he had uttered from the beginning. These, 40 then, after
their life had continued for a long time through the great conflict, were at
last sacrificed, having been made throughout that day a spectacle to the world, in
place of the usual variety of combats. "But Blandina was suspended on a
stake,41 and exposed to be devoured by the wild beasts who should attack her. And
because she appeared as if hanging on a cross, and because of her earnest
prayers, she inspired the combatants with great zeal. For they looked on her in her
conflict, and beheld with their outward eyes, in the form of their sister, him
who was crucified for them, that he might persuade those who believe on him, that
every one who suffers for the glory of Christ has fellowship always with the
living God. As 42 none of the wild beasts at that time touched her, she was
taken down from the stake, and cast again into prison. She was preserved thus for
another contest, that, being victorious in more conflicts, she might make the
punishment of the crooked serpent irrevocable; [33] and, though small and weak
and despised, yet clothed with Christ the mighty and conquering Athlete, she
might arouse the zeal of the brethren, and, having overcome the adversary many
times might receive, through her conflict, the crown incorruptible.
43 "But Attalus was called for loudly by! the people, because he was a
person of distinction. He entered the contest readily on account of a good
conscience and his genuine practice in Christian discipline, and as he had always been
a witness for the truth among 44 us. He was led around the amphitheater, a
tablet being carried before him on which was written in the Roman language 'This
is Attalus the Christian,' and the people were filled with indignation against
him. But when the governor learned that he was a Roman, he commanded him to be
taken back with the rest of those who were in prison concerning whom he had
written to Caesar, and whose answer he was awaiting.
"But the intervening time was not wasted nor fruitless to them; for by
their patience the measureless compassion of Christ was manifested. For through
their continued life the dead were made alive, and the witnesses showed favor to
those who had failed to witness. And the virgin mother had much joy in
receiving alive those whom she had brought forth as dead. [34] For through their
influence many who had denied were restored, and re-be-gotten, and rekindled with
life, and learned to confess. And being made alive and strengthened, they went to
the judgment seat to be again interrogated by the governor; God, who desires
not the death of the sinner, [35] but mercifully invites to repentance, treating
them with kindness. For Caesar commanded that they should be put to death, [36]
but that any who might deny should be set free. Therefore, at the beginning of
the public festival [37] which took place there, and which was attended by
crowds of men from all nations, the governor brought the blessed ones to the
judgment seat, to make of them a show and spectacle for the multitude. Wherefore
also he examined them again, and beheaded those who appeared to possess Roman
citizenship, but he sent the others to the wild beasts.
48 "And Christ was glorified greatly in those who had formerly denied him,
for, contrary to the expectation of the heathen, they confessed. For they, were
examined by themselves, as about to be set free; but confessing, they were
added to the order of the witnesses. But some continued without, who had never
possessed a trace of faith, nor any apprehension of the wedding garment, [38] nor
an understanding of the fear of God; but, as sons of perdition, they blasphemed
the Way through their apostasy. But all the others were added to the 49
Church. While these were being examined, a certain Alexander, a Phrygian by birth,
and physician by profession, who had resided in Gaul for many years, and was
well known to all on account of his love to God and boldness of speech (for he
was not without a share of apostolic grace), standing before the judgment seat,
and by signs encouraging them to confess, appeared to those standing by as if
in travail. But the people being enraged be- 50 cause those who formerly denied
now confessed, cried out against Alexander as if he were the cause of this.
Then the governor summoned him and inquired who he was. And when he answered that
he was a Christian, being very angry he condemned him to the wild beasts. And
on the next day he entered along with Attalus. For to please the people, the
governor had ordered Attalus again to the wild beasts. And they were tortured in
51 the amphitheater with all the instruments contrived for that purpose, and
having endured a very great conflict, were at last sacrificed. Alexander neither
groaned nor murmured in any manner, but communed in his heart with God. But when
Attalus was placed in 52 the iron seat, and the fumes arose from his burning
body, he said to the people in the Roman language: 'Lo! this which ye do is
devouring men; but we do not devour men; nor do any other wicked thing.' And being
asked, what name God has, he replied, ' God has not a name as man has.'
"After all these, on the last day of the 53 contests, Blandina was again
brought in, with Ponticus, a boy about fifteen years old. They had been brought
every day to witness the sufferings of the others, and had been pressed to
swear by the idols. But because they remained steadfast and despised them, the
multitude became furious, so that they had no compassion for the youth of the boy
nor respect for the sex of the woman. Therefore they exposed them 54 to all the
terrible sufferings and took them through the entire round of torture,
repeatedly urging them to swear, but being unable to effect this; for Ponticus,
encouraged by his sister so that even the heathen could see that she was confirming
and strengthening him, having nobly endured every torture, gave up the ghost.
55 But the blessed Blandina, last of all, having, as a noble mother,
encouraged her children and sent them before her victorious to the King, endured
herself all their conflicts and hastened after them, glad and rejoicing in her
departure as if called to a marriage supper, rather than east to wild beasts. And,
after the scourging, after the wild beasts, after the roasting seat, [39] she
was finally enclosed in a net, and thrown before a bull. And having been tossed
about by the animal, but feeling none of the things which were happening to
her, on account of her hope and firm hold upon what had been entrusted to her, and
her communion with Christ, she also was sacrificed. And the heathen themselves
confessed that never among them had a woman endured so many and such terrible
tortures. 57 "But not even thus was their madness and cruelty toward the
saints satisfied. For incited by the Wild Beast, wild and barbarous tribes were not
easily appeased, and their violence found another peculiar opportunity in 58
the dead bodies [40] For, through their lack of manly reason, the fact that they
had been conquered did not put them to shame, but rather the more enkindled
their wrath as that of a wild beast, and aroused alike the hatred of governor and
people to treat us unjustly; that the Scripture might be fulfilled: ' He that
is lawless, let him be lawless still, and he that is righteous, 59 let him be
righteous still.' [41] For they cast to the dogs those who had died of
suffocation in the prison, carefully guarding them by night and day, lest any one should
be buried by us. And they exposed the remains left by the wild beasts and by
fire, mangled and charred, and placed the heads of the others by their bodies,
and guarded them in like manner from burial by a watch of soldiers for many
days. 60 And some raged and gnashed their teeth against them, desiring to execute
more severe vengeance upon them; but others laughed and mocked at them,
magnifying their own idols, and imputed to them the punishment of the Christians. Even
the more reasonable, and those who had seemed to sympathize somewhat,
reproached them often, saying, ' Where is their God, and what has their religion, which
they have chosen rather than life, profited them ?' 61 So various was their
conduct toward us; but we were in deep affliction because we could not bury the
bodies. For neither did night avail us for this purpose, nor did money persuade,
nor entreaty move to compassion; but they kept watch in every way, as if the
prevention of the burial would be of some great advantage to them." In addition,
they say after other things: "The bodies of the martyrs, having thus 62 in
every manner been exhibited and exposed for six days, were afterward burned and
reduced to ashes, and swept into the Rhone by the wicked men, so that no trace of
them might appear on the earth. And this 68 they did, as if able to conquer
God, and prevent their new birth; 'that,' as they said, 'they may have no hope of
a resurrection, [43] through trust in which they bring to us this foreign and
new religion, and despise terrible things, and are ready even to go to death
with joy. Now let us see if they will rise again, and if their God is able to
help them, and to deliver them out of our hands.'"
CHAPTER II.
The Martyrs, beloved of God, kindly ministered unto those who fell in the
Persecution.
Such things happened to the churches 1 of Christ under the
above-mentioned emperor, [1] from which we may reasonably conjecture the occurrences in the
other provinces. It is proper to add other selections from the same letter, in
which the moderation and compassion of these witnesses is recorded in the
following words: "They were also so zealous in their imitation 2 of Christ, -- '
who, being in the form of God, counted it not a prize to be on an equality with
God,' [2] -- that, though they had attained such honor, and had borne witness,
not once or twice, but many times,- having been brought back to prison from the
wild beasts, covered 'with burns and scars and wounds, -- yet they did not
proclaim themselves witnesses, nor did they suffer us to address them by this name.
If any one of us, in letter or conversation, spoke of them as witnesses, they
rebuked him sharply. For they conceded cheerfully the appellation of Witness to
Christ ' the faithful and true Witness,' [3] and ' firstborn of the dead,' [4]
and prince of the life of God; [5] and they reminded us of the witnesses who
had already departed, and said, ' They are already witnesses whom Christ has
deemed worthy to be taken up in their confession, having sealed their testimony by
their departure; but we are lowly and humble confessors.' [6] And they besought
the brethren with tears that earnest prayers should be offered that they might
be made perfect. [7] They showed in their deeds the power of ' testimony,'
manifesting great boldness toward all the brethren, and they made plain their
nobility through patience and fearlessness and courage, but they refused the title
of Witnesses as distinguishing them from their brethren, [8] being filled with
the fear of God." 5 A little further on they say: "They humbled themselves
under the mighty hand, by which they are now greatly exalted. [9] They defended
all, [10] but accused none. They absolved all, but bound none. [11] And they
prayed for those who had inflicted cruelties upon them, even as Stephen, the
perfect witness, ' Lord, lay not this sin to their charge.' [12] But if he prayed
for those who stoned him, how much more for the brethren !" [6] And again after
mentioning other matters, they say: "For, through the genuineness of their love,
their greatest contest with him was that the Beast, being choked, might cast
out alive those whom he supposed he had swallowed. For they did not boast over
the fallen, but helped them in their need with those things in which they
themselves abounded, having the compassion of a mother, and shedding many tears 7 on
their account before the Father. They asked for life, and he gave it to them,
and they shared it with their neighbors. Victorious; over everything, they
departed to God. Having always loved peace, and having commended peace to us [13]
they went in peace to God, leaving no sorrow to their mother, nor division or
strife to the brethren, but joy and peace and concord and love."
This record of the affection of those 8 blessed ones toward the brethren
that had fallen may be profitably added on account of the inhuman and unmerciful
disposition of those who, after these events, acted unsparingly toward the
members of Christ. [14]
CHAPTER III.
The Vision which appeared in a Dream to the Witness Attalus.
The same letter of the abovementioned[1]. witnesses contains another
account worthy of remembrance. No one will object to our bringing it to the
knowledge of our readers. It runs as follows: "For a certain Alcibiades, 2 [1] who was
one of them, led a very austere life, partaking of nothing whatever but bread
and water. When he endeavored to continue this same sort of life in prison, it
was revealed to Attalus after his first conflict in the amphitheater that
Alcibiades was not doing well in refusing the creatures of God and placing a
stumbling-block before others. And Alcibiades 3 obeyed; and partook of all things
without restraint, giving thanks to God. For they were not deprived of the grace of
God, but the Holy Ghost was their counselor." Let this suffice for these
matters.
The followers of Montanus, [2] Alcibiades [3] 4 and Theodotus [4] in
Phrygia were now first giving wide circulation to their assumption in regard to
prophecy, -- for the may other miracles that, through the gift of God, were still
wrought in the different churches caused their prophesying to be readily
credited by many, -- and as dissension arose concerning them, the brethren in Gaul set
forth their own prudent and most orthodox judgment in the matter, and
published also several epistles from the witnesses that had been put to death among
them. These they sent, while they were still in prison, to the brethren throughout
Asia and Phrygia, and also to Eleutherus, [5] who was then bishop of Rome,
negotiating for the peace of the churches. [6]
CHAPTER IV.
Irenaeus commended by the Witnesses in a Letter.
- The same witnesses also recommended Irenaeus, [1] who was already at that
time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome,
saying many favorable things in regard to him, as the following extract shows:
2. "We pray, father Eleutherus, that you may rejoice in God in all things
and always. We have requested our brother and comrade Irenaeus to carry this
letter to you, and we ask you to hold him in esteem, as zealous for the covenant
of Christ. For if we thought that office could confer righteousness upon any
one, we should commend him among the first as a presbyter of the church, which is
his position."
3 Why should we transcribe the catalogue of the witnesses given in the
letter already mentioned, of whom some were beheaded, others cast to the wild
beasts, and others fell asleep in prison, or give the number of confessors [2] still
surviving at that time? For whoever desires can readily find the full account
by consulting the letter itself, which, as I have said, is recorded in our
Collection of Martyrdoms. [3] Such were the events which happened under Antoninus.
[4]
CHAPTER V.
God sent Rain from Heaven for Marcus Aurelius Caesar in Answer to the Prayers
of our People.
It is reported [1] that Marcus Aurelius 1 Caesar, brother of Antoninus,
[2] being about to engage in battle with the Germans and Sarmatians, was in great
trouble on account of his army suffering from thirst. [3] But the soldiers of
the so-called Melitene legion, [4] through the faith which has given strength
from that time to the present, when they were drawn up before the enemy, kneeled
on the ground, as is our custom in prayer, [5] and engaged in supplications 2
to God. This was indeed a strange sight to the enemy, but it is reported [6]
that a stranger thing immediately followed. The lightning drove the enemy to
flight and destruction, but a shower refreshed the army of those who had called on
God, all of whom had been on the point of perishing with thirst. 3 This story
is related by non-Christian writers who have been pleased to treat the times
referred to, and it has also been recorded by our own people. [7] By those
historians who were strangers to the faith, the marvel is mentioned, but it is not
acknowledged as an answer to our prayers. But by our own people, as friends of
the truth, the occurrence is related in a simple and artless manner.
4 Among these is Apolinarius, [8] who says that from that time the legion
through whose prayers the wonder took place received from the emperor a title
appropriate to the event, being called in the language of the Romans 5 the
Thundering Legion. Tertullian is a trustworthy witness of these things. In the
Apology for the Faith, which he addressed to the Roman Senate, and which work we have
already mentioned, [9] he confirms the history with greater and stronger
proofs. He 6 writes [10] that there are still extant letters [11] of the most
intelligent Emperor Marcus in which he testifies that his army, being on the point
of perishing with thirst in Germany, was saved by the prayers of the Christians.
And he says also that this emperor threatened death [12] to those who brought
accusation against us.
He adds further: [13] 7 "What kind of laws are those which impious,
unjust, and cruel persons use against us alone ? which Vespasian, though he had
conquered the Jews, did not regard; [14] which Trajan partially annulled,
forbidding Christians to be sought after; [15] which neither Adrian, [16] though
inquisitive in all matters, nor he who was called Plus [17] sanctioned." But let any
one treat these things as he chooses; [18] we must pass on to what followed.
Pothinus having died with the other martyrs 8 in Gaul at ninety years of age, [19]
Irenaeus succeeded him in the episcopate of the church at Lyons. [20] We have
learned that, in his youth, he was a hearer of Polycarp. [21] In the 9 third
book of his work Against Heresies he has inserted a list of the bishops of Rome,
bringing it down as far as Eleutherus (whose times we are now considering),
under whom he composed his work. He writes as follows: [22]
CHAPTER VI.
Catalogue of the Bishops of Rome.
- "The blessed apostles [1] having founded and established the church,
entrusted the office of the episcopate to Linus. [2] Paul speaks of this Linus in his
Epistles to Timothy. [3] 2. Anencletus [4] succeeded him, and after
Anencletus, in the third place from the apostles, Clement [5] received the episcopate. He
had seen and conversed with the blessed apostles, [6] and their preaching was
still sounding in his ears, and their tradition was still before his eyes. Nor
was he alone in this, for many who had been taught by the apostles yet
survived. 3 In the times of Clement, a serious dissension having arisen among the
brethren in Corinth, [7] the church of Rome sent a most suitable letter to the
Corinthians, [8] reconciling them in peace, renewing their faith, and proclaiming
[9] the doctrine lately received from the apostles." [10] A little farther on
he says: [11]
"Evarestus [12] succeeded Clement, and Alexander, [13] Evarestus. Then
Xystus, [14] the sixth from the apostles, was appointed. After him Telesphorus,
[15] who suffered martyrdom gloriously; then Hyginus; [16] then Pius; [17] and
after him Anicetus; [18] Sorer [19] succeeded Anicetus ; and now, in the twelfth
place from the apostles,
Eleutherus [20] holds the office of bishop. 5 In the same order and
succession [21] the tradition in the Church and the preaching of the truth has
descended from the apostles unto us."
CHAPTER VII.
Even down to those Times Miracles were performed by the Faithful.
These things Irenaeus, in agreement with 1 the accounts already given by
us, [1] records in the work which comprises five books, and to which he gave the
title Refutation and Overthrow of the Knowledge Falsely So-called. [2] In the
second book of the same treatise he shows that manifestations of divine and
miraculous power continued to his time in some of the churches. He says: [3] 1
"But so far do they come short of raising the dead, as the Lord raised them, and
the apostles through prayer. And oftentimes in the brotherhood, when, on
account of some neces sity, our entire Church has besought with fasting and much
supplication, the spirit of the dead has returned, [4] and the man has been
restored through the prayers of the saints." And again, after other remarks, he says :
[5] 3 "If they will say that even the Lord did these things in mere
appearance, we will refer them to the prophetic writings, and show from them that all
things were beforehand spoken of him in this manner, and were strictly fulfilled;
and that he alone is the Son of God. Wherefore his true disciples, receiving
grace from him, perform such works in his Name for the benefit of other men, as
each has received the gift from 4 him. For some of them drive out demons
effectually and truly, so that those who have been cleansed from evil spirits
frequently believe and unite with the Church. Others have a foreknowledge of future
events, and visions, and prophetic revelations. Still others heal the sick by
the laying on of hands, and restore them to health. And, as we have said, even
dead persons have been raised, and remained with 5 us many years. But why should
we say more ? It is not possible to recount the number of gifts which the
Church, throughout all the world, has received from God in the name of Jesus
Christ, who was crucified under Pontius Pilate, and exercises every day for the
benefit of the heathen, never deceiving any nor doing it for money. For as she has
received freely from God, freely also does she minister." [6] 6And in another
place the same author writes: [7] "As also we hear that many brethren in the
Church possess prophetic gifts, and speak, through the Spirit, with all kinds of
tongues, and bring to light the secret things of men for their good, and declare
the mysteries of God." So much in regard to the fact that various gifts
remained among those who were worthy even until that time.
CHAPTER VIII.
The Statements of Irenaeus in regard to the Divine Scriptures.
- Since, in the beginning of this work, [1] we promised to give, when
needful, the words of the ancient presbyters and writers of i the Church, in which
they have declared those traditions which came down to them concerning the
canonical books, and since Irenaeus was one h of them, we will now give his words
and, first, what he says of the sacred Gospels: [2] "Matthew published his
Gospel among the Hebrews in their own language, [3] while Peter and Paul were
preaching and founding the church in Rome. [4] After their departure 3 Mark, the
disciple and interpreter of Peter, also transmitted to us in writing those
things which Peter had preached; [5] and Luke, the attendant of Paul, recorded in a
book the Gospel which Paul had declared. [6] After- 4 wards John, the disciple
of the Lord, who also reclined on his bosom, published his Gospel, while
staying at Ephesus in Asia." [7] He states these things in the third book 5 of his
above-mentioned work. In the fifth book he speaks as follows concerning the
Apocalypse of John, and the number of the name of Antichrist: [8]
"As these things are so, and this number is found in all the approved and
ancient copies, [9] and those who saw John face to face confirm it, and reason
teaches us that the number of the name of the beast, according to the mode of
calculation among the Greeks, appears in its letters .... " [10]
And farther on he says concerning the 6 same: [11]
"We are not bold enough to speak confidently of the name of Antichrist.
For if it were necessary that his name should be declared clearly at the present
time, it would have been announced by him who saw the revelation. For it was
seen, not long ago, but almost in our generation, toward the end of the reign of
Domitian." [12] He states these things concerning the 7 Apocalypse [13] in the
work referred to. He also mentions the first Epistle of John, [14] taking many
proofs from it, and likewise the first Epistle of Peter. [15] And he not only
knows, but also receives, The Shepherd, [16] writing as follows : [17]
"Well did the Scripture [18] speak, saying, [19] ' First of all believe
that God is one, who has created and completed all things,'" &c.
And he uses almost the precise words of the Wisdom of Solomon, saying:
[20] "The vision of God produces immortality, but immortality renders us near to
God." He men-lions also the memoirs [21] of a certain apostolic presbyter, [22]
whose name he passes by in silence, and gives his expositions of the sacred 9
Scriptures. And he refers to Justin the Martyr, [23] and to Ignatius, [24] using
testimonies also from their writings. Moreover, he promises to refute Marcion
from his own writings, in a special work. [25] 10 Concerning the translation
of the inspired [26] Scriptures by the Seventy, hear the very words which he
writes: [27]
"God in truth became man, and the Lord himself saved us, giving the sign
of the virgin but not as some say, who now venture to translate the Scripture,
'Behold, a young woman shall conceive and bring forth a son,' [28] as Theodotion
of Ephesus and Aquila of Pontus, [29] both of them Jewish proselytes,
interpreted; following whom, the Ebionites say [30] that he was begotten by Joseph."
Shortly after he adds: 11 "For before the Romans had established their empire,
while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, [31]
being desirous of adorning the library which he had rounded in Alexandria with
the meritorious writings of all men, requested the people of Jerusalem to have
their Scriptures translated into the Greek language. But, as they were 12 then
subject to the Macedonians, they sent to Ptolemy seventy elders, who were the
most skilled among them in the Scriptures and in both languages. Thus God
accomplished his purpose. [32] But wishing to try them individ- 13 ually, as he feared
lest, by taking counsel together, they might conceal the truth of the
Scriptures by their interpretation, he separated them from one another, and commanded
all of them to write the same translation. [33] He 14 did this for all the
books. But when they came together in the presence of Ptolemy, and compared their
several translations, God was glorified, and the Scriptures were recognized as
truly divine. For all of them had rendered the same things in the same words and
with the same names from beginning to end, so that the heathen perceived that
the Scriptures had been translated by the inspiration [34] of God. 15 And this
was nothing wonderful for God to do, who, in the captivity of the people trader
Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had
returned to their own country after seventy years, afterwards, in the time of
Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to
relate all the words of the former prophets, and to restore to the people the
legislation of Moses." [35]
Such are the words of Irenaeus.
CHAPTER IX.
The Bishops under Commodus.
After Antoninus [1] had been emperor for nine- teen years, Commodus
received the government. [2] In his first year Julian [3] became bishop of the
Alexandrian churches, after Agrippinus [4] had held the office for twelve years.
CHAPTER X.
Pantaenus the Philosopher.
About that time, Pantaenus, [1] a man highly 1 distinguished for his
learning, had charge of the school of the faithful in Alexandria. [2] A school of
sacred learning, which continues to our day, was established there in ancient
times, [3] and as we have been informed, [4] was managed by men of great ability
and zeal for divine things. Among these it is reported [5] that Pantaenus was at
that time especially conspicuous, as he had been educated in the philosophical
2 system of those called Stoics. They say that he displayed such zeal for the
divine Word, that he was appointed as a herald of the Gospel of Christ to the
nations in the East, and was sent as far as India. [6] For indeed [7] there were
still many evangelists of the Word who sought earnestly to use their inspired
zeal, after the examples of the apostles, for the increase and building up of
the Divine Word.
3 Pantaenus was one of these, and is said to have gone to India. It is
reported that among persons there who knew of Christ, he found the Gospel according
to Matthew, which had anticipated his own arrival. For Bartholomew, [8] one of
the apostles, had preached to them, and left with them the writing of Matthew
in the Hebrew language, [9] which they had preserved till that time.
4 After many good deeds, Pantaenus finally became the head of the school at
Alexandria, [10] and expounded the treasures of divine doctrine both orally
and in writing. [11]
CHAPTER XI.
Clement of Alexandria.
At this time Clement, [1] being trained with 1 him [2] in the divine
Scriptures at Alexandria, became well known. He had the same name as the one who
anciently was at the head of the Roman church, and who was a disciple of the
apostles. [3] In his Hypotyposes [4] he 2 speaks of Pantaenus by name as his
teacher. It seems to me that he alludes to the same person also in the first book of
his Stromata, when, referring to the more conspicuous of the successors of the
apostles whom he had met, [[5] he says: [6]
"This work [7] is not a writing artfully 3 constructed for display; but my
notes are stored up for old age, as a remedy against forgetfulness; an image
without art, and a rough sketch of those powerful and animated words which it
was my privilege to hear, as well as of blessed and truly remarkable men. Of 4
these the one -- the Ionian 8 was in Greece, the other in Magna Graecia ; [9] the
one of them was from Coele-Syria, [10] the other from Egypt. There were others
in the East, one of them an Assyrian, [11] the other a Hebrew in Palestine?
But when I met with the last, [13]--in ability truly he was first,-- having
hunted him out in his concealment in Egypt, I found rest. These men, preserving the
true tradition of the blessed doctrine, directly from the holy apostles, Peter
and James and John and Paul, the son receiving it from the father (but few were
like the fathers), have come by God's will even to us to deposit those
ancestral and apostolic seeds." [14]
CHAPTER XII.
The Bishops in Jerusalem.
- At this time Narcissus [1] was the bishop of the church at Jerusalem, and
he is celebrated by many to this day. He was the fifteenth in succession from
the siege of the Jews under Adrian. We have shown that from that time first the
church in Jerusalem was composed of Gentiles, after those of the circumcision,
and that Marcus was the first Gentile bishop that presided over them. [2] After
him the 2 succession in the episcopate was: first Cassianus; after him Publius;
then Maximus; [3] following them Julian; then Gaius; [4] after him Symmachus
and another Gaius, and again another Julian; after these Capito [5] and Valens
and Dolichianus; and after all of them Narcissus, the thirtieth in regular
succession from the apostles.
CHAPTER XIII.
Rhodo and his Account of the Dissension of Marcion.
- At this time Rhodo, [1] a native of Asia, who had been instructed, as he
himself states, by Tatian, with whom we have already become acquainted, [2]
having written several books, published among the rest one against the heresy of
Marcion. [3] He says that this heresy was divided in his time into various
opinions; [4] and while describing those who occasioned the division, he refutes
accurately the falsehoods devised 2 by each of them. But hear what he writes: [5]
"Therefore also they disagree among themselves, maintaining an
inconsistent opinion. [6] For Apelles, [7] one of the herd, priding himself on his manner
of life [8] and his age, acknowledges one principle, [9] but says that the
prophecies [10] are from an opposing spirit, being led to this view by the
responses of a maiden by name Philumene, [11] who was possessed by a [3] demon. But
others, among whom are Potitus and Basilicus, [12] hold to two principles, [13] as
4 does the mariner [14] Marcion himself. These following the wolf [15] of
Pontus, and, like him, unable to fathom the division of things, became reckless,
and without giving any proof asserted two principles. Others, again, drifting
into a worse error, consider that there are not only two, but three natures.
[16] Of these, Syneros [17] is the leader and chief, as those who defend 5 his
teaching [18] say." The same author writes that he engaged in conversation with
Apelles. He speaks as follows:
"For the old man Apelles, when conversing with us, [19] was refuted in
many things which he spoke falsely; whence also he said that it was not at all
necessary to examine one's doctrine, [20] but that each one should continue to
hold what he believed. For he asserted that those who trusted in the Crucified
would be saved, if only they were found doing good works. [21] But as we have said
before, his opinion concerning God was the most obscure of all. For he spoke
of one principle, as also our doctrine does."
Then, after stating fully his own opinion, 6 he adds:
"When I said to him, Tell me how you know this or how can you assert that
there is one principle, he replied that the prophecies refuted themselves,
because they have said nothing true; [22] for they are inconsistent, and false, and
self-contradictory. But how there is one principle he said that he did not
know, but that he was thus persuaded. As I then adjured him to 7 speak the truth,
he swore that he did so when he said that he did not know how there is one
unbegotten God, but that he believed it. Thereupon I laughed and reproved him
because, though calling himself a teacher, he knew not how to confirm what he
taught." [23]
In the same work, addressing Callistio, [24] the 8 same writer
acknowledges that he had been instructed at Rome by Tatian. [25] And he says that a book
of Problems [26] had been prepared by Tatian, in which he promised to explain
the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to
give in a work of his: own solutions of Tatian's problems. [27] There is also
extant a Commentary of his on the Hexaemeron. [28] 9 But this Apelles wrote
many things, an impious manner, of the law of Moses, blaspheming the divine words
in many of his works, being, as it seemed, very zealous for their refutation
and overthrow? So much concerning these.
CHAPTER XIV.
The False Prophets of the Phrygians.
The enemy of God's Church, who is emphatically a hater of good and a lover
of evil, and leaves untried no manner of craft against men, was again active
in causing strange heresies to spring up against the Church. [1] For some
persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that
Montanus was the Paraclete, and that the women that followed him, Priscilla and
Maximilla, were prophetesses of Montanus. [2]
CHAPTER XV.
The Schism of Blastus at Rome. [1]
Others, of whom Florinus [2] was chief, flourished at Rome. He fell from
the presbyterate of the Church, and Blastus was involved in a similar fall. They
also drew away many oft the Church to their opinion, each striving to
introduce his own innovations in respect to the truth.
CHAPTER XVI.
The Circumstances related of Montanus and his False Prophets. [1]
Against the so-called Phrygian [2] heresy, 1 the power which always
contends for the truth raised up a strong and invincible weapon, Apolinarius of
Hierapolis, whom we have mentioned before, [3] and with him many other men of
ability, by whom abundant material for our 2 history has been left. A certain one of
these, in the beginning of his work against them, [4] first intimates that he
had contended with them in oral controversies. He commences his work in this
manner: [5] "Having for a very long and sufficient time, O beloved Avircius
Marcellus, [6] been urged by you to write a treatise against the heresy of those who
are called after Miltiades, [7] I have hesitated till the present time, not
through lack of ability to refute the falsehood or bear testimony for the truth,
but from fear and apprehension that I might seem to some to be making additions
to the doctrines or precepts of the Gospel of the New Testament, which it is
impossible for one who has chosen to live according to the Gospel, either to
increase or to diminish. But being recently in Ancyra [8] in Galatia, I found the
church there [9] greatly agitated by this novelty, not prophecy, as they call
it, but rather false prophecy, as will be shown. Therefore, to the best of our
ability, with the Lord's help, we disputed in the church many days concerning
these and other matters separately brought forward by them, so that the church
rejoiced and was strengthened in the truth, and those of the opposite side were
for the time confounded, and the adversaries were grieved. The 5 presbyters in
the place, our fellow-presbyter Zoticus [10] of Otrous also being present,
requested us to leave a record of what had been said against the opposers of the
truth. We did not do this, but we promised to write it out as soon as the Lord
permitted us, and to send it to them speedily."
6 Having said this with other things, in the beginning of his work, he
proceeds to state the cause of the above-mentioned heresy as follows: "Their
opposition and their recent heresy which has separated them from the Church 7 arose
on the following account. There is said to be a certain village called Ardabau
in that part of Mysia, which borders upon Phrygia. [11] There first, they say,
when Gratus was proconsul of Asia, [12] a recent convert, Montanus by name,
through his unquenchable desire for leadership, [13] gave the adversary opportunity
against him. And he became beside himself, and being suddenly in a sort of
frenzy and ecstasy, he raved, and began to babble and utter strange things,
prophesying in a manner contrary to the constant custom of the Church handed down by
tradition from the be-8 ginning. [14] Some of those who heard his spurious
utterances at that time were indignant, and they rebuked him as one that was
possessed, and that was under the control of a demon, and was led by a deceitful
spirit, and was distracting the multitude; and they forbade him to talk,
remembering the distinction [15] drawn by the Lord and his warning to guard watchfully
against the coming of false prophets? But others imagining themselves possessed
of the Holy Spirit and of a prophetic gift,[17] were elated and not a little
puffed up; and forgetting the distinction of the Lord, they challenged the mad and
insidious and seducing spirit, and were cheated and deceived by him. In
consequence of this, he could no longer be held in check, so as to keep silence. Thus
by artifice, or 9 rather by such a system of wicked craft, the devil,
devising destruction for the disobedient, and being unworthily honored by them,
secretly excited and inflamed their understandings which had already become estranged
from the true faith. And he stirred up besides two women, [18] and filled them
with the false spirit, so that they talked wildly and unreasonably and
strangely, like the person already mentioned. [19] And the spirit pronounced them
blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of
his promises. But sometimes he rebuked them openly in a wise and faithful
manner, that he might seem to be a reprover. But those of the Phrygians that were
deceived were few in number.
"And the arrogant spirit taught them to revile the entire universal Church
under heaven, because the spirit of false prophecy received neither honor from
it nor entrance into it. 10 For the faithful in Asia met often in many places
throughout Asia to consider this matter, [20] and examined the novel utterances
and pronounced them profane, and rejected the heresy, and thus these persons
were expelled from the Church and debarred from communion." 11 Having related
these things at the outset, and continued the refutation of their delusion
through his entire work, in the second book he speaks as follows of their end: 12
"Since, therefore, they called us slayers of the prophets [21] because we did
not receive their loquacious prophets, who, they say, are those that the Lord
promised to send to the people, [22] let them answer as in God's presence: Who is
there, O friends, of these who began to talk, from Montanus and the women down,
that was persecuted by the Jews, or slain by lawless men? None. Or has any of
them been seized and crucified for the Name? Truly not. Or has one of these
women ever been scourged in the synagogues of the Jews, or stoned? No; 13 never
anywhere. [23] But by another kind of death Montanus and Maximilla are said to
have died. For the report is that, incited by the spirit of frenzy, they both
hung themselves; [24] not at the same time, but at the time which common report
gives for the death of each. And thus they died, and ended their lives like the
traitor Judas. So also, as general 14 report says, that remarkable person, the
first steward, [25] as it were, of their so-called prophecy, one Theodotus- who,
as if at sometime taken up and received into heaven, fell into trances, and
entrusted himself to the deceitful spirit- was pitched like a quoit, and died
miserably? They say that these things happened 15 in this manner. But as we did
not see them, O friend, we do not pretend to know. Perhaps in such a manner,
perhaps not, Montanus and Theodotus and the above-mentioned woman died." He says
again in the same book that the 16 holy bishops of that time attempted to refute
the spirit in Maximilla, but were prevented by others who plainly co-operated
with the spirit. He writes as follows: 17 "And let not the spirit, in the same
work of Asterius Urbanus, [27] say through Maximilla, ' I am driven away from
the sheep like a wolf. [28] I am not a wolf. I am word and spirit and power.'
But let him show clearly and prove the power in the spirit. And by the spirit
let him compel those to confess him who were then present for the purpose of
proving and reasoning with the talkative spirit,- those eminent men and bishops,
Zoticus, [29] from the village Comana and Julian, [30] from Apamea, whose mouths
the followers of Themiso [31] muzzled, refusing to per-knit the false and
seductive spirit to be refuted by them." 18 Again in the same work, after saying
other things in refutation of the false prophecies of Maximilla, he indicates the
time when he wrote these accounts, and mentions her predictions in which she
prophesied wars and anarchy. Their falsehood he censures in the following
manner: 19 "And has not this been shown clearly to be false? For it is to-day more
than thirteen years since the woman died, and there has been neither a partial
nor general war in the world; but rather, through the mercy of God, continued
peace even to the Christians." [32] These things are taken from the second book.
20 I will add also short extracts from the third book, in which he speaks thus
against! their boasts that many of them had suffered, martyrdom: "When
therefore they are at a loss, being refuted in all that they say, they try to take
refuge in their martyrs, alleging that they have many martyrs, and that this is
sure evidence of the , power of the so-called prophetic spirit that is with
them. But this, as it appears, is entirely fallacious. [33] For some of the
heresies have a great many martyrs; but surely we shall not on that account agree with
them or confess that they hold the truth. And first, indeed, those called
Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs
for Christ; yet they do not confess Christ himself in truth."A little farther
on he continues: 22 "When those called to martyrdom from the Church for the
truth of the faith have met with any of the so-called martyrs of the Phrygian
heresy, they have separated from them, and died without any fellowship with them,
[34] because they did not wish to give their assent to the spirit of Montanus
and the women. And that this is true and took place in our own time in Apamea on
the Maeander, [35] among those who suffered martyrdom with Gaius and Alexander
of Eumenia, is well known."
CHAPTER XVII.
Miltiades and his Works.
In this work he mentions a writer, Miltiades, [1] stating that he also
wrote a certain book against the above-mentioned heresy. After quoting some of
their words, he adds:
"Having found these things in a certain work of theirs in opposition to
the work of the brother Alcibiades, [2] in which he shows that a prophet ought
not to speak in ecstasy, [3] I made an abridgment."
A little further on in the same work he gives a list of those who
prophesied under the new covenant, among whom he enumerates a certain Ammia [4] and
Quadratus, [5] saying "But the false prophet falls into an ecstasy, in which he is
without shame or fear. Beginning with purposed ignorance, he passes on, as has
been stated, 16 involuntary madness of soul. They cannot show that one of the
old or 3 one of the new prophets was thus carried away in spirit. Neither can
they boast of Agabus, [6] or Judas, [7] or Silas, [8] or the daughters of
Philip, [9] or Ammia in Philadelphia, or Quadratus, or any others not belonging to
them."
And again after a little he says: "For if 4 after Quadratus and Ammia in
Philadelphia, as they assert, the women with Montanus received the prophetic
gift, let them show who among them received it from Montanus and the women. For
the apostle thought it necessary that the prophetic gift should continue in all
the Church until the final coming. But they cannot show it, though this is the
fourteenth year since the death of Maximilla." [10]
He writes thus. But the Miltiades to 5 whom he refers has left other
monuments of his own zeal for the Divine Scriptures, [11] in the discourses which he
composed against the Greeks and against the Jews, [12] answering each of them
separately in two books. [13] And in addition he addresses an apology to the
earthly rulers, [14] in behalf of the philosophy which he embraced.
CHAPTER XVIII.
The Manner in which Apollonius refuted the Phrygians, and the Persons [1] whom
he men-lions.
- As the so-called Phrygian heresy [2] was still flourishing in Phrygia in
his time, Apollonius [3] also, an ecclesiastical writer, undertook its
refutation, and wrote a special work against it, correcting in detail the false
prophecies current among them and reproving the life of the founders of the heresy. But
hear his own words respecting Montanus:
"His actions and his teaching show who this new teacher is. This is he who
taught the dissolution of marriage; [4] who made laws for fasting; [5] who
named Pepuza and Tymion, [6] small towns in Phrygia, Jerusalem, wishing to gather
people to them from all directions; who appointed collectors of money; [7] who
contrived the receiving of gifts under the name of offerings; who provided
salaries for those who preached his doctrine, that its teaching might prevail
through gluttony." [8]
He writes thus concerning Montanus; 3 and a little farther on he writes as
follows concerning his prophetesses: "We show that these first prophetesses
themselves, as soon as they were filled with the Spirit, abandoned their
husbands. How falsely therefore they speak who call Prisca a virgin." [9]
Afterwards he says: "Does not all Scripture 4 seem to you to forbid a
prophet to receive gifts and money ? [10] When therefore I see the prophetess
receiving gold and silver and costly garments, how can I avoid reproving her?"
And again a little farther on he speaks 5 thus concerning one of their
confessors:
"So also Themiso, [11] who was clothed with plausible covetousness, could
not endure the sign of confession, but threw aside bonds for an abundance of
possessions. Yet, though he should have been humble on this account, he dared to
boast as a martyr, and in imitation of the apostle, he wrote a certain catholic
[12] epistle, to instruct those whose faith was better than his own,
contending for words of empty sound, and blaspheming against the Lord and the apostles
and the holy Church." 6 And again concerning others of those honored among
them as martyrs, he writes as follows:
"Not to speak of many, let the prophetess herself tell us of Alexander,
[13] who called himself a martyr, with whom she is in the habit of banqueting,
and who is worshiped [13a] by many. We need not mention his robberies and other
daring deeds for which he was punished, but the 7 archives [14] contain them.
Which of these forgives the sins of the other? Does the prophet the robberies of
the martyr, or the: martyr the covetousness of the prophet? For although the
Lord said,' Provide neither gold, nor silver, neither two coats,' [15] these men,
in complete opposition, transgress in respect to the possession of the
forbidden things. For we will show that those whom they call prophets and martyrs
gather their gain not only from rich men, but also from the poor, and orphans, 8
and widows. But if they are confident, let them stand up and discuss these
matters, that if convicted they may hereafter cease transgressing. For the fruits
of the prophet must be tried; ' for the tree is known by its fruit.' [16] 9 But
that those who wish may know concerning Alexander, he was tried by AEmilius
Frontinus, [17] proconsul at Ephesus; not on account of the Name, [18] but for the
robberies which he had committed, being already an apostate. [19] Afterwards,
having falsely declared for the name of the Lord, he was released, having
deceived the faithful that were there. [20] And his own parish, from which he came,
did not receive him, because he was a robber. [21] Those who wish to learn
about him have the public records [22] of Asia. And yet the prophet with whom he
spent many years knows nothing about him ! [23] Exposing him, through him we ex-
10 pose also the pretense [24] of the prophet. We could show the same thing of
many others. But if they are confident, let them endure the test." Again, in
another part of his work he 11 speaks as follows of the prophets of whom they
boast: "If they deny that their prophets have received gifts, let them
acknowledge this: that if the@' are convicted of receiving them, they are not' prophets.
And we will bring a multitude of proofs of this. But it is necessary that all
the fruits of a prophet should be examined. Tell me, does a prophet dye his
hair? [25] Does a prophet stain his eyelids ? [26] Does a prophet delight in
adornment? Does a prophet play with tables and dice ? Does a prophet lend on usury?
Let them confess whether these things are lawful or not; but I will show that
they have been done by them." [27] This same Apollonius states in the same [12]
work that, at the time of his writing, it was the fortieth year since Montanus
had begun his pretended prophecy. [28] And he says 13 also that Zoticus, who was
mentioned by the former writer, [29] when Maximilla was pretending to prophesy
in Pepuza, resisted her and endeavored to refute the spirit that was working
in her; but was prevented by those who agreed with her. He mentions also a
certain Thraseas [30] among the martyrs of that time.
He speaks, moreover, of a tradition that the Saviour commanded his
apostles not to depart from Jerusalem for twelve years. [31] He uses testimonies also
from the Revelation of John, [32] and he relates that a dead man had, through
the Divine power, been raised by John himself in Ephesus. [38] He also adds
other things by which he fully and abundantly exposes the error of the heresy of
which we have been speaking.These are the matters recorded by Apollonius.
CHAPTER XIX.
Serapion on the Heresy of the Phrygians.
Serapion, [1] who, as report says, succeeded Maximinus [2] at that time as
bishop of the church of Antioch, mentions the works of Apolinarius [3] against
the above-mentioned heresy. And he alludes to him in a private letter to
Caricus and Pontius, [4] in which he himself exposes the same heresy, and adds the
following words: [5]
"That you may see that the doings of this lying band of the new prophecy,
so called, are an abomination to all the brotherhood throughout the world, I
have sent you writings [6] of the most blessed Claudius Apolinarius, bishop of
Hierapolis in Asia." In the same letter of Serapion the signatures 3 of several
bishops are found, [7] one of whom subscribes himself as follows: "I, Aurelius
Cyrenius, a witness, [8] pray for your health." And another in this manner:
"AElius Publius Julius, [9] bishop of Debeltum, a colony of Thrace. [1] As God
liveth in the heavens, the blessed Sotas in Anchialus desired to cast the demon out
of Priscilla, but the hypocrites did not permit him." [10] And the autograph
signatures of many 4 other bishops who agreed with them are contained in the
same letter. So much for these persons.
CHAPTER XX.
The Writings of Irenaeus against the Schismatics at Rome.
Irenaeus [1] wrote several letters against 1 those who were disturbing
the sound ordinance of the Church at Rome. One of them was to Blastus On Schism;
[2] another to Florinus On Monarchy, [3] or That God is not the Author of Evil.
For Florinus seemed to be defending this opinion. And because he was being
drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, [4]
in which he shows that he himself had been acquainted with the first successors
of the apostles. [5] At the2. close of the treatise we have found a most
beautiful note which we are constrained to insert in this work. [6] It runs as
follows:
"I adjure thee who mayest copy this book, by our Lord Jesus Christ, and by
his glorious advent when he comes to judge the living and the dead, to compare
what thou shalt write, and correct it carefully by this manuscript, and also
to write this adjuration, and place it in the copy."
These things may be profitably read in 3 his work, and related by us,
that we may have those ancient and truly holy men as the best example of
painstaking carefulness. In the letter to Florinus, of which we 4 have spoken, [7]
Irenaeus mentions again his intimacy with Polycarp, saying:
"These doctrines, O Florinus, to speak mildly, are not of sound judgment.
These doctrines disagree with the Church, and drive into the greatest impiety
those who accept them. These doctrines, not even the heretics outside of the
Church, have ever dared to publish. These doctrines, the presbyters who were
before us, and who were companions of the apostles, did not deliver to thee.
"For when I was a boy, I saw thee in 5 lower Asia with Polycarp, moving in
splendor in the royal court, [8] and endeavoring to gain his approbation. I
remember the 6 events of that time more clearly than those of recent years. For
what boys learn, growing with their mind, becomes joined with it; so that I am
able to describe the very place in which the blessed Polycarp sat as he
discoursed, and his goings out and his comings in, and the manner of his life, and his
physical appearance, and his discourses to the people, and the accounts which
he gave of his intercourse with John and with the others who had seen the Lord.
And as he remembered their words, and what he heard from them concerning the
Lord, and concerning his miracles and his teaching, having received them from
eyewitnesses of the 'Word of life,' [9] Polycarp related all things in harmony 7
with the Scriptures. These things being told me by the mercy of God, I listened
to them attentively, noting them down, not on paper, but in my heart. And
continually, through God's grace, I recall them faithfully. And I am able to bear
witness before God that if that blessed and apostolic presbyter had heard any
such thing, he would have cried out, and stopped his ears, and as was his
custom, would have exclaimed, O good God, unto what times hast thou spared me that I
should endure these things ? And he would have fled from the place where,
sitting or standing, he had heard 8 such words. [10] And this can be shown plainly
from the letters [11] which he sent, either to the neighboring churches for
their confirmation, or to some of the brethren, admonishing and exhorting them."
Thus far Irenaeus.
CHAPTER XXI.
How Appolonius suffered Martyrdom at Rome.
ABOUT the same time, in the reign of Com- modus, our condition became
more favorable, and through the grace of God the churches throughout the entire
world enjoyed peace, [1] 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. t 2 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, [2] 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. [3] But this
wretched man made the charge 3 unseasonably, because by a royal decreeit was
unlawful that informers of such things should live. And his legs were broken
immediately, Perennius the judge having pronounced this sentence upon him. [4] But
the 4 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, [5] Whoever desires to know his arguments before the
judge and his answers to the questions of Perennius, and his entire defense
before the Senate will find them in the records of the ancient martyrdoms which we
have collected. [6]
CHAPTER XXII.
The Bishops that were well known at this Time.
In the tenth year of the reign of Commodus, Victor [1] succeeded
Eleutherus, [2] the latter having held the episcopate for thirteen years. In the same
year, after Julian a had completed his tenth year, Demetrius [4] received the
charge of the parishes at Alexandria. At this time the above-mentioned Serapion,
[5] the eighth from the apostles, was still well known as bishop of the church
at Antioch. Theophilus [6] presided at Caesarea in Palestine ; and Narcissus,
[7] whom we have mentioned before, still had charge of the church at Jerusalem.
Bacchylus [8] at the same time was bishop of Corinth in Greece, and Polycrates
[9] 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. [1] 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 2 held on this account, [2] 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 paschal
fast on this day only. There is still extant a writing of those who were then
assembled in Palestine, over whom Theophilus, [3] 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; [4] also of the bishops in Pontus over whom Palmas,
[5] as the oldest, presided; and of the parishes in Gaul of which Irenaeus was
bishop, and of those in Osrhoene [6] and the cities there; and a personal letter
of Bacchylus, [7] 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. [8]
CHAPTER XXIV.
The Disagreement in Asia.
- But the bishops of Asia, led by Polycrates, decided to hold to the old
custom handed down to them. [1] 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: [2] "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 3 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 sacerdotal plate. He 4 fell asleep
at Ephesus. And Polycarp [3] in Smyrna, who was a bishop and martyr; and
Thraseas, [4] bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I
5 mention the bishop and martyr Sagaris [5] who fell asleep in Laodicea, or the
blessed Papirius, [6] or Melito, [7] 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 6 fourteenth day of the
passover according to the Gospel, deviating in no respect, but following the rule
of faith. [8] 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 [9] put away the leaven. I, therefore, brethren, 7
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.' " [10] He then 8 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; [11] 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 9 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 excommuni-10 cate. [12] 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 11 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: [13]
12 "For the controversy is not only concerning the day, but also concerning
the very
manner of the fast. For some think that they should fast one day, others two,
yet others more; some, moreover, count their day as consisting 13 of forty
hours day and night. [14] And this variety in its observance has not originated in
our time; but long before in that of our ancestors. [15] 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
none the less 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, 14 which I may properly insert:
"Among these were the presbyters before Soter, who presided over the
church which thou now rulest. We mean Anicetus, and Plus, and Hyginus, and
Telesphorus, and Xystus. They neither observed it [16] themselves, nor did they permit
those after them to do so. And yet though not observing it, they were none the
less 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. [17] But none were ever cast 15 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. [18] And when the blessed Poly- 16 carp was at Rome [19]
in the time of Anicetus, 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 Anicetus 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 Anicetus to observe
it as he said that he ought to follow the customs of the presbyters that had
preceded him.
17 But though matters were in this shape, they communed together, and
Anicetus conceded the administration of the eucharist in the church to Polycarp,
manifestly as a mark of respect. [20] And they parted from each other in peace,
both those who observed, and those who did not, maintaining the peace of the
whole church."
18 Thus Irenaeus, who truly was well named, [21] 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. [22]
CHAPTER XXV.
How All came to an Agreement respecting the Passover.
Those in Palestine whom we have recently mentioned, Narcissus and
Theophilus, [1] and with them Cassius, [2] bishop of the church of Tyre, and Clarus of
the church of Ptolemais, and those who met with them, [3] 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:
[4]
"Endeavor to send copies of our letter to every church, that we may not
furnish occasion to those who easily deceive their souls. We show you indeed that
also in Alexandria they keep it on the same day that we do. For letters are
carried from us to them and from them to us, so that in the same manner and at
the same time we keep the sacred day." [5]
CHAPTER XXVI.
The Elegant Works of Irenaeus which have come down to us.
Besides the works and letters of Irenaeus which we have mentioned, [1] a
certain book of his On Knowledge, written against the Greeks, [2] very concise
and remarkably forcible, is extant; and another, which he dedicated to a brother
Martian, In Demonstration of the Apostolic Preaching; [3] and a volume
containing various Dissertations, [4] 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, Pertinax having reigned during the
intervening time. [5]
CHAPTER XXVII.
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 [1] 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. [2] Also those of Candidus on the Hexaemeron, [3] and of Apion [4] on
the same subject; likewise of Sextus [5] on the Resurrection, and another
treatise of Arabianus, [6] 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. [7] 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. [8]
CHAPTER XXVIII.
Those who first advanced the Heresy of Artemon; their Manner of Life, and how
they dared to corrupt the Sacred Scriptures.
- In a laborious work by one of these writers against the heresy of Artemon,
[1] which Paul of Samosata [2] attempted to revive again in our day, there is an
account appropriate to the history which we are now examining. For he
criticises, as a late innovation, the 2 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
teachersa 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, [4] but that from his successor, Zephyrinus, [5]
the truth had been corrupted. And what 4 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 [6] and Miltiades [7] and Tatian [8] and Clement [9]
and many others, in all of whose 5 works Christ is spoken of as God. [10] For
who does not know the works of Irenaeus [11] and of Melito [12] and of others
which teach that Christ is God and man? [13] And how many psalms and hymns, [14]
written by the faithful brethren from the beginning, celebrate Christ the Word
of God, speaking of him as 6 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, [15] 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 7 lasted ten years, and
Zephyrinus was appointed his successor about the ninth year of the reign of Severus.
[16] 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 8 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, [17] not long ago, but in
our own day. This man was deceived at 9 one time by Asclepiodotus [18] and
another Theodotus, [19] 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.
[20] Natalius was persuaded by them to allow 10 himself to be chosen bishop of
this heresy with a salary, to be paid by them, of one hundred and fifty denarii a
month. [21] When 11 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 12 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. [22] 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 Zephyrinus, the bishop, rolling at the feet not
only of the clergy, but also of the laity; and he moved with his tears the
compassionate l 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."
13 We will add from the same writer some other extracts concerning them,
which run as follows: [23]
"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 14 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. [24] Euclid is laboriously measured [25] by some of them; and
Aristotle and Theophrastus are admired; and Galen, perhaps, by 15 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 16 I am not speaking falsely of them in this matter, 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 As-
17 clepiades, [26] 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, [27] of each of them.
Again, those of Hermophilus 28 do not agree with these, and those of
Apollonides [29] are not consistent with themselves. For 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 18 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 than 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 19 worth while
to corrupt them, but simply deny the law and the prophets, [30] 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.