CHURCH HISTORY by EUSEBIUS OF CAESAREA by ARTHUR CUSHMAN MCGUIRE.
Book 3, Part 4, Chapters 30-39.
CHAPTER 30 THE APOSTLES THAT WERE MARRIED Clement indeed, whose words we have just
quoted, after the above-mentioned facts, gives a statement on account of those who
rejected marriage of the apostles that had wives.
Or will they, says he, reject even the apostles?
For Peter and Philip begat children, and Philip also gave his daughters in
marriage.
And Paul does not hesitate, in one of his epistles, to greet his wife, whom he did
not take about with him, that he might not be inconvenienced in his ministry.
And since we have mentioned this subject, it is not improper to subjoin another
account which is given by the same author and which is worth reading.
In the seventh book of his Stromata, he writes as follows.
They say accordingly, that when the blessed Peter saw his own wife led out to
die, he rejoiced because of her summons and her return home, and called to her
very encouragingly and comfortingly, addressing her by name, and saying,
O thou, remember the Lord.
Such was the marriage of the blessed, and their perfect disposition toward those
dearest to them.
This account being in keeping with the subject in hand, I have related here in
its proper place.
Chapter 31.
The Death of John and Philip.
The time and the manner of the death of Paul and Peter, as well as their burial
places, have been already shown by us.
The time of John's death has also been given in a general way, but his burial
place is indicated by an epistle of Polycrates, who was bishop of the parish
of Ephesus, addressed to Victor, bishop of Rome.
In this epistle, he mentions him together with the apostle Philip and his daughters
in the following words.
For in Asia also great lights have fallen asleep, which shall rise again on the last
day at the coming of the Lord, 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 sleeps in Hierapolis,
and his two aged virgin daughters, and another daughter who lived in the Holy
Spirit and now rests at Ephesus.
And moreover John, who was both a witness and a teacher, who reclined upon the bosom
of the Lord, and being a priest wore the sacerdotal plate.
He also sleeps at Ephesus.
So much concerning their death.
And in the dialogue of Caius, which we mentioned a little above, Proclus,
against whom he directed his disputation, in agreement with what had been quoted,
speaks thus concerning the death of Philip and his daughters.
After him there were four prophetesses, the daughters of Philip, at Hierapolis in
Asia.
Their tomb is there and the tomb of their father.
Such is his statement.
But Luke, in the Acts of the Apostles, mentions the daughters of Philip who were
at that time in Caesarea in Judea with their father, and were honored with the
gift of prophecy.
His words are as follows.
We came unto Caesarea, and entering into the house of Philip the evangelist,
who was one of the seven, we abode with him.
Now this man had four daughters, virgins, which did prophesy.
We have thus set forth in these pages what has come to our knowledge concerning the
apostles themselves and the apostolic age, and concerning the sacred writings which
they have left us, as well as concerning those which are disputed, but nevertheless
have been publicly used by many in a great number of churches, and moreover,
concerning those that are altogether rejected and are out of harmony with
apostolic orthodoxy.
Having done this, let us now proceed with our history.
Chapter 32 Simeon, Bishop of Jerusalem, Suffers Martyrdom It is reported that
after the age of Nero and Domitian, under the emperor whose times we are now
recording, a persecution was stirred up against us in certain cities in
consequence of a popular uprising.
In this persecution we have understood that Simeon, the son of who, as we have
shown, was the second bishop of the church of Jerusalem, suffered martyrdom.
Hegesippus, whose words we have already quoted in various places, is a witness to
this fact also.
Speaking of certain heretics, he adds that Simeon was accused by them at this time,
and since it was clear that he was a Christian, he was tortured in various ways
for many days, and astonished even the judge himself and his attendants in the
highest degree, and finally he suffered a death similar to that of our Lord.
But there is nothing like hearing the historian himself, who writes as follows.
Certain of these heretics brought accusation against Simeon, the son of
Clopas, on the ground that he was a descendant of David and a Christian,
and thus he suffered martyrdom at the age of 120 years, while Trajan was emperor and
Atticus governor.
And the same writer says that his accusers also, when search was made for the
descendants of David, were arrested as belonging to that family.
And it might be reasonably assumed that Simeon was one of those that saw and heard
the Lord, judging from the length of his life, and from the fact that the gospel
makes mention of Mary, the wife of Clopas, who was the father of Simeon, as has been
already shown.
The same historian says that there were also others, descended from one of the
so-called brothers of the Savior, whose name was Judas, who, after they had
borne testimony before Domitian, as has been already recorded, in behalf of
faith in Christ, lived until the same reign.
He writes as follows.
They came, therefore, and took the lead of every church as witnesses and as relatives
of the Lord.
And profound peace being established in every church, they remained until the
reign of the emperor Trajan, and until the above-mentioned Simeon, son of Clopas,
an uncle of the Lord, was informed against by the heretics, and was himself in like
manner accused for the same cause before the governor Atticus.
And after being tortured for many days he suffered martyrdom, and all, including
even the proconsul, marveled that at the age of one hundred and twenty years he
could endure so much, and orders were given that he should be crucified.
In addition to these things, the same man, while recounting the events of that
period, records that the church up to that time had remained a pure and uncorrupted
virgin, since, if there were any that attempted to corrupt the sound norm of the
preaching of salvation, they lay until then concealed in obscure darkness.
But when the sacred college of apostles had suffered death in various forms,
and the generation of those that had been deemed worthy to hear the inspired wisdom
with their own ears had passed away, then the league of godless error took its
rise as a result of the folly of heretical teachers, who, because none of the
apostles was still living, attempted henceforth, with a bold face, to proclaim,
in opposition to the preaching of the truth, the knowledge which is falsely so
called.
Chapter 33.
Trajan Forbids the Christians to be Sought After So great a persecution was at that
time opened against us in many places that Plinius Secundus, one of the most noted of
governors, being disturbed by the great number of martyrs, communicated with the
emperor concerning the multitude of those that were put to death for their faith.
At the same time, he informed him in his communication that he had not heard of
their doing anything profane or contrary to the laws, except that they arose at
dawn and sang hymns to Christ as a god, but that they renounced adultery and
murder and like criminal offenses, and did all things in accordance with the
laws.
In reply to this, Trajan made the following decree, that the race of
Christians should not be sought after, but when found should be punished.
On account of this, the persecution which had threatened to be a most terrible one
was to a certain degree checked, but there were still left plenty of
pretexts for those who wished to do us harm.
Sometimes the people, sometimes the rulers in various places would lay plots against
us, so that, although no great persecutions took place, local
persecutions were nevertheless going on in particular provinces, and many of the
faithful endured martyrdom in various forms.
We have taken our account from the Latin Apology of Tertullian, which we mentioned
above.
The translation runs as follows, and indeed we have found that search for
us has been forbidden, for when Plinius Secundus, the governor of a province,
had condemned certain Christians and deprived them of their dignity,
he was confounded by the multitude, and was uncertain what further course to
pursue.
He therefore communicated with Trajan the emperor, informing him that, aside from
their unwillingness to sacrifice, he had found no impiety in them.
And he reported this also, that the Christians arose early in the morning and
sang hymns unto Christ as a god, and for the purpose of preserving their
discipline forbade murder, adultery, avarice, robbery, and the like.
In reply to this, Trajan wrote that the race of Christians should not be sought
after, but when found should be punished.
Such were the events which took place at that time.
In the third year of the reign of the emperor mentioned above, Clement committed
the episcopal government of the Church of Rome to Everestus, and departed this life
after he had superintended the teaching of the divine word nine years in all.
But when Simeon also had died in the manner described, a certain Jew by the
name of Justus succeeded to the episcopal throne in Jerusalem.
He was one of the many thousands of the circumcision who at that time believed in
Christ.
At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia,
having been entrusted with the episcopate of the Church of Smyrna by those who had
seen and heard the Lord.
And at the same time Papias, bishop of the parish of Hierapolis, became well known,
as did also Ignatius, who was chosen bishop of Antioch, second in succession to
Peter, and whose fame is still celebrated by a great many.
Report says that he was sent from Syria to Rome, and became food for wild beasts on
account of his testimony to Christ.
And as he made the journey through Asia under the strictest military surveillance,
he fortified the parishes in the various cities where he stopped by oral homilies
and exhortations, and warned them above all to be especially on their guard
against the heresies that were then beginning to prevail, and exhorted them to
hold fast to the tradition of the apostles.
Moreover, he thought it necessary to attest that tradition in writing,
and to give it a fixed form for the sake of greater security.
So when he came to Smyrna, where Polycarp was, he wrote an epistle to the Church of
Ephesus, in which he mentions Onesimus, its pastor, and another to the Church of
Magnesia, situated upon the meander, in which he makes mention again of a
bishop Domus, and finally one to the Church of Trolles, whose bishop,
he states, was at that time Polybius.
In addition to these, he wrote also to the Church of Rome, entreating them not to
secure his release from martyrdom, and thus rob him of his earnest hope.
In confirmation of what has been said, it is proper to quote briefly from this
epistle.
He writes as follows.
From Syria even unto Rome I fight with wild beasts, by land and by sea,
by night and by day, being bound amidst ten leopards, that is, a company of
soldiers who only become worse when they are well treated.
In the midst of their wrongdoings, however, I am more fully learning
discipleship, but I am not thereby justified.
May I have joy of the beasts that are prepared for me, and I pray that I may
find them ready.
I will even coax them to devour me quickly, that they may not treat me as
they have some whom they have refused to touch through fear.
And if they are unwilling, I will compel them.
Forgive me.
I know what is expedient for me.
Now do I begin to be a disciple.
May naught of things visible and things invisible envy me, that I may attain unto
Jesus Christ.
Let fire and cross and attacks of wild beasts, let wrenching of bones,
cutting of limbs, crushing of the whole body, tortures of the devil, let all these
come upon me, if only I may attain unto Jesus Christ.
These things he wrote from the above-mentioned city to the churches
referred to.
And when he had left Smyrna, he wrote again from Troas to the Philadelphians and
to the church of Smyrna, and particularly to Polycarp, who presided over the latter
church.
And since he knew him well as an apostolic man, he commended to him like a true and
good shepherd the flock at Antioch, and besought him to care diligently for
it.
And the same man, writing to the Smyrnians, used the following words
concerning Christ, taken I know not whence, but I know and believe that he was
in the flesh after the resurrection.
And when he came to Peter and his companions, he said to them, Take,
handle me, and see that I am not an incorporeal spirit.
And immediately they touched him and believed.
Irenaeus also knew of his martyrdom and mentions his epistles in the following
words.
As one of our people said, when he was condemned to the beasts on account of his
testimony unto God, I am God's wheat, and by the teeth of wild beasts am I
ground, that I may be found pure bread.
Polycarp also mentions these letters in the epistle to the Philippians,
which is ascribed to him.
His words are as follows.
I exhort all of you, therefore, to be obedient, and to practice all
patience, such as ye saw with your own eyes, not only in the blessed Ignatius,
and Rufus, and Zosimas, but also in others from among yourselves, as well as in Paul
himself, and the rest of the apostles, being persuaded that all these ran not in
vain, but in faith and righteousness, and that they are gone to their rightful
place beside the Lord, with whom also they suffered.
For they loved not the present world, but him that died for our sakes and was
raised by God for us.
And afterwards he adds, You have written to me, both you and Ignatius, that if
anyone go to Syria, he may carry with him the letters from you.
And this I will do if I have a suitable opportunity, either I myself, or one whom
I send to be an ambassador for you also.
The epistles of Ignatius which were sent to us by him, and the others which we had
with us we sent to you as you gave charge.
They are appended to this epistle, and from them you will be able to derive
great advantage.
For they comprise faith and patience, and every kind of edification that
pertaineth to our Lord.
So much concerning Ignatius, but he was succeeded by Heros in the episcopate of
the church of Antioch.
Chapter 37.
The Evangelists that were still imminent at that time.
Among those that were celebrated at that time was Quadratus, who, report says,
was renowned along with the daughters of Philip for his prophetical gifts.
And there were many others besides these who were known in those days, and who
occupied the first place among the successors of the apostles.
And they also, being illustrious disciples of such great men, built up the
foundations of the churches which had been laid by the apostles in every place,
and preached the gospel more and more widely, and scattered the saving seeds of
the kingdom of heaven far and near throughout the whole world.
For indeed most of the disciples of that time, animated by the divine word and with
a more ardent love for philosophy, had already fulfilled the command of the
Savior, and had distributed their goods to the needy.
Then starting out upon long journeys they performed the office of evangelists,
being filled with the desire to preach Christ to those who had not yet heard the
word of faith, and to deliver to them the divine gospels.
And when they had only laid the foundations of the faith in foreign
places, they appointed others as pastors, and entrusted them with the nurture of
those that had recently been brought in, while they themselves went on again to
other countries and nations, with the grace and the cooperation of God.
For a great many wonderful works were done through them by the power of the divine
Spirit, so that at the first hearing whole multitudes of men eagerly embraced the
religion of the Creator of the universe.
But since it is impossible for us to enumerate the names of all that became
shepherds or evangelists in the churches throughout the world in the age
immediately succeeding the apostles, we have recorded, as was fitting,
the names of those only who have transmitted the apostolic doctrine to us
in writings still extant.
Chapter 38.
The Epistle of Clement and the Writings Falsely Ascribed to Him.
Thus Ignatius has done in the epistles which we have mentioned, and Clement in
his epistle which is accepted by all, and which he wrote in the name of the
Church of Rome to the Church of Corinth.
In this epistle he gives many thoughts drawn from the epistle to the Hebrews,
and also quotes verbally some of its expressions, thus showing most plainly
that it is not a recent production.
Wherefore it has seemed reasonable to reckon it with the other writings of the
apostle.
For as Paul had written to the Hebrews in his native tongue, some say that the
evangelist Luke, others that this Clement himself, translated the epistle.
The latter seems more probable, because the epistle of Clement and that to
the Hebrews have a similar character in regard to style, and still further because
the thoughts contained in the two works are not very different.
But it must be observed also that there is said to be a second epistle of Clement,
but we do not know that it is recognized like the former, for we do not find that
the ancients have made any use of it.
And certain men have lately brought forward other wordy and lengthy writings
under his name, containing dialogues of Peter and Apion, but no mention has been
made of these by the ancients, for they do not even preserve the pure
stamp of apostolic orthodoxy.
The acknowledged writing of Clement is well known.
We have spoken also of the works of Ignatius and Polycarp.
CHAPTER 39 THE WRITINGS OF PAPIUS There are extant five books of Papius,
which bear the title Expositions of Oracles of the Lord.
Irenaeus makes mention of these as the only works written by him in the following
words.
These things are attested by Papius, an ancient man who was a hearer of John
and a companion of Polycarp, in his fourth book.
For five books have been written by him.
These are the words of Irenaeus.
But Papius himself in the preface to his Discourses by no means declares that he
was himself a hearer and eyewitness of the holy apostles, but he shows by the words
which he uses that he received the doctrines of the faith from those who were
their friends.
He says, But I shall not hesitate also to put down for you along with my
interpretations whatsoever things I have at any time learned carefully from the
elders and carefully remembered, guaranteeing their truth.
For I did not, like the multitude, take pleasure in those that speak much,
but in those that teach the truth, not in those that relate strange
commandments, but in those that deliver the commandments given by the Lord to
faith, and springing from the truth itself.
If then any one came who had been a follower of the elders, I questioned him
in regard to the words of the elders, what Andrew or what Peter said,
or what was said by Philip or by Thomas or by James or by John or by Matthew,
or by any other of the disciples of the Lord, and what things Aristion and the
presbyter John, the disciples of the Lord, say.
For I did not think that what was to be gotten from the books would profit me as
much as what came from the living and abiding voice.
It is worthwhile observing here that the name John is twice enumerated by him.
The first one he mentions in connection with Peter and James and Matthew and the
rest of the apostles, clearly meaning the evangelist.
But the other John he mentions after an interval, and places him among others
outside of the number of the apostles, putting Aristion before him, and he
distinctly calls him a presbyter.
This shows that the statement of those is true who say that there were two persons
in Asia that bore the same name, and that there were two tombs in Ephesus,
each of which, even to the present day, is called John's.
It is important to notice this, for it is probable that it was the second,
if one is not willing to admit that it was the first that saw the revelation,
which is ascribed by name to John.
And Poppius, of whom we are now speaking, confesses that he received the words of
the apostles from those that followed them, but says that he was himself a
hearer of Aristion and the presbyter John.
At least he mentions them frequently by name, and gives their traditions in his
writings.
These things, we hope, have not been uselessly adduced by us.
But it is fitting to subjoin to the words of Poppius which have been quoted other
passages from his works in which he relates some other wonderful events which
he claims to have received from tradition.
That Philip the Apostle dwelt at Hierapolis with his daughters has been
already stated, but it must be noted here that Poppius, their contemporary,
says that he heard a wonderful tale from the daughters of Philip, for he relates
that in his time one rose from the dead, and he tells another wonderful story of
justice, surnamed Barsabbas, that he drank a deadly poison, and yet by the grace of
the Lord suffered no harm.
The Book of Acts records that the holy apostles, after the ascension of the
Savior, put forward this justice together with Matthias, and prayed that one might
be chosen in place of the traitor Judas to fill up their number.
The account is as follows, and they put forward two, Joseph called Barsabbas,
who was surnamed Justice, and Matthias, and they prayed and said.
The same writer gives also other accounts which he says came to him through
unwritten tradition, certain strange parables and teachings of the Savior,
and some other more mythical things.
To these belong his statement that there will be a period of some thousand years
after the resurrection of the dead, and that the kingdom of Christ will be set
up in material form on this very earth.
I suppose he got these ideas through a misunderstanding of the apostolic
accounts, not perceiving that the things said by them were spoken mystically in
figures.
For he appears to have been of very limited understanding, as one can see from
his discourses, but it was due to him that so many of the church fathers after him
adopted a like opinion, urging in their own support the antiquity of the man,
as for instance Irenaeus and anyone else that may have proclaimed similar views.
Papias gives also in his own work other accounts of the words of the Lord on the
authority of Aristion, who was mentioned above, and traditions as handed down by
the presbyter John, to whom we refer those who are fond of learning.
But now we must add to the words of his which we have already quoted the tradition
which he gives in regard to Mark, the author of the gospel.
This also the presbyter said, Mark, having become the interpreter of Peter,
wrote down accurately, though not in order, whatsoever he remembered of the
things said or done by Christ.
For he neither heard the Lord nor followed him, but afterward, as I said,
he followed Peter, who adapted his teaching to the needs of his hearers,
but with no intention of giving a connected account of the Lord's
discourses, so that Mark committed no error while he thus wrote some things as
he remembered them.
For he was careful of one thing, not to omit any of the things which he had
heard, and not to state any of them falsely.
These things are related by Papias concerning Mark.
But concerning Matthew he writes as follows.
So then Matthew wrote the oracles in the Hebrew language, and every one interpreted
them as he was able.
And the same writer uses testimonies from the first epistle of John, and from that
of Peter likewise.
And he relates another story of a woman, who was accused of many sins before the
Lord, which is contained in the gospel according to the Hebrews.
These things we have thought it necessary to observe in addition to what has been
already stated.