WEBVTT

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CHURCH HISTORY by EUSEBIUS OF CAESAREA by
ARTHUR CUSHMAN MCGUIRE.

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Book 3, Part 4, Chapters 30-39.

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CHAPTER 30 THE APOSTLES THAT WERE MARRIED
Clement indeed, whose words we have just

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quoted, after the above-mentioned facts,
gives a statement on account of those who

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rejected marriage of the apostles that had
wives.

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Or will they, says he, reject even the
apostles?

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For Peter and Philip begat children,
and Philip also gave his daughters in

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marriage.

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And Paul does not hesitate, in one of his
epistles, to greet his wife, whom he did

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not take about with him, that he might not
be inconvenienced in his ministry.

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And since we have mentioned this subject,
it is not improper to subjoin another

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account which is given by the same author
and which is worth reading.

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In the seventh book of his Stromata,
he writes as follows.

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They say accordingly, that when the
blessed Peter saw his own wife led out to

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die, he rejoiced because of her summons
and her return home, and called to her

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very encouragingly and comfortingly,
addressing her by name, and saying,

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O thou, remember the Lord.

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Such was the marriage of the blessed,
and their perfect disposition toward those

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dearest to them.

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This account being in keeping with the
subject in hand, I have related here in

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its proper place.

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Chapter 31.

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The Death of John and Philip.

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The time and the manner of the death of
Paul and Peter, as well as their burial

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places, have been already shown by us.

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The time of John's death has also been
given in a general way, but his burial

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place is indicated by an epistle of
Polycrates, who was bishop of the parish

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of Ephesus, addressed to Victor,
bishop of Rome.

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In this epistle, he mentions him together
with the apostle Philip and his daughters

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in the following words.

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For in Asia also great lights have fallen
asleep, which shall rise again on the last

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day at the coming of the Lord,
when he shall come with glory from heaven

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and shall seek out all the saints.

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Among these are Philip, one of the twelve
apostles, who sleeps in Hierapolis,

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and his two aged virgin daughters,
and another daughter who lived in the Holy

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Spirit and now rests at Ephesus.

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And moreover John, who was both a witness
and a teacher, who reclined upon the bosom

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of the Lord, and being a priest wore the
sacerdotal plate.

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He also sleeps at Ephesus.

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So much concerning their death.

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And in the dialogue of Caius, which we
mentioned a little above, Proclus,

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against whom he directed his disputation,
in agreement with what had been quoted,

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speaks thus concerning the death of Philip
and his daughters.

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After him there were four prophetesses,
the daughters of Philip, at Hierapolis in

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Asia.

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Their tomb is there and the tomb of their
father.

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Such is his statement.

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But Luke, in the Acts of the Apostles,
mentions the daughters of Philip who were

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at that time in Caesarea in Judea with
their father, and were honored with the

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gift of prophecy.

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His words are as follows.

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We came unto Caesarea, and entering into
the house of Philip the evangelist,

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who was one of the seven, we abode with
him.

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Now this man had four daughters,
virgins, which did prophesy.

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We have thus set forth in these pages what
has come to our knowledge concerning the

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apostles themselves and the apostolic age,
and concerning the sacred writings which

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they have left us, as well as concerning
those which are disputed, but nevertheless

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have been publicly used by many in a great
number of churches, and moreover,

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concerning those that are altogether
rejected and are out of harmony with

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apostolic orthodoxy.

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Having done this, let us now proceed with
our history.

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Chapter 32 Simeon, Bishop of Jerusalem,
Suffers Martyrdom It is reported that

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after the age of Nero and Domitian,
under the emperor whose times we are now

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recording, a persecution was stirred up
against us in certain cities in

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consequence of a popular uprising.

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In this persecution we have understood
that Simeon, the son of who, as we have

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shown, was the second bishop of the church
of Jerusalem, suffered martyrdom.

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Hegesippus, whose words we have already
quoted in various places, is a witness to

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this fact also.

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Speaking of certain heretics, he adds that
Simeon was accused by them at this time,

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and since it was clear that he was a
Christian, he was tortured in various ways

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for many days, and astonished even the
judge himself and his attendants in the

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highest degree, and finally he suffered a
death similar to that of our Lord.

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But there is nothing like hearing the
historian himself, who writes as follows.

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Certain of these heretics brought
accusation against Simeon, the son of

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Clopas, on the ground that he was a
descendant of David and a Christian,

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and thus he suffered martyrdom at the age
of 120 years, while Trajan was emperor and

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Atticus governor.

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And the same writer says that his accusers
also, when search was made for the

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descendants of David, were arrested as
belonging to that family.

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And it might be reasonably assumed that
Simeon was one of those that saw and heard

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the Lord, judging from the length of his
life, and from the fact that the gospel

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makes mention of Mary, the wife of Clopas,
who was the father of Simeon, as has been

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already shown.

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The same historian says that there were
also others, descended from one of the

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so-called brothers of the Savior,
whose name was Judas, who, after they had

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borne testimony before Domitian,
as has been already recorded, in behalf of

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faith in Christ, lived until the same
reign.

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He writes as follows.

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They came, therefore, and took the lead of
every church as witnesses and as relatives

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of the Lord.

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And profound peace being established in
every church, they remained until the

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reign of the emperor Trajan, and until the
above-mentioned Simeon, son of Clopas,

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an uncle of the Lord, was informed against
by the heretics, and was himself in like

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manner accused for the same cause before
the governor Atticus.

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And after being tortured for many days he
suffered martyrdom, and all, including

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even the proconsul, marveled that at the
age of one hundred and twenty years he

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could endure so much, and orders were
given that he should be crucified.

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In addition to these things, the same man,
while recounting the events of that

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period, records that the church up to that
time had remained a pure and uncorrupted

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virgin, since, if there were any that
attempted to corrupt the sound norm of the

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preaching of salvation, they lay until
then concealed in obscure darkness.

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But when the sacred college of apostles
had suffered death in various forms,

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and the generation of those that had been
deemed worthy to hear the inspired wisdom

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with their own ears had passed away,
then the league of godless error took its

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rise as a result of the folly of heretical
teachers, who, because none of the

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apostles was still living, attempted
henceforth, with a bold face, to proclaim,

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in opposition to the preaching of the
truth, the knowledge which is falsely so

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called.

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Chapter 33.

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Trajan Forbids the Christians to be Sought
After So great a persecution was at that

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time opened against us in many places that
Plinius Secundus, one of the most noted of

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governors, being disturbed by the great
number of martyrs, communicated with the

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emperor concerning the multitude of those
that were put to death for their faith.

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At the same time, he informed him in his
communication that he had not heard of

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their doing anything profane or contrary
to the laws, except that they arose at

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dawn and sang hymns to Christ as a god,
but that they renounced adultery and

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murder and like criminal offenses,
and did all things in accordance with the

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laws.

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In reply to this, Trajan made the
following decree, that the race of

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Christians should not be sought after,
but when found should be punished.

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On account of this, the persecution which
had threatened to be a most terrible one

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was to a certain degree checked,
but there were still left plenty of

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pretexts for those who wished to do us
harm.

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Sometimes the people, sometimes the rulers
in various places would lay plots against

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us, so that, although no great
persecutions took place, local

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persecutions were nevertheless going on in
particular provinces, and many of the

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faithful endured martyrdom in various
forms.

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We have taken our account from the Latin
Apology of Tertullian, which we mentioned

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above.

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The translation runs as follows,
and indeed we have found that search for

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us has been forbidden, for when Plinius
Secundus, the governor of a province,

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had condemned certain Christians and
deprived them of their dignity,

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he was confounded by the multitude,
and was uncertain what further course to

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pursue.

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He therefore communicated with Trajan the
emperor, informing him that, aside from

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their unwillingness to sacrifice,
he had found no impiety in them.

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And he reported this also, that the
Christians arose early in the morning and

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sang hymns unto Christ as a god,
and for the purpose of preserving their

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discipline forbade murder, adultery,
avarice, robbery, and the like.

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In reply to this, Trajan wrote that the
race of Christians should not be sought

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after, but when found should be punished.

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Such were the events which took place at
that time.

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In the third year of the reign of the
emperor mentioned above, Clement committed

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the episcopal government of the Church of
Rome to Everestus, and departed this life

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after he had superintended the teaching of
the divine word nine years in all.

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But when Simeon also had died in the
manner described, a certain Jew by the

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name of Justus succeeded to the episcopal
throne in Jerusalem.

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He was one of the many thousands of the
circumcision who at that time believed in

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Christ.

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At that time Polycarp, a disciple of the
apostles, was a man of eminence in Asia,

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having been entrusted with the episcopate
of the Church of Smyrna by those who had

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seen and heard the Lord.

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And at the same time Papias, bishop of the
parish of Hierapolis, became well known,

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as did also Ignatius, who was chosen
bishop of Antioch, second in succession to

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Peter, and whose fame is still celebrated
by a great many.

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Report says that he was sent from Syria to
Rome, and became food for wild beasts on

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account of his testimony to Christ.

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And as he made the journey through Asia
under the strictest military surveillance,

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he fortified the parishes in the various
cities where he stopped by oral homilies

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and exhortations, and warned them above
all to be especially on their guard

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against the heresies that were then
beginning to prevail, and exhorted them to

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hold fast to the tradition of the
apostles.

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Moreover, he thought it necessary to
attest that tradition in writing,

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and to give it a fixed form for the sake
of greater security.

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So when he came to Smyrna, where Polycarp
was, he wrote an epistle to the Church of

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Ephesus, in which he mentions Onesimus,
its pastor, and another to the Church of

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Magnesia, situated upon the meander,
in which he makes mention again of a

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bishop Domus, and finally one to the
Church of Trolles, whose bishop,

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he states, was at that time Polybius.

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In addition to these, he wrote also to the
Church of Rome, entreating them not to

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secure his release from martyrdom,
and thus rob him of his earnest hope.

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In confirmation of what has been said,
it is proper to quote briefly from this

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epistle.

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He writes as follows.

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From Syria even unto Rome I fight with
wild beasts, by land and by sea,

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by night and by day, being bound amidst
ten leopards, that is, a company of

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soldiers who only become worse when they
are well treated.

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In the midst of their wrongdoings,
however, I am more fully learning

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discipleship, but I am not thereby
justified.

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May I have joy of the beasts that are
prepared for me, and I pray that I may

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find them ready.

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I will even coax them to devour me
quickly, that they may not treat me as

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they have some whom they have refused to
touch through fear.

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And if they are unwilling, I will compel
them.

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Forgive me.

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I know what is expedient for me.

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Now do I begin to be a disciple.

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May naught of things visible and things
invisible envy me, that I may attain unto

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Jesus Christ.

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Let fire and cross and attacks of wild
beasts, let wrenching of bones,

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cutting of limbs, crushing of the whole
body, tortures of the devil, let all these

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come upon me, if only I may attain unto
Jesus Christ.

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These things he wrote from the
above-mentioned city to the churches

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referred to.

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And when he had left Smyrna, he wrote
again from Troas to the Philadelphians and

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to the church of Smyrna, and particularly
to Polycarp, who presided over the latter

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church.

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And since he knew him well as an apostolic
man, he commended to him like a true and

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good shepherd the flock at Antioch,
and besought him to care diligently for

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it.

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And the same man, writing to the
Smyrnians, used the following words

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concerning Christ, taken I know not
whence, but I know and believe that he was

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in the flesh after the resurrection.

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And when he came to Peter and his
companions, he said to them, Take,

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handle me, and see that I am not an
incorporeal spirit.

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And immediately they touched him and
believed.

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Irenaeus also knew of his martyrdom and
mentions his epistles in the following

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words.

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As one of our people said, when he was
condemned to the beasts on account of his

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testimony unto God, I am God's wheat,
and by the teeth of wild beasts am I

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ground, that I may be found pure bread.

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Polycarp also mentions these letters in
the epistle to the Philippians,

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which is ascribed to him.

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His words are as follows.

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I exhort all of you, therefore,
to be obedient, and to practice all

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patience, such as ye saw with your own
eyes, not only in the blessed Ignatius,

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and Rufus, and Zosimas, but also in others
from among yourselves, as well as in Paul

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himself, and the rest of the apostles,
being persuaded that all these ran not in

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vain, but in faith and righteousness,
and that they are gone to their rightful

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place beside the Lord, with whom also they
suffered.

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For they loved not the present world,
but him that died for our sakes and was

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raised by God for us.

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And afterwards he adds, You have written
to me, both you and Ignatius, that if

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anyone go to Syria, he may carry with him
the letters from you.

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And this I will do if I have a suitable
opportunity, either I myself, or one whom

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I send to be an ambassador for you also.

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The epistles of Ignatius which were sent
to us by him, and the others which we had

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with us we sent to you as you gave charge.

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They are appended to this epistle,
and from them you will be able to derive

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great advantage.

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For they comprise faith and patience,
and every kind of edification that

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pertaineth to our Lord.

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So much concerning Ignatius, but he was
succeeded by Heros in the episcopate of

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the church of Antioch.

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Chapter 37.

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The Evangelists that were still imminent
at that time.

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Among those that were celebrated at that
time was Quadratus, who, report says,

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was renowned along with the daughters of
Philip for his prophetical gifts.

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And there were many others besides these
who were known in those days, and who

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occupied the first place among the
successors of the apostles.

17:09.320 --> 17:14.300
And they also, being illustrious disciples
of such great men, built up the

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foundations of the churches which had been
laid by the apostles in every place,

17:18.640 --> 17:22.540
and preached the gospel more and more
widely, and scattered the saving seeds of

17:22.540 --> 17:25.880
the kingdom of heaven far and near
throughout the whole world.

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For indeed most of the disciples of that
time, animated by the divine word and with

17:32.580 --> 17:36.780
a more ardent love for philosophy,
had already fulfilled the command of the

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Savior, and had distributed their goods to
the needy.

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Then starting out upon long journeys they
performed the office of evangelists,

17:45.020 --> 17:48.740
being filled with the desire to preach
Christ to those who had not yet heard the

17:48.740 --> 17:52.400
word of faith, and to deliver to them the
divine gospels.

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And when they had only laid the
foundations of the faith in foreign

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places, they appointed others as pastors,
and entrusted them with the nurture of

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those that had recently been brought in,
while they themselves went on again to

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other countries and nations, with the
grace and the cooperation of God.

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For a great many wonderful works were done
through them by the power of the divine

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Spirit, so that at the first hearing whole
multitudes of men eagerly embraced the

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religion of the Creator of the universe.

18:24.140 --> 18:28.620
But since it is impossible for us to
enumerate the names of all that became

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shepherds or evangelists in the churches
throughout the world in the age

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immediately succeeding the apostles,
we have recorded, as was fitting,

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the names of those only who have
transmitted the apostolic doctrine to us

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in writings still extant.

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Chapter 38.

18:46.380 --> 18:49.920
The Epistle of Clement and the Writings
Falsely Ascribed to Him.

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Thus Ignatius has done in the epistles
which we have mentioned, and Clement in

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his epistle which is accepted by all,
and which he wrote in the name of the

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Church of Rome to the Church of Corinth.

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In this epistle he gives many thoughts
drawn from the epistle to the Hebrews,

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and also quotes verbally some of its
expressions, thus showing most plainly

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that it is not a recent production.

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Wherefore it has seemed reasonable to
reckon it with the other writings of the

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apostle.

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For as Paul had written to the Hebrews in
his native tongue, some say that the

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evangelist Luke, others that this Clement
himself, translated the epistle.

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The latter seems more probable,
because the epistle of Clement and that to

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the Hebrews have a similar character in
regard to style, and still further because

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the thoughts contained in the two works
are not very different.

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But it must be observed also that there is
said to be a second epistle of Clement,

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but we do not know that it is recognized
like the former, for we do not find that

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the ancients have made any use of it.

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And certain men have lately brought
forward other wordy and lengthy writings

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under his name, containing dialogues of
Peter and Apion, but no mention has been

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made of these by the ancients,
for they do not even preserve the pure

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stamp of apostolic orthodoxy.

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The acknowledged writing of Clement is
well known.

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We have spoken also of the works of
Ignatius and Polycarp.

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CHAPTER 39 THE WRITINGS OF PAPIUS There
are extant five books of Papius,

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which bear the title Expositions of
Oracles of the Lord.

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Irenaeus makes mention of these as the
only works written by him in the following

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words.

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These things are attested by Papius,
an ancient man who was a hearer of John

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and a companion of Polycarp, in his fourth
book.

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For five books have been written by him.

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These are the words of Irenaeus.

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But Papius himself in the preface to his
Discourses by no means declares that he

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was himself a hearer and eyewitness of the
holy apostles, but he shows by the words

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which he uses that he received the
doctrines of the faith from those who were

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their friends.

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He says, But I shall not hesitate also to
put down for you along with my

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interpretations whatsoever things I have
at any time learned carefully from the

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elders and carefully remembered,
guaranteeing their truth.

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For I did not, like the multitude,
take pleasure in those that speak much,

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but in those that teach the truth,
not in those that relate strange

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commandments, but in those that deliver
the commandments given by the Lord to

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faith, and springing from the truth
itself.

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If then any one came who had been a
follower of the elders, I questioned him

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in regard to the words of the elders,
what Andrew or what Peter said,

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or what was said by Philip or by Thomas or
by James or by John or by Matthew,

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or by any other of the disciples of the
Lord, and what things Aristion and the

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presbyter John, the disciples of the Lord,
say.

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For I did not think that what was to be
gotten from the books would profit me as

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much as what came from the living and
abiding voice.

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It is worthwhile observing here that the
name John is twice enumerated by him.

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The first one he mentions in connection
with Peter and James and Matthew and the

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rest of the apostles, clearly meaning the
evangelist.

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But the other John he mentions after an
interval, and places him among others

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outside of the number of the apostles,
putting Aristion before him, and he

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distinctly calls him a presbyter.

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This shows that the statement of those is
true who say that there were two persons

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in Asia that bore the same name,
and that there were two tombs in Ephesus,

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each of which, even to the present day,
is called John's.

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It is important to notice this,
for it is probable that it was the second,

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if one is not willing to admit that it was
the first that saw the revelation,

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which is ascribed by name to John.

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And Poppius, of whom we are now speaking,
confesses that he received the words of

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the apostles from those that followed
them, but says that he was himself a

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hearer of Aristion and the presbyter John.

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At least he mentions them frequently by
name, and gives their traditions in his

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writings.

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These things, we hope, have not been
uselessly adduced by us.

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But it is fitting to subjoin to the words
of Poppius which have been quoted other

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passages from his works in which he
relates some other wonderful events which

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he claims to have received from tradition.

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That Philip the Apostle dwelt at
Hierapolis with his daughters has been

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already stated, but it must be noted here
that Poppius, their contemporary,

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says that he heard a wonderful tale from
the daughters of Philip, for he relates

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that in his time one rose from the dead,
and he tells another wonderful story of

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justice, surnamed Barsabbas, that he drank
a deadly poison, and yet by the grace of

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the Lord suffered no harm.

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The Book of Acts records that the holy
apostles, after the ascension of the

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Savior, put forward this justice together
with Matthias, and prayed that one might

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be chosen in place of the traitor Judas to
fill up their number.

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The account is as follows, and they put
forward two, Joseph called Barsabbas,

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who was surnamed Justice, and Matthias,
and they prayed and said.

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The same writer gives also other accounts
which he says came to him through

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unwritten tradition, certain strange
parables and teachings of the Savior,

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and some other more mythical things.

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To these belong his statement that there
will be a period of some thousand years

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after the resurrection of the dead,
and that the kingdom of Christ will be set

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up in material form on this very earth.

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I suppose he got these ideas through a
misunderstanding of the apostolic

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accounts, not perceiving that the things
said by them were spoken mystically in

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figures.

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For he appears to have been of very
limited understanding, as one can see from

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his discourses, but it was due to him that
so many of the church fathers after him

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adopted a like opinion, urging in their
own support the antiquity of the man,

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as for instance Irenaeus and anyone else
that may have proclaimed similar views.

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Papias gives also in his own work other
accounts of the words of the Lord on the

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authority of Aristion, who was mentioned
above, and traditions as handed down by

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the presbyter John, to whom we refer those
who are fond of learning.

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But now we must add to the words of his
which we have already quoted the tradition

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which he gives in regard to Mark,
the author of the gospel.

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This also the presbyter said, Mark,
having become the interpreter of Peter,

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wrote down accurately, though not in
order, whatsoever he remembered of the

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things said or done by Christ.

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For he neither heard the Lord nor followed
him, but afterward, as I said,

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he followed Peter, who adapted his
teaching to the needs of his hearers,

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but with no intention of giving a
connected account of the Lord's

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discourses, so that Mark committed no
error while he thus wrote some things as

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he remembered them.

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For he was careful of one thing,
not to omit any of the things which he had

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heard, and not to state any of them
falsely.

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These things are related by Papias
concerning Mark.

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But concerning Matthew he writes as
follows.

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So then Matthew wrote the oracles in the
Hebrew language, and every one interpreted

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them as he was able.

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And the same writer uses testimonies from
the first epistle of John, and from that

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of Peter likewise.

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And he relates another story of a woman,
who was accused of many sins before the

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Lord, which is contained in the gospel
according to the Hebrews.

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These things we have thought it necessary
to observe in addition to what has been

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already stated.