BOOK V PART II.
CHAPTERS 2 THROUGH 12.
CHAPTER II.
THE MARTYRS, BELOVED OF GOD, KINDLY MINISTERED UNTO THOSE WHO FELL IN THE
PERSECUTION.
Such things happened to the Churches of Christ under the above-mentioned Emperor,
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 of Christ, who, being in the
form of God, counted it not a prize to be on an equality with God, 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, and firstborn of the dead, and prince of
the life of God.
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.
And they besought the brethren with tears that earnest prayers should be offered
that they might be made perfect.
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, being filled with the fear of God.
A little further on they say, They humbled themselves under the mighty hand by which
they are now greatly exalted.
They defended all, but accused none.
They absolved all, but bound none.
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.
But if he prayed for those who stoned him, how much more for the brethren.
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 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, they went in peace
to God, leaving no sorrow to their mother, nor division nor strife to the brethren,
but joy and peace and concord and love.
This record of the affection of those 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.
CHAPTER III.
THE VISION WHICH APPEARED IN A DREAM TO THE WITNESS ATOLOS.
The same letter of the above-mentioned 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, 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
Atolos 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 obeyed and partook of all things without restriction 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, Alcibiades, and Theodotus in Phrygia were now first
giving wide circulation to their assumption in regard to prophecy,
for the many 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, who was then Bishop of Rome, negotiating
for the peace of the churches.
Chapter 4.
Irenaeus commended by the witnesses in a letter.
The same witnesses also recommended Irenaeus, 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.
We pray, Father Eleutherus, that you may rejoice in God in all things and all ways.
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 anyone, we should
commend him among the first as a presbyter of the church, which is his position.
Why should we transcribe the catalog of the witnesses given in the letter already
mentioned, of whom some were beheaded, others cast to the beasts, and others fell
asleep in prison, or give the number of confessors 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.
Such were the events which happened under Antoninus.
Chapter 5.
God sent rain from heaven for Marcus Aurelius Caesar in answer to the prayers
of our people.
It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about
to engage in battle with the Germans and Sarmatians, was in great trouble on
account of his army suffering from thirst.
But the soldiers of the so-called Melotine Legion, 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, and engaged in supplications to
God.
This was indeed a strange sight to the enemy, but it is reported 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.
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.
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.
Among these is Apollinarius, 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 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, he confirms the history with greater and
stronger proofs.
He writes that there are still extant letters 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 the emperor threatened death to those who brought
accusation against us.
He adds further, 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, which Trajan partially annulled, forbidding Christians
to be sought after, which neither Adrian, though inquisitive in all matters,
nor he who was called pious, sanctioned.
But let anyone treat these things as he chooses.
We must pass on to what followed.
Pothinus, having died with the other martyrs in Gaul at ninety years of age,
Irenaeus succeeded him in the episcopate of the church at Lyons.
We have learned that in his youth he was a hearer of Polycarp.
In the 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.
Chapter 6 Catalogue of the Bishops of Rome The blessed apostles, having founded and
established the church, entrusted the office of the episcopate to Linus.
Paul speaks of this Linus in his epistles to Timothy.
Annuncletus succeeded him, and after Annuncletus in the third place from the
apostles, Clement received the episcopate.
He had seen and conversed with the blessed apostles, 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.
In the times of Clement, a serious dissension having arisen among the
brethren in Corinth, the church of Rome sent a most suitable letter to the
Corinthians, reconciling them in peace, renewing their faith, and proclaiming the
doctrine lately received from the apostles.
A little farther on, he says, Everestus succeeded Clement, and Alexander,
Everestus.
Then Zistus, the sixth from the apostles, was appointed, after him Telesphorus,
who suffered martyrdom gloriously.
Then Heginus, then Pius, and after him Anicetus.
Soter succeeded Anicetus, and now, in the twelfth place from the apostles,
Eleutherus holds the office of bishop.
In the same order and succession, the tradition in the church and the
preaching of the truth has descended from the apostles unto us.
Chapter 7.
Even down to those times miracles were performed by the faithful.
These things Irenaeus, in agreement with the accounts already given by us,
records in the work which comprises five books, and to which he gave the title
Refutation and Overthrow of the Knowledge, falsely so called.
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, 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 necessity, our entire church has besought with
fasting and much supplication, the spirit of the dead has returned,
and the man has been restored through the prayers of the saints.
And again, after other remarks, he says, 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 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 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.
And in another place, the same author writes, 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 8.
The Statements of Irenaeus in regard to the Divine Scriptures.
Since, in the beginning of this work, we promised to give, when needful,
the words of the ancient presbyters and writers of the church, in which they have
declared those traditions which came down to them concerning the canonical books,
and since Irenaeus was one of them, we will now give his words and first what
he says of the sacred gospels.
Matthew published his gospel among the Hebrews in their own language,
while Peter and Paul were preaching and founding the church in Rome.
After their departure, Mark, the disciple and interpreter of Peter, also transmitted
to us in writing those things which Peter had preached, and Luke, the attendant of
Paul, recorded in a book the gospel which Paul had declared.
Afterwards, John, the disciple of the Lord, who also reclined on his bosom,
published his gospel while staying at Ephesus in Asia.
He states these things in the third book 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.
As these things are so, and this number is found in all the approved and ancient
copies, 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.
And farther on, he says concerning the same, we are not bold enough to speak
confidently 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.
He states these things concerning the apocalypse in the work referred to.
He also mentions the first epistle of John, taking many proofs from it,
and likewise the first epistle of Peter.
And he not only knows but also receives the shepherd, writing as follows.
Well did the scriptures speak, saying, first of all, believe that God is
one who has created and completed all things, etc.
And he uses almost the precise words of the wisdom of Solomon, saying,
the vision of God produces immortality, but immortality renders us near to God.
He mentions also the memoirs of a certain apostolic presbyter, whose name he passes
by in silence and gives his expositions of the sacred scriptures.
And he refers to Justin the martyr and to Ignatius, using testimonies also from
their writings.
Moreover, he promises to refute Marcion from his own writings in a special work.
Concerning the translation of the inspired scriptures by the 70, hear the very words
which he writes.
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, as Theodotion of Ephesus and
Aquila of Pontus, both of them Jewish proselytes, interpreted, following whom
the Ebionites say that he was begotten by Joseph.
Shortly after, he adds, for before the Romans had established their empire,
while the Macedonians were still holding Asia, Ptolemy, the son of Lagus,
being desirous of adorning the library which he had founded 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 then subject to the Macedonians, they sent to Ptolemy 70
elders, who were the most skilled among them in the scriptures and in both
languages.
Thus God accomplished his purpose.
But wishing to try them individually, 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.
He 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 of God.
And this was nothing wonderful for God to do, who, in the captivity of the people
under Nebuchadnezzar, when the scriptures had been destroyed, and the Jews had
returned to their own country after 70 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.
Such are the words of Irenaeus.
Chapter 9.
The Bishops under Commodus.
After Antoninus had been emperor for 19 years, Commodus received the government.
In his first year, Julian became bishop of the Alexandrian churches, after Agrippinus
had held the office for 12 years.
Chapter 10.
Pantinus, the philosopher.
About that time, Pantinus, a man highly distinguished for his learning,
had charge of the school of the faithful in Alexandria.
A school of sacred learning, which continues to our day, was established
there in ancient times, and, as we have been informed, was managed by men of great
ability and zeal for divine things.
Among these, it is reported that Pantinus was at that time especially conspicuous,
as he had been educated in the philosophical 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.
For indeed, 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.
Pantinus 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, one of the apostles, had preached to them, and left with them
the writing of Matthew in the Hebrew language, which they had preserved till
that time.
After many good deeds, Pantinus finally became the head of the school at
Alexandria, and expounded the treasures of divine doctrine both orally and in
writing.
Chapter 11 Clement of Alexandria At this time, Clement, being trained with him 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.
In his Hypotipuses, he speaks of Pantinus 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, he says, This work is not a writing artfully 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 these the one, the Ionian, was in Greece, the other in Magna Graecia.
The one of them was from Coele-Syria, the other from Egypt.
There were others in the east, one of them an Assyrian, the other a
Hebrew in Palestine.
But when I met with the last, in ability truly he was first, having hunted him out
on 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.
Chapter 12 The Bishops in Jerusalem At this time Narcissus 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.
After him the succession in the episcopate was, first Cassianus, after him Publius,
then Maximus, following them Julian, then Gaius, after him Symmachus,
and another Gaius, and again another Julian, after these Capito, and Valens,
and Dolicianus, and after all of them Narcissus, the thirtieth in regular
succession from the apostles.
End of Book 5, Part 2