WEBVTT 00:01.290 --> 00:04.940 Book 6, Part 2 of Eusebius' Church History. 00:05.680 --> 00:07.200 This is a LibriVox recording. 00:07.660 --> 00:10.280 All LibriVox recordings are in the public domain. 00:10.860 --> 00:15.780 For more information, or to volunteer, please visit LibriVox.org. 00:17.160 --> 00:18.880 Recording by David Leeson. 00:20.580 --> 00:23.100 Church History by Eusebius of Caesarea. 00:23.520 --> 00:25.820 Translated by Arthur Cushman McGiffert. 00:26.300 --> 00:29.960 Book 6, Part 2, Chapters 12-24. 00:31.960 --> 00:35.780 Chapter 12, Serapion and His Extant Works. 00:37.020 --> 00:42.180 It is probable that others have preserved other memorials of Serapion's literary 00:42.180 --> 00:47.300 industry, but there have reached us only those addressed to a certain Domninus, 00:47.480 --> 00:51.680 who, in the time of persecution, fell away from faith in Christ to the 00:51.680 --> 00:56.980 Jewish will-worship, and those addressed to Pontius and Caracus, ecclesiastical 00:56.980 --> 01:01.780 men, and other letters to different persons, and still another work composed 01:01.780 --> 01:04.500 by him on the so-called Gospel of Peter. 01:05.760 --> 01:10.500 He wrote this last to refute the falsehoods which that gospel contained, 01:10.920 --> 01:15.660 on account of some in the parish of Rosus who had been led astray by it into 01:15.660 --> 01:16.900 heterodox notions. 01:17.720 --> 01:23.220 It may be well to give some brief extracts from his work, showing his opinion of the 01:23.220 --> 01:23.460 book. 01:24.080 --> 01:25.520 He writes as follows. 01:26.620 --> 01:31.860 For we, brethren, receive both Peter and the other apostles as Christ, but we 01:31.860 --> 01:36.980 reject intelligently the writings falsely ascribed to them, knowing that such were 01:36.980 --> 01:38.560 not handed down to us. 01:39.520 --> 01:44.780 When I visited you, I supposed that all of you held the true faith, and as I had not 01:44.780 --> 01:48.720 read the gospel which they put forward under the name of Peter, I said, 01:49.240 --> 01:53.600 If this is the only thing which occasions dispute among you, let it be read. 01:53.980 --> 01:58.620 But now, having learned from what has been told me, that their mind was involved in 01:58.620 --> 02:01.500 some heresy, I will hasten to come to you again. 02:02.220 --> 02:04.500 Therefore, brethren, expect me shortly. 02:05.900 --> 02:10.080 But you will learn, brethren, from what has been written to you, that we perceived 02:10.080 --> 02:14.760 the nature of the heresy of Marcianus, and that, not understanding what he was 02:14.760 --> 02:16.620 saying, he contradicted himself. 02:17.820 --> 02:22.120 For having obtained this gospel from others who had studied it diligently, 02:22.740 --> 02:27.020 namely from the successors of those who first used it, whom we call doceti, 02:27.460 --> 02:30.900 for most of their opinions are connected with the teaching of that school, 02:31.220 --> 02:35.860 we have been able to read it through, and we find many things in accordance with 02:35.860 --> 02:39.920 the true doctrine of the Savior, but some things added to that doctrine, 02:40.320 --> 02:42.720 which we have pointed out for you farther on. 02:43.380 --> 02:45.560 So much in regard to Serapion. 02:47.820 --> 02:54.700 Chapter 13 The Writings of Clement All the eight stromata of Clement are preserved 02:54.700 --> 03:00.220 among us, and have been given by him the following title, Titus Flavius Clement's 03:00.220 --> 03:03.280 Stromata of Gnostic Notes on the True Philosophy. 03:04.620 --> 03:08.200 The books entitled Hypotipuses are of the same number. 03:08.760 --> 03:13.960 In them he mentions Pantinus by name as his teacher, and gives his opinions and 03:13.960 --> 03:14.400 traditions. 03:15.880 --> 03:20.360 Besides these, there is his Hortatory Discourse Addressed to the Greeks, 03:20.840 --> 03:25.220 three books of a work entitled The Instructor, another with the title What 03:25.220 --> 03:30.360 Rich Man is Saved, the work on the Passover, Discussions on Fasting and on 03:30.360 --> 03:36.000 Evil Speaking, the Hortatory Discourse on Patience, or to those recently baptized, 03:36.480 --> 03:40.820 and the one bearing the title Ecclesiastical Canon or Against the 03:40.820 --> 03:45.580 Judaizers, which he dedicated to Alexander, the bishop mentioned above. 03:46.820 --> 03:51.780 In the Stromata, he has not only treated extensively of the divine scripture, 03:52.220 --> 03:56.620 but he also quotes from the Greek writers whenever anything that they have said 03:56.620 --> 03:57.820 seems to him profitable. 03:58.840 --> 04:03.380 He elucidates the opinions of many, both Greeks and barbarians. 04:03.780 --> 04:08.420 He also refutes the false doctrines of the heresiarchs, and besides this, 04:08.600 --> 04:13.300 reviews a large portion of history, giving us specimens of very various 04:13.300 --> 04:13.740 learning. 04:14.260 --> 04:16.940 With all the rest, he mingles the views of philosophers. 04:17.700 --> 04:22.160 It is likely that on this account, he gave his work the appropriate title of 04:22.160 --> 04:22.740 Stromata. 04:23.960 --> 04:28.440 He makes use also in these works of testimonies from the disputed scriptures, 04:28.880 --> 04:33.200 the so-called Wisdom of Solomon, and of Jesus the son of Sirach, 04:33.380 --> 04:37.960 and the epistle to the Hebrews, and those of Barnabas and Clement and 04:37.960 --> 04:38.280 Jude. 04:39.540 --> 04:44.860 He mentions also Tatian's discourse to the Greeks, and speaks of Cassianus as the 04:44.860 --> 04:46.660 author of a chronological work. 04:47.280 --> 04:52.820 He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, 04:52.980 --> 04:58.440 and Eupolemus as showing all of them in their works that Moses and the Jewish race 04:58.440 --> 05:01.460 existed before the earliest origin of the Greeks. 05:02.920 --> 05:06.020 These books abound also in much other learning. 05:06.620 --> 05:11.380 In the first of them, the author speaks of himself as next after the successors of 05:11.380 --> 05:12.040 the apostles. 05:13.440 --> 05:17.520 In them, he promises also to write a commentary on Genesis. 05:18.120 --> 05:22.360 In his book on the Passover, he acknowledges that he had been urged by his 05:22.360 --> 05:26.820 friends to commit to writing, for posterity, the traditions which he had 05:26.820 --> 05:28.540 heard from the ancient presbyters. 05:28.960 --> 05:33.660 And in the same work, he mentions Melito and Irenaeus, and certain others, 05:33.860 --> 05:36.080 and gives extracts from their writings. 05:37.240 --> 05:38.500 Chapter 14. 05:39.120 --> 05:46.240 The Scriptures Mentioned by Him To sum up briefly, he has given in the Hypotipuses 05:46.240 --> 05:50.780 abridged accounts of all canonical Scripture, not omitting the disputed 05:50.780 --> 05:51.180 books. 05:51.500 --> 05:56.400 I refer to Jude and the other Catholic epistles, and Barnabas, and the so-called 05:56.400 --> 05:57.700 Apocalypse of Peter. 05:59.220 --> 06:04.160 He says that the epistle to the Hebrews is the work of Paul, and that it was written 06:04.160 --> 06:09.380 to the Hebrews in the Hebrew language, but that Luke translated it carefully and 06:09.380 --> 06:14.200 published it for the Greeks, and hence the same style of expression is found in this 06:14.200 --> 06:15.740 epistle and in the Acts. 06:17.160 --> 06:21.880 But he says that the words Paul the Apostle were probably not prefixed, 06:21.880 --> 06:26.980 because in sending it to the Hebrews, who were prejudiced and suspicious of him, 06:27.480 --> 06:31.920 he wisely did not wish to repel them at the very beginning by giving his name. 06:33.260 --> 06:38.260 Farther on he says, but now, as the blessed presbyter said, since the Lord 06:38.260 --> 06:43.520 being the Apostle of the Almighty was sent to the Hebrews, Paul, as sent to the 06:43.520 --> 06:48.340 Gentiles, on account of his modesty, did not subscribe himself unapostle of the 06:48.340 --> 06:53.480 Hebrews, through respect for the Lord, and because being a herald and apostle of 06:53.480 --> 06:57.400 the Gentiles, he wrote to the Hebrews out of his superabundance. 06:58.680 --> 07:04.280 Again in the same books, Clement gives the tradition of the earliest presbyters as to 07:04.280 --> 07:06.880 the order of the Gospels in the following manner. 07:07.880 --> 07:11.900 The Gospels containing the genealogies, he says, were written first. 07:12.420 --> 07:14.980 The Gospel according to Mark had this occasion. 07:15.220 --> 07:19.760 As Peter had preached the word publicly at Rome, and declared the Gospel by the 07:19.760 --> 07:24.640 Spirit, many who were present requested that Mark, who had followed him for a long 07:24.640 --> 07:27.520 time and remembered his sayings, should write them out. 07:28.040 --> 07:32.040 And having composed the Gospel, he gave it to those who had requested it. 07:33.520 --> 07:38.040 When Peter learned of this, he neither directly forbade nor encouraged it. 07:38.540 --> 07:43.880 But last of all, John, perceiving that the external facts had been made plain in the 07:43.880 --> 07:49.320 Gospel, being urged by his friends and inspired by the Spirit, composed a 07:49.320 --> 07:50.280 spiritual Gospel. 07:51.080 --> 07:52.680 This is the account of Clement. 07:53.700 --> 07:57.980 Again, the above-mentioned Alexander, in a certain letter to Origen, 07:58.400 --> 08:03.460 refers to Clement, and at the same time to Pantinus, as being among his familiar 08:03.460 --> 08:04.320 acquaintances. 08:04.660 --> 08:06.140 He writes as follows. 08:06.440 --> 08:11.700 For this, as thou knowest, was the will of God, that the ancestral friendship 08:11.700 --> 08:16.480 existing between us should remain unshaken, nay, rather should be warmer and 08:16.480 --> 08:16.940 stronger. 08:18.260 --> 08:22.460 For we know well those blessed fathers who have trodden the way before us, 08:22.800 --> 08:27.320 with whom we shall soon be, Pantinus, the truly blessed man and master, 08:27.740 --> 08:32.720 and the holy Clement, my master and benefactor, and if there is any other like 08:32.720 --> 08:36.980 them, through whom I became acquainted with thee, the best in everything, 08:37.300 --> 08:38.600 my master and brother. 08:39.360 --> 08:41.120 So much for these matters. 08:41.680 --> 08:47.600 But Adamantius, for this also was a name of Origen, when Zephyrinus was bishop of 08:47.600 --> 08:52.780 Rome, visited Rome, desiring, as he himself somewhere says, to see the most 08:52.780 --> 08:54.240 ancient church of Rome. 08:55.200 --> 09:00.900 After a short stay there, he returned to Alexandria, and he performed the duties of 09:00.900 --> 09:03.520 catechetical instruction there with great zeal. 09:04.720 --> 09:09.540 Demetrius, who was bishop there at that time, urging and even entreating him to 09:09.540 --> 09:12.020 work diligently for the benefit of the brethren. 09:13.820 --> 09:20.620 Chapter 15 HERACLUS But when he saw that he had not time for the deeper study of 09:20.620 --> 09:24.800 divine things, and for the investigation and interpretation of the sacred 09:24.800 --> 09:29.620 scriptures, and also for the instruction of those who came to him, for, 09:29.800 --> 09:33.720 coming one after another, from morning till evening, to be taught by him, 09:33.720 --> 09:37.500 they scarcely gave him time to breathe, he divided the multitude. 09:38.200 --> 09:42.740 And from those whom he knew well, he selected Heraclus, who was a zealous 09:42.740 --> 09:48.260 student of divine things, and in other respects a very learned man, not ignorant 09:48.260 --> 09:52.440 of philosophy, and made him his associate in the work of instruction. 09:53.020 --> 09:57.640 He entrusted to him the elementary training of beginners, but reserved for 09:57.640 --> 10:00.660 himself the teaching of those who were farther advanced. 10:02.100 --> 10:09.920 Chapter 16 ORIGINS' EARNEST STUDY OF THE DIVINE SCRIPTURES So earnest and assiduous 10:09.920 --> 10:14.560 was Origins' research into the divine words that he learned the Hebrew language, 10:14.920 --> 10:19.020 and procured as his own the original Hebrew scriptures which were in the hands 10:19.020 --> 10:19.620 of the Jews. 10:20.320 --> 10:24.560 He investigated also the works of other translators of the sacred scriptures 10:24.560 --> 10:29.440 besides the Seventy, and in addition to the well-known translations of Aquila, 10:29.740 --> 10:34.740 Symmachus, and Theodotion, he discovered certain others which had been concealed 10:34.740 --> 10:40.460 from remote times, in what out-of-the-way corners I know not, and by his search he 10:40.460 --> 10:41.600 brought them to light. 10:42.820 --> 10:46.960 Since he did not know the authors, he simply stated that he had found this 10:46.960 --> 10:51.080 one in Nicopolis near Actium, and that one in some other place. 10:52.040 --> 10:57.480 In the Hexapla of the Psalms, after the four prominent translations, he adds not 10:57.480 --> 11:00.180 only a fifth, but also a sixth and seventh. 11:00.680 --> 11:05.140 He states of one of these that he found it in a jar in Jericho in the time of 11:05.140 --> 11:07.120 Antoninus, the son of Severus. 11:08.340 --> 11:11.920 Having collected all of these, he divided them into sections, 11:12.140 --> 11:15.980 and placed them opposite each other with the Hebrew text itself. 11:16.640 --> 11:19.620 He thus left us the copies of the so-called Hexapla. 11:20.140 --> 11:25.300 He arranged also separately an edition of Aquila and Symmachus and Theodotion with 11:25.300 --> 11:27.440 the Septuagint in the Tetrapla. 11:29.120 --> 11:30.400 Chapter 17. 11:30.880 --> 11:32.500 The translator Symmachus. 11:33.220 --> 11:38.040 As to these translators, it should be stated that Symmachus was an Ebionite, 11:38.460 --> 11:43.120 but the heresy of the Ebionites, as it is called, asserts that Christ was 11:43.120 --> 11:48.620 the son of Joseph and Mary, considering him a mere man, and insists strongly on 11:48.620 --> 11:53.160 keeping the law in a Jewish manner, as we have seen already in this history. 11:53.940 --> 11:58.640 Commentaries of Symmachus are still extant in which he appears to support this heresy 11:58.640 --> 12:00.940 by attacking the Gospel of Matthew. 12:01.900 --> 12:06.360 Origen states that he obtained these and other commentaries of Symmachus on the 12:06.360 --> 12:11.000 scriptures from a certain Juliana, who, he says, received the books by 12:11.000 --> 12:13.320 inheritance from Symmachus himself. 12:14.640 --> 12:15.960 Chapter 18. 12:16.460 --> 12:17.140 Ambrose. 12:17.860 --> 12:23.400 About this time Ambrose, who held the heresy of Valentinus, was convinced by 12:23.400 --> 12:28.040 Origen's presentation of the truth, and, as if his mind were illumined by 12:28.040 --> 12:31.640 light, he accepted the orthodox doctrine of the Church. 12:33.520 --> 12:38.120 Many others also, drawn by the fame of Origen's learning, which resounded 12:38.120 --> 12:42.420 everywhere, came to him to make trial of his skill in sacred literature. 12:43.200 --> 12:47.520 And a great many heretics, and not a few of the most distinguished philosophers, 12:48.140 --> 12:52.860 studied under him diligently, receiving instruction from him not only in divine 12:52.860 --> 12:55.620 things, but also in secular philosophy. 12:57.140 --> 13:01.900 For when he perceived that any persons had superior intelligence, he instructed them 13:01.900 --> 13:07.980 also in philosophic branches, in geometry, arithmetic, and other preparatory studies, 13:08.320 --> 13:12.700 and then advanced to the systems of the philosophers and explained their writings. 13:13.700 --> 13:19.060 And he made observations and comments upon each of them, so that he became celebrated 13:19.060 --> 13:22.240 as a great philosopher even among the Greeks themselves. 13:23.680 --> 13:28.000 And he instructed many of the less learned in the common school branches, 13:28.420 --> 13:32.640 saying that these would be no small help to them in the study and understanding of 13:32.640 --> 13:33.620 the divine scriptures. 13:34.480 --> 13:39.180 On this account, he considered it especially necessary for himself to be 13:39.180 --> 13:41.560 skilled in secular and philosophic learning. 13:42.960 --> 13:50.380 Chapter 19 Circumstances Related of Origen The Greek philosophers of his age are 13:50.380 --> 13:53.160 witnesses to his proficiency in these subjects. 13:53.560 --> 13:56.420 We find frequent mention of him in their writings. 13:57.100 --> 14:01.740 Sometimes they dedicated their own works to him, again they submitted their labors 14:01.740 --> 14:03.860 to him as a teacher for his judgment. 14:05.360 --> 14:10.540 Why need we say these things when even Porphyry, who lived in Sicily in our own 14:10.540 --> 14:14.380 times and wrote books against us, attempting to traduce the divine 14:14.380 --> 14:19.620 scriptures by them, mentions those who have interpreted them, and being unable in 14:19.620 --> 14:24.380 any way to find a base accusation against the doctrines, for lack of arguments, 14:24.580 --> 14:29.040 turns to reviling and columniating their interpreters, attempting especially to 14:29.040 --> 14:32.180 slander Origen, whom he says he knew in his youth. 14:33.280 --> 14:37.640 But truly, without knowing it, he commends the man, telling the truth 14:37.640 --> 14:42.500 about him in some cases where he could not do otherwise, but uttering falsehoods 14:42.500 --> 14:44.220 where he thinks he will not be detected. 14:44.760 --> 14:49.580 Sometimes he accuses him as a Christian, again he describes his proficiency in 14:49.580 --> 14:52.360 philosophic learning, but hear his own words. 14:52.960 --> 14:57.440 Some persons, desiring to find a solution of the baseness of the Jewish scriptures 14:57.440 --> 15:02.220 rather than abandon them, have had recourse to explanations inconsistent and 15:02.220 --> 15:07.260 incongruous with the words written, which explanations, instead of supplying a 15:07.260 --> 15:11.400 defense of the foreigners, contain rather approval and praise of themselves. 15:12.060 --> 15:16.700 For they boast that the plain words of Moses are enigmas, and regard them as 15:16.700 --> 15:20.920 oracles full of hidden mysteries, and having bewildered the mental judgment 15:20.920 --> 15:23.440 by folly, they make their explanations. 15:24.440 --> 15:29.420 Farther on, he says, as an example of this absurdity, take a man whom I met when I 15:29.420 --> 15:34.380 was young, and who was then greatly celebrated, and still is, on account of 15:34.380 --> 15:35.840 the writings which he has left. 15:36.060 --> 15:40.580 I refer to Origen, who is highly honored by the teachers of these doctrines. 15:41.420 --> 15:46.060 For this man, having been a hearer of Ammonius, who had attained the greatest 15:46.060 --> 15:51.400 proficiency in philosophy of any in our day, derived much benefit from his teacher 15:51.400 --> 15:55.380 in the knowledge of the sciences, but as to the correct choice of life, 15:55.380 --> 15:57.480 he pursued a course opposite to his. 15:58.560 --> 16:02.540 For Ammonius, being a Christian, and brought up by Christian parents, 16:02.820 --> 16:06.800 when he gave himself to study and to philosophy, straightway conformed to the 16:06.800 --> 16:08.300 life required by the laws. 16:09.040 --> 16:14.020 But Origen, having been educated as a Greek in Greek literature, went over to 16:14.020 --> 16:15.400 the barbarian recklessness. 16:16.060 --> 16:19.960 And carrying over the learning which he had obtained, he hawked it about, 16:20.300 --> 16:24.100 in his life conducting himself as a Christian and contrary to the laws, 16:24.100 --> 16:28.700 but in his opinions of material things and of the deity being like a Greek, 16:29.120 --> 16:31.860 and mingling Grecian teachings with foreign fables. 16:33.000 --> 16:37.440 For he was continually studying Plato, and he busied himself with the writings of 16:37.440 --> 16:43.940 Numenius, and Cronius, and Apollophanes, Longinus, Moderatus, and Nicomachus, 16:44.200 --> 16:46.820 and those famous among the Pythagoreans. 16:47.360 --> 16:52.360 And he used the books of Cimarron the Stoic and of Cornutus, becoming acquainted 16:52.360 --> 16:56.080 through them with the figurative interpretation of the Grecian mysteries, 16:56.560 --> 16:58.460 he applied it to the Jewish scriptures. 16:59.920 --> 17:04.200 These things are said by Porphyry in the third book of his work Against the 17:04.200 --> 17:04.580 Christians. 17:05.300 --> 17:09.840 He speaks truly of the industry and learning of the man, but plainly utters a 17:09.840 --> 17:14.680 falsehood, for what will not an opposer of Christians do, when he says that he went 17:14.680 --> 17:19.520 over from the Greeks, and that Ammonius fell from a life of piety into heathen 17:19.520 --> 17:19.980 customs? 17:20.880 --> 17:25.420 For the doctrine of Christ was taught to origin by his parents, as we have shown 17:25.420 --> 17:31.020 above, and Ammonius held the divine philosophy unshaken and unadulterated to 17:31.020 --> 17:32.060 the end of his life. 17:32.660 --> 17:37.040 His works yet extant show this, as he is celebrated among many for the 17:37.040 --> 17:38.420 writings which he has left. 17:39.200 --> 17:44.700 For example, the work entitled The Harmony of Moses and Jesus, and such others as are 17:44.700 --> 17:46.040 in the possession of the learned. 17:47.400 --> 17:52.680 These things are sufficient to evince the slander of the false accuser, and also the 17:52.680 --> 17:55.040 proficiency of origin in Grecian learning. 17:55.540 --> 18:00.580 He defends his diligence in this direction against some who blamed him for it in a 18:00.580 --> 18:03.020 certain epistle, where he writes as follows. 18:03.780 --> 18:08.040 When I devoted myself to the word, and the fame of my proficiency went 18:08.040 --> 18:12.220 abroad, and when heretics and persons conversant with Grecian learning, 18:12.540 --> 18:17.380 and particularly with philosophy, came to me, it seemed necessary that I 18:17.380 --> 18:21.280 should examine the doctrines of the heretics, and what the philosophers say 18:21.280 --> 18:22.420 concerning the truth. 18:23.740 --> 18:29.120 And in this we have followed Pantinus, who benefited many before our time by his 18:29.120 --> 18:34.180 thorough preparation in such things, and also Heraclus, who is now a member of 18:34.180 --> 18:35.780 the Presbytery of Alexandria. 18:36.360 --> 18:40.560 I found him with the teacher of philosophic learning, with whom he had 18:40.560 --> 18:45.000 already continued five years before I began to hear lectures on those subjects. 18:46.220 --> 18:51.040 And though he had formerly worn the common dress, he laid it aside, and assumed and 18:51.040 --> 18:55.720 still wears the philosopher's garment, and he continues the earnest investigation 18:55.720 --> 18:56.880 of Greek works. 18:57.440 --> 19:01.980 He says these things in defending himself for his study of Grecian literature. 19:03.060 --> 19:08.400 About this time, while he was still at Alexandria, a soldier came and delivered a 19:08.400 --> 19:12.660 letter from the governor of Arabia to Demetrius, bishop of the parish, 19:13.160 --> 19:17.900 and to the prefect of Egypt, who was in office at that time, requesting that they 19:17.900 --> 19:21.400 would with all speed send Origen to him for an interview. 19:22.240 --> 19:27.240 Being sent by them, he went to Arabia, and having in a short time accomplished 19:27.240 --> 19:30.220 the object of his visit, he returned to Alexandria. 19:31.380 --> 19:36.040 But sometime after, a considerable war broke out in the city, and he departed 19:36.040 --> 19:37.080 from Alexandria. 19:37.940 --> 19:42.240 And thinking that it would be unsafe for him to remain in Egypt, he went to 19:42.240 --> 19:44.080 Palestine and abode in Caesarea. 19:44.780 --> 19:49.040 While there, the bishops of the church in that country requested him to preach and 19:49.040 --> 19:53.480 expound the scriptures publicly, although he had not yet been ordained as 19:53.480 --> 19:54.080 presbyter. 19:54.980 --> 20:00.460 This is evident from what Alexander, bishop of Jerusalem, and the octistus of 20:00.460 --> 20:05.500 Caesarea wrote to Demetrius in regard to the matter, defending themselves thus. 20:41.760 --> 20:47.120 He was honored in this manner while yet a young man, not only by his countrymen, 20:47.420 --> 20:49.020 but also by foreign bishops. 20:50.380 --> 20:54.980 But Demetrius sent for him by letter and urged him through members and deacons of 20:54.980 --> 20:56.780 the church to return to Alexandria. 20:57.380 --> 21:00.420 So he returned and resumed his accustomed duties. 21:01.540 --> 21:08.280 Chapter 20 The Extant Works of the Writers of that Age There flourished many learned 21:08.280 --> 21:12.160 men in the church at that time, whose letters to each other have been 21:12.160 --> 21:14.100 preserved and are easily accessible. 21:14.760 --> 21:20.060 They have been kept until our time in the Librariat Ilia, which was established by 21:20.060 --> 21:23.480 Alexander, who at that time presided over that church. 21:23.480 --> 21:28.400 We have been able to gather from that library material for our present work. 21:29.780 --> 21:33.860 Among these Beryllus has left us, besides letters and treatises, 21:34.320 --> 21:35.680 various elegant works. 21:36.180 --> 21:38.240 He was bishop of Bostra in Arabia. 21:39.120 --> 21:43.720 Likewise also Hippolytus, who presided over another church, has left writings. 21:44.980 --> 21:49.920 There has reached us also a dialogue of Caius, a very learned man, which was held 21:49.920 --> 21:54.820 at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. 21:55.500 --> 21:59.800 In this he curbs the rashness and boldness of his opponents in setting forth new 21:59.800 --> 22:00.200 scriptures. 22:00.820 --> 22:05.600 He mentions only thirteen epistles of the holy apostle, not counting that to the 22:05.600 --> 22:07.060 Hebrews, with the others. 22:07.640 --> 22:12.260 And unto our day there are some among the Romans who do not consider this a work of 22:12.260 --> 22:12.960 the apostle. 22:14.360 --> 22:15.620 Chapter 21. 22:16.060 --> 22:18.360 The bishops that were well known at that time. 22:19.600 --> 22:24.760 After Antoninus had reigned seven years and six months, Macrinus succeeded him. 22:25.160 --> 22:29.240 He held the government but a year, and was succeeded by another Antoninus. 22:29.740 --> 22:34.020 During his first year, the Roman bishop Zephyrinus, having held his office for 22:34.020 --> 22:38.120 eighteen years, died, and Callistus received the episcopate. 22:39.340 --> 22:42.820 He continued for five years and was succeeded by Urbanus. 22:43.420 --> 22:48.200 After this, Alexander became Roman emperor, Antoninus having reigned but four 22:48.200 --> 22:48.680 years. 22:49.260 --> 22:55.140 At this time, Philetus also succeeded Asclepiades in the church of Antioch. 22:55.300 --> 23:00.160 The mother of the emperor, Mammaea by name, was a most pious woman, if there 23:00.160 --> 23:02.820 ever was one, and of religious life. 23:03.320 --> 23:07.840 When the fame of Origen had extended everywhere and had come even to her ears, 23:08.260 --> 23:12.840 she desired greatly to see the man, and above all things to make trial of his 23:12.840 --> 23:15.260 celebrated understanding of divine things. 23:16.260 --> 23:20.800 Staying for a time in Antioch, she sent for him with a military escort. 23:21.440 --> 23:25.420 Having remained with her a while and shown her many things which were for the glory 23:25.420 --> 23:30.460 of the Lord and of the excellence of divine teaching, he hastened back to his 23:30.460 --> 23:31.400 accustomed work. 23:32.860 --> 23:33.760 Chapter 22. 23:34.320 --> 23:36.780 The Works of Hippolytus Which Have Reached Us. 23:37.560 --> 23:42.540 At that time, Hippolytus, besides many other treatises, wrote a work on the 23:42.540 --> 23:43.000 Passover. 23:43.620 --> 23:48.760 He gives in this a chronological table and presents a certain paschal canon of 23:48.760 --> 23:53.460 sixteen years, bringing the time down to the first year of the emperor Alexander. 23:54.380 --> 23:57.640 Of his other writings, the following have reached us. 23:58.000 --> 24:03.760 On the Hexameron, on the works after the Hexameron, against Marcion, on the Song of 24:03.760 --> 24:09.180 Songs, on portions of Ezekiel, on the Passover, against all the heresies, 24:09.480 --> 24:12.340 and you can find many other works preserved by many. 24:13.360 --> 24:14.600 Chapter 23. 24:15.340 --> 24:18.880 Origen's Zeal and His Elevation to the Presbyterate. 24:19.680 --> 24:23.680 At that time, Origen began his commentaries on the scriptures, 24:24.400 --> 24:28.800 being urged thereto by Ambrose, who employed innumerable incentives, 24:29.200 --> 24:33.560 not only exhorting him by word, but also furnishing abundant means. 24:34.680 --> 24:39.180 For he dictated to more than seven amanuenses, who relieved each other at 24:39.180 --> 24:40.140 appointed times. 24:40.640 --> 24:45.500 And he employed no fewer copyists besides girls who were skilled in elegant writing. 24:46.060 --> 24:51.380 For all these, Ambrose furnished the expense in abundance, manifesting himself 24:51.380 --> 24:55.720 an inexpressible earnestness in diligence and zeal for the divine oracles, 24:56.140 --> 25:00.300 by which he especially pressed him on to the preparation of his commentaries. 25:01.280 --> 25:05.500 While these things were in progress, Urbanus, who had been for eight years 25:05.500 --> 25:10.800 bishop of the Roman Church, was succeeded by Pontianus, and Zebinus succeeded 25:10.800 --> 25:12.340 Philetus in Antioch. 25:13.080 --> 25:18.100 At this time, Origen was sent to Greece on account of a pressing necessity in 25:18.100 --> 25:22.720 connection with ecclesiastical affairs, and went through Palestine, and was 25:22.720 --> 25:26.540 ordained as presbyter in Caesarea by the bishops of that country. 25:27.140 --> 25:32.100 The matters that were agitated concerning him on this account, and the decisions on 25:32.100 --> 25:36.420 these matters by those who presided over the churches, besides the other works 25:36.420 --> 25:40.740 concerning the divine word which he published while in his prime, demand a 25:40.740 --> 25:41.700 separate treatise. 25:42.000 --> 25:46.320 We have written of them to some extent in the second book of the defense which we 25:46.320 --> 25:47.960 have composed in his behalf. 25:49.420 --> 25:50.600 Chapter 24. 25:51.140 --> 25:53.880 The commentaries which he prepared at Alexandria. 25:55.060 --> 25:59.800 It may be well to add that in the sixth book of his exposition of the Gospel of 25:59.800 --> 26:03.580 John, he states that he prepared the first five while in Alexandria. 26:04.400 --> 26:09.380 Of his work on the entire gospel, only 22 volumes have come down to us. 26:10.640 --> 26:15.680 In the ninth of those on Genesis, of which there are 12 in all, he states 26:15.680 --> 26:20.880 that not only the preceding eight had been composed at Alexandria, but also those on 26:20.880 --> 26:23.720 the first 25 psalms and on Lamentations. 26:24.220 --> 26:27.060 Of these last five volumes have reached us. 26:28.100 --> 26:33.180 In them he mentions also his books on the resurrection, of which there are two. 26:33.180 --> 26:38.560 He wrote also the books De Principius, before leaving Alexandria, and the 26:38.560 --> 26:43.760 discourses entitled Stromata, ten in number, he composed in the same city 26:43.760 --> 26:47.980 during the reign of Alexander, as the notes by his own hand preceding the 26:47.980 --> 26:49.020 volumes indicate. 26:51.020 --> 26:53.340 End of book six, part two.