Book 6, Part 2 of Eusebius' Church History.
This is a LibriVox recording.
All LibriVox recordings are in the public domain.
For more information, or to volunteer, please visit LibriVox.org.
Recording by David Leeson.
Church History by Eusebius of Caesarea.
Translated by Arthur Cushman McGiffert.
Book 6, Part 2, Chapters 12-24.
Chapter 12, Serapion and His Extant Works.
It is probable that others have preserved other memorials of Serapion's literary
industry, but there have reached us only those addressed to a certain Domninus,
who, in the time of persecution, fell away from faith in Christ to the
Jewish will-worship, and those addressed to Pontius and Caracus, ecclesiastical
men, and other letters to different persons, and still another work composed
by him on the so-called Gospel of Peter.
He wrote this last to refute the falsehoods which that gospel contained,
on account of some in the parish of Rosus who had been led astray by it into
heterodox notions.
It may be well to give some brief extracts from his work, showing his opinion of the
book.
He writes as follows.
For we, brethren, receive both Peter and the other apostles as Christ, but we
reject intelligently the writings falsely ascribed to them, knowing that such were
not handed down to us.
When I visited you, I supposed that all of you held the true faith, and as I had not
read the gospel which they put forward under the name of Peter, I said,
If this is the only thing which occasions dispute among you, let it be read.
But now, having learned from what has been told me, that their mind was involved in
some heresy, I will hasten to come to you again.
Therefore, brethren, expect me shortly.
But you will learn, brethren, from what has been written to you, that we perceived
the nature of the heresy of Marcianus, and that, not understanding what he was
saying, he contradicted himself.
For having obtained this gospel from others who had studied it diligently,
namely from the successors of those who first used it, whom we call doceti,
for most of their opinions are connected with the teaching of that school,
we have been able to read it through, and we find many things in accordance with
the true doctrine of the Savior, but some things added to that doctrine,
which we have pointed out for you farther on.
So much in regard to Serapion.
Chapter 13 The Writings of Clement All the eight stromata of Clement are preserved
among us, and have been given by him the following title, Titus Flavius Clement's
Stromata of Gnostic Notes on the True Philosophy.
The books entitled Hypotipuses are of the same number.
In them he mentions Pantinus by name as his teacher, and gives his opinions and
traditions.
Besides these, there is his Hortatory Discourse Addressed to the Greeks,
three books of a work entitled The Instructor, another with the title What
Rich Man is Saved, the work on the Passover, Discussions on Fasting and on
Evil Speaking, the Hortatory Discourse on Patience, or to those recently baptized,
and the one bearing the title Ecclesiastical Canon or Against the
Judaizers, which he dedicated to Alexander, the bishop mentioned above.
In the Stromata, he has not only treated extensively of the divine scripture,
but he also quotes from the Greek writers whenever anything that they have said
seems to him profitable.
He elucidates the opinions of many, both Greeks and barbarians.
He also refutes the false doctrines of the heresiarchs, and besides this,
reviews a large portion of history, giving us specimens of very various
learning.
With all the rest, he mingles the views of philosophers.
It is likely that on this account, he gave his work the appropriate title of
Stromata.
He makes use also in these works of testimonies from the disputed scriptures,
the so-called Wisdom of Solomon, and of Jesus the son of Sirach,
and the epistle to the Hebrews, and those of Barnabas and Clement and
Jude.
He mentions also Tatian's discourse to the Greeks, and speaks of Cassianus as the
author of a chronological work.
He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius,
and Eupolemus as showing all of them in their works that Moses and the Jewish race
existed before the earliest origin of the Greeks.
These books abound also in much other learning.
In the first of them, the author speaks of himself as next after the successors of
the apostles.
In them, he promises also to write a commentary on Genesis.
In his book on the Passover, he acknowledges that he had been urged by his
friends to commit to writing, for posterity, the traditions which he had
heard from the ancient presbyters.
And in the same work, he mentions Melito and Irenaeus, and certain others,
and gives extracts from their writings.
Chapter 14.
The Scriptures Mentioned by Him To sum up briefly, he has given in the Hypotipuses
abridged accounts of all canonical Scripture, not omitting the disputed
books.
I refer to Jude and the other Catholic epistles, and Barnabas, and the so-called
Apocalypse of Peter.
He says that the epistle to the Hebrews is the work of Paul, and that it was written
to the Hebrews in the Hebrew language, but that Luke translated it carefully and
published it for the Greeks, and hence the same style of expression is found in this
epistle and in the Acts.
But he says that the words Paul the Apostle were probably not prefixed,
because in sending it to the Hebrews, who were prejudiced and suspicious of him,
he wisely did not wish to repel them at the very beginning by giving his name.
Farther on he says, but now, as the blessed presbyter said, since the Lord
being the Apostle of the Almighty was sent to the Hebrews, Paul, as sent to the
Gentiles, on account of his modesty, did not subscribe himself unapostle of the
Hebrews, through respect for the Lord, and because being a herald and apostle of
the Gentiles, he wrote to the Hebrews out of his superabundance.
Again in the same books, Clement gives the tradition of the earliest presbyters as to
the order of the Gospels in the following manner.
The Gospels containing the genealogies, he says, were written first.
The Gospel according to Mark had this occasion.
As Peter had preached the word publicly at Rome, and declared the Gospel by the
Spirit, many who were present requested that Mark, who had followed him for a long
time and remembered his sayings, should write them out.
And having composed the Gospel, he gave it to those who had requested it.
When Peter learned of this, he neither directly forbade nor encouraged it.
But last of all, John, perceiving that the external facts had been made plain in the
Gospel, being urged by his friends and inspired by the Spirit, composed a
spiritual Gospel.
This is the account of Clement.
Again, the above-mentioned Alexander, in a certain letter to Origen,
refers to Clement, and at the same time to Pantinus, as being among his familiar
acquaintances.
He writes as follows.
For this, as thou knowest, was the will of God, that the ancestral friendship
existing between us should remain unshaken, nay, rather should be warmer and
stronger.
For we know well those blessed fathers who have trodden the way before us,
with whom we shall soon be, Pantinus, the truly blessed man and master,
and the holy Clement, my master and benefactor, and if there is any other like
them, through whom I became acquainted with thee, the best in everything,
my master and brother.
So much for these matters.
But Adamantius, for this also was a name of Origen, when Zephyrinus was bishop of
Rome, visited Rome, desiring, as he himself somewhere says, to see the most
ancient church of Rome.
After a short stay there, he returned to Alexandria, and he performed the duties of
catechetical instruction there with great zeal.
Demetrius, who was bishop there at that time, urging and even entreating him to
work diligently for the benefit of the brethren.
Chapter 15 HERACLUS But when he saw that he had not time for the deeper study of
divine things, and for the investigation and interpretation of the sacred
scriptures, and also for the instruction of those who came to him, for,
coming one after another, from morning till evening, to be taught by him,
they scarcely gave him time to breathe, he divided the multitude.
And from those whom he knew well, he selected Heraclus, who was a zealous
student of divine things, and in other respects a very learned man, not ignorant
of philosophy, and made him his associate in the work of instruction.
He entrusted to him the elementary training of beginners, but reserved for
himself the teaching of those who were farther advanced.
Chapter 16 ORIGINS' EARNEST STUDY OF THE DIVINE SCRIPTURES So earnest and assiduous
was Origins' research into the divine words that he learned the Hebrew language,
and procured as his own the original Hebrew scriptures which were in the hands
of the Jews.
He investigated also the works of other translators of the sacred scriptures
besides the Seventy, and in addition to the well-known translations of Aquila,
Symmachus, and Theodotion, he discovered certain others which had been concealed
from remote times, in what out-of-the-way corners I know not, and by his search he
brought them to light.
Since he did not know the authors, he simply stated that he had found this
one in Nicopolis near Actium, and that one in some other place.
In the Hexapla of the Psalms, after the four prominent translations, he adds not
only a fifth, but also a sixth and seventh.
He states of one of these that he found it in a jar in Jericho in the time of
Antoninus, the son of Severus.
Having collected all of these, he divided them into sections,
and placed them opposite each other with the Hebrew text itself.
He thus left us the copies of the so-called Hexapla.
He arranged also separately an edition of Aquila and Symmachus and Theodotion with
the Septuagint in the Tetrapla.
Chapter 17.
The translator Symmachus.
As to these translators, it should be stated that Symmachus was an Ebionite,
but the heresy of the Ebionites, as it is called, asserts that Christ was
the son of Joseph and Mary, considering him a mere man, and insists strongly on
keeping the law in a Jewish manner, as we have seen already in this history.
Commentaries of Symmachus are still extant in which he appears to support this heresy
by attacking the Gospel of Matthew.
Origen states that he obtained these and other commentaries of Symmachus on the
scriptures from a certain Juliana, who, he says, received the books by
inheritance from Symmachus himself.
Chapter 18.
Ambrose.
About this time Ambrose, who held the heresy of Valentinus, was convinced by
Origen's presentation of the truth, and, as if his mind were illumined by
light, he accepted the orthodox doctrine of the Church.
Many others also, drawn by the fame of Origen's learning, which resounded
everywhere, came to him to make trial of his skill in sacred literature.
And a great many heretics, and not a few of the most distinguished philosophers,
studied under him diligently, receiving instruction from him not only in divine
things, but also in secular philosophy.
For when he perceived that any persons had superior intelligence, he instructed them
also in philosophic branches, in geometry, arithmetic, and other preparatory studies,
and then advanced to the systems of the philosophers and explained their writings.
And he made observations and comments upon each of them, so that he became celebrated
as a great philosopher even among the Greeks themselves.
And he instructed many of the less learned in the common school branches,
saying that these would be no small help to them in the study and understanding of
the divine scriptures.
On this account, he considered it especially necessary for himself to be
skilled in secular and philosophic learning.
Chapter 19 Circumstances Related of Origen The Greek philosophers of his age are
witnesses to his proficiency in these subjects.
We find frequent mention of him in their writings.
Sometimes they dedicated their own works to him, again they submitted their labors
to him as a teacher for his judgment.
Why need we say these things when even Porphyry, who lived in Sicily in our own
times and wrote books against us, attempting to traduce the divine
scriptures by them, mentions those who have interpreted them, and being unable in
any way to find a base accusation against the doctrines, for lack of arguments,
turns to reviling and columniating their interpreters, attempting especially to
slander Origen, whom he says he knew in his youth.
But truly, without knowing it, he commends the man, telling the truth
about him in some cases where he could not do otherwise, but uttering falsehoods
where he thinks he will not be detected.
Sometimes he accuses him as a Christian, again he describes his proficiency in
philosophic learning, but hear his own words.
Some persons, desiring to find a solution of the baseness of the Jewish scriptures
rather than abandon them, have had recourse to explanations inconsistent and
incongruous with the words written, which explanations, instead of supplying a
defense of the foreigners, contain rather approval and praise of themselves.
For they boast that the plain words of Moses are enigmas, and regard them as
oracles full of hidden mysteries, and having bewildered the mental judgment
by folly, they make their explanations.
Farther on, he says, as an example of this absurdity, take a man whom I met when I
was young, and who was then greatly celebrated, and still is, on account of
the writings which he has left.
I refer to Origen, who is highly honored by the teachers of these doctrines.
For this man, having been a hearer of Ammonius, who had attained the greatest
proficiency in philosophy of any in our day, derived much benefit from his teacher
in the knowledge of the sciences, but as to the correct choice of life,
he pursued a course opposite to his.
For Ammonius, being a Christian, and brought up by Christian parents,
when he gave himself to study and to philosophy, straightway conformed to the
life required by the laws.
But Origen, having been educated as a Greek in Greek literature, went over to
the barbarian recklessness.
And carrying over the learning which he had obtained, he hawked it about,
in his life conducting himself as a Christian and contrary to the laws,
but in his opinions of material things and of the deity being like a Greek,
and mingling Grecian teachings with foreign fables.
For he was continually studying Plato, and he busied himself with the writings of
Numenius, and Cronius, and Apollophanes, Longinus, Moderatus, and Nicomachus,
and those famous among the Pythagoreans.
And he used the books of Cimarron the Stoic and of Cornutus, becoming acquainted
through them with the figurative interpretation of the Grecian mysteries,
he applied it to the Jewish scriptures.
These things are said by Porphyry in the third book of his work Against the
Christians.
He speaks truly of the industry and learning of the man, but plainly utters a
falsehood, for what will not an opposer of Christians do, when he says that he went
over from the Greeks, and that Ammonius fell from a life of piety into heathen
customs?
For the doctrine of Christ was taught to origin by his parents, as we have shown
above, and Ammonius held the divine philosophy unshaken and unadulterated to
the end of his life.
His works yet extant show this, as he is celebrated among many for the
writings which he has left.
For example, the work entitled The Harmony of Moses and Jesus, and such others as are
in the possession of the learned.
These things are sufficient to evince the slander of the false accuser, and also the
proficiency of origin in Grecian learning.
He defends his diligence in this direction against some who blamed him for it in a
certain epistle, where he writes as follows.
When I devoted myself to the word, and the fame of my proficiency went
abroad, and when heretics and persons conversant with Grecian learning,
and particularly with philosophy, came to me, it seemed necessary that I
should examine the doctrines of the heretics, and what the philosophers say
concerning the truth.
And in this we have followed Pantinus, who benefited many before our time by his
thorough preparation in such things, and also Heraclus, who is now a member of
the Presbytery of Alexandria.
I found him with the teacher of philosophic learning, with whom he had
already continued five years before I began to hear lectures on those subjects.
And though he had formerly worn the common dress, he laid it aside, and assumed and
still wears the philosopher's garment, and he continues the earnest investigation
of Greek works.
He says these things in defending himself for his study of Grecian literature.
About this time, while he was still at Alexandria, a soldier came and delivered a
letter from the governor of Arabia to Demetrius, bishop of the parish,
and to the prefect of Egypt, who was in office at that time, requesting that they
would with all speed send Origen to him for an interview.
Being sent by them, he went to Arabia, and having in a short time accomplished
the object of his visit, he returned to Alexandria.
But sometime after, a considerable war broke out in the city, and he departed
from Alexandria.
And thinking that it would be unsafe for him to remain in Egypt, he went to
Palestine and abode in Caesarea.
While there, the bishops of the church in that country requested him to preach and
expound the scriptures publicly, although he had not yet been ordained as
presbyter.
This is evident from what Alexander, bishop of Jerusalem, and the octistus of
Caesarea wrote to Demetrius in regard to the matter, defending themselves thus.
He was honored in this manner while yet a young man, not only by his countrymen,
but also by foreign bishops.
But Demetrius sent for him by letter and urged him through members and deacons of
the church to return to Alexandria.
So he returned and resumed his accustomed duties.
Chapter 20 The Extant Works of the Writers of that Age There flourished many learned
men in the church at that time, whose letters to each other have been
preserved and are easily accessible.
They have been kept until our time in the Librariat Ilia, which was established by
Alexander, who at that time presided over that church.
We have been able to gather from that library material for our present work.
Among these Beryllus has left us, besides letters and treatises,
various elegant works.
He was bishop of Bostra in Arabia.
Likewise also Hippolytus, who presided over another church, has left writings.
There has reached us also a dialogue of Caius, a very learned man, which was held
at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy.
In this he curbs the rashness and boldness of his opponents in setting forth new
scriptures.
He mentions only thirteen epistles of the holy apostle, not counting that to the
Hebrews, with the others.
And unto our day there are some among the Romans who do not consider this a work of
the apostle.
Chapter 21.
The bishops that were well known at that time.
After Antoninus had reigned seven years and six months, Macrinus succeeded him.
He held the government but a year, and was succeeded by another Antoninus.
During his first year, the Roman bishop Zephyrinus, having held his office for
eighteen years, died, and Callistus received the episcopate.
He continued for five years and was succeeded by Urbanus.
After this, Alexander became Roman emperor, Antoninus having reigned but four
years.
At this time, Philetus also succeeded Asclepiades in the church of Antioch.
The mother of the emperor, Mammaea by name, was a most pious woman, if there
ever was one, and of religious life.
When the fame of Origen had extended everywhere and had come even to her ears,
she desired greatly to see the man, and above all things to make trial of his
celebrated understanding of divine things.
Staying for a time in Antioch, she sent for him with a military escort.
Having remained with her a while and shown her many things which were for the glory
of the Lord and of the excellence of divine teaching, he hastened back to his
accustomed work.
Chapter 22.
The Works of Hippolytus Which Have Reached Us.
At that time, Hippolytus, besides many other treatises, wrote a work on the
Passover.
He gives in this a chronological table and presents a certain paschal canon of
sixteen years, bringing the time down to the first year of the emperor Alexander.
Of his other writings, the following have reached us.
On the Hexameron, on the works after the Hexameron, against Marcion, on the Song of
Songs, on portions of Ezekiel, on the Passover, against all the heresies,
and you can find many other works preserved by many.
Chapter 23.
Origen's Zeal and His Elevation to the Presbyterate.
At that time, Origen began his commentaries on the scriptures,
being urged thereto by Ambrose, who employed innumerable incentives,
not only exhorting him by word, but also furnishing abundant means.
For he dictated to more than seven amanuenses, who relieved each other at
appointed times.
And he employed no fewer copyists besides girls who were skilled in elegant writing.
For all these, Ambrose furnished the expense in abundance, manifesting himself
an inexpressible earnestness in diligence and zeal for the divine oracles,
by which he especially pressed him on to the preparation of his commentaries.
While these things were in progress, Urbanus, who had been for eight years
bishop of the Roman Church, was succeeded by Pontianus, and Zebinus succeeded
Philetus in Antioch.
At this time, Origen was sent to Greece on account of a pressing necessity in
connection with ecclesiastical affairs, and went through Palestine, and was
ordained as presbyter in Caesarea by the bishops of that country.
The matters that were agitated concerning him on this account, and the decisions on
these matters by those who presided over the churches, besides the other works
concerning the divine word which he published while in his prime, demand a
separate treatise.
We have written of them to some extent in the second book of the defense which we
have composed in his behalf.
Chapter 24.
The commentaries which he prepared at Alexandria.
It may be well to add that in the sixth book of his exposition of the Gospel of
John, he states that he prepared the first five while in Alexandria.
Of his work on the entire gospel, only 22 volumes have come down to us.
In the ninth of those on Genesis, of which there are 12 in all, he states
that not only the preceding eight had been composed at Alexandria, but also those on
the first 25 psalms and on Lamentations.
Of these last five volumes have reached us.
In them he mentions also his books on the resurrection, of which there are two.
He wrote also the books De Principius, before leaving Alexandria, and the
discourses entitled Stromata, ten in number, he composed in the same city
during the reign of Alexander, as the notes by his own hand preceding the
volumes indicate.
End of book six, part two.