CHURCH HISTORY by EUSEBIUS OF CAESAREA translated by ARTHUR CUSHMAN MCGUIRE.
Book 6, Part 3, Chapters 25-40.
Chapter 25.
His Review of the Canonical Scriptures.
When expounding the first psalm, he gives a catalog of the sacred
scriptures of the Old Testament as follows.
It should be stated that the canonical books, as the Hebrews have handed them
down, are twenty-two, corresponding with the number of their letters.
Farther on, he says, The twenty-two books of the Hebrews are the following.
That which is called by us Genesis, but by the Hebrews from the beginning of
the book, Bereshit, which means in the beginning, Exodus, Velesmoth, that is,
these are the names, Leviticus, Veikra, and he called, Numbers,
Amasphicodim, Deuteronomy, Elea Devarim, these are the words, Jesus the son of
Naveh, Joshua ben Noan, Judges and Ruth, among them in one book, Shoftim,
the first and second of kings, among them one, Shamuel, that is,
the called of God, the third and fourth of kings in one, Vamaut David, that is,
the kingdom of David, of the Chronicles, the first and second in one, Dabriamin,
that is, records of days, Esdras, first and second in one, Ezra,
that is, an assistant, the book of Psalms, Sfartalim, the Proverbs of Solomon,
Meloth, Ecclesiastes, Koalit, the song of songs, not as some suppose songs of songs,
Shir Hashirim, Isaiah, Yeshia, Jeremiah with lamentations and the epistle
in one, Jeremiah, Daniel, Daniel, Ezekiel, Job, Jov, Esther, Esther,
and besides these there are the Maccabees, which are entitled Sharbeth Shabaniel.
He gives these in the above mentioned work.
In his first book on Matthew's gospel, maintaining the canon of the church,
he testifies that he knows only four gospels, writing as follows.
Among the four gospels, which are the only indisputable ones in the heaven,
I have learned by tradition that the first was written by Matthew, who was once a
publican, but afterwards an apostle of Jesus Christ, and it was prepared for the
converts from Judaism and published in the Hebrew language.
The second is by Mark, who composed it according to the instructions of Peter,
who in his Catholic epistle acknowledges him as a son, saying,
And the third by Luke, the gospel commended by Paul and composed for Gentile
converts.
Last of all, that by John.
In the fifth book of his expositions of John's gospel, he speaks thus concerning
the epistles of the apostles, but he who was made sufficient to be a minister of
the New Testament, not of the letter, but of the spirit, that is, Paul,
who fully preached the gospel from Jerusalem and round about even unto
Illyricum, did not write to all the churches which he had instructed,
and to those to which he wrote he sent but few lines.
And Peter, on whom the church of Christ is built, against which the gates of hell
shall not prevail, has left one acknowledged epistle, perhaps also a
second, but this is doubtful.
Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us
one gospel, though he confessed that he might write so many that the world could
not contain them?
And he wrote also the apocalypse, but was commanded to keep silence and not
to write the words of the seven thunders.
He has left also an epistle of very few lines, perhaps also a second and third,
but not all consider them genuine, and together they do not contain a hundred
lines.
In addition, he makes the following statements in regard to the epistle to the
Hebrews in his homilies upon it, that the verbal style of the epistle
entitled to the Hebrews is not rude like the language of the apostle who
acknowledged himself rude in speech, that is, in expression, but that its
diction is purer Greek, any one who has the power to discern differences of will
acknowledge.
Moreover, that the thoughts of the epistle are admirable and not inferior to the
acknowledged apostolic writings, anyone who carefully examines the
apostolic text will admit.
Farther on, he adds, if I gave my opinion, I should say that the thoughts are those
of the apostle, but the diction and phraseology are those of someone who
remembered the apostolic teachings and wrote down at his leisure what had been
said by his teacher.
Therefore, if any church holds that this epistle is by Paul, let it be commended
for this, for not without reason have the ancients handed it down as Paul's.
But who wrote the epistle in truth, God knows.
The statement of some who have gone before us is that Clement, bishop of the Romans,
wrote the epistle, and of others that Luke, the author of the gospel and the
acts, wrote it.
But let this suffice on these matters.
Chapter 26.
Heraclius becomes bishop of Alexandria.
It was in the tenth year of the above-mentioned reign that Origen removed
from Alexandria to Caesarea, leaving the charge of the catechetical school in that
city to Heraclius.
Not long afterward, Demetrius, bishop of the church of Alexandria,
died, having held the office for 43 full years, and Heraclius succeeded him.
At this time, Firmilianus, bishop of Caesarea in Cappadocia, was conspicuous.
Chapter 27.
How the bishops regarded Origen.
He was so earnestly affected toward Origen that he urged him to come to that country
for the benefit of the churches, and moreover he visited him in Judea,
remaining with him for some time, for the sake of improvement in divine
things.
And Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea,
attended on him constantly, as their only teacher, and allowed him to expound the
divine scriptures and to perform the other duties pertaining to ecclesiastical
discourse.
Chapter 28.
The persecution under Maximinus.
The Roman emperor Alexander, having finished his reign in 13 years,
was succeeded by Maximinus Caesar.
On account of his hatred toward the household of Alexander, which contained
many believers, he began a persecution, commanding that only the rulers of the
churches should be put to death as responsible for the gospel teaching.
Thereupon Origen composed his work on martyrdom, and dedicated it to Ambrose and
Protoctedus, a presbyter of the parish of Caesarea, because in the persecution there
had come upon them both unusual hardships, in which it is reported that they were
imminent in confession during the reign of Maximinus, which lasted but three years.
Origen has noted this as the time of the persecution in the 22nd book of his
commentaries on John, and in several epistles.
Chapter 29.
Fabianus, who was wonderfully designated bishop of Rome by God.
Gordianus succeeded Maximinus as Roman emperor, and Pontianus, who had been
bishop of the church at Rome for six years, was succeeded by Anteros.
After he had held the office for a month, Fabianus succeeded him.
They say that Fabianus, having come after the death of Anteros, with others from the
country, was staying at Rome, and that while there he was chosen to the office
through a most wonderful manifestation of divine and heavenly grace.
For when all the brethren had assembled to select by vote him who should succeed to
the episcopate of the church, several renowned and honorable men were in the
minds of many, but Fabianus, although present, was in the mind of none.
But they relate that suddenly a dove flying down lighted on his head,
resembling the descent of the Holy Spirit on the Savior in the form of a dove.
Thereupon all the people, as if moved by one divine spirit, with all eagerness and
unanimity cried out that he was worthy, and without delay they took him and placed
him upon the episcopal seat.
About that time Zembinus, bishop of Antioch, died, and Babilus succeeded him,
and in Alexandria Heraclius, having received the episcopal office after
Demetrius, was succeeded in the charge of the catechetical school by Dionysius,
who had also been one of Origen's pupils.
Chapter 30.
The Pupils of Origen.
While Origen was carrying on his customary duties in Caesarea, many pupils came to
him not only from the vicinity, but also from other countries.
Among these Theodorus, the same that was distinguished among the bishops of our day
under the name of Gregory, and his brother Athenodorus, we know to have been
especially celebrated.
Finding them deeply interested in Greek and Roman learning, he infused into them a
love of philosophy, and led them to exchange their old zeal for the study of
divinity.
Remaining with him five years, they made such progress in divine things,
that although they were still young, both of them were honored with a bishopric
in the churches of Pontus.
Chapter 31.
Africanus.
At this time also, Africanus, the writer of the books entitled Sesti, was well
known.
There is extant an epistle of his to Origen, expressing doubts of the story of
Susanna in Daniel as being spurious and fictitious.
Origen answered this very fully.
Other works of the same Africanus which have reached us are his five books on
chronology, a work accurately and laboriously prepared.
He says in this that he went to Alexandria on account of the great fame of Heraclus,
who excelled especially in philosophic studies and other Greek learning,
and whose appointment to the bishopric of the church there we have already
mentioned.
There is extant also another epistle from the same Africanus to Aristides on the
supposed discrepancy between Matthew and Luke in the genealogies of Christ.
In this he shows clearly the agreement of the evangelists from an account which had
come down to him, which we have already given in its proper place in the first
book of this work.
Chapter 32.
The commentaries which Origen composed in Caesarea in Palestine.
About this time Origen prepared his commentaries on Isaiah and on Ezekiel.
Of the former there have come down to us 30 books, as far as the third part of
Isaiah, to the vision of the beasts in the desert, on Ezekiel 25 books, which are all
that he wrote on the whole prophet.
Being at that time in Athens, he finished his work on Ezekiel and commenced his
commentaries on the Song of Songs, which he carried forward to the fifth
book.
After his return to Caesarea, he completed these also, 10 books in number.
But why should we give in this history an accurate catalogue of the man's works,
which would require a separate treatise?
We have furnished this also in our narrative of the life of Pamphilus,
a holy martyr of our own time.
After showing how great the diligence of Pamphilus was in divine things,
we give in that a catalogue of the library which he collected of the works of Origen
and of other ecclesiastical writers.
Whoever desires may learn readily from this which of Origen's works have reached
us.
But we must proceed now with our history.
Chapter 33, The Error of Beryllus.
Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside
from the ecclesiastical standard and attempted to introduce ideas foreign to
the faith.
He dared to assert that our savior and lord did not pre-exist in a distinct form
of being of his own before his abode among men, and that he does not possess a
divinity of his own but only that of the father dwelling in him.
Many bishops carried on investigations and discussions with him on this matter,
and Origen, having been invited with the others, went down at first for a
conference with him to ascertain his real opinion.
But when he understood his views and perceived that they were erroneous,
having persuaded him by argument and convinced him by demonstration,
he brought him back to the true doctrine and restored him to his former sound
opinion.
There are still extant writings of Beryllus and of the synod held on his
account, which contain the questions put to him by Origen and the discussions which
were carried on in his parish, as well as all the things done at that
time.
The elder brethren among us have handed down many other facts respecting Origen,
which I think proper to omit as not pertaining to this work.
But whatever it has seemed necessary to record about him can be found in the
Apology in his behalf, written by us and Pamphilus, the holy martyr of our day.
We prepared this carefully and did the work jointly on account of fault finders.
Chapter 34.
Philip Caesar.
Gordianus had been Roman emperor for six years when Philip, with his son Philip,
succeeded him.
It is reported that he, being a Christian, desired on the day of the last paschal
vigil to share with the multitude in the prayers of the church, but that he was not
permitted to enter by him who then presided, until he had made confession and
numbered himself among those who were reckoned as transgressors and who occupied
the place of penance.
For if he had not done this, he would never have been received by him,
on account of the many crimes which he had committed.
It is said that he obeyed readily, manifesting in his conduct a genuine and
pious fear of God.
Chapter 35.
Dionysius succeeds Heraclius in the Episcopate.
In the third year of this emperor, Heraclius died, having held his office for
sixteen years, and Dionysius received the Episcopate of the churches of Alexandria.
Chapter 36.
Other works of Origen.
At this time, as the faith extended and our doctrine was proclaimed boldly before
all, Origen being, as they say, over sixty years old, and having gained
great facility by his long practice, very properly permitted his public
discourses to be taken down by stenographers, a thing which he had never
before allowed.
He also at this time composed a work of eight books in answer to that entitled
true discourse, which had been written against us by Celsus the Epicurean,
and the twenty-five books on the Gospel of Matthew, besides those on the Twelve
Prophets, of which we have found only twenty-five.
There is extant also an epistle of his to the emperor Philip, and another to Severa
his wife, with several others to different persons.
We have arranged in distinct books to the number of one hundred, so that they might
be no longer scattered, as many of these as we have been able to collect,
which have been preserved here and there by different persons.
He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches
concerning his orthodoxy.
You have examples of these in the Eighth Book of the Apology, which we have written
in his behalf.
Chapter 37.
The Dissension of the Arabians.
About the same time others arose in Arabia, putting forward a doctrine foreign
to the truth, they said that during the present time the human soul dies and
perishes with the body, but that at the time of the resurrection they will be
renewed together.
And at that time also a synod of considerable size assembled, and Origen,
being again invited thither, spoke publicly on the question with such effect
that the opinions of those who had formerly fallen were changed.
Chapter 38.
The Heresy of the Elkicites.
Another error also arose at this time called the heresy of the Elkicites,
which was extinguished in the very beginning.
Origen speaks of it in this manner in a public homily on the 82nd Psalm.
I will show you what evil things that opinion teaches, that you may not be
carried away by it.
It rejects certain parts of every scripture.
Again, it uses portions of the Old Testament and the Gospel, but rejects the
apostle altogether.
It says that to deny Christ is an indifferent matter, and that he who
understands will, under necessity, deny with his mouth, but not in his heart.
They produce a certain book which they say fell from heaven.
They hold that whoever hears and believes this shall receive remission of sins,
another remission than that which Jesus Christ has given.
Such is the account of these persons.
Chapter 39.
The Persecution Under Decius and the Sufferings of Origen.
After a reign of seven years, Philip was succeeded by Decius.
On account of his hatred of Philip, he commenced a persecution of the
churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded
him in the episcopate.
In Palestine, Alexander, bishop of the Church of Jerusalem, was brought again on
Christ's account before the governor's judgment seat in Caesarea, and having
acquitted himself nobly in a second confession, was cast into prison,
crowned with the hoary locks of venerable age.
And after his honorable and illustrious confession at the tribunal of the
governor, he fell asleep in prison, and Mazabanes became his successor in the
bishopric of Jerusalem.
Babilus in Antioch, having like Alexander passed away in prison after his
confession, was succeeded by Fabius in the episcopate of that church.
But how many and how great things came upon Origen in the persecution,
and what was their final result, as the demon of evil marshaled all his
forces, and fought against the man with his utmost craft and power, assaulting him
beyond all others against whom he contended at that time, and what and how
many things he endured for the word of Christ, bonds and bodily tortures and
torments under the iron collar and in the dungeon, and how for many days with his
feet stretched four spaces in the stocks, he bore patiently the threats of fire and
whatever other things were inflicted by his enemies, and how his sufferings
terminated as his judge strove eagerly with all his might not to end his life,
and what words he left after these things, full of comfort to those needing aid,
a great many of his epistles show with truth and accuracy.
Chapter 40.
The Events Which Happened to Dionysius.
I shall quote from the epistle of Dionysius to Germanus, an account of what
befell the former.
Speaking of himself, he writes as follows, I speak before God, and he knows that I do
not lie.
I did not flee on my own impulse, nor without divine direction.
But even before this, at the very hour when the Decian persecution was commanded,
Sabinus sent a Frumentarius to search for me, and I remained at home four days
awaiting his arrival.
But he went about examining all places, roads, rivers, and fields, where he
thought I might be concealed or on the way.
But he was smitten with blindness, and did not find the house, for he did not
suppose that being pursued, I would remain at home.
And after the fourth day, God commanded me to depart, and made a way for me in a
wonderful manner, and I and my attendants, and many of the brethren went away
together.
And that this occurred through the providence of God was made manifest by
what followed, in which perhaps we were useful to some.
Farther on, he relates in this manner what happened to him after his flight.
For about sunset, having been seized with those that were with me, I was taken by
the soldiers to Taposteris.
But in the providence of God, Timothy was not present, and was not captured.
But coming later, he found the house deserted and guarded by soldiers,
and ourselves reduced to slavery.
After a little, he says, and what was the manner of his admirable management?
For the truth shall be told.
One of the country people met Timothy fleeing and disturbed, and inquired the
cause of his haste, and he told him the truth.
And when the man heard it, he was on his way to a marriage feast, for it was
customary to spend the entire night in such gatherings, he entered and announced
it to those at the table, and they, as if on a preconcerted signal,
arose with one impulse, and rushed out quickly, and came and burst in upon us
with a shout.
Immediately the soldiers who were guarding us fled, and they came to us lying as we
were upon the bare couches.
But I, God knows, thought at first that they were robbers who had come for spoil
and plunder, so I remained upon the bed on which I was, clothed only in a linen
garment, and offered them the rest of my clothing which was lying beside me,
but they directed me to rise and come away quickly.
Then I understood why they were come, and I cried out, beseeching and entreating
them to depart and leave us alone, and I requested them, if they desired to
benefit me in any way, to anticipate those who were carrying me off, and cut off my
head themselves.
And when I had cried out in this manner, as my companions and partners in
everything know, they raised me by force.
But I threw myself on my back on the ground, and they seized me by the hands
and feet and dragged me away.
And the witnesses of all these occurrences followed, Gaius, Faustus, Peter,
and Paul.
But they who had seized me carried me out of the village hastily, and placing me on
an ass without a saddle, bore me away.
Dionysius relates these things respecting himself.
End of Book 6, Part 3.