Book Seven, Part One of Eusebius' Church History,
by David Leeson.
Church History by Eusebius of Caesarea, translated by Arthur Cushman McGiffert.
Book Seven, Part One, Introduction, and Chapters One through Eleven.
Book Seven, Introduction.
In this seventh book of the Church History, the great bishop of Alexandria,
Dionysius, shall again assist us by his own words, relating the several affairs of
his time in the epistles which he has left.
I will begin with them.
Chapter One.
The Wickedness of Decius and Gallus.
When Decius had reigned not quite two years, he was slain with his children,
and Gallus succeeded him.
At this time Origen died, being sixty-nine years of age.
Dionysius, writing to Hermammon, speaks as follows of Gallus.
Gallus neither recognized the wickedness of Decius, nor considered what had
destroyed him, but stumbled on the same stone, though it lay before his eyes.
For when his reign was prosperous, and affairs were proceeding according to
his mind, he attacked the holy men who were interceding with God for his peace
and welfare.
Therefore with them he persecuted also their prayers in his behalf.
So much concerning him.
Chapter Two.
The Bishops of Rome in those times.
Cornelius, having held the episcopate in the city of Rome about three years,
was succeeded by Lucius.
He died in less than eight months, and transmitted his office to Stephen.
Dionysius wrote to him the first of his letters on baptism, as no small
controversy had arisen as to whether those who had turned from any heresy should be
purified by baptism.
For the ancient custom prevailed in regard to such, that they should receive only the
laying on of hands with prayers.
Chapter Three.
Cyprian, and the bishops with him, first taught that it was necessary to
purify by baptism those converted from heresy.
First of all, Cyprian, pastor of the parish of Carthage, maintained that they
should not be received except they had been purified from their error by baptism.
But Stephen, considering it unnecessary to add any innovation contrary to the
tradition which had been held from the beginning, was very indignant at this.
Chapter Four.
The epistles which Dionysius wrote on this subject.
Dionysius, therefore, having communicated with him extensively on this question by
letter, finally showed him that since the persecution had abated, the churches
everywhere had rejected the novelty of Novatus, and were at peace among
themselves.
He writes as follows.
Chapter Five.
The peace following the persecution.
But know now, my brethren, that all the churches throughout the East and beyond,
which formerly were divided, have become united.
And all the bishops everywhere are of one mind, and rejoice greatly in the peace
which has come beyond expectation.
Thus Demetrianus in Antioch, Theoctistus in Caesarea, Mesobanes in Elea,
Marinus in Tyre, Alexander having fallen asleep, Heliodorus in Laodicea,
Thelimedres being dead, Helenus in Tarsus, and all the churches of Cilicia,
Firmilianus, and all Cappadocia.
I have named only the more illustrious bishops, that I may not make my epistle
too long and my words too burdensome.
And all Syria and Arabia to which you send help when needed, and whither you have
just written, Mesopotamia, Pontus, Bithynia, and in short all everywhere,
are rejoicing and glorifying God for the unanimity and brotherly love.
Thus far, Dionysius.
But Stephen, having filled his office two years, was succeeded by Zistus.
Dionysius wrote him a second epistle on baptism, in which he shows him at the same
time the opinion and judgment of Stephen and the other bishops, and speaks in this
manner of Stephen.
He therefore had written previously concerning Helenus and Firmilianus,
and all those in Cilicia and Cappadocia and Galatia and the neighboring nations,
saying that he would not commune with them for this same cause, namely, that they
rebaptized heretics.
But consider the importance of the matter.
For truly in the largest synods of the bishops, as I learn, decrees have been
passed on this subject, that those coming over from heresies should be instructed
and then should be washed and cleansed from the filth of the old and impure
leaven.
And I wrote entreating him concerning all these things.
Further on, he says,
So much in regard to the above-mentioned controversy.
CHAPTER VI.
THE HERESY OF SABELLIUS.
He refers also in the same letter to the heretical teachings of Sabellius,
which were in his time becoming prominent, and says,
As there came to me communications from both sides and brethren discussing the
matter, I wrote certain letters treating the subject as instructively as,
by the help of God, I was able.
Of these I send thee copies.
CHAPTER VII.
THE ABOMINABLE ERROR OF THE HERETICS, THE DIVINE VISION OF DIONYSIUS,
AND THE ECCLESIASTICAL CANON WHICH HE RECEIVED.
In the third epistle on baptism, which this same Dionysius wrote to
Philemon, the Roman presbyter, he relates the following, But I examined
the works and traditions of the heretics, defiling my mind for a little time with
their abominable opinions, but receiving this benefit from them, that I refuted
them by myself, and detested them all the more.
And when a certain brother among the presbyters restrained me, fearing that I
should be carried away with the filth of their wickedness, for it would defile my
soul, in which also, as I perceived, he spoke the truth, a vision sent from God
came and strengthened me.
And the word which came to me commanded me, saying distinctly, Read everything
which thou canst take in hand, for thou art able to correct and prove
all.
And this has been to thee from the beginning the cause of thy faith.
I received the vision as agreeing with the apostolic word, which says to them that
are stronger, be skillful money-changers.
Then, after saying some things concerning all the heresies, he adds, I received this
rule and ordinance from our blessed father Heracles.
For those who came over from heresies, although they had apostatized from the
church, or rather had not apostatized, but seemed to meet with them, yet were
charged with resorting to some false teacher, when he had expelled them from
the church he did not receive them back, though they entreated for it, until they
had publicly reported all things which they had heard from their adversaries,
but then he received them without requiring of them another baptism.
For they had formerly received the Holy Spirit from him.
Again, after treating the question thoroughly, he adds, I have learned also
that this is not a novel practice introduced in Africa alone, but that even
long ago, in the times of the bishops before us, this opinion has been adopted
in the most populist churches, and in synods of the brethren in Iconium
and Synoda, and by many others.
To overturn their counsels and throw them into strife and contention I cannot
endure.
For it is said, Thou shalt not remove thy neighbor's landmark which thy fathers have
set.
His fourth epistle on baptism was written to Dionysius of Rome, who was then a
presbyter, but not long after received the episcopate of that church.
It is evident from what is stated of him by Dionysius of Alexandria, that he also
was a learned and admirable man.
Among other things, he writes to him as follows concerning Novatus.
Chapter VIII.
THE HETERODOXY OF NOVATUS For with good reason do we feel hatred toward Novatian,
who has sundered the church and drawn some of the brethren into impiety and
blasphemy, and has introduced impious teachings concerning God, and has
columniated our most compassionate Lord Jesus Christ as unmerciful.
And besides all this he rejects the holy baptism, and overturns the faith and
confession which precede it, and entirely banishes from them the Holy Ghost,
if indeed there was any hope that he would remain or return to them.
Chapter IX.
THE UNGODLY BAPTISM OF THE HERETICS His fifth epistle was written to Sistus,
bishop of Rome.
In this, after saying much against the heretics, he relates a certain occurrence
of his time as follows.
For truly, brother, I am in need of counsel, and I ask thy judgment concerning
a certain matter which has come to me, fearing that I may be in error.
For one of the brethren that assemble, who has long been considered a believer,
and who before my ordination, and I think before the appointment of the blessed
Heracles, was a member of the congregation, was present with those who
were recently baptized.
And when he heard the questions and answers, he came to me weeping,
and bewailing himself.
And falling at my feet he acknowledged and protested that the baptism with which he
had been baptized among the heretics was not of this character, nor in any respect
like this, because it was full of impiety and blasphemy.
And he said that his soul was now pierced with sorrow, and that he had not
confidence to lift his eyes to God, because he had set out from those impious
words and deeds.
And on this account he besought that he might receive this most perfect
purification and reception and grace.
But I did not dare to do this, and said that his long communion was
sufficient for this.
For I should not dare to renew from the beginning one who had heard the giving of
thanks, and joined in repeating the Amen, who had stood by the table and had
stretched forth his hands to receive the blessed food, and who had received it and
partaken for a long while of the body and blood of our Lord Jesus Christ.
But I exhorted him to be of good courage, and to approach the partaking of the
saints with firm faith and good hope.
But he does not cease lamenting, and he shudders to approach the table,
and scarcely, though entreated, does he dare to be present at the prayers.
Besides these there is also extant another epistle of the same man on baptism,
addressed by him and his parish to Zistus and the church at Rome.
In this he considers the question then agitated with extended argument.
And there is extant yet another after these, addressed to Dionysius of Rome
concerning Lucian, so much with reference to these.
Chapter 10.
Valerian and the Persecution Under Him.
Gallus and the other rulers, having held the government less than two years,
were overthrown, and Valerian, with his son Gallienus, received the
empire.
The circumstances which Dionysius relates of him we may learn from his epistle to
Hermammon, in which he gives the following account.
And in like manner it is revealed to John, for there was given to him, he says,
a mouth speaking great things and blasphemy, and there was given unto him
authority and forty and two months.
It is wonderful that both of these things occurred under Valerian, and it is the
more remarkable in this case when we consider his previous conduct,
for he had been mild and friendly toward the men of God, for none of the emperors
before him had treated them so kindly and favorably.
And not even those who were said openly to be Christians received them with such
manifest hospitality and friendliness as he did in the beginning of his reign,
for his entire house was filled with pious persons and was a church of God.
But the teacher and ruler of the synagogue of the Magi from Egypt persuaded him to
change his course, urging him to slay and persecute pure and holy men because they
opposed and hindered the corrupt and abominable incantations.
For there are and there were men who, being present and being seen, though they
only breathed and spoke, were able to scatter the counsels of the sinful demons.
And he induced him to practice initiations and abominable sorceries, and to offer
unacceptable sacrifices, to slay innumerable children, and to sacrifice the
offspring of unhappy fathers, to divide the bowels of newborn babes, and to
mutilate and cut to pieces the creatures of God, as if by such practices they could
attain happiness.
He adds to this the following.
He did nothing praiseworthy or of general benefit, but fell under the prophetic
saying, Woe unto those who prophesy from their own heart and do not consider the
general good.
For he did not perceive the general providence, nor did he look for the
judgment of him who is before all, and through all, and over all.
Wherefore he became an enemy of his Catholic Church, and alienated and
estranged himself from the compassion of God, and fled as far as possible from his
salvation.
In this he showed the truth of his own name.
And again, farther on, he says, For Valerian, being instigated to such
acts by this man, was given over to insults and reproaches, according to what
was said by Isaiah, they have chosen their own ways, and their abominations in which
their soul delighted.
I also will choose their delusions, and will render unto them their sins.
But this man madly desired the kingdom, though unworthy of it, and being unable to
put the royal garment on his crippled body, set forward his two sons to bear
their father's sins.
For concerning them the declaration which God spoke was plain, visiting the
iniquities of the fathers upon the children unto the third and fourth
generation of them that hate me.
For heaping on the heads of his sons his own evil desires, in which he had met with
success, he wiped off upon them his own wickedness and hatred toward God.
Dionysius relates these things concerning Valerian.
But as regards the persecution which prevailed so fiercely in his reign,
and the sufferings which Dionysius with others endured on account of piety toward
the God of the universe, his own words shall show, which he wrote in answer to
Germanus, a contemporary bishop who was endeavoring to slander him.
His statement is as follows.
Truly I am in danger of falling into great folly and stupidity through being forced
to relate the wonderful providence of God toward us.
But since it is said that it is good to keep close the secret of a king,
but it is honorable to reveal the works of God, I will join issue with the violence
of Germanus.
I went not alone to Aemilianus, but my fellow presbyter Maximus,
and the deacons Faustus, Eusebius, and Chimeron, and a brother who was
present from Rome, went with me.
But Aemilianus did not at first say to me, Hold no assemblies, for this was
superfluous to him, and the last thing to one who was seeking to accomplish the
first.
For he was not concerned about our assembling, but that we ourselves should
not be Christians.
And he commanded me to give this up, supposing if I turned from it,
the others also would follow me.
But I answered him, neither unsuitably nor in many words, We must obey God rather
than men.
And I testified openly that I worshipped the one only God and no other,
and that I would not turn from this nor would I ever cease to be a Christian.
Thereupon he commanded us to go to a village near the desert called Cephro.
But listen to the very words which were spoken on both sides as they were
recorded.
Dionysius, Faustus, Maximus, Marcellus, and Chimeron being arraigned, Aemilianus
the prefect said, I have reasoned verbally with you concerning the clemency which our
rulers have shown to you, for they have given you the opportunity to save
yourselves if you will turn to that which is according to nature and worship the
gods that preserve their empire and forget those that are contrary to nature.
What then do you say to this?
For I do not think that you will be ungrateful for their kindness since they
would turn you to a better course.
Dionysius replied, Not all people worship all gods, but each one those whom he
approves.
We therefore reverence and worship the one God, the Maker of all, who hath given the
empire to the divinely favored and august Valerian and Gallienus, and we pray to him
continually for their empire that it may remain unshaken.
Aemilianus the prefect said to them, But who forbids you to worship him if he
is a god together with those who are gods by nature?
For ye have been commanded to reverence the gods and the gods whom all know.
Dionysius answered, We worship no other.
Aemilianus the prefect said to them, I see that you are at once ungrateful and
insensible to the kindness of our sovereigns.
Wherefore ye shall not remain in this city, but ye shall be sent into the
regions of Libya to a place called Sephro.
For I have chosen this place at the command of our sovereigns, and it shall by
no means be permitted you or any others either to hold assemblies or to enter into
the so-called cemeteries.
But if any one shall be seen without the place which I have commanded, or be found
in any assembly, he will bring peril on himself.
For suitable punishment shall not fail.
Go, therefore, where ye have been ordered.
And he hastened me away, though I was sick, not granting even a day's respite.
What opportunity then did I have either to hold assemblies or not to hold them?
Farther on he says, But through the help of the Lord we did not give up the open
assembly.
But I called together the more diligently those who were in the city, as if I were
with them, being, so to speak, absent in body but present in spirit.
But in Sephro a large church gathered with us of the brethren that followed us from
the city, and those that joined us from Egypt, and there God opened unto us a door
for the word.
At first we were persecuted and stoned, but afterwards not a few of the heathen
forsook the idols and turned to God.
For until this time they had not heard the word, since it was then first sown by us.
And as if God had brought us to them for this purpose, when we had performed this
ministry he transferred us to another place.
For Emilianus, as it appeared, desired to transport us to rougher and
more Libyan-like places, so he commanded them to assemble from all quarters in
Moraetus, and assigned to them different villages throughout the country.
But he ordered us to be placed nearer the highway that we might be seized first.
For evidently he arranged and prepared matters, so that whenever he wished to
seize us he could take all of us without difficulty.
When I was first ordered to go to Sephro I did not know where the place was,
and had scarcely ever heard the name, yet I went readily and cheerfully.
But when I was told that I was to remove to the district of Coluthion, those who
were present know how I was affected.
For here I will accuse myself.
At first I was grieved and greatly disturbed, for though these places were
better known and more familiar to us, yet the country was said to be destitute
of brethren and of men of character, and to be exposed to the annoyances of
travelers and incursions of robbers.
But I was comforted when the brethren reminded me that it was nearer the city,
and that while Sephro afforded us much intercourse with the brethren from Egypt,
so that we were able to extend the church more widely, as this place was nearer the
city we should enjoy more frequently the sight of those who were truly beloved and
most closely related and dearest to us.
For they would come and remain, and special meetings could be held,
as in the more remote suburbs.
And thus it turned out.
After other matters, he writes again as follows of the things which happened to
him.
Germanus indeed boasts of many confessions.
He can speak forsooth of many adversities which he himself has endured.
But is he able to reckon up as many as we can of sentences, confiscations,
prescriptions, plundering of goods, loss of dignities, contempt of worldly
glory, disregard for the flatteries of governors and of counselors, and patient
endurance of the threats of opponents, of outcries, of perils and persecutions,
and wandering and distress, and all kinds of tribulation, such as came upon me under
Decius and Sabinus, and such as continue even now under Aemilianus?
But where has Germanus been seen?
And what account is there of him?
But I turn from this great folly into which I am falling on account of Germanus,
and for the same reason I desist from giving to the brethren who know it an
account of everything which took place.
The same writer also, in the epistle to Domitius and Didymus, mentions some
particulars of the persecution as follows.
As our people are many and unknown to you, it would be superfluous to give their
names, but understand that men and women, young and old, maidens and matrons,
soldiers and civilians, of every race and age, some by scourging and fire,
others by the sword, have conquered in the strife and received their crowns.
But in the case of some, a very long time was not sufficient to make them appear
acceptable to the Lord, as indeed it seems also in my own case that sufficient time
has not yet elapsed.
Wherefore He has retained me for the time which He knows to be fitting, saying,
In an acceptable time have I heard thee, and in a day of salvation have I helped
thee.
For as you have inquired of our affairs and desire us to tell you how we are
situated, you have heard fully that when we, that is, myself and Gaius and Faustus
and Peter and Paul, were led away as prisoners by a centurion and magistrates,
with their soldiers and servants, certain persons from Moraetus came and
dragged us away by force, as we were unwilling to follow them.
But now I and Gaius and Peter are alone, deprived of the other brethren,
and shut up in a desert and dry place in Libya, three days' journey from
Paritonium.
He says farther on,
and to attend to the dangerous task of preparing for burial the bodies of the
perfected and blessed martyrs.
For as I have said before, unto the present time the governor continues to put
to death in a cruel manner those who are brought to trial, and he destroys some
with tortures and wastes others away with imprisonment and bonds, and he suffers no
one to go near them, and investigates whether anyone does so.
Nevertheless God gives relief to the afflicted through the zeal and persistence
of the brethren.
Thus far Dionysius.
But it should be known that Eusebius, whom he calls a deacon, shortly afterward
became bishop of the church of Laodicea in Syria, and Maximus, of whom he speaks as
being then a presbyter, succeeded Dionysius himself as bishop of Alexandria.
But the Faustus who was with him, and who at that time was distinguished for
his confession, was preserved until the persecution in our day, when being very
old and full of days, he closed his life by martyrdom, being beheaded.
But such are the things which happened at that time to Dionysius.