Church History 3.39.1–4.12.1
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 3, chapter 39
3.39.1Dindorf 4:133
Τοῦ δὲ Παπία συγγράμματα πέντε τὸν ἀριθμὸν φέρεται, ἃ καὶ ἐπιγέγραπται Λογίων κυριακῶν ἐξηγήσεις. τούτων καὶ Εἰρήναιος ὡς μόνων αὐτῷ γραφέντων μνημονεύει ὧδέ πως λέγων “ταῦτα δὲ καὶ Παπίας ὁ Ἰωάννου μὲν “ ἀκουστὴς, Πολυκάρπου δὲ ἑταῖρος γεγονὼς, ἀρχαῖος “ἀνὴρ, ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν “ ἑαυτοῦ βίβλων. ἔστι γὰρ αὐτῷ πέντε βιβλία συν- “τεταγμἐνα.’’ καὶ ὁ μὲν Εἰρήναιος ταῦτα.
Tou de Papia syngrammata pente ton arithmon pheretai, ha kai epigegraptai Logiōn kyriakōn exēgēseis. toutōn kai Eirēnaios hōs monōn autǭ graphentōn mnēmoneuei hōde pōs legōn “tauta de kai Papias ho Iōannou men “ akoustēs, Polykarpou de hetairos gegonōs, archaios “anēr, engraphōs epimartyrei en tę̄ tetartę̄ tōn “ heautou biblōn. esti gar autǭ pente biblia syn- “tetagmena.’’ kai ho men Eirēnaios tauta.
Five books of Papias are extant, which are entitled Expositions of the Lord's Oracles. Irenaeus too mentions these as the only ones written by him, speaking thus: “These things Papias, who was a hearer of John and a companion of Polycarp, a man of old, attests in writing in the fourth of his books; for he composed five books.” So much Irenaeus.
Notes and citation
Summary: Papias wrote five books of Expositions of the Lord's Oracles; Irenaeus (quoted) calls him a hearer of John and companion of Polycarp.
- Quotation from Irenaeus, Haer. 5.33.4.
Extrabiblical texts: Papias (Papias (fragments); allusion); Irenaeus, Irenaeus, Haer. 5.33.4 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.39.1 (Dindorf 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.2Dindorf 4:133
αὐτός γε μὴν ὁ Παπίας κατὰ τὸ προοίμιον τῶν αὐτοῦ λόγων ἀκροατὴν μὲν καὶ αὐτόπτην οὐδαμῶς ἑαυτὸν γενέσθαι τῶν ἱερῶν ἀποστόλων ἐμφαίνει, παρειληφέναι δὲ τὰ τῆς πίστεως παρὰ τῶν ἐκείνοις γνωρίμων διδάσκει διʼ ὧν φησι λέξεων·
autos ge mēn ho Papias kata to prooimion tōn autou logōn akroatēn men kai autoptēn oudamōs heauton genesthai tōn hierōn apostolōn emphainei, pareilēphenai de ta tēs pisteōs para tōn ekeinois gnōrimōn didaskei diʼ hōn phēsi lexeōn;
Papias himself, however, in the preface of his work, by no means shows that he was himself a hearer and eyewitness of the holy apostles, but teaches that he received the matters of faith from those who knew them, in these words:
Notes and citation
Summary: Papias himself says he learned from the apostles' acquaintances, not from the apostles.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.2 (Dindorf 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.3Dindorf 4:133
“οὐκ ὀκνήσω δέ σοι “καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς ἔμαθον “καὶ καλῶς ἐμνημόνευσα συντάξαι ταῖς ἑρμηνείαις, “ διαβεβαιούμενος ὑπὲρ αὐτῶν ἀλήθειαν. οὐ γὰρ τοῖς “τὰ πολλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοὶ, ἀλλὰ “τοῖς τἀληθῆ διδάσκουσιν, οὐδὲ τοῖς τὰς ἀλλοτρίας “ ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ “ κυρίου τῇ πίστει δεδομένας καὶ ἀπʼ αὐτῆς παραγινο- “ μένας τῆς ἀληθείας.
“ouk oknēsō de soi “kai hosa pote para tōn presbyterōn kalōs emathon “kai kalōs emnēmoneusa syntaxai tais hermēneiais, “ diabebaioumenos hyper autōn alētheian. ou gar tois “ta polla legousin echairon hōsper hoi polloi, alla “tois talēthē didaskousin, oude tois tas allotrias “ entolas mnēmoneuousin, alla tois tas para tou “ kyriou tę̄ pistei dedomenas kai apʼ autēs paragino- “ menas tēs alētheias.
“I will not hesitate to set down for you, along with my interpretations, whatever I once learned well from the presbyters and remembered well, guaranteeing their truth. For I did not, like most, delight in those who say much, but in those who teach the truth; nor in those who recall others' commandments, but in those who recall the commandments given by the Lord to faith and coming from the truth itself.
Notes and citation
Summary: Papias (quoted): he records what he learned from the presbyters, valuing those who taught the Lord's commandments.
- Quotation from Papias, Expositions, preface.
Extrabiblical texts: Papias, preface (Papias (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.39.3 (Dindorf 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.4Dindorf 4:133
εἰ δέ που καὶ “ κώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους· τίʼ ἢ τί Πέτρος εἶπεν ἢ τί Φίλιππος ἢ τί Θωμᾶς ἢ Ἰάκωβος ἢ τί Ἰωάννης “ ἢ Ματθαῖος ἤ τις ἕτερος τῶν τοῦ κυρίου μαθητῶν, “ ἅ τε Ἀριστίων καὶ ὁ πρεσβύτερος Ἰωάννης οἱ τοῦ “κυρίου μαθηταὶ λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων “ τοσοῦτόν με ὠφελεῖν ὑπελάμβανον ὅσον τὰ “ ζώσης φωνῆς καὶ μενούσης.’’
ei de pou kai “ kōs tis tois presbyterois elthoi, tous tōn presbyterōn anekrinon logous; tiʼ ē ti Petros eipen ē ti Philippos ē ti Thōmas ē Iakōbos ē ti Iōannēs “ ē Matthaios ē tis heteros tōn tou kyriou mathētōn, “ ha te Aristiōn kai ho presbyteros Iōannēs hoi tou “kyriou mathētai legousin. ou gar ta ek tōn bibliōn “ tosouton me ōphelein hypelambanon hoson ta “ zōsēs phōnēs kai menousēs.’’
And if anyone chanced to come who had followed the presbyters, I would inquire about the words of the presbyters: what Andrew or what Peter said, or what Philip or what Thomas or James or what John or Matthew or any other of the Lord's disciples, and what Aristion and the presbyter John, the Lord's disciples, are saying. For I did not suppose that what came from books would help me so much as what came from a living and abiding voice.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Papias (quoted): he questioned the presbyters' followers about what the apostles said and what Aristion and John the presbyter still say, preferring the living voice to books.
- Quotation from Papias, Expositions, preface. The digital text is damaged (κώς for παρηκολουθηκώς; τίʼ for τί Ἀνδρέας); translated as the evident sense requires.
Extrabiblical texts: Papias, preface (Papias (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.39.4 (Dindorf 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.5Dindorf 4:133–134
ἔνθα καὶ ἐπιστῆσαι ἄξιον δὶς καταριθμοῦντι αὐτῷ τὸ Ἰωάννου ὄνομα, ὧν τὸν μὲν πρότερον Πέτρῳ καὶ Ἰακώβῳ καὶ Ματθαίῳ καὶ τοῖς λοιποῖς ἀποστόλοις συγκαταλέγει, σαφῶς δηλῶν τὸν εὐαγγελιστὴν, τὸν δʼ ἕτερον Ἰωάννην διαστείλας τὸν λόγον ἐν ἑτέροις παρὰ τὸν τῶν ἀποστόλων ἀριθμὸν κατατάσσει, προτάξας αὐτοῦ τὸν Ἀριστίωνα, σαφῶς τε αὐτὸν πρεσβύτερον ὀνομάζει·
entha kai epistēsai axion dis katarithmounti autǭ to Iōannou onoma, hōn ton men proteron Petrǭ kai Iakōbǭ kai Matthaiǭ kai tois loipois apostolois synkatalegei, saphōs dēlōn ton euangelistēn, ton dʼ heteron Iōannēn diasteilas ton logon en heterois para ton tōn apostolōn arithmon katatassei, protaxas autou ton Aristiōna, saphōs te auton presbyteron onomazei;
Here it is worth noting that he twice lists the name John. The first he lists with Peter, James, Matthew, and the rest of the apostles, clearly indicating the evangelist; the other John, with a distinction in his statement, he places outside the number of the apostles, putting Aristion before him, and clearly calls him presbyter.
Notes and citation
Summary: Papias names two Johns: the apostle among the apostles, and John the presbyter with Aristion.
- Eusebius's distinction of two Johns remains debated.
Cite (SBL): Eusebius, Hist. eccl. 3.39.5 (Dindorf 4:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.6Dindorf 4:134
ὡς καὶ διὰ τούτων ἀποδείκνυσθαι τὴν ἱστορίαν ἀληθῆ τῶν δύο κατὰ τὴν Ἀίαν ὁμωνυμίᾳ κεχρῆσθαι εἰρηκότων, δύο τε ἐν Ἐφέσῳ γενέσθαι μνήματα καὶ ἑκάτερον Ἰωάννου ἔτι νῦν λέγεσθαι. οἷς καὶ ἀναγκαῖον προσέχειν τὸν νοῦν· εἰκὸς γὰρ τὸν δεύτερον, εἰ μή τις ἐθέλοι τὸν πρῶτον, τὴν ἐπʼ ὀνόματος φερομένην Ἰωάννου ἀποκάλυψιν ἑωρακέναι.
hōs kai dia toutōn apodeiknysthai tēn historian alēthē tōn dyo kata tēn Aian homōnymią kechrēsthai eirēkotōn, dyo te en Ephesǭ genesthai mnēmata kai hekateron Iōannou eti nyn legesthai. hois kai anankaion prosechein ton noun; eikos gar ton deuteron, ei mē tis etheloi ton prōton, tēn epʼ onomatos pheromenēn Iōannou apokalypsin heōrakenai.
So by this too the account is shown to be true of those who have said that two in Asia used the same name, and that there are two tombs in Ephesus, each of which is still called John's. To this it is necessary to pay attention; for it is likely that the second, unless one prefers the first, saw the Apocalypse that goes under the name of John.
Notes and citation
Summary: This confirms two Johns and two tombs at Ephesus; the second John probably saw the Revelation.
- Eusebius's suggestion reflects his doubts about the apostolic authorship of Revelation (compare 7.25).
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.39.6 (Dindorf 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.7Dindorf 4:134
καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων λόγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι, Ἀριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ἰωάννου αὐτήκοον ἑαυτόν φησι γενέσθαι. ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας ἐν τοῖς αὐτοῦ συγγράμμασι τίθησιν αὐτῶν καὶ παραδόσεις.
kai ho nyn de hēmin dēloumenos Papias tous men tōn apostolōn logous para tōn autois parēkolouthēkotōn homologei pareilēphenai, Aristiōnos de kai tou presbyterou Iōannou autēkoon heauton phēsi genesthai. onomasti goun pollakis autōn mnēmoneusas en tois autou syngrammasi tithēsin autōn kai paradoseis.
And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those who had followed them, but says that he was himself a hearer of Aristion and the presbyter John. At any rate, he often mentions them by name in his writings and sets down their traditions.
Notes and citation
Summary: Papias heard Aristion and John the presbyter himself and records their traditions.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.7 (Dindorf 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.8Dindorf 4:134
καὶ ταῦτα δʼ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω. ἄξιον δὲ ταῖς ἀποδοθείσαις τοῦ Παπία φωναῖς προσάψαι λέξεις ἑτέρας αὐτοῦ, διʼ ὧν παράδοξά τινα ἱστορεῖ καὶ ἄλλα ὡσὰν ἐκ παραδόσεως εἰς αὐτὸν ἐλθόντα.
kai tauta dʼ hēmin ouk eis to achrēston eirēsthō. axion de tais apodotheisais tou Papia phōnais prosapsai lexeis heteras autou, diʼ hōn paradoxa tina historei kai alla hōsan ek paradoseōs eis auton elthonta.
Let this too not have been said by us to no purpose. It is worth adding to the words of Papias already given other sayings of his, in which he relates some marvels and other things as having come to him from tradition.
Notes and citation
Summary: Eusebius will add other marvels Papias reports from tradition.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.8 (Dindorf 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.9Dindorf 4:134–135
τὸ μὲν οὖν κατὰ τὴν Ἱεράπολιν Φίλιππον τὸν ἀπόστολον ἅμα ταῖς θυγατράσι διατρῖψαι διὰ τῶν πρόσθεν δεδήλωται, ὡς δὲ κατὰ τοὺς αὐτοὺς ὁ Παπίας γενόμενος διήγησιν παρειληφέναι θαυμασίαν ὑπὸ τῶν τοῦ Φιλίππου θυγατέρων μνημονεύει τὰ νῦν σημειωτέον. νεκροῦ γὰρ ἀνάστασιν κατʼ αὐτὸν γεγονυῖαν ἱστορεῖ, καὶ αὖ πάλιν ἕτερον παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαββᾶν γεγονὸς, ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ κυρίου χάριν ὑπομείναντος.
to men oun kata tēn Hierapolin Philippon ton apostolon hama tais thygatrasi diatripsai dia tōn prosthen dedēlōtai, hōs de kata tous autous ho Papias genomenos diēgēsin pareilēphenai thaumasian hypo tōn tou Philippou thygaterōn mnēmoneuei ta nyn sēmeiōteon. nekrou gar anastasin katʼ auton gegonuian historei, kai au palin heteron paradoxon peri Iouston ton epiklēthenta Barsabban gegonos, hōs dēlētērion pharmakon empiontos kai mēden aēdes dia tēn tou kyriou charin hypomeinantos.
That Philip the apostle lived at Hierapolis with his daughters has been shown above; but it should now be noted how Papias, their contemporary, mentions that he received a wonderful story from the daughters of Philip. For he relates that a resurrection of a dead man took place in his time, and again another marvel concerning Justus surnamed Barsabbas, that he drank a deadly poison and, by the grace of the Lord, suffered no harm.
Mark 16:18 (echo, medium confidence)
Notes and citation
Summary: Papias heard from Philip's daughters of a man raised from the dead, and of Justus Barsabbas surviving poison.
- Compare Mark 16:18.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.9 (Dindorf 4:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.10Dindorf 4:135
τοῦτον δὲ τὸν Ἰοῦστον μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν τοὺς ἱεροὺς ἀποστόλους μετὰ Ματθία στῆσαί τε καὶ ἐπεύξασθαι ἀντὶ τοῦ προδότου Ἰούδα ἐπὶ τὸν κλῆρον τῆς ἀναπληρώσεως τοῦ αὐτῶν ἀριθμοῦ ἡ τῶν Πραξέων ὧδέ πως ἱστορεῖ γραφή “καὶ “ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς “ ἐπεκλήθη Ἰοῦστος, καὶ Ματθίαν· καὶ προσευξάμε- “νοι εἶπαν.’’
touton de ton Iouston meta tēn tou sōtēros analēpsin tous hierous apostolous meta Matthia stēsai te kai epeuxasthai anti tou prodotou Iouda epi ton klēron tēs anaplērōseōs tou autōn arithmou hē tōn Praxeōn hōde pōs historei graphē “kai “estēsan dyo, Iōsēph ton kaloumenon Barsabban, hos “ epeklēthē Ioustos, kai Matthian; kai proseuxame- “noi eipan.’’
The scripture of the Acts relates that after the Saviour's ascension the holy apostles put forward this Justus with Matthias and prayed over the lot to fill up their number in place of the traitor Judas, as follows: “And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.”
Acts 1:23–24 (quotation, high confidence)
Notes and citation
Summary: Acts names Justus Barsabbas as the other candidate with Matthias.
- The quotation is Acts 1:23–24.
Cite (SBL): Eusebius, Hist. eccl. 3.39.10 (Dindorf 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.11Dindorf 4:135
καὶ ἄλλα δὲ ὁ αὐτὸς ὡσὰν ἐκ παραδόσεως ἀγράφου εἰς αὐτὸν ἥκοντα παρατέθειται, ξένας τέ τινας παραβολὰς τοῦ σωτῆρος καὶ διδασκαλίας αὐτοῦ, καί τινα ἄλλα μυθικώτερα.
kai alla de ho autos hōsan ek paradoseōs agraphou eis auton hēkonta paratetheitai, xenas te tinas parabolas tou sōtēros kai didaskalias autou, kai tina alla mythikōtera.
The same writer also sets down other things as having come to him from unwritten tradition, some strange parables of the Saviour and teachings of his, and some other things rather more fabulous.
Notes and citation
Summary: Papias also records strange parables, teachings, and legends from oral tradition.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.11 (Dindorf 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.12Dindorf 4:135
ἐν οἷς καὶ χιλιάδα τινά φησιν ἐτῶν ἔσεσθαι μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, σωματικῶς τῆς Χριστοῦ βασιλείας ἐπὶ ταυτησὶ τῆς γῆς ὑποστησομένης. ἃ καὶ ἡγοῦμαι τὰς ἀποστολικὰς παρεκδεξάμενον διηγήσεις ὑπολαβεῖν, τὰ ἐν ὑποδείγμασι πρὸς αὐτῶν μυστικῶς εἰρημένα μὴ συνεωρακότα.
en hois kai chiliada tina phēsin etōn esesthai meta tēn ek nekrōn anastasin, sōmatikōs tēs Christou basileias epi tautēsi tēs gēs hypostēsomenēs. ha kai hēgoumai tas apostolikas parekdexamenon diēgēseis hypolabein, ta en hypodeigmasi pros autōn mystikōs eirēmena mē syneōrakota.
Among these he says that there will be a thousand years after the resurrection from the dead, when the kingdom of Christ will be established bodily on this earth. I think he supposed this by misunderstanding the apostolic accounts, not perceiving what had been said by them mystically in figures.
Rev 20:4–6 (allusion, medium confidence)
Notes and citation
Summary: Papias taught an earthly thousand-year kingdom after the resurrection, which Eusebius thinks misreads the apostles' figurative language.
- Compare Rev 20:4–6.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.39.12 (Dindorf 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.13Dindorf 4:135
σφόδρα γάρ τοι σμικρὸς ὢν τὸν νοῦν, ὡσὰν ἐκ τῶν αὐτοῦ λόγων τεκμηράμενον εἰπεῖν, φαίνεται· πλὴν καὶ τοῖς μετʼ αὐτὸν πλείστοις ὅσοις τῶν ἐκκλησιαστικῶν τῆς ὁμοίας αὐτῷ δόξης παραίτιος γέγονε, τὴν ἀρχαιότητα τἀνδρὸς προβεβλημένοις, ὥσπερ οὖν Εἰρηναίῳ, καὶ εἴ τις ἄλλος τὰ ὅμοια φρονῶν ἀναπέφηνεν.
sphodra gar toi smikros ōn ton noun, hōsan ek tōn autou logōn tekmēramenon eipein, phainetai; plēn kai tois metʼ auton pleistois hosois tōn ekklēsiastikōn tēs homoias autǭ doxēs paraitios gegone, tēn archaiotēta tandros probeblēmenois, hōsper oun Eirēnaiǭ, kai ei tis allos ta homoia phronōn anapephēnen.
For he appears to have been a man of very small intelligence, if one may judge from his own words; yet he was responsible for very many churchmen after him holding the same opinion as he, since they put forward the man's antiquity, as for example Irenaeus, and anyone else who appeared with like views.
Notes and citation
Summary: Eusebius thinks Papias unintelligent but influential, leading Irenaeus and others into the same view.
- Eusebius's judgment reflects his opposition to millenarianism.
Extrabiblical texts: Papias (Papias (fragments); allusion); Irenaeus, Irenaeus, Haer. 5.33 (Irenaeus, Against Heresies; allusion)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.39.13 (Dindorf 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.14Dindorf 4:135–136
καὶ ἄλλας δὲ τῇ ἑαυτοῦ γραφῇ παραδίδωσιν Ἀριστίωνος τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ κυρίου λόγων διηγήσεις καὶ τοῦ πρεσβυτέρου Ἰωάννου παραδόσεις, ἐφʼ ἃς τοὺς φιλομαθεῖς ἀναπέμψαντες ἀναγκαίως νῦν προσθήσομεν ταῖς προεκτεθείσαις αὐτοῦ φωναῖς παράδοσιν, ἢ περὶ Μάρκου τοῦ τὸ εὐαγγέλιον γεγραφότος ἐκτἐ- θεῖται διὰ τούτων
kai allas de tę̄ heautou graphę̄ paradidōsin Aristiōnos tou prosthen dedēlōmenou tōn tou kyriou logōn diēgēseis kai tou presbyterou Iōannou paradoseis, ephʼ has tous philomatheis anapempsantes anankaiōs nyn prosthēsomen tais proektetheisais autou phōnais paradosin, ē peri Markou tou to euangelion gegraphotos ekte- theitai dia toutōn
In his own writing he also hands down other accounts of the Lord's words from Aristion, mentioned above, and traditions of the presbyter John. Referring the studious to these, we shall now necessarily add to his words already set out a tradition which he has set down about Mark, who wrote the Gospel, in these words:
Notes and citation
Summary: Papias also records Aristion's and John the presbyter's traditions, including one about Mark.
Extrabiblical texts: Papias (Papias (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.39.14 (Dindorf 4:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.15Dindorf 4:136
“καὶ τοῦτο ὁ πρεσβύτερος ἔλεγε “ Μάρκος μὲν ἑρμηνευτὴς Πέτρου γενόμενος, ὅσα ἐμνη- “ μόνευσεν ἀκριβῶς ἔγραψεν, οὐ μέντοι τάξει, τὰ ὑπο “ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα. οὔτε γὰρ “ἤκουσε τοο͂ κυρίου οὔτε παρηκολούθησεν αὐτῷ, “ὕστερον δὲ, ὡς ἔφην, Πέτρῳ, ὃς πρὸς τἀς χρείας ἐποι- ’’ εἷτο τὰς διδασκαλίας, ἀλλʼ οὐχ ὥσπερ σύνταξιν τῶν “κυριακῶν ποιούμενος λόγων, ὥστε οὐδὲν ἥμαρτε “Μάρκος, οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν. " ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε " παραλιπεῖν, ἢ ψεύσασθαί τι ἐν αὐτοῖς.” ταῦτα οὑν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου.
“kai touto ho presbyteros elege “ Markos men hermēneutēs Petrou genomenos, hosa emnē- “ moneusen akribōs egrapsen, ou mentoi taxei, ta hypo “ tou Christou ē lechthenta ē prachthenta. oute gar “ēkouse too kyriou oute parēkolouthēsen autǭ, “hysteron de, hōs ephēn, Petrǭ, hos pros tas chreias epoi- ’’ heito tas didaskalias, allʼ ouch hōsper syntaxin tōn “kyriakōn poioumenos logōn, hōste ouden hēmarte “Markos, houtōs enia grapsas hōs apemnēmoneusen. " henos gar epoiēsato pronoian, tou mēden hōn ēkouse " paralipein, ē pseusasthai ti en autois.” tauta houn historētai tǭ Papią peri tou Markou.
“And the presbyter used to say this: Mark, having become Peter's interpreter, wrote down accurately, though not in order, as much as he remembered of the things said or done by the Christ. For he had neither heard the Lord nor followed him, but later, as I said, followed Peter, who used to give his teachings as the needs required, but not making, as it were, an arrangement of the Lord's oracles; so that Mark did no wrong in writing some things as he remembered them. For he took care of one thing: to leave out nothing of what he had heard, and to state nothing falsely in them.” This is what Papias has related about Mark.
Notes and citation
Summary: Papias (quoted), from the presbyter: Mark, Peter's interpreter, wrote accurately but not in order what Peter taught.
- Quotation from Papias, Expositions. “Oracles” (λόγια) here means sayings or teachings of the Lord.
Extrabiblical texts: Papias (Papias (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.39.15 (Dindorf 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.16Dindorf 4:136
περὶ δὲ τοῦ Ματθαίου ταῦτʼ εἴρηται “ Ματθαῖος μὲν “Ἑβραίδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμή- “ νεῦσε δʼ αὐτὰ ὡς ἦν δυνατὸς ἔκαστος.’’
peri de tou Matthaiou tautʼ eirētai “ Matthaios men “Hebraidi dialektǭ ta logia synegrapsato, hērmē- “ neuse dʼ auta hōs ēn dynatos ekastos.’’
About Matthew this was said: “Matthew, then, composed the oracles in the Hebrew language, and each interpreted them as he was able.”
Notes and citation
Summary: Papias (quoted): Matthew compiled the oracles in Hebrew, and each translated them as he could.
- Quotation from Papias, Expositions. “Hebrew language” may mean Hebrew or Aramaic, or possibly a Hebrew style; “oracles” may mean sayings or the whole Gospel. Both points are debated.
Extrabiblical texts: Papias (Papias (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.39.16 (Dindorf 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.39.17Dindorf 4:136
κέχρηται δʼ αὐτὸς μαρτυρίαις ἀπὸ τῆς Ἰωάννου προτέρας ἐπιστολῆς καὶ ἀπὸ τῆς Πέτρου ὁμοίως. ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναικὸς ἐπὶ πολλαῖ ἁμαρτίαις διαβληθείσης ἐπὶ τοῦ κυρίου, ἣν τὸ κατ Ἑβραίους εὐαγγἐλιον περιέχει. καὶ ταῦτα δʼ ἡμῖν ἀναγκαίως πρὸς τοῖς ἐκτεθεῖσιν ἐπιτετηρήσθω.
kechrētai dʼ autos martyriais apo tēs Iōannou proteras epistolēs kai apo tēs Petrou homoiōs. ektetheitai de kai allēn historian peri gynaikos epi pollai hamartiais diablētheisēs epi tou kyriou, hēn to kat Hebraious euangelion periechei. kai tauta dʼ hēmin anankaiōs pros tois ektetheisin epitetērēsthō.
He himself uses testimonies from the former letter of John and likewise from that of Peter. And he has set out another story about a woman accused before the Lord of many sins, which the Gospel according to the Hebrews contains. Let these things too be necessarily noted by us in addition to what has been set out.
John 8:3–11 (allusion, low confidence)
Notes and citation
Summary: Papias quotes 1 John and 1 Peter and tells a story of a sinful woman also found in the Gospel of the Hebrews.
- The story may be related to the account of the woman taken in adultery (John 7:53–8:11).
Extrabiblical texts: Papias (Papias (fragments); allusion); Gos. Heb. (Gospel of the Hebrews; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.39.17 (Dindorf 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-3-39-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 1
4.1.1Dindorf 4:136–137
Ἄμφι δὲ τὸ δωδέκατον ἔτος τῆς Τραϊανου βασιλείας ὁ μικρῷ πρόσθεν ἡμῖν τῆς ἐν Ἀλεξανδρείῳ παροικίας δηλωθεὶς ἐπίσκοπος τὴν ζωὴν μεταλλάττει, τέταρτος δὲ ἀπὸ τῶν ἀποστόλων τὴν τῶν αὐτόθι λειτουργίαν κληροῦται Πρῖμος. ἐν τούτῳ καὶ Ἀλέξανμικρῷ δρος ἐπὶ Ῥώμης, ὄγδοον ἔτος ἀποπλρώσαντος πέμπτην ἀπὸ Πέτρου καὶ Παύλου κατάγων διαδοχὴν, τὴν ἐπισκοπὴν ἀπολαμβάνει.
Amphi de to dōdekaton etos tēs Traïanou basileias ho mikrǭ prosthen hēmin tēs en Alexandreiǭ paroikias dēlōtheis episkopos tēn zōēn metallattei, tetartos de apo tōn apostolōn tēn tōn autothi leitourgian klēroutai Primos. en toutǭ kai Alexanmikrǭ dros epi Rhōmēs, ogdoon etos apoplrōsantos pemptēn apo Petrou kai Paulou katagōn diadochēn, tēn episkopēn apolambanei.
About the twelfth year of Trajan's reign, the bishop of the community in Alexandria whom we mentioned a little earlier departed this life, and Primus, fourth from the apostles, was allotted the ministry there. At this time also Alexander, when Evarestus had completed his eighth year, received the episcopate at Rome, holding the fifth place in succession from Peter and Paul.
Notes and citation
Summary: Around Trajan's twelfth year Primus became bishop of Alexandria and Alexander bishop of Rome.
- The digital text is garbled (Ἀλέξανμικρῷ δρος; Evarestus's name has dropped out); translated as the evident sense requires.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.1.1 (Dindorf 4:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-1-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 2
4.2.1Dindorf 4:137
Καὶ τὰ μὲν τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τε καὶ ἐκκλησίας ὁσημέραι ἀνθοῦντα ἐπὶ μεῖζον ἐχώρει προκοπῆς, τὰ δὲ τῆς Ἰουδαίων συμφορᾶς κακοῖς ἐπαλλήλοις ἤκμαζεν. ἤδη γοῦν τοῦ αὐτοκράτορος εἰς ἐνιαυτὸν ὀκτωκαιδέκατον ἐλαύνοντος αὖθις Ἰουδαίων κίνησις ἐπαναστᾶσα πάμπολυ πλῆθος αὐτῶν διέφθειρεν.
Kai ta men tēs tou sōtēros hēmōn didaskalias te kai ekklēsias hosēmerai anthounta epi meizon echōrei prokopēs, ta de tēs Ioudaiōn symphoras kakois epallēlois ēkmazen. ēdē goun tou autokratoros eis eniauton oktōkaidekaton elaunontos authis Ioudaiōn kinēsis epanastasa pampoly plēthos autōn diephtheiren.
The teaching and church of our Saviour, flourishing daily, advanced to greater progress, while the calamities of the Jews reached their height in successive evils. When the emperor was already entering his eighteenth year, a Jewish uprising broke out again and destroyed a very great multitude of them.
Notes and citation
Summary: While the church flourished, a new Jewish revolt in Trajan's eighteenth year brought great destruction.
Cite (SBL): Eusebius, Hist. eccl. 4.2.1 (Dindorf 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-2-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.2.2Dindorf 4:137
ἔν τε γὰρ Ἀλεξανδρεᾳ καὶ τῇ λοιπῇ Αἰγύπτῳ καὶ προσέτι κατὰ Κυρήνην ὥσπερ ὑπὸ πνεύματος δεινοῦ τινος καὶ στασιώδους ἀναρριπισθέντες ὥρμηντο πρὸς τοὺς συνοίκους Ἕλληνας στασιάζειν, αὐξήσαντές τε εἰς μέγα τὴν στάσιν τῷ ἐπιόντι ἐνιαυτῷ πόλεμον οὐ σμικρὸν συνῆψαν, ἡγουμένου τηνικαῦτα Λούπου τῆς ἁπάσης Αἰγύπτου.
en te gar Alexandreą kai tę̄ loipę̄ Aigyptǭ kai proseti kata Kyrēnēn hōsper hypo pneumatos deinou tinos kai stasiōdous anarripisthentes hōrmēnto pros tous synoikous Hellēnas stasiazein, auxēsantes te eis mega tēn stasin tǭ epionti eniautǭ polemon ou smikron synēpsan, hēgoumenou tēnikauta Loupou tēs hapasēs Aigyptou.
For in Alexandria and the rest of Egypt, and also in Cyrene, as though fanned by some terrible and seditious spirit, they rushed into sedition against their Greek fellow inhabitants; and having greatly increased the sedition, in the following year they engaged in no small war, when Lupus was governor of all Egypt.
Notes and citation
Summary: Jews in Egypt and Cyrene rose against the Greeks and made war under the governor Lupus.
- The digital text repeats γύπτου.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): Αἰγύπτου. γύπτου. → Αἰγύπτου..
Cite (SBL): Eusebius, Hist. eccl. 4.2.2 (Dindorf 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-2-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.2.3Dindorf 4:137
καὶ δὴ ἐν τῇ πρώτῃ συμβολῇ ἐπικρατῆσαι αὐτοὺς συνέβη τῶν Ἑλλήνων, οἳ καὶ καταφυγόντες εἰς τὴν Ἀλεξάνδρειαν τοὺς ἐν τῇ πόλει Ἰουδαίους ἐζώγρησάν τε καὶ ἀπέκτειναν. τῆς δὲ παρὰ τούτων συμμαχίας ἀποτυχόντες οἱ κατὰ Κυρήνην, τὴν χώραν τῆς Αἰγύπτου λεηλατοῦντες καὶ τοὺς ἐν αὐτῆ̣ νομοὺς φθείροντες διετέλουν, ἡγουμένου αὐτῶν Λουκούα· ἐφʼ οὓς ὁ αὐτοκράτωρ ἔπεμψε Μάρκιον Τούρβωνα σὺν δυνάμει πεζῇ τε καὶ ναυτικῇ, ἔτι δὲ καὶ ἱππικῇ.
kai dē en tę̄ prōtę̄ symbolę̄ epikratēsai autous synebē tōn Hellēnōn, hoi kai kataphygontes eis tēn Alexandreian tous en tę̄ polei Ioudaious ezōgrēsan te kai apekteinan. tēs de para toutōn symmachias apotychontes hoi kata Kyrēnēn, tēn chōran tēs Aigyptou leēlatountes kai tous en autē nomous phtheirontes dieteloun, hēgoumenou autōn Loukoua; ephʼ hous ho autokratōr epempse Markion Tourbōna syn dynamei pezę̄ te kai nautikę̄, eti de kai hippikę̄.
In the first engagement they happened to overcome the Greeks, who fled to Alexandria and captured and killed the Jews in the city. The Jews of Cyrene, deprived of help from them, went on plundering the country of Egypt and ravaging its districts, under their leader Lucuas; against them the emperor sent Marcius Turbo with land and naval forces and cavalry as well.
Notes and citation
Summary: The Greeks killed Alexandria's Jews; the Cyrenean Jews under Lucuas ravaged Egypt until Trajan sent Marcius Turbo.
Cite (SBL): Eusebius, Hist. eccl. 4.2.3 (Dindorf 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-2-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.2.4Dindorf 4:137
ὁ δὲ πολλαῖς μάχαις οὐκ ὀλίγῳ τε χρόνῳ τὸν πρὸς αὐτοὺς διαπονήσας πόλεμον πολλὰς μυριάδας Ἰουδαίων, οὐ μόνον τῶν ἀπὸ Κυρήνης, ἀλλὰ καὶ τῶν ἀπʼ Αἰγύπτου συναιρομένων Λουκούᾳ τῷ βασιλεῖ αὐτῶν ἀναιρεῖ.
ho de pollais machais ouk oligǭ te chronǭ ton pros autous diaponēsas polemon pollas myriadas Ioudaiōn, ou monon tōn apo Kyrēnēs, alla kai tōn apʼ Aigyptou synairomenōn Loukouą tǭ basilei autōn anairei.
He, prosecuting the war against them in many battles and for no short time, killed many tens of thousands of Jews, not only those from Cyrene, but also those from Egypt who were helping Lucuas their king.
Notes and citation
Summary: Turbo killed many thousands of Jews from Cyrene and Egypt.
Cite (SBL): Eusebius, Hist. eccl. 4.2.4 (Dindorf 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-2-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.2.5Dindorf 4:137–138
ὁ δὲ αὐτοκράτωρ ὑποπτεύσας καὶ τοὺς ἐν Μεσοποταμίᾳ Ἰουδαίους ἐπιθήσεσθαι τοῖς αὐτόθι Λουσίῳ Κυῄτῳ προσέταξεν ἐκκαθᾶραι τῆς ἐπαρχίας αὐτοὺς, ὃς καὶ παραταξάμενος πάμπολυ πλῆθος τῶν αὐτόθι φονεύει, ἐφʼ ᾧ κατορθώματι Ἰουδαίας ἡγεμὼν ὑπὸ τοῦ αὐτοκράτορος ἀνεδείχθη. ταῦτα καὶ Ἑλλήνων οἱ τὰ κατὰ τοὺς αὐτοὺς χρόνους γραφῇ παραδόντες αὐτοῖς ἱστόρησαν ῥήμασι.
ho de autokratōr hypopteusas kai tous en Mesopotamią Ioudaious epithēsesthai tois autothi Lousiǭ Kyę̄tǭ prosetaxen ekkatharai tēs eparchias autous, hos kai parataxamenos pampoly plēthos tōn autothi phoneuei, ephʼ hǭ katorthōmati Ioudaias hēgemōn hypo tou autokratoros anedeichthē. tauta kai Hellēnōn hoi ta kata tous autous chronous graphę̄ paradontes autois historēsan rhēmasi.
The emperor, suspecting that the Jews in Mesopotamia also would attack the inhabitants there, ordered Lusius Quietus to clear them out of the province; he drew up his army and killed a very great multitude of those there, and for this success he was appointed governor of Judea by the emperor. These things the Greek writers who have recorded the events of the same times have related in these very words.
Notes and citation
Summary: Lusius Quietus massacred Mesopotamian Jews and was made governor of Judea, as Greek historians record.
Cite (SBL): Eusebius, Hist. eccl. 4.2.5 (Dindorf 4:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-2-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 3
4.3.1Dindorf 4:138
Τραϊανοῦ δὲ ἐφʼ ὅλοις ἔτεσιν εἴκοσι τὴν ἀρχὴν μησὶν ἕξ δέουσι κρατήσαντος Αἴλιος Ἀδριανὸς διαδέχεται τὴν ἡγεμονίαν. τούτῳ Κοδρᾶτος λόγον προσφωνήσας ἀναδίδωσιν, ἀπολογίαν συντάξας ὑπὲρ τῆς καθʼ ἡμὰς θεοσεβείας, ὅτι δὴ πονηροί τινες ἄνδρες τοὺς ἡμετέρους ἐνοχλεῖν ἐπειρῶντο. εἰσέτι δὲ φέρεται παρὰ πλείστοις τῶν ἀδελφῶν, ἀτὰρ καὶ παρʼ ἡμῖν τὸ σύγγραμμα, ἐξ οὗ κατιδεῖν ἔστι λαμπρὰ τεκμήρια τῆς τε τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς ὀρθοτομίας.
Traïanou de ephʼ holois etesin eikosi tēn archēn mēsin hex deousi kratēsantos Ailios Adrianos diadechetai tēn hēgemonian. toutǭ Kodratos logon prosphōnēsas anadidōsin, apologian syntaxas hyper tēs kathʼ hēmas theosebeias, hoti dē ponēroi tines andres tous hēmeterous enochlein epeirōnto. eiseti de pheretai para pleistois tōn adelphōn, atar kai parʼ hēmin to syngramma, ex hou katidein esti lampra tekmēria tēs te tou andros dianoias kai tēs apostolikēs orthotomias.
After Trajan had held power for twenty years less six months, Aelius Hadrian succeeded to the rule. To him Quadratus addressed and delivered a discourse, having composed an apology for our religion, because certain wicked men were trying to trouble our people. The work is still extant among very many of the brothers, and in our own possession too, from which one may see clear proofs of the man's intelligence and apostolic orthodoxy.
Notes and citation
Summary: Quadratus presented an apology for the Christians to Hadrian, still extant in Eusebius's time.
- The Apology of Quadratus survives only in the fragment quoted in 4.3.2.
Extrabiblical texts: Quadratus, Quadr. (Quadratus, Apology (fragment); allusion)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.3.1 (Dindorf 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.3.2Dindorf 4:138
δʼ αὐτὸς τὴν καθʼ ἑαυτὸν ἀρχαιότητα παραφαίνει διʼ ὧν στορεῖ ταῦτα ἰδίαις φωναῖς “ τοῦ δὲ σωτῆρος ἡμῶν τὰ ἔργα ἀεὶ παρῆν, ἀληθῆ γὰρ ἦν, οἱ θεραπευθέντες, οἱ ἀναστάντες ἐκ νεκρῶν, οἳ οὐκ ὤφθησαν μό- “νον θεραπευόμενοι καὶ ἀνιστάμενοι, ἀλλὰ καὶ ἀεὶ παρόντες, οὐδὲ ἐπιδημοῦντος μόνον τοῦ σωτῆρος, ἀλλὰ καὶ ἀπαλλαγέντος ἦσαν ἐπὶ χρόνον ἱκανὸν, ὥστε καὶ εἰς τοὺς ἡμετέρους χρόνους τινὲς αὐτῶν ἀφίκοντο.’’
dʼ autos tēn kathʼ heauton archaiotēta paraphainei diʼ hōn storei tauta idiais phōnais “ tou de sōtēros hēmōn ta erga aei parēn, alēthē gar ēn, hoi therapeuthentes, hoi anastantes ek nekrōn, hoi ouk ōphthēsan mo- “non therapeuomenoi kai anistamenoi, alla kai aei parontes, oude epidēmountos monon tou sōtēros, alla kai apallagentos ēsan epi chronon hikanon, hōste kai eis tous hēmeterous chronous tines autōn aphikonto.’’
He himself reveals his early date by what he relates in his own words: “But the works of our Saviour were always present, for they were true: those who were healed, those who rose from the dead, who were not only seen being healed and raised, but were also always present; and not only while the Saviour was living here, but also after he had gone they remained for a considerable time, so that some of them have survived even to our own times.”
Notes and citation
Summary: Quadratus (quoted): people healed or raised by Jesus lived on, some even into his own time.
- Quotation from Quadratus, Apology (fragment). The digital text has lost Ὁ at the start and ἱ- in ἱστορεῖ.
Extrabiblical texts: Quadratus, Quadr. (Quadratus, Apology (fragment); quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.3.2 (Dindorf 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-3-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.3.3Dindorf 4:138
τοιοῦτος μὲν οὖν οὗτος. καὶ Ἀριστείδης δὲ πιστὸς ἀνὴρ τῆς καθʼ ἡμὰς ὑρμώμενος εὐσεβείας τῷ Κοδράτῳ παραπλησίως ὑπὲρ τῆς πίστεως ἀπολογίαν ἐπιφωνήσας Ἀδριανῷ καταλέλοιπε. σώζεται δέ γε εἰς δεῦρο παρὰ πλείστοις καὶ ἡ τούτου γράφη.
toioutos men oun houtos. kai Aristeidēs de pistos anēr tēs kathʼ hēmas hyrmōmenos eusebeias tǭ Kodratǭ paraplēsiōs hyper tēs pisteōs apologian epiphōnēsas Adrianǭ kataleloipe. sōzetai de ge eis deuro para pleistois kai hē toutou graphē.
Such was this man. And Aristides too, a faithful man devoted to our religion, like Quadratus has left an apology for the faith addressed to Hadrian. His writing too has been preserved to this day by very many.
Notes and citation
Summary: Aristides also addressed an apology to Hadrian, still widely preserved.
- The Apology of Aristides survives in Syriac and Armenian and reworked in Greek in Barlaam and Josaphat; it has no entry on this site.
Cite (SBL): Eusebius, Hist. eccl. 4.3.3 (Dindorf 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-3-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 4
4.4.1Dindorf 4:138–139
Ἔτει δὲ τρίτῳ τῆς αὐτῆς ἡγεμονίας Ἀλέξανδρος Ῥωμαίων ἐπίσκοπος τελευτᾷ, δέκατον τῆς οἰκονομίας ἀποπλήσας ἔτος. Ξυστὸς ἠν τούτῳ διάδοχος. καὶ τῆς Ἀλεξανδρέων δὲ παροικίας ἀμφὶ τὸν αὐτὸν χρόνον Πρῖμον μεταλλάξαντα δωδεκάτῳ τῆς προστασίας ἔτει διαδέχεται Ἰοῦστος.
Etei de tritǭ tēs autēs hēgemonias Alexandros Rhōmaiōn episkopos teleutą, dekaton tēs oikonomias apoplēsas etos. Xystos ēn toutǭ diadochos. kai tēs Alexandreōn de paroikias amphi ton auton chronon Primon metallaxanta dōdekatǭ tēs prostasias etei diadechetai Ioustos.
In the third year of the same reign Alexander, bishop of the Romans, died, having completed the tenth year of his stewardship. Xystus was his successor. And about the same time, when Primus died in the twelfth year of his presidency of the community of the Alexandrians, Justus succeeded him.
Notes and citation
Summary: Xystus succeeded Alexander at Rome, and Justus succeeded Primus at Alexandria.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.4.1 (Dindorf 4:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-4-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 5
4.5.1Dindorf 4:139
Τῶν γε μὴν ἐν Ἱεροσολύμοις ἐπισκόπων τοὺς χρόνους γραφῆ̣ σωζομένους οὐδαμῶς ηὑρον· κομιδῆ γὰρ οὐν βραχυβίους αὐτοὺς λόγος κατέχει γενέσθαι.
Tōn ge mēn en Hierosolymois episkopōn tous chronous graphē sōzomenous oudamōs hēuron; komidē gar oun brachybious autous logos katechei genesthai.
As for the bishops in Jerusalem, I have nowhere found their dates preserved in writing; for tradition holds that they were altogether short-lived.
Notes and citation
Summary: No dates survive for the early bishops of Jerusalem, who were said to be short-lived.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.5.1 (Dindorf 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-5-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.5.2Dindorf 4:139
τοσοῦτον δʼ ἐξ ἐγγράφων παρείληφα, ὡς μέχρι τῆς κατὰ Ἀδριανὸν Ἰουδαίων πολιορκίας πεντεκαιδεκα τὸν ἀριθμὸν αὐτόθι γεγόνασιν ἐπισκόπων διαδοχαὶ, οὓς πάντας Ἑβραίους φασὶν ὄντας ἀνέκαθεν τὴν γνῶσιν τοῦ Χριστοῦ γνησίως καταδέξασθαι, ὥστʼ ἤδη πρὸς τῶν τὰ τοιάδε ἐπικρίνειν δυνατῶν καὶ τῆς τῶν ἐπισκόπων λειτουργίας ἀξίους δοκιμασθῆναι· συνεστάναι γὰρ αὐτοῖς τότε τὴν πᾶσαν ἐκκλησίαν ἐξ Ἑβραίων πιστῶν, ἀπὸ τῶν ἀποστόλων καὶ εἰς τὴν τότε διαρκεσάντων πολιορκίαν, καθʼ ἣν Ἰουδαῖοι Ρωμαίων αὖθις ἀποστάντες οὐ μικροῖς πολέμοις ἥλωσαν.
tosouton dʼ ex engraphōn pareilēpha, hōs mechri tēs kata Adrianon Ioudaiōn poliorkias pentekaideka ton arithmon autothi gegonasin episkopōn diadochai, hous pantas Hebraious phasin ontas anekathen tēn gnōsin tou Christou gnēsiōs katadexasthai, hōstʼ ēdē pros tōn ta toiade epikrinein dynatōn kai tēs tōn episkopōn leitourgias axious dokimasthēnai; synestanai gar autois tote tēn pasan ekklēsian ex Hebraiōn pistōn, apo tōn apostolōn kai eis tēn tote diarkesantōn poliorkian, kathʼ hēn Ioudaioi Rōmaiōn authis apostantes ou mikrois polemois hēlōsan.
But this much I have received from written sources: that until the siege of the Jews under Hadrian there were fifteen successions of bishops there, all of whom, they say, were Hebrews by origin who had genuinely received the knowledge of Christ, so that they were approved even by those able to judge such things as worthy of the episcopal ministry. For their whole church then consisted of Hebrew believers, from the apostles down to the siege at that time, in which the Jews, having again revolted from the Romans, were overcome in no small wars.
Notes and citation
Summary: Until Hadrian's siege Jerusalem had fifteen bishops, all Hebrew Christians, leading a church of Jewish believers.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.5.2 (Dindorf 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-5-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.5.3Dindorf 4:139
διαλελοιπότων δʼ οὐν τηνικαῦτα τῶν ἐκ περιτομῆς ἐπισκόπων τοὺς ἀπὸ πρώτου νῦν αναγκαῖον ἂν εἴη καταλέξαι. πρῶτος τοιγαροῦν Ἰάκωβος ὁ τοῦ κυρίου λεγόμενος ἀδελφὸς ἦν, μεθʼ ὃν δεύτερος Συμεὼν, τρίτος Ἰοῦστος, Ζακχαῖος τέταρτος, πέμπτος Τωβίας, ἕκτος Βενιαμὶν, Ἰωάννης ἕβδομος, ὄγδοος Ματθίας, ἔνατος Φίλιππος, δέκατος Σενέκας, ἑνδέκατος Ἰοῦστος, Λευὶς δωδέκατος, Ἐφρῆς τρισκαιδέκατος, τεσσαρεσκαιδέκατος Ἰωσὴφ, ἐπὶ πᾶσι πεντεκαιδέκατος Ἰούδας.
dialeloipotōn dʼ oun tēnikauta tōn ek peritomēs episkopōn tous apo prōtou nyn anankaion an eiē katalexai. prōtos toigaroun Iakōbos ho tou kyriou legomenos adelphos ēn, methʼ hon deuteros Symeōn, tritos Ioustos, Zakchaios tetartos, pemptos Tōbias, hektos Beniamin, Iōannēs hebdomos, ogdoos Matthias, enatos Philippos, dekatos Senekas, hendekatos Ioustos, Leuis dōdekatos, Ephrēs triskaidekatos, tessareskaidekatos Iōsēph, epi pasi pentekaidekatos Ioudas.
Since the bishops of the circumcision ceased at that time, it would now be necessary to list them from the first. The first, then, was James, called the brother of the Lord; after him the second was Simeon; the third Justus; Zacchaeus the fourth; the fifth Tobias; the sixth Benjamin; John the seventh; the eighth Matthias; the ninth Philip; the tenth Seneca; the eleventh Justus; Levi the twelfth; Ephres the thirteenth; the fourteenth Joseph; and last of all the fifteenth Judas.
Notes and citation
Summary: Eusebius lists the fifteen Jewish-Christian bishops of Jerusalem from James to Judas.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.5.3 (Dindorf 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-5-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.5.4Dindorf 4:139
τοσοῦτοι καὶ οἱ ἐπὶ τῆς Ἱεροσολύμων πόλεως ἐπίσκοποι ἀπὸ τῶν ἀποστόλων εἰς τὸν δηλούμενον διαγενόμενοι χρόνον, οἱ πάντες ἐκ περιτομῆς.
tosoutoi kai hoi epi tēs Hierosolymōn poleōs episkopoi apo tōn apostolōn eis ton dēloumenon diagenomenoi chronon, hoi pantes ek peritomēs.
Such were the bishops of the city of Jerusalem from the apostles down to the time indicated, all of the circumcision.
Notes and citation
Summary: All of Jerusalem's bishops to that time were of the circumcision.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.5.4 (Dindorf 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-5-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.5.5Dindorf 4:139–140
ἤδη δὲ δωδέκατον ἐχούσης ἔτος τῆς ἡγεμονίας Ἀδριανοῦ, Ξυστὸν δεκαέτη χρόνον ἀποπλήσαντα ἐπὶ τῆς Ῥωμαίων ἐπισκοπῆς ἕβδομος ἀπὸ τῶν ἀποστόλων διαδέχεται Τελεσφόρος, ἐνιαυτοῦ δὲ μεταξὺ καὶ μηνῶν διαγενομένου τῆς Ἀλεξανδρέων παροικίας τὴν προστασίαν Εὐμένης ἕκτῳ κλήρῳ διαδέχεται, τοῦ πρὸ αὐτοῦ ἔτεσιν ἕνδεκα διαρκέσαντος.
ēdē de dōdekaton echousēs etos tēs hēgemonias Adrianou, Xyston dekaetē chronon apoplēsanta epi tēs Rhōmaiōn episkopēs hebdomos apo tōn apostolōn diadechetai Telesphoros, eniautou de metaxy kai mēnōn diagenomenou tēs Alexandreōn paroikias tēn prostasian Eumenēs hektǭ klērǭ diadechetai, tou pro autou etesin hendeka diarkesantos.
When the reign of Hadrian was already in its twelfth year, Xystus, having completed ten years in the episcopate of the Romans, was succeeded by Telesphorus, seventh from the apostles; and after the interval of a year and some months, Eumenes succeeded, sixth in order, to the presidency of the community of the Alexandrians, his predecessor having lasted eleven years.
Notes and citation
Summary: Telesphorus succeeded Xystus at Rome, and Eumenes succeeded at Alexandria.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.5.5 (Dindorf 4:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-5-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 6
4.6.1Dindorf 4:140
Καὶ δῆτα τῆς Ἰουδαίων ἀποστασίας αὖθις εἰς μέγα καὶ πολὺ προελθούσης ῾Ροῦφος ἐπάρχων τῆς Ἰουδαίας, στρατιωτικῆς αὐτῷ συμμαχίας ὑπὸ βασιλέως πεμφθείσης, ταῖς ἀπονοίαις αὐτῶν ἀφειδῶς χρώμενος ἐπεξῄει, μυριάδας ἀθρόως ἀνδρῶν ὁμοῦ καὶ παίδων καὶ γυναικῶν διαφθείρων, πολέμου τε νόμῳ τὰς χώρας αὐτῶν ἐξανδραποδιζόμενος.
Kai dēta tēs Ioudaiōn apostasias authis eis mega kai poly proelthousēs ῾Rouphos eparchōn tēs Ioudaias, stratiōtikēs autǭ symmachias hypo basileōs pemphtheisēs, tais aponoiais autōn apheidōs chrōmenos epexę̄ei, myriadas athroōs andrōn homou kai paidōn kai gynaikōn diaphtheirōn, polemou te nomǭ tas chōras autōn exandrapodizomenos.
When the revolt of the Jews again grew great and extensive, Rufus, governor of Judea, when military help had been sent to him by the emperor, went out against them, making merciless use of their madness, destroying tens of thousands of men, children, and women together, and by the law of war enslaving their lands.
Notes and citation
Summary: When the Jews revolted again under Hadrian, the governor Rufus crushed them mercilessly.
Cite (SBL): Eusebius, Hist. eccl. 4.6.1 (Dindorf 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-6-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.6.2Dindorf 4:140
ἐστρατήγει δὲ Ἰουδαίων τηνικαῦτα Βαρχωχέβας ὄνομα, (ἀστέρα δηλοῖ τοῦτο), τὰ μὲν ἄλλα λῃστρικὸς καὶ φονικός τις ἀνὴρ, ἐπὶ δὲ τῇ προσηγορία, οἷα ἐπʼ ἀνδραπόδων, ὡς δὴ ἐξ οὐρανοῦ φωστὴρ αὐτοῖς κατεληλυθὼς, κακουμένοις τε ἐπιλάμψαι τερατεύομενος.
estratēgei de Ioudaiōn tēnikauta Barchōchebas onoma, (astera dēloi touto), ta men alla lę̄strikos kai phonikos tis anēr, epi de tę̄ prosēgoria, hoia epʼ andrapodōn, hōs dē ex ouranou phōstēr autois katelēlythōs, kakoumenois te epilampsai terateuomenos.
The Jews were at that time led by a man named Bar Kokhba (which means ‘star’), in other respects a brigand and murderous man, but who, relying on his name, as with slaves, claimed to be a luminary come down to them from heaven, to shine on them in their misery, working marvels.
Num 24:17 (allusion, medium confidence)
Notes and citation
Summary: The revolt was led by Bar Kokhba (“son of the star”), who claimed to be a heavenly light for his people.
- Bar Kokhba's title alludes to Num 24:17; Eusebius's hostile description follows Christian sources.
Cite (SBL): Eusebius, Hist. eccl. 4.6.2 (Dindorf 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-6-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.6.3Dindorf 4:140
ἀκμάσαντος δὲ τοῦ πολέμου ἔτους ὀκτωκαιδεκάτου τῆς ἡγεμονίας Ἀδριανοῦ κατὰ Βίθθηρα πόλιν, ἥτις ἦν ἐχυρωτάτη, τῶν Ἱεροσολύμων οὐ σφόδρα πόρρω διεστῶσα, τῆς τε ἔξωθεν πολιορκίας χρονίου γενομένης, λιμῷ τε καὶ δίψει τῶν νεωτεροποιῶν εἰς ἔσχατον ὀλέθρου περιελαθέντων, καὶ τοῦ τῆς ἀπονοίας αὐτοῖς αἰτίου τὴν ἀξίαν ἐκτίσαντος δίκην, τὸ πᾶν ἔθνος ἐξ ἐκείνου καὶ τῆς περὶ τὰ Ἱεροσόλυμα γῆς πάμπαν ἐπιβαίνειν εἴργεται, νόμου δόγματι καὶ διατάξεσιν Ἀδριανοῦ, ὡς ἂν μηδʼ ἐξ ἀπόπτου θεωροῖεν τὸ πατρῷον ἔδαφος, ἐγκελευσαμένου. Ἀρίστων ὁ Πελλαῖος ἱστορεῖ.
akmasantos de tou polemou etous oktōkaidekatou tēs hēgemonias Adrianou kata Biththēra polin, hētis ēn echyrōtatē, tōn Hierosolymōn ou sphodra porrō diestōsa, tēs te exōthen poliorkias chroniou genomenēs, limǭ te kai dipsei tōn neōteropoiōn eis eschaton olethrou perielathentōn, kai tou tēs aponoias autois aitiou tēn axian ektisantos dikēn, to pan ethnos ex ekeinou kai tēs peri ta Hierosolyma gēs pampan epibainein eirgetai, nomou dogmati kai diataxesin Adrianou, hōs an mēdʼ ex apoptou theōroien to patrǭon edaphos, enkeleusamenou. Aristōn ho Pellaios historei.
When the war reached its height in the eighteenth year of Hadrian's reign, at the city of Beththera, a very strong place not very far from Jerusalem, and the siege from outside lasted long, and the rebels were driven to the extreme of destruction by hunger and thirst, and the author of their madness had paid the just penalty, from then on the whole nation was altogether forbidden to set foot even on the land around Jerusalem, by the decree of a law and the ordinances of Hadrian, who commanded that they should not even behold their ancestral soil from a distance. So Ariston of Pella relates.
Notes and citation
Summary: After the fall of Beththera, Hadrian banned Jews even from approaching Jerusalem, as Ariston of Pella relates.
- Ariston of Pella's work (probably the Dialogue of Jason and Papiscus) is lost.
Extrabiblical texts: Aristo of Pella, Jas. Pap. (Aristo of Pella, Dispute of Jason and Papiscus; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.6.3 (Dindorf 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-6-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.6.4Dindorf 4:140–141
οὕτω δὴ τῆς πόλεως εἰς ἐρημίαν τοῦ Ἰουδαίων ἔθνους καὶ παντελῆ φθορὰν τῶν πάλαι οἰκητόρων ἐλθούσης, ἐξ ἀλλοφύλου τε γένους συνοικισθείσης, ἡ μετέπειτα συστᾶσα ῾Ρω- μαϊκὴ πόλις τὴν ἐπωνυμίαν ἀμείψασα εἰς τὴν τοὐ κρατοῦντος Αἰλίου Ἀδριανοῦ τιμὴν Αἰλία προσαγορεύεται. καὶ δὴ τῆς αὐτόθι ἐκκλησίας ἐξ ἐθνῶν συγκροτηθείσης πρῶτος μετὰ τοὺς ἐκ περιτομῆς ἐπισκόπους τὴν τῶν ἐκεῖσε λειτουργίαν ἐγχειρίζεται Μάρκος.
houtō dē tēs poleōs eis erēmian tou Ioudaiōn ethnous kai pantelē phthoran tōn palai oikētorōn elthousēs, ex allophylou te genous synoikistheisēs, hē metepeita systasa ῾Rō- maïkē polis tēn epōnymian ameipsasa eis tēn tou kratountos Ailiou Adrianou timēn Ailia prosagoreuetai. kai dē tēs autothi ekklēsias ex ethnōn synkrotētheisēs prōtos meta tous ek peritomēs episkopous tēn tōn ekeise leitourgian encheirizetai Markos.
So when the city had come to be emptied of the Jewish nation and had suffered the complete destruction of its former inhabitants, and was colonized by a foreign race, the Roman city afterwards founded there changed its name and was called Aelia in honour of the emperor Aelius Hadrian. And when the church there was formed of Gentiles, the first after the bishops of the circumcision to be entrusted with the ministry of those there was Mark.
Notes and citation
Summary: Jerusalem, refounded as Aelia, had a Gentile church whose first bishop was Mark.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.6.4 (Dindorf 4:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-6-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 7
4.7.1Dindorf 4:141
Ἤδη δὲ λαμπροτάτων δίκην φωστήρων τῶν ἀνὰ τὴν οἰκουμένην ἀποστιλβουσῶν ἐκκλησιῶν, ἀκμαζούσης τε εἰς ἅπαν τὸ τῶν ἀνθρώπων γένος τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστεως, ὁ μισόκαλος δαίμων οἷα τῆς ἀληθείας ἐχθρὸς καὶ τῆς τῶν ἀνθρώπων σωτηρίας ἀεὶ τυγχάνων πολεμιώτατος, πάσας στρέφων κατὰ τῆς ἐκκλησίας μηχανὰς, πάλαι μὲν τοῖς ἔξωθεν διωγμοῖς κατʼ αὐτῆς ὡπλίζετο·
Ēdē de lamprotatōn dikēn phōstērōn tōn ana tēn oikoumenēn apostilbousōn ekklēsiōn, akmazousēs te eis hapan to tōn anthrōpōn genos tēs eis ton sōtēra kai kyrion hēmōn Iēsoun Christon pisteōs, ho misokalos daimōn hoia tēs alētheias echthros kai tēs tōn anthrōpōn sōtērias aei tynchanōn polemiōtatos, pasas strephōn kata tēs ekklēsias mēchanas, palai men tois exōthen diōgmois katʼ autēs hōplizeto;
When the churches throughout the world were now shining like the most brilliant luminaries, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race, the demon who hates the good, as the enemy of truth and ever most hostile to human salvation, turned all his devices against the church. Formerly he armed himself against it with persecutions from outside;
Notes and citation
Summary: As the church flourished, the devil, who had first used persecution, turned to new schemes.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.7.1 (Dindorf 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.2Dindorf 4:141
τότε γε μὴν τούτων ἀποκεκλεισμένος, πονηροῖς καὶ ἀνδράσιν ὥσπερ τισὶν ὀλεθρίοις ψυχῶν ὀργάνοις διακόνοις τε ἀπωλείας χρώμενος, ἑτέραις κατεστρατήγει μεθόδοις, πάντα μόρον ἐπινοῶν, ὡς ἂν ὑποδύντες γόητες καὶ ἀπατηλοὶ τὴν αὐτὴν τοῖ δόγματος ἡμῖν προσηγορίαν ὁμοῦ μὲν τῶν πιστῶν τοὺς πρὸς αὐτῶν προσηγορίαν εἰς βυθὸν ἀπωλείας ἄγοιειν, ὁμοῦ δὲ τοὺς τῆς πίστεως ἀγνῶτας διʼ ὧν αὐτοὶ δρῶντες ἐπιχειροῖεν ἀποτρέποιντο τῆς ἐπὶ τὸν σωτήριον λόγον παρόδου.
tote ge mēn toutōn apokekleismenos, ponērois kai andrasin hōsper tisin olethriois psychōn organois diakonois te apōleias chrōmenos, heterais katestratēgei methodois, panta moron epinoōn, hōs an hypodyntes goētes kai apatēloi tēn autēn toi dogmatos hēmin prosēgorian homou men tōn pistōn tous pros autōn prosēgorian eis bython apōleias agoiein, homou de tous tēs pisteōs agnōtas diʼ hōn autoi drōntes epicheiroien apotrepointo tēs epi ton sōtērion logon parodou.
but then, shut out from these, he used wicked men as destructive instruments of souls and ministers of perdition and campaigned by other methods, devising every kind of scheme, so that sorcerers and deceivers, taking on the same name as our doctrine, might at once lead those of the faithful whom they caught into the abyss of destruction, and at the same time, by what they themselves did, turn away those ignorant of the faith from the approach to the saving word.
Notes and citation
Summary: He used heretics bearing the Christian name to destroy believers and repel outsiders.
- The digital text repeats προσηγορίαν for “whom they caught”; translated as the sense requires.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.2 (Dindorf 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.3Dindorf 4:141
ἀπὸ γοῦν τοῦ Μενάνδρου, ὃν διάδοχον τοῦ Σίμωνος ἤδη πρότερον παραδεδώκαμεν, ἀμφίστομος ὥσπερ καὶ δικέφαλος ὀφιώδης τις προελθοῦσα δύναμις δυεῖν αἱρέσεων διαφόρων ἀρχηγοὺς κατεστήσατο, Σατορνῖνόν τε Ἀντιοχέα τὸ γένος καὶ Βασιλείδην Ἀλεξανδρέα, ὧν ὁ μὲν κατὰ Συρίαν, ὁ δὲ κατʼ Αἴγυπτον συνεστήσαντο θεομισῶν αἱρέσεων διδασκαλεῖα.
apo goun tou Menandrou, hon diadochon tou Simōnos ēdē proteron paradedōkamen, amphistomos hōsper kai dikephalos ophiōdēs tis proelthousa dynamis dyein haireseōn diaphorōn archēgous katestēsato, Satorninon te Antiochea to genos kai Basileidēn Alexandrea, hōn ho men kata Syrian, ho de katʼ Aigypton synestēsanto theomisōn haireseōn didaskaleia.
From Menander, then, whom we have already shown to have been Simon's successor, a kind of two-mouthed and two-headed serpentine power came forth and established leaders of two different heresies, Saturninus, an Antiochene by birth, and Basilides, an Alexandrian; the one in Syria, the other in Egypt, established schools of God-hated heresies.
Notes and citation
Summary: From Menander came Saturninus in Syria and Basilides in Egypt, founders of two heresies.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.1 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.3 (Dindorf 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.4Dindorf 4:141–142
τὰ μὲν οὖν πλεῖστα τὸν Σατορνῖνον τὰ αὐτὰ τῷ Μενάνδρῳ ψευδολογῆσαι ὁ Εἰρήναιος δηλοῖ, προσχήματι δὲ ἀπορρητοτέρων τὸν Βασιλείδην εἰς τὸ ἄπειρον τεῖναι τὰς ἐπινοίας, δυσσεβοῦς αἱρέσεως ἑαυτῷ τερατώδεις ἀναπλάσαντα μυθοποιίας.
ta men oun pleista ton Satorninon ta auta tǭ Menandrǭ pseudologēsai ho Eirēnaios dēloi, proschēmati de aporrētoterōn ton Basileidēn eis to apeiron teinai tas epinoias, dyssebous haireseōs heautǭ teratōdeis anaplasanta mythopoiias.
Irenaeus shows that Saturninus spoke most of the same falsehoods as Menander, while Basilides, under pretence of more secret doctrines, extended his speculations infinitely, fashioning for himself monstrous fables of an impious heresy.
Notes and citation
Summary: Irenaeus says Saturninus repeated Menander's teaching, while Basilides spun endless fables.
- The source is Irenaeus, Haer. 1.24.1–3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.1–3 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.4 (Dindorf 4:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.5Dindorf 4:142
πλείστων οὖν ἐκκλησιαστικῶν ἀνδρῶν κατʼ ἐκεῖνο καιρουτῆς ἀληθείας ὑπεραγωνιζομένων, λογικώτερόν τ τῆς ἀποστολικῆς καὶ ἐκκλησιαστικῆς δόξης ὑπερμαχούντων, ἤδη τινὲς καὶ διὰ συγγραμμάτων τοῖς μετέπειτα προφυλακτικὰς αὐτῶν δὴ τούτων τῶν δηλωθεισῶν αἱρέσεων παρεῖχον ἐφόδους.
pleistōn oun ekklēsiastikōn andrōn katʼ ekeino kairoutēs alētheias hyperagōnizomenōn, logikōteron t tēs apostolikēs kai ekklēsiastikēs doxēs hypermachountōn, ēdē tines kai dia syngrammatōn tois metepeita prophylaktikas autōn dē toutōn tōn dēlōtheisōn haireseōn pareichon ephodous.
While very many churchmen at that time were contending for the truth and fighting more rationally for the apostolic and church doctrine, some already provided, through their writings too, means of defence for later generations against these very heresies we have mentioned.
Notes and citation
Summary: Many churchmen defended the truth, and some wrote works against these heresies.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.5 (Dindorf 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.6Dindorf 4:142
ὡν εἰς ἡμᾶς κατῆλθεν ἐν τοῖς τότε γνωριμωτάτου συγγραφές Ἀγρίππα Κάστορος ἱκανώτατος κατὰ Βασιλείδου ἔλεγχος, τὴν δεινότητα τῆς τἀνδρὸς ἀποκαλύπτων γοητείας.
hōn eis hēmas katēlthen en tois tote gnōrimōtatou syngraphes Agrippa Kastoros hikanōtatos kata Basileidou elenchos, tēn deinotēta tēs tandros apokalyptōn goēteias.
Of these there has come down to us, from a writer very well known at that time, Agrippa Castor, a most able refutation of Basilides, exposing the cleverness of the man's sorcery.
Notes and citation
Summary: Agrippa Castor's refutation of Basilides has survived.
- Agrippa Castor's work is lost apart from Eusebius's report.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.6 (Dindorf 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.7Dindorf 4:142
ἐκφαίνων δʼ οὖν αὐτοῦ τὰ ἀπόρρητα φησιν αὐτὸν εἰς μὲν τὸ εὐαγγέλιον τέσσαρα πρὸς τοῖς εἴκοσι συντάξαι βιβλία, προφήτας δὲ ἑαυτῷ ὀνομάσαι Βαρκαββᾶν καὶ Βαρκὼφ καὶ ἄλλους ἀνυπάρκτους τινὰς ἑαυτῷ συστησάμενον, βαρβάρους τε αὐτοῖς εἰς κατάπληξιν τῶν τὰ τοιαῦτα τεθηπότωυ ἐπιφημίσαι προσηγορίας, διδάσκειν τε ἀδιαφορεῖ εἰδωλοθύτων ἀπογευομένους καὶ ἐξομνυμένους ἀπαραφυλάκτως τὴν πίστιν κατὰ τοὺς τῶν διωγμῶν καιροὺς, Πυθαγορικῶς τε τοῖς προσιοῦσιν αὐτῷ πενταέτη σιωπὴν παρακελεύεσθαι.
ekphainōn dʼ oun autou ta aporrēta phēsin auton eis men to euangelion tessara pros tois eikosi syntaxai biblia, prophētas de heautǭ onomasai Barkabban kai Barkōph kai allous anyparktous tinas heautǭ systēsamenon, barbarous te autois eis kataplēxin tōn ta toiauta tethēpotōy epiphēmisai prosēgorias, didaskein te adiaphorei eidōlothytōn apogeuomenous kai exomnymenous aparaphylaktōs tēn pistin kata tous tōn diōgmōn kairous, Pythagorikōs te tois prosiousin autǭ pentaetē siōpēn parakeleuesthai.
Revealing his secrets, then, he says that he composed twenty-four books on the gospel, and that he named for himself prophets Barcabbas and Barcoph and some other non-existent ones he had set up for himself, and gave them barbarous names to astound those who marvel at such things; and that he taught that it was a matter of indifference to taste food offered to idols and to forswear the faith without caution in times of persecution; and that, like Pythagoras, he enjoined a five years' silence on those who came to him.
Notes and citation
Summary: Agrippa Castor reports that Basilides wrote 24 books on the gospel, invented prophets, allowed eating idol food and denying the faith under persecution, and imposed five years' silence.
Topics: Heresy, Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.7.7 (Dindorf 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.8Dindorf 4:142
καὶ ἕτερα δὲ τούτοις παραπλήσια ἀμφὶ τοῦ Βασιλείδου καταλέξας ὁ εἰρημένος οὐκ ἀγεννῶς τῆς δηλωθείσης αἱρέσεως εἰς προῦπτον ἐφώρασε τὴν πλάνην.
kai hetera de toutois paraplēsia amphi tou Basileidou katalexas ho eirēmenos ouk agennōs tēs dēlōtheisēs haireseōs eis proupton ephōrase tēn planēn.
And having listed other things similar to these about Basilides, the writer mentioned detected, not ignobly, the error of the heresy we have spoken of, bringing it into the open.
Notes and citation
Summary: Agrippa Castor thoroughly exposed Basilides' error.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.8 (Dindorf 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.9Dindorf 4:142–143
γράφει δὲ καὶ Εἰρήναιος συγχρονίσαι τούτοις Καρποκράτην, ἑτέρας αἱρέσεως τῆς τῶν γνωστικῶν ἐπικληθείσης πατέρα, οἳ καὶ τοῦ Σίμωνος οὐχ ὡς ἐκεῖνος κρύβδην, ἀλλʼ ἤδη καὶ εἰς φανερὸν τὰς μαγείας παραδιδόναι ἠξίουν, ὡς ἐπὶ μεγάλοις δὴ μονονουχὶ σεμνυνόμενοι τοῖς κατὰ περιεργίαν πρὸς αὐτῶν ἐπιτελουμένοις φίλτροις ὀνειροπομποῖς τε καὶ παρέδροις τισὶ δαίμοσι καὶ ἄλλαις ὁμοιοτρόποις τισὶν ἀγωγαῖς· τούτοις τε ἀκολούθως πάντα δρᾶν χρῆναι διδάσκειν τὰ αἰσχρουργότατα τοὺς μέλλοντας εἰς τὸ τέλειον τῆς κατʼ αὐτοὺς μυσταγωγίας ἢ καὶ μᾶλλον μυσαροποιίας ἐλεύσεσθαι, ὡς μὴ ἂν ἄλλως ἐκφευξομένους τοὺς κοσμικοὺς, ὡς ἂν ἐκεῖνοι φαῖεν, ἄρχοντας) μὴ οὐχὶ πᾶσι τὰ διʼ ἀρρητοποιίας ἀπονείμαντας χρέα.
graphei de kai Eirēnaios synchronisai toutois Karpokratēn, heteras haireseōs tēs tōn gnōstikōn epiklētheisēs patera, hoi kai tou Simōnos ouch hōs ekeinos krybdēn, allʼ ēdē kai eis phaneron tas mageias paradidonai ēxioun, hōs epi megalois dē mononouchi semnynomenoi tois kata periergian pros autōn epiteloumenois philtrois oneiropompois te kai paredrois tisi daimosi kai allais homoiotropois tisin agōgais; toutois te akolouthōs panta dran chrēnai didaskein ta aischrourgotata tous mellontas eis to teleion tēs katʼ autous mystagōgias ē kai mallon mysaropoiias eleusesthai, hōs mē an allōs ekpheuxomenous tous kosmikous, hōs an ekeinoi phaien, archontas) mē ouchi pasi ta diʼ arrētopoiias aponeimantas chrea.
Irenaeus also writes that Carpocrates was contemporary with these, the father of another heresy called that of the Gnostics, who thought fit to hand down Simon's magic arts no longer secretly, as he had, but now openly, priding themselves almost as on great things on the love-charms, dream-sending and familiar demons, and other similar practices carried out by them in their curiosity; and in accordance with these they taught that those who were to come to the perfection of their mystagogy, or rather their abomination, must do all the most shameful things, since they could not otherwise escape the cosmic rulers, as they would say, unless they paid to all what was due by means of unspeakable deeds.
Notes and citation
Summary: Irenaeus reports that Carpocrates' Gnostics practised magic openly and taught that shameful deeds were needed to escape the cosmic rulers.
- The source is Irenaeus, Haer. 1.25.3–4. “Cosmic rulers” (κοσμικοὶ ἄρχοντες) are the powers the Gnostics believed governed the world.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.25.3–4 (Irenaeus, Against Heresies; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.7.9 (Dindorf 4:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.10Dindorf 4:143
τούτοις δῆτα συνέβαινε διακόνοις χρώμενον τὸν ἐπιχαιρεσίκακον δαίμονα τοὺς μὲν πρὸς αὐτῶν ἀπατωμένους οἰκτρῶς οὕτως εἰς ἀπώλειαν ἀνδραποδίζεσθαι, τοῖς δʼ ἀπίστοις ἔθνεσι πολλὴν παρέχειν κατὰ τοῦ θείου λόγου δυσφημίας περιουσίαν, τῆς ἐξ αὐτῶν φήμης εἰς τὴν τοῦ παντὸς ἔθνους Χριστιανῶν διαβολὴν καταχεομένης.
toutois dēta synebaine diakonois chrōmenon ton epichairesikakon daimona tous men pros autōn apatōmenous oiktrōs houtōs eis apōleian andrapodizesthai, tois dʼ apistois ethnesi pollēn parechein kata tou theiou logou dysphēmias periousian, tēs ex autōn phēmēs eis tēn tou pantos ethnous Christianōn diabolēn katacheomenēs.
Using these men as ministers, the demon who rejoices in evil succeeded in miserably enslaving to destruction those deceived by them, and in providing the unbelieving nations with an abundance of slander against the divine word, since the report about them was poured out to the slander of the whole race of Christians.
Notes and citation
Summary: Through them the devil ruined their followers and gave pagans material to slander all Christians.
Topics: Heresy, Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.7.10 (Dindorf 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.11Dindorf 4:143
ταύτῃ δʼ οὑν ἐπὶ πλεῖστον συνέβαινε τὴν περὶ ἡμῶν παρὰ τοῖς τότε ἀπίστοις ὑπόνοιαν δυσσεβῆ καὶ ἀτοπωτάτην διαδίδοσθαι, ὡς δὴ ἀθεμίτοις πρὸς μητέρας καὶ ἀδελφὰς μίξεσιν ἀνοσίαις τε τροφαῖς χρωμένων.
tautę̄ dʼ houn epi pleiston synebaine tēn peri hēmōn para tois tote apistois hyponoian dyssebē kai atopōtatēn diadidosthai, hōs dē athemitois pros mēteras kai adelphas mixesin anosiais te trophais chrōmenōn.
In this way, then, it came about that the impious and most absurd suspicion about us spread very widely among the unbelievers of that time, that we practised unlawful intercourse with mothers and sisters and unholy feasts.
Notes and citation
Summary: Pagans came to accuse Christians of incest and cannibal feasts.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.7.11 (Dindorf 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.12Dindorf 4:143
οὐκ εἰς μακρόν γε μὴν αὐτῷ ταῦτα προυχώρει, τῆς ἀληθείας αὐτῆς ἑαυτὴν συνιστώσης, ἐπὶ μέγα τε φῶς κατὰ τὸν προι·όντα χρόνον διαλαμπούσης.
ouk eis makron ge mēn autǭ tauta prouchōrei, tēs alētheias autēs heautēn synistōsēs, epi mega te phōs kata ton proi;onta chronon dialampousēs.
Yet this did not succeed for him for long, since the truth itself established itself and shone out as a great light as time went on.
Notes and citation
Summary: But the truth soon prevailed.
Cite (SBL): Eusebius, Hist. eccl. 4.7.12 (Dindorf 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.13Dindorf 4:143–144
ἔσβεστο μὲν γὰρ αὐτίκα πρὸς αὐτῆς ἐνεργείας ἀπελεγχόμενα τὰ τῶν ἐχθρῶν ἐπιτεχνήματα, ἄλλων ἐπʼ ἄλλαις αἱρέσεων καινοτομουμένων, ὑπορρεουσῶν ἀεὶ τῶν προτέρων καὶ εἰς πολυτρόπους καὶ πολυμόρφους ἰδέας ἄλλοτε ἄλλως φθειρομένων· προῄει δʼ εἰς αὔξην καὶ μέγεθος ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσα ἡ τῆς καθόλου καὶ μόνης ἀληθοῦς ἐκκλησίας λαμπρότης, τό τε σεμνὸν καὶ εἰλικρινὲς καὶ ἐλευθέριον τό τε σῶφρον καὶ καθαρὸν τῆς ἐνθέου πολιτείας τε καὶ φιλοσοφίας εἰς ἅπαν γένος ῾Ελλήνων τε καὶ βαρβάρων ἀποστίλβουσα.
esbesto men gar autika pros autēs energeias apelenchomena ta tōn echthrōn epitechnēmata, allōn epʼ allais haireseōn kainotomoumenōn, hyporreousōn aei tōn proterōn kai eis polytropous kai polymorphous ideas allote allōs phtheiromenōn; proę̄ei dʼ eis auxēn kai megethos aei kata ta auta kai hōsautōs echousa hē tēs katholou kai monēs alēthous ekklēsias lamprotēs, to te semnon kai eilikrines kai eleutherion to te sōphron kai katharon tēs entheou politeias te kai philosophias eis hapan genos ῾Ellēnōn te kai barbarōn apostilbousa.
For the devices of the enemies were at once extinguished, refuted by its power, as one heresy after another was newly invented, the earlier ones always flowing away and perishing in various ways into many-shaped and many-formed kinds; but the splendour of the universal and only true church went on increasing in growth and greatness, remaining always the same and in the same way, shining on every race of Greeks and barbarians with the reverence, sincerity, and freedom, and the sobriety and purity, of its divine way of life and philosophy.
Notes and citation
Summary: Heresies came and went, but the one true universal church grew, unchanged and shining on all peoples.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.13 (Dindorf 4:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.14Dindorf 4:144
συναπέσβη γοῦν τῷ χρόνῳ καὶ ἡ κατὰ παντὸς τοῦ δόγματος διαβολὴ, ἔμενε δὲ μόνη ἄρα κρατοῦσʼ καὶ ἀνομολογουμένη τὰ μάλιστα διαπρέπειν ἐπὶ σεμνότητι καὶ σωφροσύνῃ θείοις τε καὶ φιλόσοφοι δόγμασιν ἡ καθʼ ἡμᾶς διδασκαλία, ὡς μηδένα τῶν εἰς νῦν αἰσχρὰν ἐπιφέρειν τολμᾶν κατὰ τῆς πίστεως ἡμῶν δυσφημίαν, μηδέ τινα τοιαύτην διαβολὴν, οἵαις πάλαι πρότερον φίλον ἦν χρῆσθαι τοῖς καθ ἡμῶν ἐπισυνισταμένοις.
synapesbē goun tǭ chronǭ kai hē kata pantos tou dogmatos diabolē, emene de monē ara kratousʼ kai anomologoumenē ta malista diaprepein epi semnotēti kai sōphrosynę̄ theiois te kai philosophoi dogmasin hē kathʼ hēmas didaskalia, hōs mēdena tōn eis nyn aischran epipherein tolman kata tēs pisteōs hēmōn dysphēmian, mēde tina toiautēn diabolēn, hoiais palai proteron philon ēn chrēsthai tois kath hēmōn episynistamenois.
So with time the slander against the whole doctrine was extinguished too, and our teaching alone remained prevailing and acknowledged to excel above all in reverence and sobriety and in divine and philosophical doctrines, so that no one now dares to bring shameful calumny against our faith, nor any such slander as those who conspired against us formerly liked to use.
Notes and citation
Summary: In time the slanders died away, and Christian teaching was acknowledged for its dignity and purity.
Cite (SBL): Eusebius, Hist. eccl. 4.7.14 (Dindorf 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.7.15Dindorf 4:144
ὅμως δʼ οὖν κατὰ τοὺς δηλουμένους αὖθις παρῆγεν εἰς μέσον ἡ ἀλήθει πλείους ἑαυτῆς ὑπερμάχους, οὐ διʼ ἀγράφων αὐτὸ μόνον ἐλέγχων, ἀλλὰ καὶ διʼ ἐγγράφων ἀποδείξεων κατὰ τῶν ἀθέων αἱρέσεων στρατευομένους.
homōs dʼ oun kata tous dēloumenous authis parēgen eis meson hē alēthei pleious heautēs hypermachous, ou diʼ agraphōn auto monon elenchōn, alla kai diʼ engraphōn apodeixeōn kata tōn atheōn haireseōn strateuomenous.
Nevertheless, in the times indicated the truth again brought forward more champions of itself, who campaigned against the godless heresies not only through unwritten refutations but also through written demonstrations.
Notes and citation
Summary: The truth raised up champions who refuted the heresies in writing too.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.7.15 (Dindorf 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-7-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 8
4.8.1Dindorf 4:144
’Εν τούτοις ἐγνωρίζετο ῾Ηγήσιππος, οὗ πλείσταις ἤδη πρότερον κεχρήμεθα φωναῖς, ὡσὰν ἐκ τῆς αὐτοῦ παραδόσεώς τινα τῶν κατὰ τοὺς ἀποστόλους παρατιθέμενοι.
’En toutois egnōrizeto ῾Ēgēsippos, hou pleistais ēdē proteron kechrēmetha phōnais, hōsan ek tēs autou paradoseōs tina tōn kata tous apostolous paratithemenoi.
Among these Hegesippus was known, whose words we have already used very many times, setting out from his tradition some things concerning the times of the apostles.
Notes and citation
Summary: Hegesippus, often cited already, was one of these writers.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.8.1 (Dindorf 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.2Dindorf 4:144
ἐν πέντε δ οὖν συγγράμμασιν οὗτος τὴν ἀπλανῆ παράδοσιν του ἀποστολικοῦ κηρύγματος ἁπλουστάτῃ συντάξει γραφῆς ὑπομνηματισάμενος, καθʼ ὃν ἐγνωρίζετο σημαίνει χρόνον, περὶ τῶν ἀρχῆθεν ἱδρυσάντων τὰ εἴδωλα οὕτω πως γράφων “ οἷς καινοτάφια καὶ ναοὺς ἐποίη- “ σαν ὡς μέχρι νῦν, ὧν ἐστι καὶ Ἀντίνοος, δοῦλος “ Ἀδριανοῦ Καίσαρος, οὗ καὶ ἀγὼν ἄγεται Ἀντινό- “ειος, ἐφʼ ἡμῶν γενόμενος. καὶ γὰρ καὶ πόλιν ἔκτι- “ σεν ἐπώνυμον Ἀντινόου καὶ προφήτας.’’
en pente d oun syngrammasin houtos tēn aplanē paradosin tou apostolikou kērygmatos haploustatę̄ syntaxei graphēs hypomnēmatisamenos, kathʼ hon egnōrizeto sēmainei chronon, peri tōn archēthen hidrysantōn ta eidōla houtō pōs graphōn “ hois kainotaphia kai naous epoiē- “ san hōs mechri nyn, hōn esti kai Antinoos, doulos “ Adrianou Kaisaros, hou kai agōn agetai Antino- “eios, ephʼ hēmōn genomenos. kai gar kai polin ekti- “ sen epōnymon Antinoou kai prophētas.’’
In five books, recording in the simplest style of writing the unerring tradition of the apostolic preaching, he indicates the time at which he was known, writing thus about those who first set up idols: “To whom they made cenotaphs and temples, as to this day; among whom is Antinous too, a slave of Hadrian Caesar, in whose honour the Antinoian games are held, who lived in our own time. For he also founded a city named after Antinous, and prophets.”
Notes and citation
Summary: Hegesippus (quoted) dates himself by mentioning the recent deification of Hadrian's favourite Antinous.
- Quotation from Hegesippus, Memoirs.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.8.2 (Dindorf 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.3Dindorf 4:144–145
κατʼ αὐτὸν δὲ καὶ Ἰουστῖνος, γνήσιος τῆς ἀληθοῦς φιλο- σοφίας ἐραστὴς, ἔτι τε τοῖς παρʼ Ἕλλησιν ἀσκούμενος ἐνδιέτριβε λόγοις. σημαίνει δὲ καὶ αὐτὸς τουτονὶ τὸν χρόνον, ἐν τῇ πρὸς ’Αντωνῖνον ἀπολογίᾳ ὧδε γράφων “ οὐκ ἄτοπον δὲ ἐπιμνησθῆναι ἐν τούτοις ἡγούμεθα καὶ Ἀντινόου τοῦ νῦν γενομένου, ὃν καὶ “ ἅπαντες ὡς θεὸν διὰ φόβον σέβειν ὥρμηντο, ἐπι- “ στάμενοι τίς τε ἦν καὶ πόθεν ὑπῆρχεν.”
katʼ auton de kai Ioustinos, gnēsios tēs alēthous philo- sophias erastēs, eti te tois parʼ Hellēsin askoumenos endietribe logois. sēmainei de kai autos toutoni ton chronon, en tę̄ pros ’Antōninon apologią hōde graphōn “ ouk atopon de epimnēsthēnai en toutois hēgoumetha kai Antinoou tou nyn genomenou, hon kai “ hapantes hōs theon dia phobon sebein hōrmēnto, epi- “ stamenoi tis te ēn kai pothen hypērchen.”
At the same time Justin too, a genuine lover of the true philosophy, was still occupied with the learning of the Greeks. He too indicates this time, writing thus in his Apology to Antoninus: “We think it not out of place to mention here also Antinous, who lived recently, whom all were eager to worship as a god through fear, though they knew who he was and where he came from.”
Notes and citation
Summary: Justin (quoted) also mentions the recent cult of Antinous.
- Quotation from Justin, 1 Apol. 29.4.
Extrabiblical texts: Justin, 1 Apol. 29 (First Apology; quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.8.3 (Dindorf 4:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.4Dindorf 4:145
ὁ δʼ αὐτὸς καὶ τοῦ τότε κατὰ Ἰουδαίων πολέμου μνημονεύων ταῦτα παρατίθεται “καὶ γὰρ ἐν τῷ νῦν γενο- ‘μένῳ Ἰουδαικῷ πολέμῳ Βαρχωχέβας, ὁ τῆς ’Ιουδαίων “ἀποστάσεως ἀρχηγέτης, Χριστιανοὺς μόνους εἰς “τιμωρίας δεινὰς, εἰ μὴ ἀρνοῖντο Ἰησοῦν τὸν χριστὸν καὶ βλασφημοῖεν, ἐκέλευεν ἄγεσθαι. ”
ho dʼ autos kai tou tote kata Ioudaiōn polemou mnēmoneuōn tauta paratithetai “kai gar en tǭ nyn geno- ‘menǭ Ioudaikǭ polemǭ Barchōchebas, ho tēs ’Ioudaiōn “apostaseōs archēgetēs, Christianous monous eis “timōrias deinas, ei mē arnointo Iēsoun ton christon kai blasphēmoien, ekeleuen agesthai. ”
The same writer, mentioning the war against the Jews at that time, sets down this: “For in the Jewish war that has just taken place, Bar Kokhba, the leader of the revolt of the Jews, ordered Christians alone to be led away to terrible punishments, unless they denied Jesus the Christ and blasphemed.”
Notes and citation
Summary: Justin (quoted): Bar Kokhba punished Christians who would not deny Christ.
- Quotation from Justin, 1 Apol. 31.6.
Extrabiblical texts: Justin, 1 Apol. 31 (First Apology; quotation)
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.8.4 (Dindorf 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.5Dindorf 4:145
ἐν ταὐτῷ δὲ καὶ τὴν ἀπὸ τῆς Ἑλληνικῆς φιλοσοφίας ἐπὶ τὴν θεοσέβειαν μεταβολὴν αὐτοῦ, ὅτι μὴ ἀλόγως, μετὰ κρίσεως δʼ αὐτῷ γεγόνει δηλῶν ταῦτα γράφει “ καὶ γὰρ αὐτὸς ἐγὼ τοῖς Πλάτωνος χαίρων διδάγμασι, ῾ διαβαλλομένους ἀκούων Χριστιανοὺς, ὁρῶν δὲ καὶ “ἀφόβους πρὸς θάνατον καὶ πάντα τὰ νομιζόμενα φοβερὰ, ἐνενόουν ἀδύνατον εἶναι ἐν κακίᾳ καὶ φι- ῾ ληδονίᾳ ὑπάρχειν αὐτούς. τίς γὰρ φιλήδονος ἢ “ ἀκρατὴς καὶ ἀνθρωπείων σαρκῶν βορὰν ἡγούμενος “ ἀγαθὸν δύναιτʼ ἂν θάνατον ἀσπάζεσθαι, ὅπως τῶν “ἑαυτοῦ στερηθείη ἐπιθυμιῶν, ἀλλʼ οὐκ ἐκ παντὸς ζῆν ἀεὶ τὴν ἐνθάδε βιοτὴν καὶ λανθάνειν τοὺς ἄρχοντας ἐπειρᾶτο, οὐχ ὅτι ἑαυτὸν κατήγγελλε φὂνευ- “ θησόμενον;’’
en tautǭ de kai tēn apo tēs Hellēnikēs philosophias epi tēn theosebeian metabolēn autou, hoti mē alogōs, meta kriseōs dʼ autǭ gegonei dēlōn tauta graphei “ kai gar autos egō tois Platōnos chairōn didagmasi, ῾ diaballomenous akouōn Christianous, horōn de kai “aphobous pros thanaton kai panta ta nomizomena phobera, enenooun adynaton einai en kakią kai phi- ῾ lēdonią hyparchein autous. tis gar philēdonos ē “ akratēs kai anthrōpeiōn sarkōn boran hēgoumenos “ agathon dynaitʼ an thanaton aspazesthai, hopōs tōn “heautou sterētheiē epithymiōn, allʼ ouk ek pantos zēn aei tēn enthade biotēn kai lanthanein tous archontas epeirato, ouch hoti heauton katēngelle phoneu- “ thēsomenon?’’
In the same place, showing that his conversion from Greek philosophy to godliness took place not without reason but with judgment, he writes this: “For I myself too, delighting in the teachings of Plato, and hearing the Christians slandered, but seeing them fearless of death and of all things thought fearful, perceived that it was impossible that they were living in wickedness and love of pleasure. For what lover of pleasure or incontinent man, who counts the eating of human flesh a good, could welcome death, so as to be deprived of his desires, and would not rather try by every means to live always this present life and escape the notice of the rulers, much less denounce himself to be put to death?”
Notes and citation
Summary: Justin (quoted): seeing Christians fearless of death convinced him, as a Platonist, that the slanders against them were false.
- Quotation from Justin, 2 Apol. 12.1–2.
Extrabiblical texts: Justin, 2 Apol. 12 (Second Apology; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.8.5 (Dindorf 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.6Dindorf 4:145–146
ἔτι δʼ ὁ αὐτὸς ἱστορεῖ, δεξάμενον τὸν Ἀδριανὸν παρὰ Σερεννίου Γρανιανοῦ, λαμπροτάτου ἡγουμένου, γράμματα ὑπὲρ Χριστιανῶν, περιέχοντα ὡς οὐ δίκαιον εἴη ἐπὶ μηδενὶ ἐγκλήματι, βοαῖς δήμου χαριζομένους, ἀκρίτως κτείνειν αὐτοὺς, ἀντιγράψαι Μινουκίῳ Φουνδανῷ ἀνθυπάτῳ τῆς Ἀσίας, προστάττοντα μηδένα κτείνειν ἄνευ ἐγκλήματος καὶ εὐλόγου κατηγορίας.
eti dʼ ho autos historei, dexamenon ton Adrianon para Serenniou Granianou, lamprotatou hēgoumenou, grammata hyper Christianōn, periechonta hōs ou dikaion eiē epi mēdeni enklēmati, boais dēmou charizomenous, akritōs kteinein autous, antigrapsai Minoukiǭ Phoundanǭ anthypatǭ tēs Asias, prostattonta mēdena kteinein aneu enklēmatos kai eulogou katēgorias.
The same writer further relates that Hadrian, having received from Serennius Granianus, a most distinguished governor, a letter on behalf of the Christians, stating that it was not just to kill them without trial, on no charge, to gratify the clamours of the populace, wrote in reply to Minucius Fundanus, proconsul of Asia, ordering him to put no one to death without a charge and a reasonable accusation.
Notes and citation
Summary: Justin reports that Hadrian, prompted by Granianus, ordered Fundanus to execute no Christian without a proper charge.
- Compare Justin, 1 Apol. 68.
Extrabiblical texts: Justin, 1 Apol. 68 (First Apology; allusion)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.8.6 (Dindorf 4:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.7Dindorf 4:146
καὶ τῆς ἐπιστολῆς δὲ ἀντίγραφον παρατέθειται, τὴν ῾Ρωμαϊκὴν φωνὴν, ὡς εἷχε, διαφυλάξας. προλέγει δʼ αὐτῆς ταῦτα “καὶ ἐξ ἐπι- “στολῆς δὲ ταῦτα τοῦ μεγίστου καὶ ἐπιφανεστάτου “Καίσαρος Ἀδριανοῦ τοῦ πατρὸς ὑμῶν ἔχοντες ἀπαι- “τεῖν ὑμᾶς, καθὰ ἠξιώσαμεν κελεῦσαι τὰς κρίσεις “γίνεσθαι, τοῦτο οὐχ ὡς ὑπὸ Ἀδριανοῦ κελευσθὲν “μᾶλλον ἠξιώσαμεν, ἀλλὰ καὶ ἐκ τοῦ ἐπίστασθαι δι- “καίαν ἀξιοῦν τὴν προσφώνησιν. ὑπετάξαμεν δὲ καὶ “τῆς ἐπιστολῆς Ἀδριανοῦ τὸ ἀντίγραφον, ἵνα καὶ “τοῦτο ἀληθεύειν ἡμᾶς γνωρίζητε. καὶ ἔστι τόδε.”
kai tēs epistolēs de antigraphon paratetheitai, tēn ῾Rōmaïkēn phōnēn, hōs heiche, diaphylaxas. prolegei dʼ autēs tauta “kai ex epi- “stolēs de tauta tou megistou kai epiphanestatou “Kaisaros Adrianou tou patros hymōn echontes apai- “tein hymas, katha ēxiōsamen keleusai tas kriseis “ginesthai, touto ouch hōs hypo Adrianou keleusthen “mallon ēxiōsamen, alla kai ek tou epistasthai di- “kaian axioun tēn prosphōnēsin. hypetaxamen de kai “tēs epistolēs Adrianou to antigraphon, hina kai “touto alētheuein hēmas gnōrizēte. kai esti tode.”
And he has set down a copy of the letter, preserving the Latin language as it was. He says this before it: “Although from a letter of the greatest and most illustrious Caesar Hadrian, your father, we have grounds to demand that you order trials to be held as we have asked, yet we have asked this not so much because it was commanded by Hadrian, but because we know that we ask what is just. We have also subjoined the copy of Hadrian's letter, so that you may know that we speak the truth in this too. And it is this.”
Notes and citation
Summary: Justin (quoted) introduces the copy of Hadrian's letter, asking for just trials.
- Quotation from Justin, 1 Apol. 68.3–4.
Extrabiblical texts: Justin, 1 Apol. 68 (First Apology; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.8.7 (Dindorf 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.8.8Dindorf 4:146
τούτοις ὁ μὲν δηλωθεὶς ἀνὴρ αὐτὴν παρατέθειται τὴν ῾Ρωμαϊκὴν ἀντιγραφὴν, ἡμεῖς δʼ εἰς τὸ Ἑλληνι κὸν κατὰ δύναμιν αὐτὴν μετειλήφαμεν, ἔχουσαν ὧδε·
toutois ho men dēlōtheis anēr autēn paratetheitai tēn ῾Rōmaïkēn antigraphēn, hēmeis dʼ eis to Hellēni kon kata dynamin autēn meteilēphamen, echousan hōde;
After these words the writer mentioned has set down the Latin rescript itself; but we have translated it into Greek as best we could, and it runs thus:
Notes and citation
Summary: Eusebius translates Hadrian's Latin rescript into Greek.
Cite (SBL): Eusebius, Hist. eccl. 4.8.8 (Dindorf 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-8-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 9
4.9.1Dindorf 4:146
“Μινουκίῳ Φουνδανῷ. “ἐπιστολὴν ἐδεξάμην γραφεῖσάν μοι ἀπὸ Σερεννίου “Γρανιανοῦ, λαμπροτάτου ἀνδρὸς, ὅντινα σὺ διεδέξω. “οὐ δοκεῖ μοι οὖν τὸ πρᾶγμα ἀζήτητον καταλιπεῖν, “ἵνα μήτε οἱ ἄνθρωποι ταράττωνται καὶ τοῖς συκο- “φάνταις χορηγία κακουργίας παρασχεθῇ.
“Minoukiǭ Phoundanǭ. “epistolēn edexamēn grapheisan moi apo Serenniou “Granianou, lamprotatou andros, hontina sy diedexō. “ou dokei moi oun to pragma azētēton katalipein, “hina mēte hoi anthrōpoi tarattōntai kai tois syko- “phantais chorēgia kakourgias paraschethę̄.
“To Minucius Fundanus. I have received a letter written to me by Serennius Granianus, a most distinguished man, whom you succeeded. It does not seem right to me, then, to leave the matter uninvestigated, so that men may not be troubled and informers may not be given means for their malice.
Notes and citation
Summary: Hadrian's rescript (quoted): the matter of the Christians must be investigated so that informers cannot exploit it.
- The rescript of Hadrian (4.9.1–3) is from Justin, 1 Apol. 68.6–10, in Eusebius's Greek translation. Its authenticity is debated but widely accepted.
Extrabiblical texts: Justin, 1 Apol. 68 (First Apology; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.9.1 (Dindorf 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-9-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.9.2Dindorf 4:146
εἰ οὖν “σαφῶς εἰς ταύτην τὴν ἀξίωσιν οἱ ἐπαρχιῶται δύ- “νανται διισχυρίζεσθαι κατὰ τῶν Χριστιανῶν, ὡς “καὶ πρὸ βήματος ἀποκρίνασθαι, ἐπὶ τοῦτο μόνον “τραπῶσιν, ἀλλʼ οὐκ ἀξιώσεσιν οὐδὲ μόναις βοαῖς. “πολλῷ γὰρ μᾶλλον προσῆκεν, εἴ τις κατηγορεῖν βού- “λοιτο, τοῦτό σε διαγινώσκειν.
ei oun “saphōs eis tautēn tēn axiōsin hoi eparchiōtai dy- “nantai diischyrizesthai kata tōn Christianōn, hōs “kai pro bēmatos apokrinasthai, epi touto monon “trapōsin, allʼ ouk axiōsesin oude monais boais. “pollǭ gar mallon prosēken, ei tis katēgorein bou- “loito, touto se diaginōskein.
If, then, the provincials can clearly support this petition against the Christians, so as to answer before the tribunal, let them take this course alone, but not petitions nor mere clamours. For it is much more fitting, if anyone wishes to accuse, that you should examine this.
Notes and citation
Summary: Hadrian (quoted): accusers must bring formal charges in court, not petitions or popular outcry.
- Quotation from Hadrian's rescript (Justin, 1 Apol. 68).
Extrabiblical texts: Justin, 1 Apol. 68 (First Apology; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.9.2 (Dindorf 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-9-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.9.3Dindorf 4:146–147
εἴ τις οὖν κατη- “γορεῖ καὶ δείκνυσί τι παρὰ τοὺς νόμους πράττον- τας, οὕτως ὅριζε κατὰ τὴν δύναμιν τοῦ ἁμαρτήματος· ὡς μὰ τὸν Ἡρακλέα εἴ τις συκοφαντίας χάριν τοῦτο προτείνοι, διαλάμβανε ὑπὲρ τῆς δεινότητος, καὶ “φρόντιζε ὅπως ἂν ἐκδικήσειας.’’ καὶ τὰ μὲν τῆς Ἀδριανοῦ ἀντιγραφῆς τοιαῦτα.
ei tis oun katē- “gorei kai deiknysi ti para tous nomous pratton- tas, houtōs horize kata tēn dynamin tou hamartēmatos; hōs ma ton Hēraklea ei tis sykophantias charin touto proteinoi, dialambane hyper tēs deinotētos, kai “phrontize hopōs an ekdikēseias.’’ kai ta men tēs Adrianou antigraphēs toiauta.
If, then, anyone accuses and shows that they are doing anything contrary to the laws, so decide according to the gravity of the offence; but, by Hercules, if anyone brings this forward for the sake of slander, take cognizance of the outrage and see that you punish it.” Such is the rescript of Hadrian.
Notes and citation
Summary: Hadrian (quoted): punish proven crimes, but punish false accusers too.
- Quotation from Hadrian's rescript (Justin, 1 Apol. 68). A stray numeral in the digital text is omitted.
Notes on the original text
- Digital text corrected (stray line number in the digital text): προτείνοι 5 διαλάμβανε → προτείνοι, διαλάμβανε.
Extrabiblical texts: Justin, 1 Apol. 68 (First Apology; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.9.3 (Dindorf 4:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-9-3).
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Church 4, chapter 10
4.10.1Dindorf 4:147
Τούτου δὲ τὸ χρεὼν μετὰ πρῶτον καὶ εἰκοστὸν ἔτος ἐκτίσαντος Ἀντωνῖνος ὁ κληθεὶς Εὐσεβὴς τὴν Ῥωμαίων ἀρχὴν διαδέχεται. τούτου δὲ ἐν ἔτει πρώτῳ Τελεσφόρου τὸν βίον ἑνδεκάτῳ τῆς λειτουργίας ἐνιαυτῷ μεταλλάξαντος ῾Υγῖνος τὸν κλῆρον τῆς Ῥωμαίων ἐπισκοπῆς παραλαμβάνει. ἱστορεῖ γε μὴν ὁ Εἰρηναῖος τὸν Τελεσφόρον μαρτυρίῳ τὴν τελευτὴν διαπρέψαι, δηλῶν ἐν ταὐτῷ, κατὰ τὸν δηλούμενον Ῥωμαίων ἐπίσκοπον ῾Υγῖνον Οὐαλεντῖνον ἰδίας αἱρέσεως εἰσηγητὴν, καὶ Κέρδωνα τῆς κατὰ Μαρκίωνα πλάνης ἀρχηγὸν ἐπὶ τῆς ῾Ρώμης ἄμφω γνωρίζεσθαι. γράφει δὲ οὕτως·
Toutou de to chreōn meta prōton kai eikoston etos ektisantos Antōninos ho klētheis Eusebēs tēn Rhōmaiōn archēn diadechetai. toutou de en etei prōtǭ Telesphorou ton bion hendekatǭ tēs leitourgias eniautǭ metallaxantos ῾Yginos ton klēron tēs Rhōmaiōn episkopēs paralambanei. historei ge mēn ho Eirēnaios ton Telesphoron martyriǭ tēn teleutēn diaprepsai, dēlōn en tautǭ, kata ton dēloumenon Rhōmaiōn episkopon ῾Yginon Oualentinon idias haireseōs eisēgētēn, kai Kerdōna tēs kata Markiōna planēs archēgon epi tēs ῾Rōmēs amphō gnōrizesthai. graphei de houtōs;
When he had paid the debt of nature after twenty-one years, Antoninus, called Pius, succeeded to the rule of the Romans. In his first year Telesphorus departed this life in the eleventh year of his ministry, and Hyginus received the lot of the episcopate of the Romans. Irenaeus relates that Telesphorus distinguished his death by martyrdom, showing at the same time that under Hyginus, the bishop of the Romans mentioned, Valentinus, the introducer of his own heresy, and Cerdo, the founder of Marcion's error, were both known at Rome. He writes thus:
Notes and citation
Summary: Under Antoninus Pius, Telesphorus of Rome died a martyr and Hyginus succeeded; Valentinus and Cerdo were then active in Rome.
- The source is Irenaeus, Haer. 3.3.3 and 3.4.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; allusion)
Topics: Church office, Martyrdom, Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.10.1 (Dindorf 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-10-1).
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Church 4, chapter 11
4.11.1Dindorf 4:147
. “ Οὐαλεντῖνος μὲν γὰρ ἦλθεν εἰς ῾Ρώμην ἐπὶ Ὑγίνου, ἤκμασε δὲ ἐπὶ Πίου, καὶ παρέμεινεν ἕως Ἀνικήτου. Κέρδων δὲ ὁ πρὸ Μαρκίωνος καὶ αὐτὸς ἐπὶ Ὑγίνου, ὃς ἦν ἔνατος ἐπίσκοπος, εἰς τὴν ἐκκλησίαν ἐλθὼν καὶ ἐξομολογούμενος οὕτω διετέλεσε, ποτὲ μὲν λαθροδι- ῾δασκαλῶν, ποτὲ δὲ πάλιν ἐξομολογούμενος, ποτὲ δὲ ἐλεγχόμενος ἐφʼ οἷς ἐδίδασκε κακῶς, καὶ ἀφιστάμενος τῆς τῶν ἀδελφῶν συνοδίας. ” ταῦτα δέ φησιν ἐν τρίτῳ τῶν πρὸς τὰς αἱρέσεις.
. “ Oualentinos men gar ēlthen eis ῾Rōmēn epi Hyginou, ēkmase de epi Piou, kai paremeinen heōs Anikētou. Kerdōn de ho pro Markiōnos kai autos epi Hyginou, hos ēn enatos episkopos, eis tēn ekklēsian elthōn kai exomologoumenos houtō dietelese, pote men lathrodi- ῾daskalōn, pote de palin exomologoumenos, pote de elenchomenos ephʼ hois edidaske kakōs, kai aphistamenos tēs tōn adelphōn synodias. ” tauta de phēsin en tritǭ tōn pros tas haireseis.
“For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus. And Cerdo, the predecessor of Marcion, himself also under Hyginus, who was the ninth bishop, came into the church and made public confession, and so continued, now teaching secretly, now again making confession, and now being refuted for his evil teaching and withdrawing from the assembly of the brothers.” This he says in the third book of Against Heresies.
Notes and citation
Summary: Irenaeus (quoted): Valentinus was in Rome from Hyginus to Anicetus; Cerdo repeatedly confessed, taught secretly, and was expelled.
- Quotation from Irenaeus, Haer. 3.4.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.4.3 (Irenaeus, Against Heresies; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 4.11.1 (Dindorf 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.2Dindorf 4:147–148
ἔν γε μὴν τῷ πρώτῳ αὐθις περὶ τοῦ Κέρδωνος ταῦτα διέξεισι “ Κέρδων δέ τις ἀπὸ τῶν περὶ τὸν Σίμωνα τὰς ἀφορμὰς λαβὼν, καὶ ἐπιδημήσας εἰς τὴν ῾Ρώμην ἐπὶ “Ὑγίνου ἔνατον κλῆρον τῆς ἐπισκοπικῆς διαδοχῆς “ἀπὸ τῶν ἀποστόλων ἔχοντος, ἐδίδαξε τὸν ὑπὸ τοῦ ‘νόμου καὶ προφητῶν κεκηρυγμένον θεὸν μὴ εἶναι “ πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. τὸν μὲν “ γὰρ γνωρίζεσθαι, τὸν δὲ ἀγνῶτα εἶναι, καὶ τὸν μέν “δίκαιον, τὸν δὲ ἀγαθὸν ὑπάρχειν. διαδεξάμενος δὲ “αὐτὸν Μαρκίων ὁ Ποντικὸς ηὔξησε τὸ διδασκαλεῖον, “ἀπηρυθριασμένως βλασφημῶν.’
en ge mēn tǭ prōtǭ authis peri tou Kerdōnos tauta diexeisi “ Kerdōn de tis apo tōn peri ton Simōna tas aphormas labōn, kai epidēmēsas eis tēn ῾Rōmēn epi “Hyginou enaton klēron tēs episkopikēs diadochēs “apo tōn apostolōn echontos, edidaxe ton hypo tou ‘nomou kai prophētōn kekērygmenon theon mē einai “ patera tou kyriou hēmōn Iēsou Christou. ton men “ gar gnōrizesthai, ton de agnōta einai, kai ton men “dikaion, ton de agathon hyparchein. diadexamenos de “auton Markiōn ho Pontikos ēuxēse to didaskaleion, “apērythriasmenōs blasphēmōn.’
And in the first book he relates this again about Cerdo: “A certain Cerdo, taking his starting point from Simon's followers, and coming to Rome under Hyginus, who held the ninth place in the episcopal succession from the apostles, taught that the God proclaimed by the law and the prophets is not the Father of our Lord Jesus Christ. For the one is known, the other unknown; the one is just, the other good. Marcion of Pontus, succeeding him, expanded his school, blaspheming shamelessly.”
Notes and citation
Summary: Irenaeus (quoted): Cerdo taught that the just God of the law is not the good, unknown Father of Christ; Marcion developed his school.
- Quotation from Irenaeus, Haer. 1.27.1–2.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.27.1–2 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.11.2 (Dindorf 4:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-2).
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4.11.3Dindorf 4:148
ὁ δὲ αὐτὸς Εἰρηναῖος τὸν ἄπειρον βυθὸν τῆς Οὐαλεντίνου πολυπλανοῦς ὕλης εὐτονώτατα διαπλώσας, ἑρπετοῦ δίκην φωλεύοντος ἀπόκρυφον οὖσαν αὐτοῦ καὶ λεληθυῖαν ἀπογυμνοῖ τὴν κακίαν.
ho de autos Eirēnaios ton apeiron bython tēs Oualentinou polyplanous hylēs eutonōtata diaplōsas, herpetou dikēn phōleuontos apokryphon ousan autou kai lelēthuian apogymnoi tēn kakian.
The same Irenaeus, having most vigorously sounded the boundless depth of Valentinus's much-erring system, lays bare his wickedness, which was hidden and concealed like a lurking serpent.
Notes and citation
Summary: Irenaeus exposes the hidden wickedness of Valentinus's system.
- The source is Irenaeus, Haer. 1.1–8.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.1–8 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.11.3 (Dindorf 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-3).
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4.11.4Dindorf 4:148
πρὸς τούτοις καὶ ἄλλον τινὰ, Μάρκος αὐτῷ ὄνομα, κατʼ αὐτοὺς γενέσθαι λέγει μαγικῆς κυβείας ἐμπειρότατον. γράφει δὲ καὶ τὰς ἀτελέστους αὐτῶν τελετὰς μυσαράς τε μυσταγωγίας ἐκφαίνων αὐτοῖς δὴ τούτοις τοῖς γράμμασιν
pros toutois kai allon tina, Markos autǭ onoma, katʼ autous genesthai legei magikēs kybeias empeirotaton. graphei de kai tas atelestous autōn teletas mysaras te mystagōgias ekphainōn autois dē toutois tois grammasin
Besides these he says that another, named Marcus, lived in their time, most skilled in magical trickery. He writes, exposing their unholy rites and abominable mysteries, in these very words:
Notes and citation
Summary: Irenaeus describes Marcus, a magician of the same period, and his rites.
- The source is Irenaeus, Haer. 1.13–21.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.13 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.11.4 (Dindorf 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.5Dindorf 4:148
“οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι καὶ “ μυσταγωγίαν ἐπιτελοῦσι μετʼ ἐπιρρήσεών τινων τοῖς τελουμένοις, καὶ πνευματικὸν γάμον φάσκουσιν “ εἶναι τὸ ὑπʼ αὐτῶν γινόμενον, κατὰ τὴν ὁμοιότητα τῶν ἄνω συζυγιῶν. οἱ δὲ ἄγουσιν ἐφʼ ὕδωρ, καὶ “ βαπτίζοντες οὕτως ἐπιλέγουσιν· εἰς ὄνομα ἀγνώστου πατρὸς τῶν ὅλων, εἰς ἀλήθειαν μητέρα τῶν πάντων, ῾ εἰς τὸν κατελθόντα εἰς τὸν Ἰησοῦν. ἄλλοι δὲ Ἑβρα- “ϊκὰ ὀνόματα ἐπιλέγουσι πρὸς τὸ μᾶλλον καταπλῆξαι “τοὺς τελουμένους.’’
“hoi men gar autōn nymphōna kataskeuazousi kai “ mystagōgian epitelousi metʼ epirrēseōn tinōn tois teloumenois, kai pneumatikon gamon phaskousin “ einai to hypʼ autōn ginomenon, kata tēn homoiotēta tōn anō syzygiōn. hoi de agousin ephʼ hydōr, kai “ baptizontes houtōs epilegousin; eis onoma agnōstou patros tōn holōn, eis alētheian mētera tōn pantōn, ῾ eis ton katelthonta eis ton Iēsoun. alloi de Hebra- “ïka onomata epilegousi pros to mallon kataplēxai “tous teloumenous.’’
“For some of them prepare a bridal chamber and perform a mystic rite with certain invocations for those being initiated, and they say that what is done by them is a spiritual marriage, after the likeness of the unions above. Others lead them to water, and baptizing them say: Into the name of the unknown Father of all, into Truth the mother of all, into him who descended upon Jesus. Others pronounce Hebrew names, to astound those being initiated the more.”
Notes and citation
Summary: Irenaeus (quoted): the Marcosians perform a “bridal chamber” rite and a baptism in the name of the unknown Father, Truth, and the one who descended on Jesus.
- Quotation from Irenaeus, Haer. 1.21.3. The “unions above” (συζυγίαι) are the paired Aeons of the Valentinian system.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.21.3 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.11.5 (Dindorf 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.6Dindorf 4:148–149
ἀλλὰ γὰρ μετὰ τέταρτον τῆς ἐπισκοπῆς ἔτος ῾Υγίνου τελευτήσαντος Πίος ἐπὶ Ῥώμης ἐγχειρίζεται τὴν λειτουργίαν. κατά γε μὴν τὴν ’Αλεξάνδρειαν Μάρκος ἀναδείκνυται ποιμὴν, Εὐμενοῦς ἔτη τὰ πάντα δέκα πρὸς τρισὶν ἐκπλήσαντος, τοῦ τε Μάρκου ἐπὶ δέκα ἔτη τῆς λειτουργίας ἀναπαυσαμένου Κελαδίων τῆς Ἀλεξανδρέων ἐκκλησίας τὴν λειτουργίαν παραλαμβάνει.
alla gar meta tetarton tēs episkopēs etos ῾Yginou teleutēsantos Pios epi Rhōmēs encheirizetai tēn leitourgian. kata ge mēn tēn ’Alexandreian Markos anadeiknytai poimēn, Eumenous etē ta panta deka pros trisin ekplēsantos, tou te Markou epi deka etē tēs leitourgias anapausamenou Keladiōn tēs Alexandreōn ekklēsias tēn leitourgian paralambanei.
But when Hyginus died after the fourth year of his episcopate, Pius was entrusted with the ministry at Rome. At Alexandria Mark was appointed pastor, Eumenes having completed thirteen years in all; and when Mark rested after ten years of ministry, Celadion took over the ministry of the church of the Alexandrians.
Notes and citation
Summary: Pius succeeded Hyginus at Rome; at Alexandria Mark and then Celadion succeeded Eumenes.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.11.6 (Dindorf 4:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.7Dindorf 4:149
καὶ κατὰ τὴν ῾Ρωμαίων δὲ πόλιν πεντεκαιδεκάτῳ τῆς ἐπισκοπῆς ἐνιαυτῷ Πίου μεταλλάξαντος Ἀνίκητος τῶν ἐκεῖσε προΐσταται. καθʼ ὃν Ἡγήσιππος ἱστορεῖ ἑαυτὸν ἐπιδημῆσαι τῇ ῾Ρώμῃ, παραμεῖναί τε αὐτόθι μέχρι τῆς ἐπισκοπῆς Ἐλευθέρου.
kai kata tēn ῾Rōmaiōn de polin pentekaidekatǭ tēs episkopēs eniautǭ Piou metallaxantos Anikētos tōn ekeise proïstatai. kathʼ hon Hēgēsippos historei heauton epidēmēsai tę̄ ῾Rōmę̄, parameinai te autothi mechri tēs episkopēs Eleutherou.
And in the city of the Romans, when Pius departed in the fifteenth year of his episcopate, Anicetus presided over those there. Hegesippus relates that in his time he himself stayed at Rome and remained there until the episcopate of Eleutherus.
Notes and citation
Summary: Anicetus succeeded Pius at Rome; Hegesippus stayed in Rome from his time until Eleutherus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.11.7 (Dindorf 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.8Dindorf 4:149
μάλιστα δὲ ἤκμαζεν ἐπὶ τῶνδε ’Ιουστῖνος, ἐν φιλοσόφου σχήματι πρεσβεύων τὸν θεῖον λόγον, καὶ τοῖς ὑπὲρ τῆς πίστεως ἐναγωνιζόμενος συγγράμμασιν. ὃς δὴ καὶ γράψας κατὰ Μαρκίωνος σύγγραμμα μνημονεύει ὡς καθʼ ὃν συνέταττε καιρὸν γνωριζομένου τῷ βίῳ τἀνδρός. φησὶ δὲ οὕτως
malista de ēkmazen epi tōnde ’Ioustinos, en philosophou schēmati presbeuōn ton theion logon, kai tois hyper tēs pisteōs enagōnizomenos syngrammasin. hos dē kai grapsas kata Markiōnos syngramma mnēmoneuei hōs kathʼ hon synetatte kairon gnōrizomenou tǭ biǭ tandros. phēsi de houtōs
In their time Justin especially flourished, serving as an ambassador of the divine word in the garb of a philosopher and contending for the faith in his writings. He also wrote a work against Marcion, in which he mentions that the man was alive and well known at the time he was writing. He says thus:
Notes and citation
Summary: Justin, a philosopher-apologist, also wrote against Marcion while Marcion was still alive.
Cite (SBL): Eusebius, Hist. eccl. 4.11.8 (Dindorf 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.9Dindorf 4:149
“ Μαρκίωνα δέ τινα Ποντικὸν, ὃς καὶ νῦν ἔτι ἐστὶ ῾ διδάσκων τοὺς πειθομένους ἄλλον τινὰ εἶναι νομί- “ζειν μείζονα τοῦ δημιουργοῦ θεὸν, ὃς καὶ κατὰ πᾶν “γένος ἀνθρώπων διὰ τῆς τῶν δαιμόνων συλλήψεως ‘πολλοὺς πέπεικε βλάσφημα λέγειν, καὶ ἀρνεῖσθαι “ τὸν ποιητὴν τοῦδε τοῦ παντὸς πατέρα εἶναι τοῦ “ Χριστοῦ, ἄλλον δέ τινα ὡς ὄντα μείζονα παρὰ τοῦ- “ τον ὁμολογεῖν πεποιηκέναι. καὶ πάντες οἱ ἀπὸ τού- “ των ὡρμημένοι, ὡς ἔφαμεν, Χριστιανοὶ καλοῦνται, ὃν τρόπον καὶ οὐ κοινῶν ὄντων δογμάτων τοῖς φιλο- “ σόφοις τὸ ἐπικαλούμενον ὄνομα τῆς φιλοσοφίας κοινόν ἐστι.’’
“ Markiōna de tina Pontikon, hos kai nyn eti esti ῾ didaskōn tous peithomenous allon tina einai nomi- “zein meizona tou dēmiourgou theon, hos kai kata pan “genos anthrōpōn dia tēs tōn daimonōn syllēpseōs ‘pollous pepeike blasphēma legein, kai arneisthai “ ton poiētēn toude tou pantos patera einai tou “ Christou, allon de tina hōs onta meizona para tou- “ ton homologein pepoiēkenai. kai pantes hoi apo tou- “ tōn hōrmēmenoi, hōs ephamen, Christianoi kalountai, hon tropon kai ou koinōn ontōn dogmatōn tois philo- “ sophois to epikaloumenon onoma tēs philosophias koinon esti.’’
“And a certain Marcion of Pontus, who is still even now teaching those who believe him to think that there is another god greater than the Creator; who among every race of men, with the help of the demons, has persuaded many to speak blasphemies, and to deny that the maker of this universe is the Father of Christ, and to confess that another, as being greater than he, made greater things. And all who start from these, as we said, are called Christians, just as the name of philosophy is common to philosophers even though their doctrines are not common.”
Notes and citation
Summary: Justin (quoted): Marcion teaches that a god greater than the Creator is Christ's Father; his followers are still called Christians.
- Quotation from Justin, 1 Apol. 26.5–6.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.11.9 (Dindorf 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.10Dindorf 4:149
τούτοις ἐπιφέρει λέγων “ἔστι “δὲ ἡμῖν καὶ σύνταγμα κατὰ πασῶν τῶν γεγενημέ- “ νων αἱρέσεων, ᾧ εἰ βούλεσθε ἐντυχεῖν, δώσομεν.’’
toutois epipherei legōn “esti “de hēmin kai syntagma kata pasōn tōn gegenēme- “ nōn haireseōn, hǭ ei boulesthe entychein, dōsomen.’’
To this he adds: “We have also a treatise against all the heresies that have arisen, which we will give you if you wish to read it.”
Notes and citation
Summary: Justin (quoted) mentions his treatise against all heresies.
- Quotation from Justin, 1 Apol. 26.8. Justin's Syntagma against the heresies is lost.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.11.10 (Dindorf 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
4.11.11Dindorf 4:149–150
ὁ δὲ αὐτὸς οὗτος Ἰουστῖνος, καὶ πρὸς Ἕλληνας ἱκανώτατα πονήσας, καὶ λόγους ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν ἔχοντας βασιλεῖ Ἀντωνίνῳ τῷ δὴ ἐπικληθέντι Εὐσεβεῖ καὶ τῇ ῾Ρωμαίων συγκλήτῳ βουλῆ̣ προσφωνεῖ. καὶ γὰρ ἐπὶ τῆς ῾Ρώμης τὰς διατριβὰς ἐποιεῖτο. ἐμφαίνει δὲ ἑαυτὸν, ὅστις καὶ πόθεν ἠν, διὰ τῆς ἀπολογίας ἐν τούτοις·
ho de autos houtos Ioustinos, kai pros Hellēnas hikanōtata ponēsas, kai logous hyper tēs hēmeteras pisteōs apologian echontas basilei Antōninǭ tǭ dē epiklēthenti Eusebei kai tę̄ ῾Rōmaiōn synklētǭ boulē prosphōnei. kai gar epi tēs ῾Rōmēs tas diatribas epoieito. emphainei de heauton, hostis kai pothen ēn, dia tēs apologias en toutois;
This same Justin, having laboured most ably against the Greeks as well, addresses discourses containing an apology for our faith to the emperor Antoninus, surnamed Pius, and to the Roman senate; for he was living at Rome. He shows who he was and where he came from in the apology, in these words:
Notes and citation
Summary: Justin, living in Rome, addressed an apology to Antoninus Pius and the senate, identifying himself in it.
Extrabiblical texts: Justin, 1 Apol. (First Apology; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.11.11 (Dindorf 4:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-11-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 4, chapter 12
4.12.1Dindorf 4:150
“ Αὐτοκράτορι Τίτῳ ῾Αἰλίῳ ’Αδριανῷ Ἀντωνίνῳ Εὐσεβεῖ Καίσαρι Σεβα- “στῷ, καὶ Οὐηρισσίμῳ υἱῷ φιλοσόφῳ, καὶ Λουκίῳ ῾φιλοσόφῳ, Καίσαρος φύσει υἱῷ καὶ Εὐσεβοῦς εἰσποι- “ητῷ, ἐραστῇ παιδείας, ἱερᾷ τε συγκλήτῳ καὶ παντὶ “δήμῳ Ῥωμαίων, ὑπὲρ τῶν ἐκ παντὸς γένους ἀνθρώ- “πων ἀδίκως μισουμένων καὶ ἐπηρεαζομένων, ’Ιουστῖνος Πρίσκου τοῦ Βακχείου, τῶν ἀπὸ Φλαουίας “ Νέας πόλεως τῆς Συρίας Παλαιστίνης, εἷς αὐτῶν ὢν, τὴν προσφώνησιν καὶ ἔντευξιν ποιήσομαι. ” ἐντευχθεὶς δὲ καὶ ὑφʼ ἑτέρων ὁ αὐτὸς βασιλεὺς ἐπὶ τῆς Ἀσίας ἀδελφῶν, παντοίαις ὕβρεσι πρὸς τῶν ἐπιχωρίων δήμων καταπονουμένων, τοιαύτης ἠξίωσε τὸ κοινὸν τῆς Ἀσίας διατάξεως·
“ Autokratori Titǭ ῾Ailiǭ ’Adrianǭ Antōninǭ Eusebei Kaisari Seba- “stǭ, kai Ouērissimǭ huiǭ philosophǭ, kai Loukiǭ ῾philosophǭ, Kaisaros physei huiǭ kai Eusebous eispoi- “ētǭ, erastę̄ paideias, hierą te synklētǭ kai panti “dēmǭ Rhōmaiōn, hyper tōn ek pantos genous anthrō- “pōn adikōs misoumenōn kai epēreazomenōn, ’Ioustinos Priskou tou Bakcheiou, tōn apo Phlaouias “ Neas poleōs tēs Syrias Palaistinēs, heis autōn ōn, tēn prosphōnēsin kai enteuxin poiēsomai. ” enteuchtheis de kai hyphʼ heterōn ho autos basileus epi tēs Asias adelphōn, pantoiais hybresi pros tōn epichōriōn dēmōn kataponoumenōn, toiautēs ēxiōse to koinon tēs Asias diataxeōs;
“To the emperor Titus Aelius Hadrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philosopher, by nature son of Caesar and by adoption of Pius, a lover of learning, and to the sacred senate and the whole people of the Romans, on behalf of those of every race of men who are unjustly hated and abused, I, Justin, son of Priscus, son of Bacchius, of Flavia Neapolis in Syria Palestine, being one of them, make this address and petition.” The same emperor, petitioned also by other brothers in Asia who were being harassed with all kinds of outrages by the local populace, thought fit to make the following ordinance to the Council of Asia:
Notes and citation
Summary: Justin (quoted) addresses his apology to the emperor and his sons as a native of Flavia Neapolis; the emperor also issued an ordinance to the Council of Asia.
- Quotation from Justin, 1 Apol. 1.1.
Extrabiblical texts: Justin, 1 Apol. 1 (First Apology; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.12.1 (Dindorf 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-39-1/#p-4-12-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.