Church History 4.18.1–5.0.4
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 4, chapter 18
4.18.1Dindorf 4:167
Πλεῖστα δὲ οὑτος καταλέλοιπεν ἡμῖν πεπαιδευμένης διανοίας καὶ περὶ τὰ θεῖα ἐσπουδακυίας ὑπομνήματα, πάσης ὠφελείας ἔμπλεα, ἐφʼ ἃ τοὺς φιλομαθεῖς ἀναπέμψομεν, τὰ εἰς ἡμετέραν γνῶσιν ἐλθόντα χρησίμως παρασημηνάμενοι.
Pleista de houtos kataleloipen hēmin pepaideumenēs dianoias kai peri ta theia espoudakuias hypomnēmata, pasēs ōpheleias emplea, ephʼ ha tous philomatheis anapempsomen, ta eis hēmeteran gnōsin elthonta chrēsimōs parasēmēnamenoi.
This man has left us very many memoirs of a cultivated mind devoted to divine things, full of every benefit; to them we shall refer the studious, usefully noting those that have come to our knowledge.
Notes and citation
Summary: Eusebius lists Justin's many useful writings.
Cite (SBL): Eusebius, Hist. eccl. 4.18.1 (Dindorf 4:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-1).
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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.
4.18.2Dindorf 4:167–168
ὁ μέν τίς ἐστιν αὐτῷ λόγος πρὸς Ἀντωνῖνον τὸν Εὐσεβῆ προσαγορευθέντα καὶ τοὺς τούτου παῖδας τήν τε ῾Ρωμαίων σύγκλητον προσφωνητικὸς ὑπὲρ τῶν καθʼ ἡμᾶς δογμάτων, ὁ δὲ δευτέραν περιέχων ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν, ἣν πεποίηται πρὸς τὸν τοῦ δεδηλωμένου αὐτοκράτορος διάδοχόν τε καὶ ὁμώνυμον Ἀντωνῖνον Οὐῆρον, οὗ τὰ κατὰ τοὺς χρόνους ἐπὶ τοῦ παρόντος διέξιμεν.
ho men tis estin autǭ logos pros Antōninon ton Eusebē prosagoreuthenta kai tous toutou paidas tēn te ῾Rōmaiōn synklēton prosphōnētikos hyper tōn kathʼ hēmas dogmatōn, ho de deuteran periechōn hyper tēs hēmeteras pisteōs apologian, hēn pepoiētai pros ton tou dedēlōmenou autokratoros diadochon te kai homōnymon Antōninon Ouēron, hou ta kata tous chronous epi tou parontos dieximen.
There is one discourse of his addressed to Antoninus, called Pius, and his sons and the Roman senate, on behalf of our doctrines; and another containing a second apology for our faith, which he made to the successor and namesake of the emperor mentioned, Antoninus Verus, whose times we are now describing.
Notes and citation
Summary: Justin wrote a first apology to Antoninus Pius and a second to his successor.
- Eusebius's attribution of the Second Apology to Marcus Aurelius is doubtful; it was probably written under Antoninus Pius.
Extrabiblical texts: Justin, 1 Apol. (First Apology; allusion); Justin, 2 Apol. (Second Apology; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.18.2 (Dindorf 4:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-2).
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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.
4.18.3Dindorf 4:168
καὶ ἄλλος ὁ πρὸς Ἕλληνας, ἐν ᾧ μακρὸν περὶ πλείστων παρʼ ἡμῖν τε καὶ τοῖς Ἑλλήνων φιλοσόφοις ζητουμένων κατατείνας λόγον περὶ τῆς τῶν δαιμόνων διαλαμβάνει φύσεως· ἃ οὐδὲν ἂν ἐπείγοι τὰ νῦν παρατίθεσθαι.
kai allos ho pros Hellēnas, en hǭ makron peri pleistōn parʼ hēmin te kai tois Hellēnōn philosophois zētoumenōn katateinas logon peri tēs tōn daimonōn dialambanei physeōs; ha ouden an epeigoi ta nyn paratithesthai.
And another, the one Against the Greeks, in which, having extended his discussion at length on very many questions investigated both by us and by the philosophers of the Greeks, he treats of the nature of demons; there is no need to quote these things now.
Notes and citation
Summary: Justin also wrote a discourse Against the Greeks discussing the nature of demons.
- This work is lost (the extant Oratio ad Graecos under Justin's name is probably not his).
Cite (SBL): Eusebius, Hist. eccl. 4.18.3 (Dindorf 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-3).
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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.
4.18.4Dindorf 4:168
καὶ αὖθις ἕτερον πρὸς Ἕλληνας εἰς ἡμᾶς ἐλήλυθεν αὐτοῦ σύγγραμμα, ὃ καὶ ἐπέγραψεν ἔλεγχον. καὶ παρὰ τούτους ἄλλο περὶ θεοῦ μοναρχίας, ἣν οὐ μόνον ἐκ τῶν παρʼ ἡμῖν γραφῶν, ἀλλὰ καὶ ἐκ τῶν Ἑλληνικῶν συνίστησι βιβλίων.
kai authis heteron pros Hellēnas eis hēmas elēlythen autou syngramma, ho kai epegrapsen elenchon. kai para toutous allo peri theou monarchias, hēn ou monon ek tōn parʼ hēmin graphōn, alla kai ek tōn Hellēnikōn synistēsi bibliōn.
And again another work of his against the Greeks has come down to us, which he also entitled Refutation; and besides these another On the Sovereignty of God, which he establishes not only from our Scriptures but also from the books of the Greeks.
Notes and citation
Summary: Justin's Refutation and On the Sovereignty of God, proved from Scripture and Greek books, also survive.
- The extant De monarchia ascribed to Justin is of disputed authenticity.
Cite (SBL): Eusebius, Hist. eccl. 4.18.4 (Dindorf 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-4).
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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.
4.18.5Dindorf 4:168
ἐπὶ τούτοις ἐπιγεγραμμένον ψάλτης, καὶ ἄλλο σχολικὸν περὶ ψυχῆς, ἐν ᾧ διαφόρους πεύσεις προτείνας περὶ τοῦ κατὰ τὴν ὑπόθεσιν προβλήματος, τῶν παρʼ Ἕλλησι φιλοσόφων παρατίθεται τὰς δόξας, αἷς καὶ ἀντιλέξειν ὑπισχνεῖται, τήν τε αὐτὸς αὐτοῦ δόξαν ἐν ἑτέρῳ παραθήσεσθαι συγγράμματι.
epi toutois epigegrammenon psaltēs, kai allo scholikon peri psychēs, en hǭ diaphorous peuseis proteinas peri tou kata tēn hypothesin problēmatos, tōn parʼ Hellēsi philosophōn paratithetai tas doxas, hais kai antilexein hypischneitai, tēn te autos autou doxan en heterǭ parathēsesthai syngrammati.
In addition, one entitled The Psalmist, and another, a school treatise On the Soul, in which, putting forward various inquiries concerning the problem of the subject, he sets out the opinions of the Greek philosophers, which he promises to refute, and to set out his own opinion in another work.
Notes and citation
Summary: Justin also wrote The Psalmist and a school treatise On the Soul.
- Both works are lost.
Cite (SBL): Eusebius, Hist. eccl. 4.18.5 (Dindorf 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-5).
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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.
4.18.6Dindorf 4:168
καὶ διάλογον δὲ πρὸς Ἰουδαίους συνέταξεν, ὃν ἐπὶ τῆς Ἐφεσίων πόλεως πρὸς Τρύφωνα τῶν τότε Ἑβραίων ἐπισημότατον πεποίηται, ἐν ᾧ τίνα τρόπον ἡ θεία χάρις αὐτὸν ἐπὶ τὸν τῆς πίστεως παρώρμησε λόγον δηλοῖ, ὁποίαν τε πρότερον περὶ τὰ φιλόσοφα μαθήματα σπουδὴν εἰσενήνεκται καὶ ὅσην ἐποιήσατο τῆς ἀληθείας ἐκθυμοτάτην ζήτησιν.
kai dialogon de pros Ioudaious synetaxen, hon epi tēs Ephesiōn poleōs pros Tryphōna tōn tote Hebraiōn episēmotaton pepoiētai, en hǭ tina tropon hē theia charis auton epi ton tēs pisteōs parōrmēse logon dēloi, hopoian te proteron peri ta philosopha mathēmata spoudēn eisenēnektai kai hosēn epoiēsato tēs alētheias ekthymotatēn zētēsin.
He also composed a dialogue against the Jews, which he held at the city of Ephesus with Trypho, the most distinguished of the Hebrews of that time, in which he shows how divine grace urged him on to the word of faith, and what zeal he had formerly devoted to philosophical studies, and how ardent a search for the truth he had made.
Notes and citation
Summary: Justin's Dialogue with Trypho, set at Ephesus, tells of his philosophical search and conversion.
- Compare Dial. 1–8.
Extrabiblical texts: Justin, Dial. 1–8 (Dialogue with Trypho; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.18.6 (Dindorf 4:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-6).
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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.
4.18.7Dindorf 4:168–169
ἱστορεῖ δʼ ἐν ταὐτῷ περὶ Ἰουδαίων, ὡς κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπιβουλὴν συσκευασαμένων, αὐτὰ ταῦτα πρὸς τὸν Τρύφωνα ἀποτεινόμενος· “οὐ μόνον δὲ οὐ “μετενοήσατε ἐφʼ οἷς ἐπράξατε κακῶς, ἀλλὰ ἄνδρας “ ἐκλεκτοὺς ἐκλεξάμενοι τότε ἀπὸ ῾Ιερουσαλὴμ ἐξεπέμ- ”ψατε εἰς ἅπασαν τὴν γῆν λέγοντες αἵρεσιν ἄθεον “ Χριστιανῶν πεφάνθαι, καταλέγοντές τε ταῦτα, ἅπερ καθʼ ἡμῶν οἱ ἀγνοοῦντες ἡμᾶς πάντες λέγουσιν, “ὥστε οὐ μόνον ἑαυτοῖς ἀδικίας αἴτιοι ὑπάρχετε, ἀλλὰ “καὶ τοῖς ἄλλοις ἅπασιν ἁπλῶς ἀνθρώποις.”
historei dʼ en tautǭ peri Ioudaiōn, hōs kata tēs tou Christou didaskalias epiboulēn syskeuasamenōn, auta tauta pros ton Tryphōna apoteinomenos; “ou monon de ou “metenoēsate ephʼ hois epraxate kakōs, alla andras “ eklektous eklexamenoi tote apo ῾Ierousalēm exepem- ”psate eis hapasan tēn gēn legontes hairesin atheon “ Christianōn pephanthai, katalegontes te tauta, haper kathʼ hēmōn hoi agnoountes hēmas pantes legousin, “hōste ou monon heautois adikias aitioi hyparchete, alla “kai tois allois hapasin haplōs anthrōpois.”
In the same work he relates concerning the Jews that they had devised a plot against the teaching of Christ, directing these very words to Trypho: “Not only did you not repent of the evil deeds you had done, but you then chose picked men and sent them out from Jerusalem into all the land, saying that a godless heresy of Christians had appeared, and reciting the things which all who do not know us say against us; so that you are the cause of injustice not only to yourselves but to all other men without exception.”
Notes and citation
Summary: Justin (quoted) accuses the Jewish leaders of sending envoys everywhere to slander Christians.
- Quotation from Justin, Dial. 17.1.
Extrabiblical texts: Justin, Dial. 17.1 (Dialogue with Trypho; quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.18.7 (Dindorf 4:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-7).
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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.
4.18.8Dindorf 4:169
δὲ καὶ ὡς ὅτι μέχρι καὶ αὐτοῦ χαρίσματα προφητικὰ διέλαμπεν ἐπὶ τῆς ἐκκλησίας. μέμνηται δὲ καὶ τῆς Ἰωάννου ἀποκαλύψεως, σαφῶς τοῦ ἀποστόλου αὐτὴν εἶναι λέγων. καὶ ῥητῶν δέ τινων προφητικῶν μνημονεύει, διελέγχων τὸν Τρύφωνα, ὡσὰν περικοψάντων αὐτὰ Ἰουδαίων ἀπὸ τῆς γραφῆς. πλεῖστα δὲ καὶ ἕτερα παρὰ πολλοῖς φέρεται ἀδελφοῖς τῶν αὐτοῦ πόνων.
de kai hōs hoti mechri kai autou charismata prophētika dielampen epi tēs ekklēsias. memnētai de kai tēs Iōannou apokalypseōs, saphōs tou apostolou autēn einai legōn. kai rhētōn de tinōn prophētikōn mnēmoneuei, dielenchōn ton Tryphōna, hōsan perikopsantōn auta Ioudaiōn apo tēs graphēs. pleista de kai hetera para pollois pheretai adelphois tōn autou ponōn.
He writes also that even to his own time prophetic gifts shone forth in the church. He also mentions the Apocalypse of John, saying plainly that it is the apostle's. And he mentions certain prophetic passages, arguing against Trypho that the Jews had cut them out of the Scripture. Very many other works of his are extant among many of the brothers.
Notes and citation
Summary: Justin says prophetic gifts still flourished, ascribes Revelation to the apostle John, and accuses the Jews of cutting passages from Scripture.
- References: Justin, Dial. 82.1; 81.4; 71–73. The digital text has lost γράφει at the start.
Extrabiblical texts: Justin, Dial. 81.4 (Dialogue with Trypho; allusion); Justin, Dial. 82.1 (Dialogue with Trypho; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.18.8 (Dindorf 4:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-8).
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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.
4.18.9Dindorf 4:169
οὑτωσὶ δὲ σπουδῆς εἶναι ἄξιοι καὶ τοῖς παλαιοῖς ἐδόκουν οἱ τἀνδρὸς λόγοι ὡς τὸν Εἰρηναῖον ἀπομνημονεύειν αὐτοῦ φωνὰς, τοῦτο μὲν ἐν τῷ τετάρτῳ πρὸς τὰς αἱρέσεις αὐτὰ δὴ ταῦτα ἐπιλέγοντα “καὶ καλῶς ὁ Ἰουστῖνος ἐν τῷ πρὸς Μαρκίωνα συντάγματί φησιν ὅτι αὐτῷ τῷ κυρίῳ οὐκ ἂν ἐπεί- ‘σθην ἄλλον θεὸν καταγγέλλοντι παρὰ τὸν δημιουργόν, ” τοῦτο δὲ ἐν τῷ πέμπτῳ τῆς αὐτῆς ὑποθέσεως διὰ τούτων “καὶ καλῶς ὁ Ἰουστῖνος ἔφη ὅτι πρὸ μὲν “τῆς τοῦ κυρίου παρουσίας οὐδέποτε ἐτόλμησεν ὁ σα- “τανᾶς βλασφημῆσαι τὸν θεὸν, ἅτε μηδέπω “αὐτοῦ τὴν κατάκρισιν.”
houtōsi de spoudēs einai axioi kai tois palaiois edokoun hoi tandros logoi hōs ton Eirēnaion apomnēmoneuein autou phōnas, touto men en tǭ tetartǭ pros tas haireseis auta dē tauta epilegonta “kai kalōs ho Ioustinos en tǭ pros Markiōna syntagmati phēsin hoti autǭ tǭ kyriǭ ouk an epei- ‘sthēn allon theon katangellonti para ton dēmiourgon, ” touto de en tǭ pemptǭ tēs autēs hypotheseōs dia toutōn “kai kalōs ho Ioustinos ephē hoti pro men “tēs tou kyriou parousias oudepote etolmēsen ho sa- “tanas blasphēmēsai ton theon, hate mēdepō “autou tēn katakrisin.”
The man's works seemed so worthy of study even to the ancients that Irenaeus recalls his words, on the one hand in the fourth book Against Heresies, adding these very words: “And Justin well says in his treatise against Marcion that he would not have believed the Lord himself if he had proclaimed another God besides the Creator”; and on the other hand in the fifth book of the same work in these words: “And Justin well said that before the Lord's coming Satan never dared to blaspheme God, since he did not yet know his own condemnation.”
Notes and citation
Summary: Irenaeus (quoted) twice cites Justin: he would not believe even the Lord if he preached another God, and Satan blasphemed God only after Christ's coming.
- Quotations from Irenaeus, Haer. 4.6.2 and 5.26.2, citing Justin's lost treatise against Marcion. The digital text has lost ἐπιστάμενος (“knowing”).
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 4.6.2 (Irenaeus, Against Heresies; quotation); Irenaeus, Irenaeus, Haer. 5.26.2 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.18.9 (Dindorf 4:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-9).
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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.
4.18.10Dindorf 4:169
καὶ ταῦτα δὲ ἀναγκαίως εἰρήσθω, εἰς προτροπὴν τοὐ μετὰ σπουδῆς τοὺς φιλομαθεἴς καὶ τοὺς τούτου περιέπειν λόγους. καὶ τὰ μὲν κατὰ τόνδε τοιαῦτα ἠν.
kai tauta de anankaiōs eirēsthō, eis protropēn tou meta spoudēs tous philomatheis kai tous toutou periepein logous. kai ta men kata tonde toiauta ēn.
Let this too be said necessarily, to encourage the studious to embrace this man's works too with zeal. Such, then, were his affairs.
Notes and citation
Summary: Eusebius commends Justin's works to readers.
Cite (SBL): Eusebius, Hist. eccl. 4.18.10 (Dindorf 4:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-18-10).
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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.
Church 4, chapter 19
4.19.1Dindorf 4:169–170
Ἤδη δὲ εἰς ὄγδοον ἐλαυνούσης ἔτος τῆς δηλουμένης ἡγεμονίας τῆς ῾Ρω- μαίων ἐκκλησίας τὴν ἐπισκοπὴν Ἀνίκητον ἕνδεκα τοῖς πᾶσιν ἔτεσι διελθόντα Σωτὴρ διαδέχεται. ἀλλὰ καὶ τῆς Ἀλεξανδρέων παροικίας Κελαδίωνος τέτταρσιν ἐπὶ δέκα ἔτεσι προστάντος τὴν διαδοχὴν Ἀγριππῖνος δια- λαμβάνει.
Ēdē de eis ogdoon elaunousēs etos tēs dēloumenēs hēgemonias tēs ῾Rō- maiōn ekklēsias tēn episkopēn Anikēton hendeka tois pasin etesi dielthonta Sōtēr diadechetai. alla kai tēs Alexandreōn paroikias Keladiōnos tettarsin epi deka etesi prostantos tēn diadochēn Agrippinos dia- lambanei.
When the reign in question was already entering its eighth year, Soter succeeded Anicetus in the episcopate of the church of the Romans, the latter having spent eleven years in all. And Agrippinus took up the succession of the community of the Alexandrians, Celadion having presided fourteen years.
Notes and citation
Summary: Soter succeeded Anicetus at Rome, and Agrippinus succeeded Celadion at Alexandria.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.19.1 (Dindorf 4:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-19-1).
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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 20
4.20.1Dindorf 4:170
Τηνικαῦτα καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Θεόφιλος ἕκτος ἀπὸ τῶν ἀποστόλων ἐγνωρίζετο, τετάρτου μὲν τῶν ἐκεῖσε μετὰ Ἥρωνα καταστάντος Κορνηλίου, μετὰ δὲ αὐτὸν πέμπτῳ βαθμῷ τὴν ἐπισκοπὴν Ἔρωτος διαδεξαμένου.
Tēnikauta kai epi tēs Antiocheōn ekklēsias Theophilos hektos apo tōn apostolōn egnōrizeto, tetartou men tōn ekeise meta Hērōna katastantos Kornēliou, meta de auton pemptǭ bathmǭ tēn episkopēn Erōtos diadexamenou.
At that time too Theophilus was known in the church of Antioch as the sixth from the apostles; Cornelius had been appointed there fourth after Heros, and after him Eros had succeeded to the episcopate in the fifth place.
Notes and citation
Summary: Theophilus was sixth bishop of Antioch after Heros, Cornelius, and Eros.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.20.1 (Dindorf 4:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-20-1).
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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 21
4.21.1Dindorf 4:170
Ἤκμαζον δὲ ἐν τούτοις ἐπὶ τῆς ἐκκλησίας Ἡγήσιππός τε, ὃν ἴσμεν ἐκ τῶν προτέρων, καὶ Διονύσιος Κορινθίων ἐπίσκοπος, Πινυτός τε ἄλλος τῶν ἐπὶ Κρήτης ἐπίσκοπος, Φίλιππός τε ἐπὶ τούτοις καὶ Ἀπολινάριος καὶ Μελίτων, Μουσανός τε καὶ Μόδεστος, καὶ ἐπὶ πᾶσιν Εἰρηναῖος, ὧν καὶ εἰς ἡμᾶς τῆς ἀποστολικῆς παραδόσεως ἡ τῆς ὑγιοῦς πίστεως ἔγγραφος κατῆλθεν ὀρθοδοξία.
Ēkmazon de en toutois epi tēs ekklēsias Hēgēsippos te, hon ismen ek tōn proterōn, kai Dionysios Korinthiōn episkopos, Pinytos te allos tōn epi Krētēs episkopos, Philippos te epi toutois kai Apolinarios kai Melitōn, Mousanos te kai Modestos, kai epi pasin Eirēnaios, hōn kai eis hēmas tēs apostolikēs paradoseōs hē tēs hygious pisteōs engraphos katēlthen orthodoxia.
At this time there flourished in the church Hegesippus, whom we know from what has gone before, Dionysius bishop of the Corinthians, Pinytus, another, bishop of those in Crete, and besides these Philip, Apolinarius, Melito, Musanus, Modestus, and above all Irenaeus; from them the orthodoxy of the sound faith of the apostolic tradition has come down to us in writing.
Notes and citation
Summary: Eusebius lists the orthodox writers of this period, from Hegesippus to Irenaeus.
Cite (SBL): Eusebius, Hist. eccl. 4.21.1 (Dindorf 4:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-21-1).
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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 22
4.22.1Dindorf 4:170
Ὁ μὲν οὖν Ἡγήσιππος ἐν πέντε τοῖς εἰς ἡμᾶς ἐλθοῦσιν ὑπομνήμασι τῆς ἰδίας γνώμης πληρεστάτην μνήμην καταλέλοιπεν, ἐν οἷς δηλοῖ ὡς πλείστοις ἐπισκόποις συμμίξειεν, ἀποδημίαν στειλάμενος μέχρι ῾Ρώμης, καὶ ὡς ὅτι τὴν αὐτὴν παρὰ πάντων παρείληφε διδασκαλίαν. ἀκοῦσαί γέ τοι πάρεστι μετά τινα περὶ τῆς Κλήμεντος πρὸς Κορινθίους ἐπιστολῆς αὐτῷ εἰρημένα ἐπιλέγοντος ταῦτα
Ho men oun Hēgēsippos en pente tois eis hēmas elthousin hypomnēmasi tēs idias gnōmēs plērestatēn mnēmēn kataleloipen, en hois dēloi hōs pleistois episkopois symmixeien, apodēmian steilamenos mechri ῾Rōmēs, kai hōs hoti tēn autēn para pantōn pareilēphe didaskalian. akousai ge toi paresti meta tina peri tēs Klēmentos pros Korinthious epistolēs autǭ eirēmena epilegontos tauta
Hegesippus, then, in the five books of memoirs that have come down to us, has left a very full record of his own opinion, in which he shows that he met very many bishops on a journey he made as far as Rome, and that he received the same teaching from all. One may hear him, after saying some things about the letter of Clement to the Corinthians, adding this:
Notes and citation
Summary: Hegesippus met many bishops on his way to Rome and found the same teaching among all.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); allusion); 1 Clem. (1 Clement; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.22.1 (Dindorf 4:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-1).
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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.
4.22.2Dindorf 4:170
“καὶ ἐπέμενεν ἡ ἐκκλησία ἡ Κορινθίων ἐν τῷ “ὀρθῷ λόγῳ μέχρι Πρίμου ἐπισκοπεύοντος ἐν Κο- “ρίνθῳ· οἷς συνέμιξα πλέων εἰς ῾Ρώμην, καὶ συνδιέ- “τριψα τοῖς Κορινθίοις ἡμέρας ἱκανὰς, ἐν αἷς συνα- “νεπάημεν τῷ ὀρθῷ λόγῳ.
“kai epemenen hē ekklēsia hē Korinthiōn en tǭ “orthǭ logǭ mechri Primou episkopeuontos en Ko- “rinthǭ; hois synemixa pleōn eis ῾Rōmēn, kai syndie- “tripsa tois Korinthiois hēmeras hikanas, en hais syna- “nepaēmen tǭ orthǭ logǭ.
“And the church of the Corinthians continued in the right doctrine until Primus was bishop in Corinth. I conversed with them when I sailed to Rome, and I spent a number of days with the Corinthians, during which we were refreshed together by the right doctrine.
Notes and citation
Summary: Hegesippus (quoted): the Corinthian church held the right doctrine under Primus, with whom he stayed on his way to Rome.
- The quotation (4.22.2–3) is from Hegesippus, Memoirs.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.22.2 (Dindorf 4:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-2).
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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.
4.22.3Dindorf 4:170–171
γενόμενος δὲ ἐν ῾Ρώμῃ “διαδοχὴν ἐποιησάμην μέχρις Ἀνικήτου, οὗ διάκονος “ἦν Ἐλεύθερος. καὶ παρὰ Ἀνικήτου διαδέχεται Σωτὴρ, μεθʼ ὃν Ελεύθερος. ἐν ἑκάστῃ δὲ διαδοχῇ καὶ ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ κύριος.”
genomenos de en ῾Rōmę̄ “diadochēn epoiēsamēn mechris Anikētou, hou diakonos “ēn Eleutheros. kai para Anikētou diadechetai Sōtēr, methʼ hon Eleutheros. en hekastę̄ de diadochę̄ kai en hekastę̄ polei houtōs echei hōs ho nomos kēryssei kai hoi prophētai kai ho kyrios.”
And when I was in Rome I made a succession-list up to Anicetus, whose deacon was Eleutherus. And Soter succeeds Anicetus, and after him Eleutherus. And in every succession and in every city things are as the law proclaims, and the prophets, and the Lord.”
Notes and citation
Summary: Hegesippus (quoted): in Rome he compiled the succession of bishops; in every succession and city the teaching agrees with the law, prophets, and Lord.
- Quotation from Hegesippus. “Made a succession” (διαδοχὴν ἐποιησάμην) may mean “compiled a succession-list” or “stayed there until”; the first is usual.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.22.3 (Dindorf 4:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-3).
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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.
4.22.4Dindorf 4:171
ὁ δʼ αὐτὸς καὶ τῶν κατʼ αὐτὸν αἱρέσεων τὰς ἀρχὰς ὑποτίθεται διὰ τούτων “καὶ μετὰ τὸ μαρτυρῆσαι Ἱάκωβον τὸν δίκαιον ῾ ὡς καὶ ὁ κύριος ἐπὶ τῷ αὐτῷ λόγῳ, πάλιν ὁ ἐκ θείου αὐτοῦ Συμεὼν ὁ τοῦ Κλωπᾶ καθίσταται ἐπίσκοπος, ὃν προέθεντο πάντες ὄντα ἀνεψιὸν τοῦ κυρίου δεύ- ’τερον. διὰ τοῦτο ἐκάλουν τὴν ἐκκλησίαν παρθένον· οὔπω γὰρ ἔφθαρτο ἀκοαῖς ματαίαις.
ho dʼ autos kai tōn katʼ auton haireseōn tas archas hypotithetai dia toutōn “kai meta to martyrēsai Hiakōbon ton dikaion ῾ hōs kai ho kyrios epi tǭ autǭ logǭ, palin ho ek theiou autou Symeōn ho tou Klōpa kathistatai episkopos, hon proethento pantes onta anepsion tou kyriou deu- ’teron. dia touto ekaloun tēn ekklēsian parthenon; oupō gar ephtharto akoais mataiais.
The same writer also sets out the beginnings of the heresies of his time in these words: “And after James the Just had borne witness, as the Lord also had, on the same account, again his uncle's son Simeon, son of Clopas, was appointed bishop, whom all put forward, being a cousin of the Lord, as the second. For this reason they called the church a virgin, for it had not yet been corrupted by vain teachings.
Notes and citation
Summary: Hegesippus (quoted): after James's martyrdom Simeon, the Lord's cousin, became bishop; the church was then called a virgin, uncorrupted.
- The quotation (4.22.4–6) is from Hegesippus, Memoirs.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Church office, Heresy, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.22.4 (Dindorf 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-4).
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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.
4.22.5Dindorf 4:171
ἄρχεται δʼ ὁ Θέβουθις διὰ τὸ μὴ γενέσθαι αὐτὸν ἐπίσκοπον ὑπο- “ φθείρειν, ἀπὸ τῶν ἑπτὰ αἱρέσεων ὢν (καὶ αὐτὸς ἦν ἐν τῷ λαῷ), ἀφʼ ὧν Σίμων, ὅθεν οἱ Σιμωνια- “νοὶ, καὶ Κλεόβιος, ὅθεν Κλεοβιηνοὶ, καὶ Δοσίθεος, “ὅθεν Δοσιθεανοὶ, καὶ Γορθαῖος, ὅθεν Γοραθηνοὶ, καὶ Μασβώθεος, ὅθεν Μασβα΄θεοι· ἀπὸ τούτων “ Μενανδριανισταὶ καὶ μαρκιωνισταὶ καὶ Καρποκρατιανοὶ καὶ Οὐαλεντινιανοὶ καὶ Βασιλειδιανοὶ καὶ ἕκαστος ἰδίως καὶ ἑτέρως ἰδίαν δόξαν παρεισηγάγοσαν.
archetai dʼ ho Thebouthis dia to mē genesthai auton episkopon hypo- “ phtheirein, apo tōn hepta haireseōn ōn (kai autos ēn en tǭ laǭ), aphʼ hōn Simōn, hothen hoi Simōnia- “noi, kai Kleobios, hothen Kleobiēnoi, kai Dositheos, “hothen Dositheanoi, kai Gorthaios, hothen Gorathēnoi, kai Masbōtheos, hothen Masba΄theoi; apo toutōn “ Menandrianistai kai markiōnistai kai Karpokratianoi kai Oualentinianoi kai Basileidianoi kai hekastos idiōs kai heterōs idian doxan pareisēgagosan.
But Thebuthis, because he was not made bishop, began to corrupt it, he being from the seven sects (he too was among the people), from which came Simon, whence the Simonians; and Cleobius, whence the Cleobians; and Dositheus, whence the Dositheans; and Gorthaeus, whence the Goratheni; and Masbotheus, whence the Masbothei. From these came the Menandrianists, the Marcionists, the Carpocratians, the Valentinians, and the Basilidians, each privately and differently introducing his own opinion.
Notes and citation
Summary: Hegesippus (quoted): Thebuthis, disappointed of the bishopric, began the corruption; from the Jewish sects came Simon and others, and from them the later heresies.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.22.5 (Dindorf 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-5).
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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.
4.22.6Dindorf 4:171
ἀπὸ τούτων ψευδόχριστοι, ψευδοπροφῆται, ψευδαπόστολοι, οἵτινες ἐμέρισαν τὴν ἕνωσιν τῆς ἐκκλησίας φθοριμαίοις λόγοις κατὰ ῾τοῦ θεοῦ καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ”.
apo toutōn pseudochristoi, pseudoprophētai, pseudapostoloi, hoitines emerisan tēn henōsin tēs ekklēsias phthorimaiois logois kata ῾tou theou kai kata tou Christou autou”.
From these came false Christs, false prophets, false apostles, who divided the unity of the church with corrupting words against God and against his Christ.”
Matt 24:24 (echo, high confidence) · Ps 2:2 (echo, medium confidence)
Notes and citation
Summary: Hegesippus (quoted): from them came false Christs, prophets, and apostles who divided the church.
- Quotation from Hegesippus; compare Matt 24:24 and Ps 2:2.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.22.6 (Dindorf 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-6).
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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.
4.22.7Dindorf 4:171
ἔτι δὲ ὁ αὐτὸς καὶ τὰς πάλαι γεγενημένας παρὰ Ἰουδαίοις αἱρέσεις ἱστορεῖ λέγων “ἦσαν δὲ γνῶμαι διάφοροι ἐν τῇ περιτομῇ ἐν υἱοῖς Ἰσραὴλ τῶν κατὰ τῆς φυλῆς Ἰούδα καὶ τοῦ Χριστοῦ αὗται· Ἐσσαῖοι, Γαλιλαῖοι, Ημεροβαπτισταὶ, Μασβώθειο, Σαμαρεῖται, Σαδδου- “ καίοι, Φαρισαῖοι.”
eti de ho autos kai tas palai gegenēmenas para Ioudaiois haireseis historei legōn “ēsan de gnōmai diaphoroi en tę̄ peritomę̄ en huiois Israēl tōn kata tēs phylēs Iouda kai tou Christou hautai; Essaioi, Galilaioi, Ēmerobaptistai, Masbōtheio, Samareitai, Saddou- “ kaioi, Pharisaioi.”
The same writer also relates the sects that had arisen of old among the Jews, saying: “There were various opinions among the circumcision, among the sons of Israel, against the tribe of Judah and the Christ, these: Essenes, Galileans, Hemerobaptists, Masbothei, Samaritans, Sadducees, Pharisees.”
Notes and citation
Summary: Hegesippus (quoted) lists seven Jewish sects: Essenes, Galileans, Hemerobaptists, Masbothei, Samaritans, Sadducees, and Pharisees.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.22.7 (Dindorf 4:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-7).
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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.
4.22.8Dindorf 4:171–172
καὶ ἕτερα δὲ πλεῖστα γράφει, ὧν ἐκ μέρους ἤδη πρότερον ἐμνημονεύσαμεν, οἰκείως τοῖς καιροῖς τὰς ἱστορίας παραθέμενοι. ἔκ τε τοῦ καθʼ Ἑβραίους εὐαγγελίου καὶ τοῦ Συριακοῦ καὶ ἰδίως ἐκ τῆς Ἑβραΐδος διαλέκτου τινὰ τίθησιν, ἐμφαίνων ἐξ Ἑβραίων ἑαυτὸν πεπιστευκέναι, καὶ ἄλλα δὲ ὡσὰν ἐξ Ἰουδαϊκῆς ἀγράφου παραδόσεως μνημονεύει.
kai hetera de pleista graphei, hōn ek merous ēdē proteron emnēmoneusamen, oikeiōs tois kairois tas historias parathemenoi. ek te tou kathʼ Hebraious euangeliou kai tou Syriakou kai idiōs ek tēs Hebraïdos dialektou tina tithēsin, emphainōn ex Hebraiōn heauton pepisteukenai, kai alla de hōsan ex Ioudaïkēs agraphou paradoseōs mnēmoneuei.
He writes very many other things too, some of which we have already mentioned, setting the accounts in their proper times. And he sets down some things from the Gospel according to the Hebrews and from the Syriac, and particularly from the Hebrew language, showing that he was a believer from among the Hebrews; and he mentions other things as from unwritten Jewish tradition.
Notes and citation
Summary: Hegesippus used the Gospel of the Hebrews and the Syriac and Hebrew, suggesting he was a Jewish Christian.
- “The Syriac” may refer to a Syriac (Aramaic) Gospel; the meaning is uncertain.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion); Gos. Heb. (Gospel of the Hebrews; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.22.8 (Dindorf 4:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-8).
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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.
4.22.9Dindorf 4:172
οὐ μόνος δὲ οὗτος, ἀλλὰ καὶ Εἰρήναιος καὶ ὁ πᾶς τῶν ἀρχαίων χορὸς πανάρετον σοφίαν τὰς Σολομῶνος παροιμίας ἐκάλουν. καὶ περὶ τῶν λεγομένων δὲ ἀποκρύφων διαλαμβάνων ἐπὶ τῶν αὐτοῦ χρόνων πρός τινων αἱρετικῶν ἀναπεπλάσθαι τινὰ τούτων ἱστορεῖ. ἀλλὰ γὰρ ἐφʼ ἕτερον ἤδη μεταβατέον.
ou monos de houtos, alla kai Eirēnaios kai ho pas tōn archaiōn choros panareton sophian tas Solomōnos paroimias ekaloun. kai peri tōn legomenōn de apokryphōn dialambanōn epi tōn autou chronōn pros tinōn hairetikōn anapeplasthai tina toutōn historei. alla gar ephʼ heteron ēdē metabateon.
Not he alone, but Irenaeus too and the whole company of the ancients called the Proverbs of Solomon All-virtuous Wisdom. And treating of the so-called apocrypha, he relates that some of them were fabricated by certain heretics in his own times. But now we must pass on to another.
Notes and citation
Summary: Hegesippus and the ancients called Proverbs “All-virtuous Wisdom”; he says some apocrypha were forged by heretics of his day.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.22.9 (Dindorf 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-22-9).
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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.
Church 4, chapter 23
4.23.1Dindorf 4:172
Καὶ πρῶτόν γε περὶ Διονυσίου φατέον ὅτι τε τῆς ἐν Κορίνθῳ παροικίας τὸν τῆς ἐπισκοπῆς ἐγκεχείριστο θρόνον, καὶ ὡς τῆς ἐνθέου φιλοπονίας οὐ μόνοις τοῖς ὑπʼ αὐτὸν, ἀλλʼ ἤδη καὶ τοῖς ἐπὶ τῆς ἀλλοδαπῆς ἀφθόνως ἐκοινώνει, χρησιμώτατον ἅπασιν ἑαυτὸν καθιστὰς ἐν αἷς ὑπετυποῦτο καθολικαῖς πρὸς τὰς ἐκκλησίας ἐπιστολαῖς.
Kai prōton ge peri Dionysiou phateon hoti te tēs en Korinthǭ paroikias ton tēs episkopēs enkecheiristo thronon, kai hōs tēs entheou philoponias ou monois tois hypʼ auton, allʼ ēdē kai tois epi tēs allodapēs aphthonōs ekoinōnei, chrēsimōtaton hapasin heauton kathistas en hais hypetypouto katholikais pros tas ekklēsias epistolais.
And first we must say of Dionysius that he had been entrusted with the throne of the episcopate of the community in Corinth, and that he shared his divine industry generously not only with those under him but also with those in foreign lands, making himself most useful to all in the catholic letters he composed to the churches.
Notes and citation
Summary: Dionysius, bishop of Corinth, wrote useful catholic letters to many churches.
Extrabiblical texts: Dionysius of Corinth (Dionysius of Corinth (letters); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.23.1 (Dindorf 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-1).
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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.
4.23.2Dindorf 4:172
ὧν ἐστιν ἡ μὲν πρὸς Λακεδαιμονίους, ὀρθοδοξίας κατηχητικὴ, εἰρήνης τε καὶ ἑνώσεως ὑποθετικὴ, ἡ δὲ πρὸς Ἀθηναίους διεγερτικὴ πίστεως καὶ τῆς κατὰ τὸ εὐαγγέλιον πολιτείας, ἧς ὀλιγωρήσαντας ἐλέγχει, ὡσὰν μικροῦ δεῖν ἀποστάντας τοῦ λόγου, ἐξ οὖπερ τὸν προεστῶτα αὐτῶν Πούπλιον μαρτυρῆσαι κατὰ τοὺς τότε συνέβη διωγμούς.
hōn estin hē men pros Lakedaimonious, orthodoxias katēchētikē, eirēnēs te kai henōseōs hypothetikē, hē de pros Athēnaious diegertikē pisteōs kai tēs kata to euangelion politeias, hēs oligōrēsantas elenchei, hōsan mikrou dein apostantas tou logou, ex ouper ton proestōta autōn Pouplion martyrēsai kata tous tote synebē diōgmous.
Of these, one is to the Lacedaemonians, instructing them in orthodoxy and urging peace and unity; another to the Athenians, rousing them to faith and to life according to the gospel, which he rebukes them for neglecting, as having almost fallen away from the word since their leader Publius was martyred in the persecutions of that time.
Notes and citation
Summary: Dionysius wrote to Sparta on orthodoxy and peace, and to Athens, which had nearly fallen away after its bishop Publius was martyred.
Extrabiblical texts: Dionysius of Corinth, Letters to the Lacedaemonians and Athenians (Dionysius of Corinth (letters); allusion)
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.23.2 (Dindorf 4:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-2).
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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.
4.23.3Dindorf 4:172–173
Κοδράτου δὲ μετὰ τὸν μαρτυρήσαντα Πούπλιον καταστάντος αὐτῶν ἐπισκόπου μέμνηται, ἐπιμαρτυρῶν ὡς διὰ τῆς αὐτοῦ σπουδῆς ἐπισυναχθέντων καὶ τῆς πίστεως ἀναζωπύρησιν εἰληχότων. δηλοῖ δʼ ἐπὶ τούτοις ὡς καὶ Διονύσιος ὁ Ἀρεοπαγίτης ὑπὸ τοῦ ἀποστόλου Παύλουπροτραπεὶς ἐπὶ τὴν πίστιν κατὰ τὰ ἐν ταῖς Πράξεσι δεδηλωμένα πρῶτος τῆς Ἀθήνησι παροικίας τὴν ἐπισκοπὴν ἐγκεχείριστο.
Kodratou de meta ton martyrēsanta Pouplion katastantos autōn episkopou memnētai, epimartyrōn hōs dia tēs autou spoudēs episynachthentōn kai tēs pisteōs anazōpyrēsin eilēchotōn. dēloi dʼ epi toutois hōs kai Dionysios ho Areopagitēs hypo tou apostolou Paulouprotrapeis epi tēn pistin kata ta en tais Praxesi dedēlōmena prōtos tēs Athēnēsi paroikias tēn episkopēn enkecheiristo.
He mentions Quadratus as appointed their bishop after the martyr Publius, testifying that through his zeal they were gathered together again and obtained a rekindling of their faith. He shows besides that Dionysius the Areopagite too, who was converted to the faith by the apostle Paul, according to what is shown in the Acts, was the first to be entrusted with the episcopate of the community at Athens.
Acts 17:34 (allusion, high confidence)
Notes and citation
Summary: Quadratus restored the Athenian church after Publius; Dionysius the Areopagite was its first bishop.
- Allusion to Acts 17:34.
Extrabiblical texts: Dionysius of Corinth, Letter to the Athenians (Dionysius of Corinth (letters); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.23.3 (Dindorf 4:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-3).
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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.
4.23.4Dindorf 4:173
ἄλλη δʼ ἐπιστολή τις αὐτοῦ πρὸς Νικομηδέας φέρεται, ἐν ᾑ τὴν Μαρκίωνος αἵρεσιν πολεμῶν τῷ τῆς ἀληθείας παρίσταται κανόνι.
allē dʼ epistolē tis autou pros Nikomēdeas pheretai, en hę̄ tēn Markiōnos hairesin polemōn tǭ tēs alētheias paristatai kanoni.
Another letter of his is extant, to the Nicomedians, in which, combating the heresy of Marcion, he stands by the rule of truth.
Notes and citation
Summary: Dionysius's letter to Nicomedia attacks Marcion's heresy.
Extrabiblical texts: Dionysius of Corinth, Letter to the Nicomedians (Dionysius of Corinth (letters); allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.23.4 (Dindorf 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-4).
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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.
4.23.5Dindorf 4:173
καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικούσῃ Γόρτυναν ἅμα ταῖς λοιπαῖς κατὰ Κρήτην παροικίαις ἐπιστείλας Φίλιππον ἐπίσκοπον αὐτῶν ἀποδέχεται, ἅτε δὴ ἐπὶ πλείσταις μαρτυρουμένης ἀνδραγαθίαις τῆς ὑπʼ αὐτὸν ἐκκλησίας, τήν τε τῶν αἱρετικῶν διαστροφὴν ὑπομιμνήσκει φυλάττεσθαι.
kai tę̄ ekklēsią de tę̄ paroikousę̄ Gortynan hama tais loipais kata Krētēn paroikiais episteilas Philippon episkopon autōn apodechetai, hate dē epi pleistais martyroumenēs andragathiais tēs hypʼ auton ekklēsias, tēn te tōn hairetikōn diastrophēn hypomimnēskei phylattesthai.
And writing to the church sojourning in Gortyna, together with the other communities in Crete, he welcomes their bishop Philip, since the church under him was attested for very many brave deeds, and reminds them to guard against the perversion of the heretics.
Notes and citation
Summary: Dionysius praised Bishop Philip of Gortyna's church and warned the Cretans against heretics.
Extrabiblical texts: Dionysius of Corinth, Letter to the Gortynians (Dionysius of Corinth (letters); allusion)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 4.23.5 (Dindorf 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-5).
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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.
4.23.6Dindorf 4:173
καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικούσῃ Ἄμαστριν ἅμα ταῖς κατὰ Πόντον ἐπιστείλας Βακχυλίδου μὲν καὶ Ἐλπίστου ὡσὰν αὐτὸν ἐπὶ τὸ γράψαι προτρεψάντων μέμνηται, γραφῶν τε θείων ἐξηγήσεις παρατέθειται, ἐπίσκοπον αὐτῶν ὀνοματι Πάλμαν ὑποσημαίνων· πολλὰ δὲ περὶ γάμου καὶ ἁγνείας τοῖς αὐτοῖς παραινεῖ, καὶ τοὺς ἐξ οἴας δʼ οὖν ἀποπτώσεως, εἴτε πλημμελείας, εἴτε μὴν αἱρετικῆς πλάνης ἐπιστρέφοντας δεξιοῦσθαι προστάττει.
kai tę̄ ekklēsią de tę̄ paroikousę̄ Amastrin hama tais kata Ponton episteilas Bakchylidou men kai Elpistou hōsan auton epi to grapsai protrepsantōn memnētai, graphōn te theiōn exēgēseis paratetheitai, episkopon autōn onomati Palman hyposēmainōn; polla de peri gamou kai hagneias tois autois parainei, kai tous ex oias dʼ oun apoptōseōs, eite plēmmeleias, eite mēn hairetikēs planēs epistrephontas dexiousthai prostattei.
And writing to the church sojourning in Amastris together with those in Pontus, he mentions Bacchylides and Elpistus as having urged him to write, sets out interpretations of the divine Scriptures, and names their bishop, Palmas. He gives them much advice about marriage and chastity, and commands them to welcome those who return from any falling away whatever, whether of misconduct or of heretical error.
Notes and citation
Summary: Dionysius wrote to Amastris and Pontus with scriptural exposition, much counsel on marriage and chastity, and a command to receive back all who repent of sin or heresy.
- The letter is lost; its advice on marriage and chastity may have opposed an ascetic rigorism.
Extrabiblical texts: Dionysius of Corinth, Letter to the Amastrians (Dionysius of Corinth (letters); allusion)
Topics: Marriage, Ethics, Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.23.6 (Dindorf 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-6).
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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.
4.23.7Dindorf 4:173
ταύταις ἄλλη ἐγκατείλεκται πρὸς Κυωσσίους ἐπιστολὴ, ἐν ᾑ Πινυτὸν τῆς παροικίας ἐπίσκοπον παρακαλεῖ μὴ βαρὺ φορτίον ἐπάναγκες τὸ περὶ ἁγνείας τοῖς ἀδελφοῖς ἐπιτιθέναι, τῆς δὲ τῶν πολλῶν καταστοχάξεσθαι ἀσθενείας.
tautais allē enkateilektai pros Kyōssious epistolē, en hę̄ Pinyton tēs paroikias episkopon parakalei mē bary phortion epanankes to peri hagneias tois adelphois epitithenai, tēs de tōn pollōn katastochaxesthai astheneias.
To these is added another letter, to the Cnossians, in which he urges Pinytus, bishop of the community, not to lay on the brothers as a necessity the heavy burden of chastity, but to have regard to the weakness of the many.
Notes and citation
Summary: Dionysius urged Pinytus of Cnossus not to impose celibacy on the brothers as a necessity, but to consider the weakness of the many.
- “Chastity” (ἁγνεία) here probably means sexual continence or celibacy. The digital text has Κυωσσίους for Κνωσσίους.
Extrabiblical texts: Dionysius of Corinth, Letter to the Cnossians (Dionysius of Corinth (letters); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.23.7 (Dindorf 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-7).
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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.
4.23.8Dindorf 4:173
πρὸς ἣν ὁ Πινυτὸς ἀντιγράφων θαυμάζει μὲν καὶ ἀποδέχεται τὸν Διονύσιον, ἀντιπαρακαλεῖ δὲ στερροτέρας ἤδη ποτὲ μεταδιδόναι τροφῆς, τελειοτέροις γράμμασιν εἰσαῦθις τὸν ὑπʼ αὐτῷ λαὸν ὑποθρέψαντα, ὡς μὴ διὰ τέλους τοῖς γαλακτώδεσιν ἐνδιατρίβοντες λόγοις τῇ νηπιώδει ἀγωγῇ λάθοιεν καταγηράσαντες. διʼ ἧς ἐπιστολῆς καὶ ἡ τοῦ Πινυτοῦ περὶ τὴν πίστιν ὀρθοδοξία τε καὶ φροντὶς τῆς τῶν ὑπηκόων ὠφελείας, τό τε λόγιον καὶ ἡ περὶ τὰ θεῖα σύνεσις ὡς διʼ ἀκριβεστάτης ἀναδείκνυται εἰκόνος.
pros hēn ho Pinytos antigraphōn thaumazei men kai apodechetai ton Dionysion, antiparakalei de sterroteras ēdē pote metadidonai trophēs, teleioterois grammasin eisauthis ton hypʼ autǭ laon hypothrepsanta, hōs mē dia telous tois galaktōdesin endiatribontes logois tę̄ nēpiōdei agōgę̄ lathoien katagērasantes. diʼ hēs epistolēs kai hē tou Pinytou peri tēn pistin orthodoxia te kai phrontis tēs tōn hypēkoōn ōpheleias, to te logion kai hē peri ta theia synesis hōs diʼ akribestatēs anadeiknytai eikonos.
Pinytus, writing in reply, admires and welcomes Dionysius, but in turn urges him at some time to impart more solid food, nourishing the people under him afresh with more mature writings, so that they might not, by continuing to the end in milky words, grow old unawares in childish training. In this letter both Pinytus's orthodoxy in the faith and his care for the benefit of those under him, his learning and his understanding of divine things, are shown as in a most exact image.
1 Cor 3:2 (allusion, high confidence) · Heb 5:12–14 (allusion, high confidence)
Notes and citation
Summary: Pinytus replied, asking Dionysius for more solid teaching rather than milk; his letter shows his orthodoxy and learning.
- Allusions to 1 Cor 3:2 and Heb 5:12–14.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 4.23.8 (Dindorf 4:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-8).
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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.
4.23.9Dindorf 4:173–174
ἔτι τοῦ Διονυσίου καὶ πρὸς Ῥωμαίους ἐπιστολὴ φέρεται, ἐπισκόπῳ τῷ τότε Σωτῆρι προσφωνοῦσα, ἐξ ἧς οὐδὲν οἷον τὸ καὶ παραθέσθαι λέξεις, διʼ ὧν τὸ μέχρι τοῦ καθʼ ἡμᾶς διωγμοῦ φυλα χθὲν Ῥωμαίων ἔθος ἀποδεχόμενος ταῦτα γράφε
eti tou Dionysiou kai pros Rhōmaious epistolē pheretai, episkopǭ tǭ tote Sōtēri prosphōnousa, ex hēs ouden hoion to kai parathesthai lexeis, diʼ hōn to mechri tou kathʼ hēmas diōgmou phyla chthen Rhōmaiōn ethos apodechomenos tauta graphe
There is extant also a letter of Dionysius to the Romans, addressing Soter, then bishop, from which there is nothing like quoting words in which, approving the custom of the Romans kept until the persecution in our own time, he writes this:
Notes and citation
Summary: Dionysius's letter to Soter of Rome praises a long-standing Roman custom.
Extrabiblical texts: Dionysius of Corinth, Letter to the Romans (Dionysius of Corinth (letters); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.23.9 (Dindorf 4:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-9).
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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.
4.23.10Dindorf 4:174
“ἐξ ἀρχῆς γὰρ ὑμῖν ἔθος ἐστὶ τοῦτο, πάντας μὲν “ ἀδελφοὺς ποικίλως εὐεργετεῖν, ἐκκλησίαις τε πολ λαῖς ταῖς κατὰ πᾶσαν πόλιν ἐφόδια πέμπειν, ὧδ ‘μὲν τὴν τῶν δεομένων πενίαν ἀναψύχοντας, ἐν με ῾τάλλοις δὲ ἀδελφοῖς ὑπάρχουσιν ἐπιχορηγοῦντας δι “ ὧν πέμπετε ἀρχῆθεν ἐφοδίων, πατροπαράδοτον ἔθο “῾Ρωμαίων Ῥωμαῖοι διαφυλάττοντες, ὃ οὐ μόνον δια ῾ τετήρηκεν ὁ μακάριος ὑμῶν ἐπίσκοπος Σωτῆρʼ, ἀλλα “ καὶ ἐπηύξηκεν, ἐπιχορηγῶν μὲν τὴν διαπεμπομένην “ δαψίλειαν τὴν εἰς τοὺς ἁγίους, λόγοις δὲ μακαρίοις “τοὺς ἀνιόντας ἀδελφοὺς ὡς τέκνα πατὴρ φιλόστορ “γος παρακαλῶν.”
“ex archēs gar hymin ethos esti touto, pantas men “ adelphous poikilōs euergetein, ekklēsiais te pol lais tais kata pasan polin ephodia pempein, hōd ‘men tēn tōn deomenōn penian anapsychontas, en me ῾tallois de adelphois hyparchousin epichorēgountas di “ hōn pempete archēthen ephodiōn, patroparadoton etho “῾Rōmaiōn Rhōmaioi diaphylattontes, ho ou monon dia ῾ tetērēken ho makarios hymōn episkopos Sōtērʼ, alla “ kai epēuxēken, epichorēgōn men tēn diapempomenēn “ dapsileian tēn eis tous hagious, logois de makariois “tous aniontas adelphous hōs tekna patēr philostor “gos parakalōn.”
“For this has been your custom from the beginning, to do good in various ways to all the brothers, and to send supplies to many churches in every city, here relieving the poverty of those in need, there supplying brothers in the mines through the supplies you have sent from the beginning, Romans keeping the ancestral custom of Romans, which your blessed bishop Soter has not only maintained but increased, both furnishing the abundance sent to the saints and encouraging with blessed words the brothers who come up to Rome, as a loving father his children.”
Notes and citation
Summary: Dionysius (quoted): Rome has always sent aid to churches and to Christians in the mines, a custom Soter has increased.
- Quotation from Dionysius of Corinth, Letter to the Romans. The digital text has lost ἐν in ἐν μετάλλοις (“in the mines”) as a line-break slip.
Notes on the original text
- Digital text corrected (unread letter in the digital text; reading certain from context): πάντας μὲ(??) → πάντας μὲν.
Extrabiblical texts: Dionysius of Corinth, Letter to the Romans (Dionysius of Corinth (letters); quotation)
Topics: Ethics, Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.23.10 (Dindorf 4:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-10).
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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.
4.23.11Dindorf 4:174
ἐν αὐτῇ δὲ ταύτῃ καὶ τῆς Κλήμεντος πρὸς Κορινθίους μέμνηται ἐπιστολῆς, δηλῶν ἀνέκαθεν ἐξ ἀρχαίου ἔθους ἐπὶ τῆς ἐκκλησίας τὴν ἀνάγνωσιν αὐτῆς ποιεῖσθαι. λέγει γοῦν “ τὴν “ σήμερον οὖν κυριακὴν ἁγίαν ἡμέραν διηγάγομεν, “ἐν ᾗ ἀνέγνωμεν ὑμῶν τὴν ἐπιστολὴν, ἣν ἕξομεν “ἀεί ποτε ἀναγινώσκοντες νουθετετῖσθαι, ὡς καὶ τὴν “προτέραν ἡμῖν διὰ Κλήμεντος γραφεῖσαν.”
en autę̄ de tautę̄ kai tēs Klēmentos pros Korinthious memnētai epistolēs, dēlōn anekathen ex archaiou ethous epi tēs ekklēsias tēn anagnōsin autēs poieisthai. legei goun “ tēn “ sēmeron oun kyriakēn hagian hēmeran diēgagomen, “en hę̄ anegnōmen hymōn tēn epistolēn, hēn hexomen “aei pote anaginōskontes nouthetetisthai, hōs kai tēn “proteran hēmin dia Klēmentos grapheisan.”
In this same letter he also mentions Clement's letter to the Corinthians, showing that it had been the ancient custom from the beginning to read it in the church. He says, at any rate: “Today, then, we have spent the Lord's holy day, on which we read your letter, which we shall always have to read for admonition, as also the former one written to us through Clement.”
Notes and citation
Summary: Dionysius (quoted): Corinth reads Soter's letter on the Lord's day, as it always reads Clement's earlier letter.
- Quotation from Dionysius of Corinth, Letter to the Romans.
Extrabiblical texts: Dionysius of Corinth, Letter to the Romans (Dionysius of Corinth (letters); quotation); 1 Clem. (1 Clement; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.23.11 (Dindorf 4:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-11).
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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.
4.23.12Dindorf 4:174
ἔτι δὲ ὁ αὐτὸς καὶ περὶ τῶν ἰδίων ἐπιστολῶν ὡς ῥᾳδιουργηθεισῶν ταῦτά φησιν “ἐπιστολὰς γὰρ ἀδελφῶν ἀξιω- ‘σάντων με γράψαι ἔγραψα. καὶ ταύτας οἱ τοῦ δια- ῾ βόλου ἀπόστολοι ζιζανίων γεγέμικαν, ἃ μὲν ἐξαι- ‘ροῦντες, ἃ δὲ προστιθέντες. οἷς τὸ οὐαὶ κεῖται. οὐ θαυμαστὸν ἄρα εἰ καὶ τῶν κυριακῶν ῥᾳδιουργῆσαί ‘τινες ἐπιβέβληνται γραφῶν, ὁπότε καὶ ταῖς οὐ τοι- ῾αύταις ἐπιβεβουλεύκασι.”
eti de ho autos kai peri tōn idiōn epistolōn hōs rhądiourgētheisōn tauta phēsin “epistolas gar adelphōn axiō- ‘santōn me grapsai egrapsa. kai tautas hoi tou dia- ῾ bolou apostoloi zizaniōn gegemikan, ha men exai- ‘rountes, ha de prostithentes. hois to ouai keitai. ou thaumaston ara ei kai tōn kyriakōn rhądiourgēsai ‘tines epibeblēntai graphōn, hopote kai tais ou toi- ῾autais epibebouleukasi.”
The same writer says this too about his own letters, as having been tampered with: “For when brothers asked me to write letters, I wrote them. And these the apostles of the devil have filled with tares, taking away some things and adding others; for whom the woe is reserved. It is no wonder, then, if some have attempted to tamper even with the Scriptures of the Lord, since they have plotted against writings not of such a kind.”
Matt 13:25 (echo, high confidence) · Rev 22:18–19 (echo, medium confidence)
Notes and citation
Summary: Dionysius (quoted): heretics have altered his letters, so it is no wonder they tamper with the Lord's Scriptures.
- Quotation from Dionysius of Corinth, Letter to the Romans. The tares echo Matt 13:25; the woe probably echoes Rev 22:18–19.
Extrabiblical texts: Dionysius of Corinth, Letter to the Romans (Dionysius of Corinth (letters); quotation)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.23.12 (Dindorf 4:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-12).
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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.
4.23.13Dindorf 4:174–175
καὶ ἄλλη δέ τις παρὰ ταύτας ἐπιστολὴ τοῦ Διονυσίου φέρεται, Χρυσοφόρᾳ πιστοτάτῃ ἀδελφῇ ἐπιστείλαντος, ᾗ τὰ κατάλληλα γράφων τῆς προσηκούσης καὶ αὐτῇ μετεδίδου λογικῆς τροφῆς. καὶ τὰ μὲν τοῦ Διονυσίου τοσαῦτα.
kai allē de tis para tautas epistolē tou Dionysiou pheretai, Chrysophorą pistotatę̄ adelphę̄ episteilantos, hę̄ ta katallēla graphōn tēs prosēkousēs kai autę̄ metedidou logikēs trophēs. kai ta men tou Dionysiou tosauta.
Besides these another letter of Dionysius is extant, written to Chrysophora, a most faithful sister, to whom he wrote what was suitable and imparted to her too the rational food that was fitting. So much for Dionysius.
Notes and citation
Summary: Dionysius also wrote a letter of spiritual counsel to Chrysophora, a faithful Christian woman.
Extrabiblical texts: Dionysius of Corinth, Letter to Chrysophora (Dionysius of Corinth (letters); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.23.13 (Dindorf 4:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-23-13).
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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.
Church 4, chapter 24
4.24.1Dindorf 4:175
Τοῦ δὲ Θεοφίλου, ὃν τῆς Ἀντιοχέων ἐκκλησίας ἐπίσκοπον δεδηλώκαμεν, τρία τὰ πρὸς Αὐτόλυκον στοιχειώδη φέρεται συγγράμματα, καὶ ἄλλο πρὸς τὴν αἵρεσιν Ἑρμογένους τὴν ἐπιγραφὴν ἔχον, ἐν ᾧ ἐκ τῆς ἀποκαλύψεως Ἰωάννου κέχρηται μαρτυρίαις, καὶ ἕτερα δέ τινα κατηχητικὰ αὐτοῦ βιβλία. τῶν γε μὴν αἱρετικῶν οὐδὲν χεῖρον καὶ τότε, ζιζανίων δίκην, λυμαινομένων τὸν εἰλικρινῆ τῆς ἀποστολικῆς διδασκαλίας σπόρον, οἱ πανταχόσε τῶν ἐκκλησιῶν ποιμένες ὥσπερ τινὰς θῆρας ἀγρίους τῶν Χριστοῦ προβάτων ἀποσοβοῦντες αὐτοὺς ἀνεῖργον, τοτὲ μὲν ταῖς πρὸς τοὺς ἀδελφοὺς νουθεσίαις καὶ παραινέσεσι, τοτὲ δὲ πρὸς αὐτοὺς γυμνότερον ἀποδυόμενοι, ἀγράφοις τε εἰς πρόσωπον ζητήσεσι καὶ ἀνατροπαῖς, ἤδη δὲ καὶ διʼ ἐγγράφων ὑπομνημάτων τὰς δόξας αὐτῶν ἀκριβεστάτοις ἐλέγχοις διευθύνοντες. ὅ γέ τοι Θεόφιλος σὺν τοῖς ἄλλοις κατὰ τούτων στρατευσάμενος δῆλός ἐστιν ἀπό τινος οὐκ ἀγεννῶς αὐτῷ κατὰ Μαρκίωνος πεπονημένου λόγου, ὃς καὶ αὐτὸς μεθʼ ὧν ἄλλων εἰρήκαμεν εἰσέτι νῦν διασέσωσται. τοῦτον μὲν οὖν ἕβδομος ἀπὸ τῶν ἀποστόλων τῆς Ἀντιοχέων ἐκκλησίας διαδέχεται Μαξιμῖνος.
Tou de Theophilou, hon tēs Antiocheōn ekklēsias episkopon dedēlōkamen, tria ta pros Autolykon stoicheiōdē pheretai syngrammata, kai allo pros tēn hairesin Hermogenous tēn epigraphēn echon, en hǭ ek tēs apokalypseōs Iōannou kechrētai martyriais, kai hetera de tina katēchētika autou biblia. tōn ge mēn hairetikōn ouden cheiron kai tote, zizaniōn dikēn, lymainomenōn ton eilikrinē tēs apostolikēs didaskalias sporon, hoi pantachose tōn ekklēsiōn poimenes hōsper tinas thēras agrious tōn Christou probatōn aposobountes autous aneirgon, tote men tais pros tous adelphous nouthesiais kai parainesesi, tote de pros autous gymnoteron apodyomenoi, agraphois te eis prosōpon zētēsesi kai anatropais, ēdē de kai diʼ engraphōn hypomnēmatōn tas doxas autōn akribestatois elenchois dieuthynontes. ho ge toi Theophilos syn tois allois kata toutōn strateusamenos dēlos estin apo tinos ouk agennōs autǭ kata Markiōnos peponēmenou logou, hos kai autos methʼ hōn allōn eirēkamen eiseti nyn diasesōstai. touton men oun hebdomos apo tōn apostolōn tēs Antiocheōn ekklēsias diadechetai Maximinos.
Of Theophilus, whom we have shown to be bishop of the church of the Antiochenes, three elementary works To Autolycus are extant, and another entitled Against the Heresy of Hermogenes, in which he uses testimonies from the Apocalypse of John, and certain other catechetical books of his. And since the heretics then too, no less, like tares, were ravaging the pure seed of apostolic teaching, the shepherds of the churches everywhere, as though driving away wild beasts from Christ's sheep, kept them off, at one time by admonitions and exhortations to the brothers, at another by stripping more openly for the contest against them, in unwritten inquiries and refutations face to face, and also by correcting their opinions with most exact refutations in written memoirs. Theophilus, at any rate, having campaigned against them with the others, is shown to have done so by a not ignoble treatise of his against Marcion, which, with the others we have mentioned, is still preserved even now. He was succeeded, seventh from the apostles, in the church of the Antiochenes by Maximinus.
Matt 13:25 (echo, medium confidence)
Notes and citation
Summary: Theophilus of Antioch wrote To Autolycus, works against Hermogenes and Marcion, and catechetical books, as pastors everywhere fought the heretics; Maximinus succeeded him.
- Only To Autolycus survives. The tares echo Matt 13:25.
Extrabiblical texts: Theophilus, Autol. (To Autolycus; allusion)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 4.24.1 (Dindorf 4:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-24-1).
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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 25
4.25.1Dindorf 4:175–176
Φίλιππός γε μὴν, ὃν ἐκ τῶν Διονυσίου φωνῶν τῆς ἐν Γορτύνῃ παροικίας ἐπίσκοπον ἔγνωμεν, πάνυ γε σπουδαιότατον πεποίηται καὶ αὐτὸς κατὰ Μαρκίωνος λόγον, Εἰρηναῖος δὲ ὡσαύτως καὶ Μόδεστος, ὃς καὶ διαφερόντως παρὰ τοὺς ἄλλους τὴν τοῦ ἀνδρὸς εἰς ἔκδηλον τοῖς πᾶσι κατεφώρασε πλάνην, καὶ ἄλλοι δὲ πλείους, ὧν παρὰ πλείστοις τῶν ἀδελφῶν εἰσέτι νῦν οἱ πόνοι διαφυλάττονται.
Philippos ge mēn, hon ek tōn Dionysiou phōnōn tēs en Gortynę̄ paroikias episkopon egnōmen, pany ge spoudaiotaton pepoiētai kai autos kata Markiōnos logon, Eirēnaios de hōsautōs kai Modestos, hos kai diapherontōs para tous allous tēn tou andros eis ekdēlon tois pasi katephōrase planēn, kai alloi de pleious, hōn para pleistois tōn adelphōn eiseti nyn hoi ponoi diaphylattontai.
Philip, whom we know from the words of Dionysius to be bishop of the community in Gortyna, also composed a most excellent treatise against Marcion, as did Irenaeus likewise, and Modestus, who more than the others exposed the man's error clearly to all; and many others too, whose works are still preserved among very many of the brothers.
Notes and citation
Summary: Philip of Gortyna, Irenaeus, Modestus, and others wrote against Marcion.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.25.1 (Dindorf 4:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-25-1).
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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 26
4.26.1Dindorf 4:176
Ἐπὶ τῶνδε καὶ Μελίτων τῆς ἐν Σάρδεσι παροικίας ἐπίσκοπος, Ἀπολινάριός τε τῆς ἐν Ἱεραπόλει διαπρεπῶς ἤκμαζον, οἳ καὶ τῷ δηλωθέντι κατὰ τοὺς χρόνους ῾Ρωμαίων βασιλεῖ λόγους ὑπὲρ τῆς πίστεως ἰδίως ἑκάτερος ἀπολογίας προσεφώνησαν.
Epi tōnde kai Melitōn tēs en Sardesi paroikias episkopos, Apolinarios te tēs en Hierapolei diaprepōs ēkmazon, hoi kai tǭ dēlōthenti kata tous chronous ῾Rōmaiōn basilei logous hyper tēs pisteōs idiōs hekateros apologias prosephōnēsan.
In their time Melito, bishop of the community in Sardis, and Apolinarius of Hierapolis flourished with distinction; each of them addressed discourses in defence of the faith separately to the Roman emperor of the time mentioned.
Notes and citation
Summary: Melito of Sardis and Apolinarius of Hierapolis each addressed an apology to the emperor.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.26.1 (Dindorf 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-1).
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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.
4.26.2Dindorf 4:176
τούτων εἰς ἡμετέραν γνῶσιν ἀφῖκται τὰ ὑποτεταγμένα· Μελίτωνος τὰ περὶ τοῦ πάσχα δύο, καὶ τὰ περὶ πολιτείας καὶ προφητῶν, καὶ ὁ περὶ ἐκκλησίας; καὶ ὁ περὶ κυριακῆς λόγος, ἔτι δὲ ὁ περὶ φύσεως ἀνθρώπου, καὶ ὁ περὶ πλάσεως, καὶ ὁ περὶ ὑπακοῆς πίστεως [καὶ ὁ περὶ] αἰσθητηρίων, καὶ πρὸς τούτοις ὁ περὶ ψυχῆς καὶ σώματος ἢ νοὸς, καὶ ὁ περὶ λουτροῦ, καὶ ὁ περὶ ἀληθείας, καὶ περὶ κτίσεως καὶ γενέσεως Χριστοῦ, καὶ λόγος αὐτοῦ περὶ προφητείας, καὶ ὁ περὶ φιλοξενίας, καὶ ἡ κλεὶς, καὶ τὰ περὶ τοῦ διαβόλου, καὶ τῆς ἀποκαλύψεως Ἰωάννου, καὶ ὁ περὶ ἐνσωμάτου θεοῦ, ἐπὶ πᾶσι καὶ τὸ πρὸς Ἀντωνῖνον βιβλίδιον.
toutōn eis hēmeteran gnōsin aphiktai ta hypotetagmena; Melitōnos ta peri tou pascha dyo, kai ta peri politeias kai prophētōn, kai ho peri ekklēsias? kai ho peri kyriakēs logos, eti de ho peri physeōs anthrōpou, kai ho peri plaseōs, kai ho peri hypakoēs pisteōs [kai ho peri] aisthētēriōn, kai pros toutois ho peri psychēs kai sōmatos ē noos, kai ho peri loutrou, kai ho peri alētheias, kai peri ktiseōs kai geneseōs Christou, kai logos autou peri prophēteias, kai ho peri philoxenias, kai hē kleis, kai ta peri tou diabolou, kai tēs apokalypseōs Iōannou, kai ho peri ensōmatou theou, epi pasi kai to pros Antōninon biblidion.
Of these the following have come to our knowledge. Of Melito: the two books On the Passover; On Christian Life and the Prophets; the discourse On the Church; the discourse On the Lord's Day; further On the Nature of Man; On Creation; On the Obedience of Faith of the Senses; besides these On Soul and Body, or Mind; On Baptism; On Truth; On the Creation and Birth of Christ; his discourse On Prophecy; On Hospitality; The Key; the books On the Devil and the Apocalypse of John; On God Incarnate; and last of all the little book To Antoninus.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius lists Melito's many works, from On the Passover to his apology to Antoninus.
- Of these, only the homily On the Passover survives substantially (rediscovered in the 20th century). The editor deletes “and the one on” (καὶ ὁ περὶ) before “the senses,” making one title; other editors read two works.
Extrabiblical texts: Melito of Sardis, Melito (Melito of Sardis (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.26.2 (Dindorf 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-2).
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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.
4.26.3Dindorf 4:176
ἐν μὲν οὖν τοῖς περὶ τοῦ πάσχα τὸν χρόνον, καθʼ ὃν συνέταττεν, ἀρχόμενος σημαίνει ἐν τούτοις “ἐπὶ Σερουιλίου Παύλου ἀνθυ- “πάτου τῆς Ἀσίας, ᾧ Σάγαρις καιρῷ ἐμαρτύρησεν, “ἐγένετο ζήτησις πολλὴ ἐν Λαοδικείᾳ περὶ τοῦ πάσχα, “ἐμπεσόντος κατὰ καιρὸν ἐν ἐκείναις ταῖς ἡμέραις, καὶ “ἐγράφη ταῦτα.”
en men oun tois peri tou pascha ton chronon, kathʼ hon synetatten, archomenos sēmainei en toutois “epi Serouiliou Paulou anthy- “patou tēs Asias, hǭ Sagaris kairǭ emartyrēsen, “egeneto zētēsis pollē en Laodikeią peri tou pascha, “empesontos kata kairon en ekeinais tais hēmerais, kai “egraphē tauta.”
In the books On the Passover he indicates at the beginning the time at which he composed it, in these words: “When Servilius Paulus was proconsul of Asia, at the time when Sagaris bore witness, there was much dispute in Laodicea about the Passover, which fell according to season in those days, and these things were written.”
Notes and citation
Summary: Melito (quoted) dates his On the Passover to a dispute at Laodicea under the proconsul Servilius Paulus, when Sagaris was martyred.
- Quotation from Melito, On the Passover (fragment). The dispute concerned the date of Easter (the Quartodeciman question).
Extrabiblical texts: Melito of Sardis, Melito On the Passover (Melito of Sardis (fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.26.3 (Dindorf 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-3).
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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.
4.26.4Dindorf 4:176
τούτου δὲ τοῦ λόγου μέμνηται Κλήμης ὁ Ἀλεξανδρεὺς ἐν ἰδίῳ περὶ τοῦ πάσχα λόγῳ, ὃν ὡς ἐξ αἰτίας τῆς τοῦ Μελίτωνος γραφῆς φησὶν ἑαυτὸν συντάξαι.
toutou de tou logou memnētai Klēmēs ho Alexandreus en idiǭ peri tou pascha logǭ, hon hōs ex aitias tēs tou Melitōnos graphēs phēsin heauton syntaxai.
This discourse is mentioned by Clement of Alexandria in his own discourse On the Passover, which he says he composed because of Melito's writing.
Notes and citation
Summary: Clement of Alexandria wrote his own On the Passover in response to Melito's.
- Clement's On the Passover is lost except fragments.
Cite (SBL): Eusebius, Hist. eccl. 4.26.4 (Dindorf 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-4).
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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.
4.26.5Dindorf 4:176–177
ἐν δὲ τῷ πρὸς τὸν αὐτοκράτορα βιβλίῳ τοιαῦτά τινα καθʼ ἡμῶν ἐπʼ αὐτοῦ γεγονέναι ἱστορεῖ “τὸ γὰρ οὐδεπώποτε γενόμενον, νῦν διώκεται τὸ τῶν θεοσεβῶν γένος, καινοῖς ἐλαυνόμενον δόγμασι κατὰ τὴν Ἀσίαν. οἱ γὰρ ἀναιδεῖς συκοφάνται καὶ τῶν ἀλλοτρίων ἐρασταὶ, τὴν ἐκ τῶν διαταγμάτων ἔχοντες ἀφορμὴν, φανερῶς λῃστεύουσι, νύκτωρ καὶ μεθʼ ἡμέραν διαρπάζοντες τοὺς μηδὲν ἀδικοῦντας.”
en de tǭ pros ton autokratora bibliǭ toiauta tina kathʼ hēmōn epʼ autou gegonenai historei “to gar oudepōpote genomenon, nyn diōketai to tōn theosebōn genos, kainois elaunomenon dogmasi kata tēn Asian. hoi gar anaideis sykophantai kai tōn allotriōn erastai, tēn ek tōn diatagmatōn echontes aphormēn, phanerōs lę̄steuousi, nyktōr kai methʼ hēmeran diarpazontes tous mēden adikountas.”
In the book to the emperor he relates that such things as these happened to us in his time: “For what has never before happened, the race of the godly is now persecuted, driven by new decrees throughout Asia. For shameless informers and lovers of others' property, taking occasion from the ordinances, openly plunder, robbing night and day those who do no wrong.”
Notes and citation
Summary: Melito (quoted): new decrees in Asia let informers plunder innocent Christians day and night.
- The quotation (4.26.5–11) is from Melito's Apology to Marcus Aurelius.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.26.5 (Dindorf 4:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-5).
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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.
4.26.6Dindorf 4:177
καὶ μεθʼ ἕτερά φησι “καὶ εἰ μὲν σοῦ κελεύσαντος ταῦτα πράττεται, ἔστω καλῶς γινόμενον. δίκαιος γὰρ βασιλεὺς οὐκ ἂν ἀδίκως βουλεύσαιτο πώποτε. καὶ ἡμεῖς ἡδέως φέρομεν τοῦ τοιούτου θανάτου τὸ γέρας. ταύτην δέ σοι μόνην προσφέρομεν δέησιν, ἵνα αὐτὸς πρότερον ἐπιγνοὺς τοὺς τῆς τοιαύτης φιλονεικίας ἐργάτας δικαίως κρίνειας, εἰ ἄξιοι θανάτου καὶ τιμωρίας ἢ σωτηρίας καὶ ἡσυχίας εἰσίν. εἰ δὲ καὶ παρὰ σοῦ μὴ εἴη ἡ βουλὴ αὕτη καὶ τὸ καινὸν τοῦτο διάταγμα, ὃ μηδὲ κατὰ βαρβάρων πρέπει πολεμίων, πολὺ μᾶλλον δεόμεθά σου μὴ περιιδεῖν ἡμᾶς ἐν τοιαύτῃ δημώδει λεηλασίᾳ.”
kai methʼ hetera phēsi “kai ei men sou keleusantos tauta prattetai, estō kalōs ginomenon. dikaios gar basileus ouk an adikōs bouleusaito pōpote. kai hēmeis hēdeōs pheromen tou toioutou thanatou to geras. tautēn de soi monēn prospheromen deēsin, hina autos proteron epignous tous tēs toiautēs philoneikias ergatas dikaiōs krineias, ei axioi thanatou kai timōrias ē sōtērias kai hēsychias eisin. ei de kai para sou mē eiē hē boulē hautē kai to kainon touto diatagma, ho mēde kata barbarōn prepei polemiōn, poly mallon deometha sou mē periidein hēmas en toiautę̄ dēmōdei leēlasią.”
And after other things he says: “If this is done at your command, let it be well done; for a just king would never plan unjustly, and we gladly bear the honour of such a death. But this one request we make of you, that you yourself first come to know the authors of such contention and judge justly whether they are worthy of death and punishment or of safety and quiet. But if this counsel and this new decree, which is not fitting even against barbarian enemies, is not from you, much more do we ask you not to overlook us in such public plundering.”
Notes and citation
Summary: Melito (quoted) asks the emperor to judge the case himself, and not to abandon Christians to plunder under a decree unfit even for enemies.
- Quotation from Melito, Apology.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 4.26.6 (Dindorf 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-6).
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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.
4.26.7Dindorf 4:177
τούτοις αὖθις ἐπιφέρει λέγων ἡ γὰρ καθʼ ἡμὰς φιλοσοφία πρότερον μὲν ἐν βαρβάροις ἤκμασεν, ἐπανθήσασα δὲ τοῖς σοῖς ἔθνεσι κατὰ τὴν Αὐγούστου τοῦ σοῦ προγόνου μεγάλην ἀρχὴν, ἐγενήθη μάλιστα τῇ σῇ βασιλείᾳ αἴσιον ἀγαθόν. ἔκτοτε γὰρ εἰς μέγα καὶ λαμπρὸν τὸ Ῥωμαίων ηὐξήθη κράτος, οὗ σὺ διάδοχος εὐκταῖος γέγονάς τε καὶ ἔσῃ μετὰ τοῦ παιδὸς, φυλάσσων τῆς βασιλείας τὴν σύντροφον καὶ συναρξαμένην Αὐγούστῳ φιλοσοφίαν, ἣν καὶ οἱ πρόγονοί σου πρὸς ταῖς ἄλλαις θρησκείαις ἐτίμησαν.
toutois authis epipherei legōn hē gar kathʼ hēmas philosophia proteron men en barbarois ēkmasen, epanthēsasa de tois sois ethnesi kata tēn Augoustou tou sou progonou megalēn archēn, egenēthē malista tę̄ sę̄ basileią aision agathon. ektote gar eis mega kai lampron to Rhōmaiōn ēuxēthē kratos, hou sy diadochos euktaios gegonas te kai esę̄ meta tou paidos, phylassōn tēs basileias tēn syntrophon kai synarxamenēn Augoustǭ philosophian, hēn kai hoi progonoi sou pros tais allais thrēskeiais etimēsan.
To this he adds again: “For our philosophy first flourished among barbarians, but, having blossomed among your nations in the great reign of your ancestor Augustus, it became especially an auspicious good for your empire. For from then the power of the Romans grew great and splendid, to which you have become, and with your son will be, the longed-for successor, if you guard the philosophy which was nurtured with the empire and began with Augustus, which your ancestors also honoured besides the other religions.
Notes and citation
Summary: Melito (quoted): Christianity, arising with Augustus, has brought blessing to the empire, which the emperor should protect.
- Quotation from Melito, Apology.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.26.7 (Dindorf 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-7).
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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.
4.26.8Dindorf 4:177–178
καὶ τοῦτο μέγιστον τεκμήριον τοῦ πρὸς ἀγαθοῦ τὸν καθʼ ἡμᾶς λόγον συνακμάσαι τῇ καλῶς ἀρξαμένῃ βασιλείᾳ, ἐκ τοῦ μηδὲν φαῦλον ἀπὸ τῆς Αὐγούστου ἀρχῆς ἀπαντῆσαι, ἀλλὰ τοὐναντίον ἅπαντα λαμπρὰ καὶ ἔνδοξα κατὰ τὰς “πάντων εὐχάς.
kai touto megiston tekmērion tou pros agathou ton kathʼ hēmas logon synakmasai tę̄ kalōs arxamenę̄ basileią, ek tou mēden phaulon apo tēs Augoustou archēs apantēsai, alla tounantion hapanta lampra kai endoxa kata tas “pantōn euchas.
And this is the greatest proof that our doctrine flourished for good together with the empire so happily begun: that nothing bad has befallen since the reign of Augustus, but on the contrary everything splendid and glorious, according to the prayers of all.
Notes and citation
Summary: Melito (quoted): since Augustus the empire has prospered, proving Christianity's good influence.
- Quotation from Melito, Apology.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.26.8 (Dindorf 4:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-8).
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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.
4.26.9Dindorf 4:178
μόνοι πάντων ἀναπεισθέντες ὑπο “τινων βασκάνων ἀνθρώπων τὸν καθʼ ἡμὰς ἐν διαβολῇ “καταστῆσαι λόγον ἠθέλησαν Νέρων καὶ Δομετιανὸς, “ἀφʼ ὧν καὶ τὸ τῆς συκοφαντίας ἀλόγῳ συνηθείᾳ “περὶ τοὺς τοιούτους ῥυῆναι συμβέβηκε ψεῦδος. “
monoi pantōn anapeisthentes hypo “tinōn baskanōn anthrōpōn ton kathʼ hēmas en diabolę̄ “katastēsai logon ēthelēsan Nerōn kai Dometianos, “aphʼ hōn kai to tēs sykophantias alogǭ synētheią “peri tous toioutous rhyēnai symbebēke pseudos. “
Alone of all, persuaded by certain malicious men, Nero and Domitian wished to bring our doctrine into disrepute, and from them it has come about that the falsehood of calumny about such people has flowed by unreasonable custom.
Notes and citation
Summary: Melito (quoted): only Nero and Domitian, misled by the malicious, slandered the faith.
- Quotation from Melito, Apology.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.26.9 (Dindorf 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-9).
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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.
4.26.10Dindorf 4:178
ἀλλὰ τὴν ἐκείνων ἄγνοιαν οἱ σοὶ εὐσεβεῖς πατέρες “ἐπηνωρθώσαντο, πολλάκις πολλοῖς ἐπιπλήξαντες “ἐγγράφως, ὅσοι περὶ τούτων νεωτερίσαι ἐτόλμησαν. “ἐν οἷς ὁ μὲν πάππος σου Ἀδριανὸς πολλοῖς μὲν καὶ “ἄλλοις, καὶ Φουνδανῷ δὲ τῷ ἀνθυπάτῳ, ἡγουμένῳ “δὲ τῆς Ἀσίας, γράφων φαίνεται, ὁ δὲ πατήρ σου, “καὶ σοῦ τὰ σύμπαντα διοικοῦντος αὐτῷ, ταῖς πόλεσι “περὶ τοῦ μηδὲν νεωτερίζειν περὶ ἡμῶν ἔγραψεν, “ἐν οἶς καὶ πρὸς Λαρισαίους καὶ πρὸς Θεσσα. “λονικεῖς καὶ Ἀθηναίους καὶ πρὸς πάντας Ἕλληνας. “
alla tēn ekeinōn agnoian hoi soi eusebeis pateres “epēnōrthōsanto, pollakis pollois epiplēxantes “engraphōs, hosoi peri toutōn neōterisai etolmēsan. “en hois ho men pappos sou Adrianos pollois men kai “allois, kai Phoundanǭ de tǭ anthypatǭ, hēgoumenǭ “de tēs Asias, graphōn phainetai, ho de patēr sou, “kai sou ta sympanta dioikountos autǭ, tais polesi “peri tou mēden neōterizein peri hēmōn egrapsen, “en ois kai pros Larisaious kai pros Thessa. “lonikeis kai Athēnaious kai pros pantas Hellēnas. “
But your pious fathers corrected their ignorance, often rebuking in writing many who dared to make innovations concerning them. Among them your grandfather Hadrian is seen writing to many others and to Fundanus the proconsul, governor of Asia; and your father, when you too were governing all things with him, wrote to the cities not to make innovations concerning us, among them to the Larissaeans, the Thessalonians, the Athenians, and all the Greeks.
Notes and citation
Summary: Melito (quoted): Hadrian and Antoninus wrote to governors and cities forbidding action against Christians.
- Quotation from Melito, Apology. Compare 4.9.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.26.10 (Dindorf 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-10).
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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.
4.26.11Dindorf 4:178
σὲ δὲ καὶ μᾶλλον περὶ τούτων τὴν αὐτὴν ἐκείνοις “ἔχοντα γνώμην, καὶ πολύ γε φιλανθρωποτέραν καὶ “φιλοσοφωτέραν, πεπείσμεθα πάντα πράσσειν ὅσα “σου δεόμεθα.”
se de kai mallon peri toutōn tēn autēn ekeinois “echonta gnōmēn, kai poly ge philanthrōpoteran kai “philosophōteran, pepeismetha panta prassein hosa “sou deometha.”
And we are persuaded that you, who hold the same opinion about these things as they, and one much more humane and philosophical, will do all that we ask of you.”
Notes and citation
Summary: Melito (quoted) trusts the philosopher-emperor to grant his request.
- Quotation from Melito, Apology.
Extrabiblical texts: Melito of Sardis, Melito Apology (Melito of Sardis (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.26.11 (Dindorf 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-11).
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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.
4.26.12Dindorf 4:178
ἀλλὰ ταῦτα μὲν ἐν τῷ δηλωθέντι “τέθειται λόγῳ. ἐν δὲ ταῖς γραφείσαις αὐτῷ “κλογαῖς ὁ αὐτὸς κατὰ τὸ προοίμιον αὐτὸ ἀρχόμενος “τῶν ὁμολογουμένων τῆς παλαιᾶς διαθήκης γραφῶν “ποιεῖται κατάλογον, ὃν καὶ ἀναγκαῖον ἐνταῦθα καταλέξαι. “
alla tauta men en tǭ dēlōthenti “tetheitai logǭ. en de tais grapheisais autǭ “klogais ho autos kata to prooimion auto archomenos “tōn homologoumenōn tēs palaias diathēkēs graphōn “poieitai katalogon, hon kai anankaion entautha katalexai. “
These things are set down in the discourse mentioned. And in the Extracts written by him, the same writer, at the very beginning of the preface, makes a list of the acknowledged Scriptures of the Old Testament, which it is necessary to set out here.
Notes and citation
Summary: Melito's Extracts begins with a list of the Old Testament books.
Extrabiblical texts: Melito of Sardis, Melito Extracts (Melito of Sardis (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.26.12 (Dindorf 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-12).
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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.
4.26.13Dindorf 4:178–179
γράφει δὲ οὕτως“ Μελίτων Ὀνησίμῳ τῷ “ἀδελφῷ χαίρειν ἐπειδὴ πολλάκις ἠξίωσας σπουδῇ “τῇ πρὸς τὸν λόγον χρώμενος γενέσθαι ἐκλογάς σοι “ ἔκ τε τοῦ νόμου καὶ τῶν προφητῶν περὶ τοῦ σωτῆ- “ ρος καὶ πάσης τῆς πίστεως ἡμῶν, ἔτι δὲ καὶ μαθεῖν “ τὴν τῶν παλαιῶν βιβλίων ἐβουλήθης ἀκρίβειαν, “ πόσα τὸν ἀριθμὸν καὶ ὁποῖα τὴν τάξιν εἶεν, ἐσπούδασα “τὸ τοιοῦτο πρᾶξαι, ἐπιστάμενός σου τὸ σπου- “ δαῖον περὶ τὴν πίστιν καὶ φιλομαθὲς περὶ τὸν λόγον, “ὅτι τε μάλιστα πάντων πόθῳ τῷ πρὸς θεὸν ταῦτα προκρίνεις, περὶ τῆς αἰωνίου σωτηρίας ἀγωνιξόμενος.
graphei de houtōs“ Melitōn Onēsimǭ tǭ “adelphǭ chairein epeidē pollakis ēxiōsas spoudę̄ “tę̄ pros ton logon chrōmenos genesthai eklogas soi “ ek te tou nomou kai tōn prophētōn peri tou sōtē- “ ros kai pasēs tēs pisteōs hēmōn, eti de kai mathein “ tēn tōn palaiōn bibliōn eboulēthēs akribeian, “ posa ton arithmon kai hopoia tēn taxin eien, espoudasa “to toiouto praxai, epistamenos sou to spou- “ daion peri tēn pistin kai philomathes peri ton logon, “hoti te malista pantōn pothǭ tǭ pros theon tauta prokrineis, peri tēs aiōniou sōtērias agōnixomenos.
He writes thus: “Melito to Onesimus his brother, greeting. Since you have often asked, in your zeal for the word, to have extracts made for you from the Law and the Prophets concerning the Saviour and all our faith, and since you wished also to learn the exact facts about the ancient books, how many they are in number and what is their order, I have been eager to do this, knowing your zeal for the faith and your love of learning concerning the word, and that above all, in your longing for God, you prefer these things, striving for eternal salvation.
Notes and citation
Summary: Melito (quoted) writes to Onesimus, who asked for extracts about the Saviour and for the number and order of the Old Testament books.
- The quotation (4.26.13–14) is from Melito, Extracts, preface.
Extrabiblical texts: Melito of Sardis, Melito Extracts (Melito of Sardis (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.26.13 (Dindorf 4:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-13).
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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.
4.26.14Dindorf 4:179
ἀνελθὼν οὖν εἰς τὴν ἀνατολὴν, καὶ ἕως τοῦ τόπου γενόμενος ἔνθα ἐκηρύχθη καὶ ἐπράχθη, καὶ ἀκριβῶς μαθὼν τὰ τῆς παλαιᾶς διαθήκης βιβλία, ὑποτάξας ἔπεμψά σοι· ὧν ἐστὶ τὰ ὐνόματα· Μωυσέως πέντε, Γένεσις, Ἔξοδος, Ἀριθμοὶ, Λευιτικὸν, Δευτερονόμιον. Ἰησοῦς Ναυῆ, Κρι- ‘ταὶ, Ῥούθ· Βασιλειῶν τέσσαρα, Παραλειπομένων “ δύο. Ψαλμῶν Δαβὶδ, Σολομῶνος Παροιμίαι, ἣ καὶ Σοφία, Ἐκκλησιαστὴς, Ἀισμα Ἀισμάτων, Ἰώβ. Προφητῶν, Ἡσαΐου, Ἱερεμίου· τῶν δώδεκα ἐν μονοβίβλῳ· Δανιὴν, Ἰεξεκιὴλ, Ἔσδρας. ἐξ ὧν καὶ τὰς ἐκλογὰς ἐποιησάμην, εἰς ἕξ βιβλία διελών.” καὶ τὰ μὲν τοῦ Μελίτωνος τοσαῦτα.
anelthōn oun eis tēn anatolēn, kai heōs tou topou genomenos entha ekērychthē kai eprachthē, kai akribōs mathōn ta tēs palaias diathēkēs biblia, hypotaxas epempsa soi; hōn esti ta ynomata; Mōyseōs pente, Genesis, Exodos, Arithmoi, Leuitikon, Deuteronomion. Iēsous Nauē, Kri- ‘tai, Rhouth; Basileiōn tessara, Paraleipomenōn “ dyo. Psalmōn Dabid, Solomōnos Paroimiai, hē kai Sophia, Ekklēsiastēs, Aisma Aismatōn, Iōb. Prophētōn, Hēsaïou, Hieremiou; tōn dōdeka en monobiblǭ; Daniēn, Iexekiēl, Esdras. ex hōn kai tas eklogas epoiēsamēn, eis hex biblia dielōn.” kai ta men tou Melitōnos tosauta.
So having gone up to the East, and having come to the place where these things were proclaimed and done, and having learned accurately the books of the Old Testament, I have set them down and sent them to you. Their names are these: of Moses five, Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Joshua son of Nun, Judges, Ruth; four of Kingdoms, two of Chronicles; the Psalms of David, the Proverbs of Solomon, which is also Wisdom, Ecclesiastes, Song of Songs, Job; of the Prophets, Isaiah, Jeremiah, the Twelve in one book, Daniel, Ezekiel, Ezra. From these I have made the extracts, dividing them into six books.” So much for Melito.
Notes and citation
Summary: Melito (quoted), after a journey to Palestine, lists the Old Testament books, which match the Hebrew canon but for Esther's absence.
- Quotation from Melito, Extracts, preface. The earliest Christian list of Old Testament books; Esther is absent, and “Ezra” probably includes Nehemiah. “Which is also Wisdom” refers to Proverbs. The digital text has Δανιὴν and Ἰεξεκιὴλ for Δανιήλ and Ἰεζεκιήλ.
Extrabiblical texts: Melito of Sardis, Melito Extracts (Melito of Sardis (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.26.14 (Dindorf 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-26-14).
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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.
Church 4, chapter 27
4.27.1Dindorf 4:179
Τοῦ δὲ Ἀπολιναρίου πολλῶν παρὰ πολλοῖς σωζομένων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶ τάδε· λόγος ὁ πρὸς τὸν εἰρημένον βασιλέα, καὶ πρὸς Ἕλληνας συγγράμματα πέντε, καὶ περὶ ἀληθείας πρῶτον καὶ δεύτερον, καὶ πρὸς Ἰουδαίους πρῶτον καὶ δεύτερον, καὶ ἃ μετὰ ταῦτα συνέγραψε κατὰ τῆς τῶν Φρυγῶν αἱρέσεως μετʼ οὐ πολὺν καινοτομηθείσης χρόνον, τότε γε μὴν ὥσπερ ἐκφύειν ἀρχομένης,, ἔτι τοῦ Μοντανοῦ ἅμα ταῖς αὐτοῦ ψευδοπροφήτισιν ἀρχὰς τῆς παρεκτροπῆς ποιουμένου.
Tou de Apolinariou pollōn para pollois sōzomenōn ta eis hēmas elthonta esti tade; logos ho pros ton eirēmenon basilea, kai pros Hellēnas syngrammata pente, kai peri alētheias prōton kai deuteron, kai pros Ioudaious prōton kai deuteron, kai ha meta tauta synegrapse kata tēs tōn Phrygōn haireseōs metʼ ou polyn kainotomētheisēs chronon, tote ge mēn hōsper ekphyein archomenēs,, eti tou Montanou hama tais autou pseudoprophētisin archas tēs parektropēs poioumenou.
Of Apolinarius, whose many works are preserved by many, those that have come to us are these: the discourse to the emperor mentioned; five books Against the Greeks; On Truth, books one and two; Against the Jews, books one and two; and what he afterwards wrote against the heresy of the Phrygians, which was newly introduced not long after, but was then just beginning to sprout, while Montanus with his false prophetesses was making the beginnings of his deviation.
Notes and citation
Summary: Apolinarius wrote an apology, books against Greeks and Jews, On Truth, and works against the newly rising Montanist heresy.
- “The heresy of the Phrygians” is Montanism.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.27.1 (Dindorf 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-27-1).
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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 28
4.28.1Dindorf 4:179–180
Καὶ Μουσανοῦ δὲ, ὃν ἐν τοῖς φθάσασι κατελέξαμεν, φέρεταί τις ἐπιστρεπτικώτατος λόγος πρός τινας αὐτῷ γραφεὶς ἀδελφοὺς, ἀποκλίναντας ἐπὶ τὴν τῶν λεγομένων Ἐγκρατητῶν αἵρεσιν, ἄρτι τότε φύειν ἀρχομένην, ξένην τε καὶ φθοριμαίαν ψευδοδοξίαν εἰσάγουσαν τῷ βίῳ, ἡς παρεκτροπῆς ἀρχηγὸν καταστῆναι Τατιανὸν λόγος ἔχει·
Kai Mousanou de, hon en tois phthasasi katelexamen, pheretai tis epistreptikōtatos logos pros tinas autǭ grapheis adelphous, apoklinantas epi tēn tōn legomenōn Enkratētōn hairesin, arti tote phyein archomenēn, xenēn te kai phthorimaian pseudodoxian eisagousan tǭ biǭ, hēs parektropēs archēgon katastēnai Tatianon logos echei;
Of Musanus too, whom we listed among those mentioned earlier, a most persuasive discourse is extant, written by him to certain brothers who had inclined to the heresy of the so-called Encratites, which was then just beginning to sprout and was introducing a strange and corrupting false doctrine into life; the account holds that Tatian was the founder of this deviation.
Notes and citation
Summary: Musanus wrote to recall brothers drawn to the new Encratite heresy, said to have been founded by Tatian.
- Encratites (“the self-controlled”) rejected marriage, meat, and wine.
Cite (SBL): Eusebius, Hist. eccl. 4.28.1 (Dindorf 4:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-28-1).
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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 29
4.29.1Dindorf 4:180
οὑ μικρῷ πρόσθεν τὰς περὶ τοῦ θαυμασίου Ἰουστίνου παρατεθείμεθα λέξεις, μαθητὴν αὐ τὸν ἱστοροῦντες τοῦ μάρτυρος. δηλοῖ δὲ Εἰρήναιος ἐν τῷ πρώτῳ τῶν πρὸς τὰς αἱρέσεις, ὁμοῦ τά τε περὶ αὐτοῦ καὶ τῆς κατʼ αὐτὸν αἱρέσεως οὕτω γράφων
hou mikrǭ prosthen tas peri tou thaumasiou Ioustinou paratetheimetha lexeis, mathētēn au ton historountes tou martyros. dēloi de Eirēnaios en tǭ prōtǭ tōn pros tas haireseis, homou ta te peri autou kai tēs katʼ auton haireseōs houtō graphōn
We quoted his words a little earlier about the wonderful Justin, relating that he was a disciple of the martyr. Irenaeus shows, in the first book Against Heresies, both what concerns him and his heresy, writing thus:
Notes and citation
Summary: Tatian, Justin's disciple, is described by Irenaeus.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.28.1 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.29.1 (Dindorf 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-1).
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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.
4.29.2Dindorf 4:180
“ἀπὸ Σατορνίνου καὶ Μαρκίωνος οἱ καλούμενοι Εγκρατεῖς ἀγαμίαν ἐκήρυξαν, ἀθετοῦντες τὴν ἀρχαίαν πλάσιν τοῦ θεοῦ, καὶ ἠρέμα κατηγοροῦντες τοῦ ἄρρεν καὶ θῆλυ εἰς γένεσιν ἀνθρώπων πεποιηκότος· καὶ τῶν λεγομένων παρʼ αὐτοῖς ἐμψύχων ἀποχὴν εἰσηγήσαντο, ἀχαριστοῦντες τῷ πάντα πεποιηκότι θεῷ· ἀντιλέγουσί τε τῇ τοῦ πρωτοπλάστου σωτηρίᾳ
“apo Satorninou kai Markiōnos hoi kaloumenoi Enkrateis agamian ekēryxan, athetountes tēn archaian plasin tou theou, kai ērema katēgorountes tou arren kai thēly eis genesin anthrōpōn pepoiēkotos; kai tōn legomenōn parʼ autois empsychōn apochēn eisēgēsanto, acharistountes tǭ panta pepoiēkoti theǭ; antilegousi te tę̄ tou prōtoplastou sōtērią
“From Saturninus and Marcion those called Encratites preached abstinence from marriage, setting aside the original creation of God and tacitly accusing him who made male and female for the generation of men; and they introduced abstinence from what they call animate things, being ungrateful to God who made all things; and they deny the salvation of the first-formed man.
Gen 1:27 (allusion, high confidence) · 1 Tim 4:3 (echo, medium confidence)
Notes and citation
Summary: Irenaeus (quoted): the Encratites rejected marriage, implicitly accusing the Creator of male and female, abstained from meat, and denied Adam's salvation.
- The quotation (4.29.2–3) is Irenaeus, Haer. 1.28.1. Allusions to Gen 1:27 and 1 Tim 4:3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.28.1 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.29.2 (Dindorf 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-2).
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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.
4.29.3Dindorf 4:180
καὶ τοῦτο νῦν ἐξηυρέθη παρʼ αὐτοῖς, Τατιανοῦ τινος πρώτως ταύτην εἰσενέγκαντος τὴν βλασφημίαν, ὃς Ἰουστίνου ἀκροατὴς γεγονὼς, ἐφʼ ὅσον μὲν συνῆν ἐκείνῳ, οὐδὲν ἐξέφηνε τοιοῦτον, μετὰ δὲ τὴν ἐκείνου μαρτυρίαν ἀποστὰς τῆς ἐκκλησίας, οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς ὡς διαφέρων τῶν λοιπῶν, ἴδιον χαρακτῆρα διδασκαλείου συνεστήσατο, αἰῶνάς τινας ἀοράτους ὁμοίως τοῖς ἀπὸ Οὐαλεντίνου μυθολογήσας, τὸν γάμον τε φθορὰν καὶ πορνείαν παραπλησίως Μαρκίωνι καὶ Σατορνίνῳ ἀναγορεύσας, τῇ δὲ τοῦ Ἀδὰμ σωτηρίᾳ παρʼ ἑαυτοῦ τὴν αἰτιολογίαν ποιησάμενος.
kai touto nyn exēurethē parʼ autois, Tatianou tinos prōtōs tautēn eisenenkantos tēn blasphēmian, hos Ioustinou akroatēs gegonōs, ephʼ hoson men synēn ekeinǭ, ouden exephēne toiouton, meta de tēn ekeinou martyrian apostas tēs ekklēsias, oiēmati didaskalou epartheis kai typhōtheis hōs diapherōn tōn loipōn, idion charaktēra didaskaleiou synestēsato, aiōnas tinas aoratous homoiōs tois apo Oualentinou mythologēsas, ton gamon te phthoran kai porneian paraplēsiōs Markiōni kai Satorninǭ anagoreusas, tę̄ de tou Adam sōtērią parʼ heautou tēn aitiologian poiēsamenos.
And this has now been devised among them, a certain Tatian first introducing this blasphemy. He had been a hearer of Justin, and as long as he was with him he showed nothing of the kind; but after Justin's martyrdom he departed from the church, and, elated and puffed up by the conceit of being a teacher, as though he were superior to the rest, he established his own type of school, telling myths of certain invisible Aeons like those from Valentinus, declaring marriage to be corruption and sexual immorality, similarly to Marcion and Saturninus, and making his own case against the salvation of Adam.”
Notes and citation
Summary: Irenaeus (quoted): Tatian, after Justin's martyrdom, left the church, taught Valentinian-like Aeons, called marriage corruption and immorality, and denied Adam's salvation.
- Quotation from Irenaeus, Haer. 1.28.1. πορνεία is rendered “sexual immorality”: Tatian is reported to have classed marriage itself as such.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.28.1 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 4.29.3 (Dindorf 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-3).
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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.
4.29.4Dindorf 4:180
ταῦτα μὲν ὁ Εἰρήναιος τότε· σμικρῷ δὲ ὕστερον Σεουῆρός τις τοὔνομα κρατύνας τὴν προδεδηλωμένην αἵρεσιν αἴτιος τοῖς ἐξ αὐτῆς ὡρμημένοις τῆς ἀπʼ αὐτοῦ παρηγμένης Σεουηριανῶν προσηγορίας γέγονε.
tauta men ho Eirēnaios tote; smikrǭ de hysteron Seouēros tis tounoma kratynas tēn prodedēlōmenēn hairesin aitios tois ex autēs hōrmēmenois tēs apʼ autou parēgmenēs Seouērianōn prosēgorias gegone.
So Irenaeus at that time. A little later a certain man named Severus strengthened the heresy mentioned before, and became the reason why those who started from it received the name of Severians, derived from him.
Notes and citation
Summary: Later one Severus strengthened the heresy, and its followers were called Severians.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.29.4 (Dindorf 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-4).
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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.
4.29.5Dindorf 4:180–181
χρῶνται μὲν οὐν οὑτοι νόμῳ καὶ προφήταις καὶ εὐαγγελίοις, ἰδίως ἑρμηνεύοντες τῶν ἱερῶν τὰ νοήματα γραφῶν· βλασφημοῦντες δὲ Παῦλον τὸν ἀπόστολον ἀθετοῦσιν αὐτοῦ τὰς ἐπιστολὰς, μηδὲ τὰς Πράξεις τῶν ἀποστόλων καταδεχόμενοι.
chrōntai men oun houtoi nomǭ kai prophētais kai euangeliois, idiōs hermēneuontes tōn hierōn ta noēmata graphōn; blasphēmountes de Paulon ton apostolon athetousin autou tas epistolas, mēde tas Praxeis tōn apostolōn katadechomenoi.
These use the Law, the Prophets, and the Gospels, interpreting the meaning of the sacred Scriptures in their own way; but they blaspheme Paul the apostle and reject his letters, nor do they accept the Acts of the Apostles.
Notes and citation
Summary: The Severians use the Law, Prophets, and Gospels, but reject Paul and Acts.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.29.5 (Dindorf 4:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-5).
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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.
4.29.6Dindorf 4:181
ὁ μέντοι γε πρότερος αὐτῶν ἀρχηγὸς ὁ Τατιανὸς συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδʼ ὅπως τῶν εὐαγγελίων συνθεὶς τὸ διὰ τεσσάρων τοῦτο προσωνόμασεν, ὃ καὶ παρά τισιν εἰσέτι νῦν φέρεται. τοῦ δὲ ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνὰς, ὡς ἐπιδιορθούμενον αὐτῶν τὴν τῆς φράσεως σύνταξιν.
ho mentoi ge proteros autōn archēgos ho Tatianos synapheian tina kai synagōgēn ouk oidʼ hopōs tōn euangeliōn syntheis to dia tessarōn touto prosōnomasen, ho kai para tisin eiseti nyn pheretai. tou de apostolou phasi tolmēsai tinas auton metaphrasai phōnas, hōs epidiorthoumenon autōn tēn tēs phraseōs syntaxin.
Their earlier founder, Tatian, composed a sort of combination and collection of the Gospels, I know not how, and gave it the name Diatessaron, which is still extant among some. And they say that he dared to paraphrase some words of the apostle, as though correcting their style of expression.
Notes and citation
Summary: Tatian compiled the Diatessaron, a harmony of the four Gospels, and is said to have rephrased some of Paul's words.
- Diatessaron means “through four”; it was widely used in the Syriac church.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 4.29.6 (Dindorf 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-6).
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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.
4.29.7Dindorf 4:181
καταλέλοιπε δὲ οὗτος πολύ τι πλῆθος συγγραμμάτων, ὧν μάλιστα παρὰ πολλοῖς μνημονεύεται διαβόητος αὐτοῦ λόγος ὁ πρὸς Ἕλληνας, ἐν ᾧ τῶν ἀνέκαθεν χρόνων μνημονεύσας τῶν παρʼ Ἕλλησιν εὐδοκίμων ἁπάντων προγενέστερον Μωυσέα τε καὶ τοὺς Ἑβραίων προφήτας ἀπέφηνεν, ὃς δὴ καὶ δοκεῖ τῶν συγγραμμάτων ἁπάντων αὐτοῦ κάλλιστός τε καὶ ὠφελιμώτατος ὑπάρχειν. καὶ τὰ μὲν κατὰ τούσδε τοιαῦτα ἦν.
kataleloipe de houtos poly ti plēthos syngrammatōn, hōn malista para pollois mnēmoneuetai diaboētos autou logos ho pros Hellēnas, en hǭ tōn anekathen chronōn mnēmoneusas tōn parʼ Hellēsin eudokimōn hapantōn progenesteron Mōysea te kai tous Hebraiōn prophētas apephēnen, hos dē kai dokei tōn syngrammatōn hapantōn autou kallistos te kai ōphelimōtatos hyparchein. kai ta men kata tousde toiauta ēn.
He left a great multitude of writings, of which the one most remembered by many is his famous discourse Against the Greeks, in which, recalling the ancient times, he showed that Moses and the prophets of the Hebrews were earlier than all who were renowned among the Greeks; it seems indeed to be the finest and most useful of all his writings. Such were the affairs of these men.
Notes and citation
Summary: Tatian's best work is his Oration to the Greeks, which shows Moses and the prophets older than all Greek sages.
- Compare Tatian, Or. 31, 36–41.
Extrabiblical texts: Tatian, Or. Graec. 31 (Oration to the Greeks; allusion)
Cite (SBL): Eusebius, Hist. eccl. 4.29.7 (Dindorf 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-29-7).
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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.
Church 4, chapter 30
4.30.1Dindorf 4:181
Ἐπὶ δὲ τῆς αὐτῆς βασιλείας πληθουσῶν τῶν αἱρέσεων ἐπὶ τῆς μέσης τῶν ποταμῶν Βαρδησάνης, ἱκανώτατός τις ἀνὴρ, ἔν τε τῇ Σύρων φωνῇ διαλεκτικώτατος, πρὸς τοὺς κατὰ Μαρκίωνα καί τινας ἑτέρους διαφόρων προϊσταμένους δογμάτων διαλόγους συστησάμενος, τῇ οἰκείᾳ παρέδωκε γλώττῃ τε καὶ γραφῇ, μετὰ καὶ πλείστων ἑτέρων αὐτοῦ συγγραμμάτων· οὓς οἱ γνώριμοι (πλεῖστοι δὲ ἠσαν αὐτῷ δυνατῶς τῷ λόγῳ παρισταμένῳ) ἐπὶ τὴν Ἑλλήνων ἀπὸ τῆς Σύρων μεταβεβλήκασι φωνῆς
Epi de tēs autēs basileias plēthousōn tōn haireseōn epi tēs mesēs tōn potamōn Bardēsanēs, hikanōtatos tis anēr, en te tę̄ Syrōn phōnę̄ dialektikōtatos, pros tous kata Markiōna kai tinas heterous diaphorōn proïstamenous dogmatōn dialogous systēsamenos, tę̄ oikeią paredōke glōttę̄ te kai graphę̄, meta kai pleistōn heterōn autou syngrammatōn; hous hoi gnōrimoi (pleistoi de ēsan autǭ dynatōs tǭ logǭ paristamenǭ) epi tēn Hellēnōn apo tēs Syrōn metabeblēkasi phōnēs
In the same reign, when heresies were multiplying in the region between the rivers, Bardesanes, a most able man and most skilled in dialectic in the Syriac language, composed dialogues against the followers of Marcion and some others who led various doctrines, and committed them to writing in his own language, together with very many other writings of his; and his acquaintances (and he had very many, since he stood forth powerfully in argument) translated them from the Syriac into Greek.
Notes and citation
Summary: In Mesopotamia Bardesanes wrote Syriac dialogues against Marcion and others, later translated into Greek.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 4.30.1 (Dindorf 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-30-1).
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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.
4.30.2Dindorf 4:181
ἐν οἷς ἐστι καὶ ὁ πρὸς Ἀντωνῖνον ἱκανώτατος αὐτοῦ περὶ εἱμαρμένης διάλογος, ὅσα τε ἄλλα φασὶν αὐτὸν προφάσει τοῦ τότε διωγμοῦ συγγράψαι.
en hois esti kai ho pros Antōninon hikanōtatos autou peri heimarmenēs dialogos, hosa te alla phasin auton prophasei tou tote diōgmou syngrapsai.
Among these is his most able dialogue On Fate addressed to Antoninus, and whatever other works they say he wrote on the occasion of the persecution of that time.
Notes and citation
Summary: His works include a dialogue On Fate addressed to Antoninus.
- The Book of the Laws of the Countries, written by Bardesanes's disciple, may preserve the substance of On Fate.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 4.30.2 (Dindorf 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-30-2).
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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.
4.30.3Dindorf 4:181–182
ἦν δʼ ἄρα οὗτος πρότερον τῆς κατὰ Οὐαλεντῖνον σχολῆς, καταγνοὺς δὲ ταύτης, πλεῖστά τε τῆς κατὰ τοῦτον μυθοποιίας ἀπελέγξας, ἐδόκει μέν πως αὐτὸς ἑαυτῷ ἐπὶ τὴν ὀρθοτέραν γνώμην μετατεθεῖσθαι, οὐ μὴν παντελῶς γε ἀπερρύψατο τὸν τῆς παλαιᾶς αἱρέσεως ῥύπον. ἐν τούτῳ γε μὴν καὶ ὁ τῆς ῾Ρωμαίων ἐκκλησίας ἐπίσκοπος Σωτὴρ τελευτᾷ.
ēn dʼ ara houtos proteron tēs kata Oualentinon scholēs, katagnous de tautēs, pleista te tēs kata touton mythopoiias apelenxas, edokei men pōs autos heautǭ epi tēn orthoteran gnōmēn metatetheisthai, ou mēn pantelōs ge aperrypsato ton tēs palaias haireseōs rhypon. en toutǭ ge mēn kai ho tēs ῾Rōmaiōn ekklēsias episkopos Sōtēr teleutą.
He had formerly belonged to the school of Valentinus, but having condemned it and refuted very many of its myths, he seemed to himself to have changed to a more correct opinion; yet he did not entirely wash off the filth of his old heresy. At this time also Soter, bishop of the church of the Romans, died.
Notes and citation
Summary: Bardesanes left the Valentinians but never fully shed their errors; Soter of Rome died at this time.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 4.30.3 (Dindorf 4:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-4-30-3).
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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 5, chapter 0
5.0.1Dindorf 4:182
[Προοίμιον.] Ὁ μὲν οὖν τῆς ῾Ρωμαίων ἐκκλησίας ἐπίσκοπος Σωτὴρ ἐπὶ ὄγδοον ἔτος ἡγησάμενος τελευτᾷ τὸν βίον. τοῦτον δωδέκατος ἀπὸ τῶν ἀποστόλων Ἐλεύθερος διαδέχεται· ἔτος δʼ ἦν ἑπτακαιδέκατον αὐτοκράτορος Ἀντωνίνου Οὐήρου, ἐν ᾧ κατά τινα μέρη τῆς γῆς σφοδρότερον ἀναρριπισθέντος τοῦ καθʼ ἡμῶν διωγμοῦ ἐξ ἐπιθέσεως τῶν κατὰ πόλεις δήμων μυριάδας μαρτύρων ἀνὰ τὴν οἰκουμένην διαπρέψαι, στοχασμῷ λαβεῖν ἔνεστιν ἀπὸ τῶν καθʼ ἓν ἔθνος συμβεβηκότων, ἃ καὶ γραφῇ τοῖς μετέπειτα παραδοθῆναι, ἀλήστου μνήμης ὡς ἀληθῶς ἐπάξια ὄντα, συμβέβηκε.
[Prooimion.] Ho men oun tēs ῾Rōmaiōn ekklēsias episkopos Sōtēr epi ogdoon etos hēgēsamenos teleutą ton bion. touton dōdekatos apo tōn apostolōn Eleutheros diadechetai; etos dʼ ēn heptakaidekaton autokratoros Antōninou Ouērou, en hǭ kata tina merē tēs gēs sphodroteron anarripisthentos tou kathʼ hēmōn diōgmou ex epitheseōs tōn kata poleis dēmōn myriadas martyrōn ana tēn oikoumenēn diaprepsai, stochasmǭ labein enestin apo tōn kathʼ hen ethnos symbebēkotōn, ha kai graphę̄ tois metepeita paradothēnai, alēstou mnēmēs hōs alēthōs epaxia onta, symbebēke.
Soter, bishop of the church of the Romans, died after presiding for eight years. He was succeeded by Eleutherus, the twelfth from the apostles. It was the seventeenth year of the emperor Antoninus Verus, in which, in certain parts of the world, the persecution against us was fanned up more violently through the attacks of the populace in the various cities; and one may infer from what happened in a single nation that tens of thousands of martyrs distinguished themselves throughout the world. These events, truly worthy of undying remembrance, happened to be handed down in writing to those who came after.
Notes and citation
Summary: Eusebius dates Book 5 by the succession of Eleutherus at Rome and the renewed popular persecution under Marcus Aurelius, which produced countless martyrs.
- “Antoninus Verus” is Marcus Aurelius; his seventeenth year is AD 177.
Topics: Persecution, Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.0.1 (Dindorf 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-5-0-1).
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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.
5.0.2Dindorf 4:182
τῆς μὲν οὖν περὶ τούτων ἐντελεστάτης ὑφηγήσεως τὸ πᾶν σύγγραμμα τῇ τῶν μαρτύρων ἡμῖν κατατέτακται συναγωγῇ, οὐχ ἱστορικὴν αὐτὸ μόνον, ἀλλὰ καὶ διδασκαλικὴν περιέχον διήγησιν. ὁπόσα γέ τοι τῆς παρούσης ἔχοιτο πραγματείας, ταῦτʼ ἐπὶ τοῦ παρόντος ἀναλεξάμενος παραθήσομαι.
tēs men oun peri toutōn entelestatēs hyphēgēseōs to pan syngramma tę̄ tōn martyrōn hēmin katatetaktai synagōgę̄, ouch historikēn auto monon, alla kai didaskalikēn periechon diēgēsin. hoposa ge toi tēs parousēs echoito pragmateias, tautʼ epi tou parontos analexamenos parathēsomai.
The complete account of these things has been set down by us in our collection of the martyrs, which contains not only a historical but also an instructive narrative. But whatever bears on the present work I shall now select and set out.
Notes and citation
Summary: Eusebius refers readers to his fuller collection of martyr accounts and promises to select what belongs here.
- Eusebius's “collection of the martyrs” (a collection of ancient martyrdoms) is lost.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 5.0.2 (Dindorf 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-5-0-2).
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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.
5.0.3Dindorf 4:182–183
ἄλλοι μὲν οὖν ἱστορικὰς ποιούμενοι διηγήσεις πάντως ἂν παρέδωκαν τῇ γραφῇ πολέμων νίκας, καὶ τρόπαια κατʼ ἐχθρῶν, στρατηγῶν τε ἀριστείας, καὶ ὁπλιτῶν ἀνδραγαθίας, αἵματι καὶ μυρίοις φόνοις παίδων καὶ πατρίδος καὶ τῆς ἄλλης ἕνεκεν περιου- σίας μιανθέντων.
alloi men oun historikas poioumenoi diēgēseis pantōs an paredōkan tę̄ graphę̄ polemōn nikas, kai tropaia katʼ echthrōn, stratēgōn te aristeias, kai hoplitōn andragathias, haimati kai myriois phonois paidōn kai patridos kai tēs allēs heneken periou- sias mianthentōn.
Other writers of historical narratives would certainly have handed down in writing victories in war and trophies over enemies, the exploits of generals and the valour of soldiers, men stained with blood and countless slaughters for the sake of children and country and other possessions.
Notes and citation
Summary: Ordinary historians record wars, victories, and bloodshed for country and property.
Cite (SBL): Eusebius, Hist. eccl. 5.0.3 (Dindorf 4:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-5-0-3).
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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.
5.0.4Dindorf 4:183
ὁ δέ γε περὶ τοῦ καθʼ ἡμὰς πολιτεύματος διηγηματικὸς ἡμῖν λόγος τοὺς ὑπὲρ αὐτῆς τῆς κατὰ ψυχὴν εἰρήνης εἰρηνικωτάτους πολέμους, καὶ τοὺς ἐν τούτοις ὑπὲρ ἀληθείας μᾶλλον ἢ πατρίδος, καὶ μᾶλλον ὑπὲρ εὐσεβείας ἢ τῶν φιλτάτων ἀνδρισαμένους αἰωνίαις ἀναγράψεται στήλαις, τῶν εὐσεβείας ἀθλητῶν τὰς ἐνστάσεις, καὶ τὰς πολυτλήτους ἀνδρείας, τρόπαιά τε τὰ κατὰ δαιμόνων, καὶ νίκας τὰς κατὰ τῶν ἀοράτων ἀντιπάλων, καὶ τοὺς ἐπὶ πᾶσι τούτοις στεφάνους εἰς αἰώνιον μνήμην ἀνακηρύττων.
ho de ge peri tou kathʼ hēmas politeumatos diēgēmatikos hēmin logos tous hyper autēs tēs kata psychēn eirēnēs eirēnikōtatous polemous, kai tous en toutois hyper alētheias mallon ē patridos, kai mallon hyper eusebeias ē tōn philtatōn andrisamenous aiōniais anagrapsetai stēlais, tōn eusebeias athlētōn tas enstaseis, kai tas polytlētous andreias, tropaia te ta kata daimonōn, kai nikas tas kata tōn aoratōn antipalōn, kai tous epi pasi toutois stephanous eis aiōnion mnēmēn anakēryttōn.
But our narrative of the commonwealth that is ours will inscribe on everlasting monuments the most peaceful wars, fought for the very peace of the soul, and those who in them showed courage for truth rather than for country, and for piety rather than for their dearest ones; it will proclaim for eternal remembrance the steadfastness of the athletes of piety, their much-enduring courage, their trophies over demons, their victories over invisible adversaries, and the crowns won for all these.
Notes and citation
Summary: Eusebius's history instead celebrates the spiritual warfare of the martyrs and their victories over demons.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 5.0.4 (Dindorf 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/4-18-1/#p-5-0-4).
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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.