Church History 5.24.1–6.4.3
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 5, chapter 24
5.24.1Dindorf 4:230
τῶν δὲ ἐπὶ τῆς Ἀσίας ἐπισκόπων, τὸ πάλαι πρότερον αὐτοῖς παραδοθὲν διαφυλάττειν ἔθος χρῆναι διισχυριζομένων, ἡγεῖτο Πολυκράτης, ὃς καὶ αὐτὸς ἐν ᾗ πρὸς Βίκτορα καὶ τὴν ῾Ρωμαίων ἐκκλησίαν διετυπώσατο γραφῇ τὴν εἰς αὐτὸν ἐλθοῦσαν παράδοσιν ἐκτέθειται διὰ τούτων
tōn de epi tēs Asias episkopōn, to palai proteron autois paradothen diaphylattein ethos chrēnai diischyrizomenōn, hēgeito Polykratēs, hos kai autos en hę̄ pros Biktora kai tēn ῾Rōmaiōn ekklēsian dietypōsato graphę̄ tēn eis auton elthousan paradosin ektetheitai dia toutōn
But the bishops in Asia, insisting that they must keep the custom handed down to them from of old, were led by Polycrates, who himself, in the letter he addressed to Victor and the church of the Romans, set out the tradition that had come down to him in these words:
Notes and citation
Summary: The Asian bishops, led by Polycrates of Ephesus, defended their older custom in a letter to Victor.
Topics: Church office, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.1 (Dindorf 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.2Dindorf 4:230
“ἡμεῖς οὖν ἀρρᾳδιούργητον ἄγομεν τὴν ἡμέραν, “μήτε προστιθέντες μήτε ἀφαιρούμενοι. καὶ γὰρ “κατὰ τὴν Ἀσίαν μεγάλα στοιχεῖα κεκοίμηται, ἅτινα “ἀναστήσεται τῇ ἡμέρᾳ τῆς παρουσίας τοῦ κυρίου, “ἐν ᾗ ἔρχεται μετὰ δόξης ἐξ οὐρανῶν, καὶ ἀναστήσει “πάντας τοὺς ἁγίους, Φίλιππον τὸν τῶν δώδεκα ἀπο- “στόλων, ὃς κεκοίμηται Ἱεραπόλει, καὶ δύο θυγα- “τέρες αὐτοῦ γεγηρακυῖαι παρθένοι, καὶ ἡ ἑτέρα “αὐτοῦ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη, “ἣ ἐν Ἐφέσῳ ἀναπαύεται·
“hēmeis oun arrądiourgēton agomen tēn hēmeran, “mēte prostithentes mēte aphairoumenoi. kai gar “kata tēn Asian megala stoicheia kekoimētai, hatina “anastēsetai tę̄ hēmerą tēs parousias tou kyriou, “en hę̄ erchetai meta doxēs ex ouranōn, kai anastēsei “pantas tous hagious, Philippon ton tōn dōdeka apo- “stolōn, hos kekoimētai Hierapolei, kai dyo thyga- “teres autou gegērakuiai parthenoi, kai hē hetera “autou thygatēr en hagiǭ pneumati politeusamenē, “hē en Ephesǭ anapauetai;
“We, then, keep the day without tampering, neither adding nor taking away. For in Asia too great luminaries have fallen asleep, who will rise again on the day of the Lord's coming, when he comes with glory from heaven and will raise up all the saints: Philip, one of the twelve apostles, who has fallen asleep in Hierapolis, and two of his daughters who grew old as virgins, and his other daughter, who lived in the Holy Spirit and rests at Ephesus;
Acts 21:9 (allusion, medium confidence)
Notes and citation
Summary: Polycrates: Asia's great dead, including the apostle Philip and his daughters, await the resurrection.
- Quotation from Polycrates of Ephesus, Letter to Victor (to 5.24.8). Polycrates seems to confuse the apostle Philip with Philip the evangelist of Acts 21:8–9.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Eschatology, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.2 (Dindorf 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.3Dindorf 4:230–231
ἔτι δὲ καὶ Ἰωάννης ὁ “ἐπὶ τὸ στῆθος τοῦ κυρίου ἀναπεσὼν, ὃς ἐγενήθη “ἱερεὺς τὸ πέταλον πεφορηκὼς, καὶ μάρτυς καὶ διδά- “σκαλος· οὗτος ἐν Ἐφέσῳ κεκοίμηται·
eti de kai Iōannēs ho “epi to stēthos tou kyriou anapesōn, hos egenēthē “hiereus to petalon pephorēkōs, kai martys kai dida- “skalos; houtos en Ephesǭ kekoimētai;
and moreover John, who leaned on the Lord's breast, who became a priest wearing the sacerdotal plate, both martyr and teacher; he has fallen asleep in Ephesus;
John 13:25 (allusion, high confidence) · Exod 28:36 (allusion, medium confidence)
Notes and citation
Summary: Polycrates: John, who leaned on the Lord's breast, is buried at Ephesus.
- Quotation from Polycrates of Ephesus; cf. John 13:25. The “plate” (πέταλον) is the high priest's gold plate (Exod 28:36); the meaning here is disputed.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.24.3 (Dindorf 4:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.4Dindorf 4:231
ἔτι δὲ καὶ “Πολύκαρπος ὁ ἐν Σμύρνῃ καὶ ἐπίσκοπος καὶ μάρτυς, “καὶ Θρασέας ἐπίσκοπος καὶ μάρτυς ἀπὸ ‘ὃς ἐν Σμύρνῃ κεκοίμηται.
eti de kai “Polykarpos ho en Smyrnę̄ kai episkopos kai martys, “kai Thraseas episkopos kai martys apo ‘hos en Smyrnę̄ kekoimētai.
and also Polycarp in Smyrna, both bishop and martyr; and Thraseas, bishop and martyr from Eumeneia, who has fallen asleep in Smyrna.
Notes and citation
Summary: Polycrates: Polycarp and Thraseas also rest at Smyrna.
- Quotation from Polycrates of Ephesus. “Eumeneia” is lost in the digital text and supplied from the sense.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.4 (Dindorf 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.5Dindorf 4:231
τί δὲ δεῖ λέγειν Σά- “γαριν ἐπίσκοπον καὶ μάρτυρα, ὃς ἐν Λαοδικείᾳ κε- “κοίμηται, ἔτι δὲ καὶ Παπίριον τὸν μακάριον, καὶ “Μελίτωνα τὸν εὐνοῦχον, τὸν ἐν ἁγίῳ πνεύματι “πάντα πολιτευσάμενον, ὃς κεῖται ἐν Σάρδεσι περι- “μένων τὴν ἀπὸ τῶν οὐρανῶν ἐπισκοπὴν, ἐν ᾗ ἐκ “νεκρῶν ἀναστήσεται.
ti de dei legein Sa- “garin episkopon kai martyra, hos en Laodikeią ke- “koimētai, eti de kai Papirion ton makarion, kai “Melitōna ton eunouchon, ton en hagiǭ pneumati “panta politeusamenon, hos keitai en Sardesi peri- “menōn tēn apo tōn ouranōn episkopēn, en hę̄ ek “nekrōn anastēsetai.
Why need I speak of Sagaris, bishop and martyr, who has fallen asleep in Laodicea, or the blessed Papirius, or Melito the eunuch, who lived entirely in the Holy Spirit, who lies in Sardis awaiting the visitation from heaven, when he will rise from the dead?
Notes and citation
Summary: Polycrates adds Sagaris, Papirius, and Melito of Sardis.
- Quotation from Polycrates of Ephesus. “Eunuch” probably means celibate (cf. Matt 19:12).
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 5.24.5 (Dindorf 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.6Dindorf 4:231
οὗτοι πάντες ἐτήρησαν “ἡμέραν τῆς τεσσαρεσκαιδεκάτης τοῦ πάσχα κατὰ τὸ “εὐαγγέλιον, μηδὲν παρεκβαίνοντες, ἀλλὰ κατὰ τὸν “κανόνα τῆς πίστεως ἀκολουθοῦντες· ἔτι δὲ κἀγὼ ὁ “μικρότερος πάντων ὑμῶν Πολυκράτης, κατὰ παρά- “δόσιν τῶν συγγενῶν μου, οἷς καὶ παρηκολούθησά “ τισιν αὐτῶν. ἑπτὰ μὲν ἦσαν συγγενεῖς μου ἐπίσκο- “ποι, ἐγὼ δὲ ὄγδοος· καὶ πάντοτε τὴν ἡμέραν “οἶ συγγενεῖς μου, ὅτε ὁ λαὸς ἤρνυε τὴν ζύμην. “
houtoi pantes etērēsan “hēmeran tēs tessareskaidekatēs tou pascha kata to “euangelion, mēden parekbainontes, alla kata ton “kanona tēs pisteōs akolouthountes; eti de kagō ho “mikroteros pantōn hymōn Polykratēs, kata para- “dosin tōn syngenōn mou, hois kai parēkolouthēsa “ tisin autōn. hepta men ēsan syngeneis mou episko- “poi, egō de ogdoos; kai pantote tēn hēmeran “oi syngeneis mou, hote ho laos ērnye tēn zymēn. “
These all kept the fourteenth day of the Pascha according to the gospel, not deviating at all, but following the rule of faith. And I also, Polycrates, the least of you all, do so according to the tradition of my relatives, some of whom I have followed closely. Seven of my relatives were bishops, and I am the eighth; and my relatives always kept the day when the people put away the leaven.
Notes and citation
Summary: Polycrates: all these, and his seven bishop relatives, kept the fourteenth day, as he does.
- Quotation from Polycrates of Ephesus. A verb such as ἤγαγον (“kept”) is missing after τὴν ἡμέραν in the digital text.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἡμἐραν → ἡμέραν.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Fasting, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.6 (Dindorf 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.7Dindorf 4:231
ἐγὼ οὖν, ἀδελφοὶ, ἐξήκοντα πέντε ἔτη ἔχων ἐν “κυρίῳ, καὶ συμβεβληκὼς τοῖς ἀπὸ τῆς οἰκουμένης ἀδελφοῖς, καὶ πᾶσαν ἁγίαν γραφὴν διεληλυθὼς, οὐ “πτύρομαι ἐπὶ τοῖς καταπλησσομένοις. οἱ γὰρ ἐμοῦ μείζονες εἰρήκασι πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ “ἀνθρώποις”
egō oun, adelphoi, exēkonta pente etē echōn en “kyriǭ, kai symbeblēkōs tois apo tēs oikoumenēs adelphois, kai pasan hagian graphēn dielēlythōs, ou “ptyromai epi tois kataplēssomenois. hoi gar emou meizones eirēkasi peitharchein dei theǭ mallon ē “anthrōpois”
I therefore, brothers, who have lived sixty-five years in the Lord, and have conversed with the brothers from all the world, and have gone through all holy Scripture, am not frightened by those who try to terrify us. For those greater than I have said, ‘We must obey God rather than men.’”
Acts 5:29 (quotation, high confidence)
Notes and citation
Summary: Polycrates, sixty-five years in the Lord, will not be intimidated: one must obey God rather than men.
- Quotation from Polycrates of Ephesus, citing Acts 5:29; cf. Phil 1:28.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.24.7 (Dindorf 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.8Dindorf 4:231–232
τούτοις ἐπιφέρει περὶ πάντων γράφων τῶν συμπαρόντων αὐτῷ καὶ ὁμοδοξούντων ἐπισκόπων ταῦτα λέγων “ἐδυνάμην δὲ τῶν ἐπισκόπων “τῶν συμπαρόντων μνημονεῦσαι, οὓς ὑμεῖς ἠξιώσατε “μετακληθῆναι ὑπʼ ἐμοῦ, καὶ μετεκαλεσάμην· ὧν τὰ “ὀνόματα ἐὰν γράφω, πολλὰ πλήθη εἰσίν. οἱ δὲ “ἰδόντες τὸν μικρόν μου ἄνθρωπον συνηυδόκησαν “τῇ ἐπιστολῇ, εἰδότες ὅτι εἰκῆ πολιὰς οὐκ ἤνεγκα, “ἀλλὰ ἐν κυρίῳ Ἰησοῦ πάντοτε πεπολίτευμαι.”
toutois epipherei peri pantōn graphōn tōn symparontōn autǭ kai homodoxountōn episkopōn tauta legōn “edynamēn de tōn episkopōn “tōn symparontōn mnēmoneusai, hous hymeis ēxiōsate “metaklēthēnai hypʼ emou, kai metekalesamēn; hōn ta “onomata ean graphō, polla plēthē eisin. hoi de “idontes ton mikron mou anthrōpon synēudokēsan “tę̄ epistolę̄, eidotes hoti eikē polias ouk ēnenka, “alla en kyriǭ Iēsou pantote pepoliteumai.”
To this he adds, writing about all the bishops who were with him and shared his opinion: “I could mention the bishops who were present, whom you asked me to summon, and I summoned them; if I were to write their names, they are a great multitude. And they, seeing my littleness, gave their consent to the letter, knowing that I did not bear my grey hairs in vain, but have always lived in the Lord Jesus.”
Notes and citation
Summary: Polycrates says many bishops assembled with him and approved his letter.
- Quotation from Polycrates of Ephesus, Letter to Victor.
Notes on the original text
- Digital text corrected (misread letters in the digital text; wrong breathing in the digital text): ὑέ ἐμοῦ → ὑπʼ ἐμοῦ; “ἀνόματα → “ὀνόματα.
Extrabiblical texts: Polycrates of Ephesus, Polycrates (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.8 (Dindorf 4:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.9Dindorf 4:232
ἐπὶ τούτοις ὁ μὲν τῆς ῾Ρωμαίων προεστὼς Βίκτωρ ἀθρόως τῆς Ἀσίας πάσης ἅμα ταῖς ὁμόροις ἐκκλησίαις τὰς παροικίας ἀποτέμνειν, ὡσὰν ἑτεροδοξούσας, τῆς κοινῆς ἑνώσεως πειρᾶται, καὶ στηλιτεύει γε διὰ γραμμάτων, ἀκοινωνήτους πάντας ἄρδην τοὺς ἐκεῖσε ἀνακηρύττων ἀδελφούς.
epi toutois ho men tēs ῾Rōmaiōn proestōs Biktōr athroōs tēs Asias pasēs hama tais homorois ekklēsiais tas paroikias apotemnein, hōsan heterodoxousas, tēs koinēs henōseōs peiratai, kai stēliteuei ge dia grammatōn, akoinōnētous pantas ardēn tous ekeise anakēryttōn adelphous.
Thereupon Victor, who presided over the Romans, tried to cut off at a stroke from the common unity the communities of all Asia, together with the neighbouring churches, as heterodox; and he denounced them by letters, proclaiming all the brothers there wholly excommunicate.
Notes and citation
Summary: Victor of Rome tried to excommunicate all the churches of Asia.
- Whether Victor's excommunication took effect is disputed; Eusebius's wording (“tried”) suggests it did not.
Topics: Church office, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.9 (Dindorf 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.10Dindorf 4:232
ἀλλʼ οὐ πᾶσί γε τοῖς ἐπισκόποις ταὐτʼ ἠρέσκετο. ἀντιπαρακελεύονται δῆτα αὐτῷ τὰ τῆς εἰρήνης καὶ τῆς πρὸς τοὺς πλησίον ἑνώσεως τε καὶ ἀγάπης φρονεῖν. φέρονται δὲ καὶ αἱ τούτων φωναὶ, πληκτικώτερον καθαπτομένων τοῦ Βίκτορος.
allʼ ou pasi ge tois episkopois tautʼ ēresketo. antiparakeleuontai dēta autǭ ta tēs eirēnēs kai tēs pros tous plēsion henōseōs te kai agapēs phronein. pherontai de kai hai toutōn phōnai, plēktikōteron kathaptomenōn tou Biktoros.
But this did not please all the bishops. They urged him in turn to consider the things of peace and of unity and love toward his neighbours. Their words are extant, rebuking Victor rather sharply.
Notes and citation
Summary: Other bishops sharply urged Victor to keep peace.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.10 (Dindorf 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.11Dindorf 4:232
ἐν οἷς καὶ ὁ Εἰρηναῖος ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν Γαλλίαν ἀδελφῶν ἐπιστείλας παρίσταται μὲν τῷ δεῖν ἐν μόνῃ τῇ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον, τῷ γε μὴν Βίκτορι προσηκόντως, ὡς μὴ ἀποκόπτοι ὅλας ἐκκλησίας θεοῦ, ἀρχαίου ἔθους παράδοσιν ἐπιτηρούσας, πλεῖστα ἕτερα παραινεῖ, καὶ αὐτοῖς ῥήμασι τάδε ἐπιλέγων
en hois kai ho Eirēnaios ek prosōpou hōn hēgeito kata tēn Gallian adelphōn episteilas paristatai men tǭ dein en monę̄ tę̄ tēs kyriakēs hēmerą to tēs tou kyriou anastaseōs epiteleisthai mystērion, tǭ ge mēn Biktori prosēkontōs, hōs mē apokoptoi holas ekklēsias theou, archaiou ethous paradosin epitērousas, pleista hetera parainei, kai autois rhēmasi tade epilegōn
Among them Irenaeus, writing in the name of the brothers in Gaul whom he led, maintains that the mystery of the Lord's resurrection should be celebrated only on the Lord's day, but fittingly exhorts Victor at length not to cut off whole churches of God for observing the tradition of an ancient custom, saying in these very words:
Notes and citation
Summary: Irenaeus agreed with Sunday observance but urged Victor not to cut off churches keeping an ancient custom.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.11 (Dindorf 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.12Dindorf 4:232
“οὐδὲ γὰρ μόνον “περὶ τῆς ἡμέρας ἐστὶν ἡ ἀμφισβήτησις, ἀλλὰ καὶ “περὶ τοῦ εἴδους αὐτοῦ τῆς νηστείας. οἱ μὲν γὰρ “οἴονται μίαν ἡμέραν δεῖν αὐτοὺς νηστεύειν, οἱ δὲ “δύο, οἱ δὲ καὶ πλείονας· οἱ δὲ τεσσαράκοντα ὥρας “ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσι τὴν ἡμέραν “αὐτῶν.
“oude gar monon “peri tēs hēmeras estin hē amphisbētēsis, alla kai “peri tou eidous autou tēs nēsteias. hoi men gar “oiontai mian hēmeran dein autous nēsteuein, hoi de “dyo, hoi de kai pleionas; hoi de tessarakonta hōras “hēmerinas te kai nykterinas symmetrousi tēn hēmeran “autōn.
“For the dispute is not only about the day, but also about the very form of the fast. For some think they ought to fast one day, others two, others even more; and some measure their day as forty hours, day and night.
Notes and citation
Summary: Irenaeus: practice varies also in the length of the paschal fast.
- Quotation from Irenaeus, Letter to Victor (lost; to 5.24.17).
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.12 (Dindorf 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.13Dindorf 4:232–233
καὶ τοιαύτη μὲν ποικιλία τῶν ἐπιτη- “ρούντων οὐ νῦν ἐφʼ ἡμῶν γεγονυῖα, ἀλλὰ καὶ πολὺ “πρότερον ἐπὶ τῶν πρὸ ἡμῶν, τῶν παρὰ τὸ ἀκριβὲς, “ὡς εἰκὸς, κρατούντων τὴν καθʼ ἁπλότητα καὶ ἰδιω- “τισμὸν συνήθειαν εἰς τὸ μετέπειτα πεποιηκότων. “καὶ οὐδὲν ἔλαττον πάντες οὗτοι εἰρήνευσάν τε “εἰρηνεύομεν πρὸς ἀλλήλους, καὶ ἡ διαφωνία τῆς “νηστείας τὴν ὁμόνοιαν τῆς πίστεως συνίστησι.’’
kai toiautē men poikilia tōn epitē- “rountōn ou nyn ephʼ hēmōn gegonuia, alla kai poly “proteron epi tōn pro hēmōn, tōn para to akribes, “hōs eikos, kratountōn tēn kathʼ haplotēta kai idiō- “tismon synētheian eis to metepeita pepoiēkotōn. “kai ouden elatton pantes houtoi eirēneusan te “eirēneuomen pros allēlous, kai hē diaphōnia tēs “nēsteias tēn homonoian tēs pisteōs synistēsi.’’
Such variety among the observers did not arise in our time, but much earlier, in the time of those before us, who, it seems, not holding strictly to accuracy, established for posterity the custom in its simplicity and private form. And all these nonetheless lived in peace, and we live in peace with one another; and the disagreement about the fast confirms the agreement in the faith.”
Notes and citation
Summary: Irenaeus: such differences are old and did not break the peace; diversity in fasting confirms unity in faith.
- Quotation from Irenaeus, Letter to Victor. The digital text repeats “live in peace”; a καὶ ἡμεῖς (“and we”) seems lost.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἰδιω- “τισμὁν → ἰδιω- “τισμὸν.
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.13 (Dindorf 4:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.14Dindorf 4:233
τούτοις καὶ ἱστορίαν προστίθησιν, ἣν οἰκείως παραθήσομαι, τοῦτον ἔχουσαν τὸν τρόπον ἐν οἷς “καὶ οἶ πρὸ Σωτῆρος πρεσβύτεροι οἶ προστάντες “ἐκκλησίας ἧς σὺ νῦν ἀφηγῇ, Ἀνίκητον λέγομεν “Πίον, Ὑγῖνόν τε καὶ Τελεσφόρον καὶ Ξυστὸν, “αὐτοὶ ἐτήρησαν οὔτε τοῖς μετʼ αὐτῶν ἐπέτρεπον, καὶ οὐδὲν ἔλαττον αὐτοὶ μὴ τηροῦντες εἰρήνευον “τοῖς ἀπὸ τῶν παροικιῶν, ἐν αἷς ἐτηρεῖτο, ἐρχομένοις ‘πρὸς αὐτούς· καίτοι μᾶλλον ἐναντίον ἦν τὸ τηρεῖν “τοῖς μὴ τηροῦσι.
toutois kai historian prostithēsin, hēn oikeiōs parathēsomai, touton echousan ton tropon en hois “kai oi pro Sōtēros presbyteroi oi prostantes “ekklēsias hēs sy nyn aphēgę̄, Anikēton legomen “Pion, Hyginon te kai Telesphoron kai Xyston, “autoi etērēsan oute tois metʼ autōn epetrepon, kai ouden elatton autoi mē tērountes eirēneuon “tois apo tōn paroikiōn, en hais etēreito, erchomenois ‘pros autous; kaitoi mallon enantion ēn to tērein “tois mē tērousi.
To this he adds a story which I shall fitly quote. It runs thus: “Among these, the presbyters before Soter who presided over the church which you now lead, I mean Anicetus and Pius, Hyginus and Telesphorus and Xystus, neither kept it themselves nor permitted those with them to do so; and nonetheless, though not keeping it, they were at peace with those who came to them from the communities in which it was kept; yet keeping it was the more opposed to those who did not keep it.
Notes and citation
Summary: Irenaeus: earlier Roman bishops did not keep the fourteenth day, yet remained at peace with those who did.
- Quotation from Irenaeus, Letter to Victor. Irenaeus calls the bishops of Rome “presbyters.”
Topics: Church office, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.14 (Dindorf 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-14) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.15Dindorf 4:233
καὶ οὐδέποτε διὰ τὸ ‘’τοῦτο ἀπεβλήθησάν τινες, ἀλλʼ αὐτοὶ μὴ τηροῦντες “οἱ πρὸ σοῦ πρεσβύτεροι τοῖς ἀπὸ τῶν “τηροῦσιν ἔπεμπον εὐχαριστίαν.
kai oudepote dia to ‘’touto apeblēthēsan tines, allʼ autoi mē tērountes “hoi pro sou presbyteroi tois apo tōn “tērousin epempon eucharistian.
And never were any cast out on this account; but the presbyters before you, though they did not keep it, sent the eucharist to those from communities who did keep it.
Notes and citation
Summary: Irenaeus: earlier Roman bishops sent the eucharist to visitors from communities who kept the fourteenth day.
- Quotation from Irenaeus, Letter to Victor. The word for “communities” (παροικιῶν) is lost in the digital text. Sending the eucharist (consecrated bread) was a sign of communion.
Topics: Eucharist, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.15 (Dindorf 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-15) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.16Dindorf 4:233
καὶ τοῦ μακα- “ρίου Πολυκάρπου ἐπιδημήσαντος τῇ Ῥώμῃ ἐπὶ “κήτου, καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς “ἀλλήλους εὐθὺς εἰρήνευσαν, περὶ τούτου τοῦ κεφα- “λαίου μὴ φιλεριστήσαντες̣ εἰς ἑαυτούς. οὔτε γὰρ ὁ Ἀνίκητος τὸν Πολύκαρπον πεῖσαι ἐδύνατο μὴ τη- “ῥεῖν, ἅτε μετὰ Ἰωάννου τοῦ μαθητοῦ τοῦ κυρίου “ἡμῶν καὶ τῶν λοιπῶν ἀποστόλων, οἷς “ἀεὶ τετηρηκότα, οὔτε μὴν ὁ Πολύκαρπος τὸν Ἀνίκητον ἔπεισε τηρεῖν, λέγοντα τὴν συνήθειαν τῶν “πρὸ αὐτοῦ πρεσβυτέρων ὀφείλειν κατέχειν.
kai tou maka- “riou Polykarpou epidēmēsantos tę̄ Rhōmę̄ epi “kētou, kai peri allōn tinōn mikra schontes pros “allēlous euthys eirēneusan, peri toutou tou kepha- “laiou mē phileristēsantes eis heautous. oute gar ho Anikētos ton Polykarpon peisai edynato mē tē- “rhein, hate meta Iōannou tou mathētou tou kyriou “hēmōn kai tōn loipōn apostolōn, hois “aei tetērēkota, oute mēn ho Polykarpos ton Anikēton epeise tērein, legonta tēn synētheian tōn “pro autou presbyterōn opheilein katechein.
And when the blessed Polycarp was staying in Rome in the time of Anicetus, and they had some small disagreements about other things, they at once made peace, not wishing to quarrel about this matter. For neither could Anicetus persuade Polycarp not to observe it, since he had always observed it with John the disciple of our Lord and the other apostles with whom he had associated; nor did Polycarp persuade Anicetus to observe it, for he said he ought to keep the custom of the presbyters before him.
Notes and citation
Summary: Polycarp and Anicetus of Rome each kept his own custom, having failed to persuade one another.
- Quotation from Irenaeus, Letter to Victor. The digital text repeats ἡμῶν and lacks the verb “associated” (συνδιέτριψεν).
Notes on the original text
- Digital text corrected (misread letter in the digital text; repeated word in the digital text; wrong accent in the digital text): τοὐ μαθητοῦ → τοῦ μαθητοῦ; “ἡμῶν ἡμῶν → “ἡμῶν; πρὸ οὐτοῦ → πρὸ αὐτοῦ.
Topics: Church office, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.24.16 (Dindorf 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-16) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.17Dindorf 4:233–234
καὶ τούτων οὕτως ἐχόντων ἐκοινώνησαν ἑαυτοῖς, καὶ ἐν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ Ἀνίκητος τὴν εὐχαριστίαν τῷ Πολυκάρπῳ κατʼ ἐντροπὴν δηλονότι, καὶ μετʼ εἰρήνης ἀπʼ ἀλλήλων ἀπηλλάγησαν, πάσης τῆς ἐκκλησίας εἰρήνην ἐχόντων καὶ τῶν τηρούντων καὶ “τῶν μὴ τηρούντων.”
kai toutōn houtōs echontōn ekoinōnēsan heautois, kai en tę̄ ekklēsią parechōrēsen ho Anikētos tēn eucharistian tǭ Polykarpǭ katʼ entropēn dēlonoti, kai metʼ eirēnēs apʼ allēlōn apēllagēsan, pasēs tēs ekklēsias eirēnēn echontōn kai tōn tērountōn kai “tōn mē tērountōn.”
And this being so, they communicated with each other, and in the church Anicetus yielded the celebration of the eucharist to Polycarp, obviously out of respect, and they parted from each other in peace, the whole church being at peace, both those who observed and those who did not.”
Notes and citation
Summary: Anicetus let Polycarp celebrate the eucharist in Rome, and they parted in peace.
- Quotation from Irenaeus, Letter to Victor.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): εύχαριστίαν → εὐχαριστίαν.
Topics: Eucharist, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.17 (Dindorf 4:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-17) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.24.18Dindorf 4:234
καὶ ὁ μὲν Εἰρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ, αὐτῷ τε τῷ τρόπῳ εἰρηνοποιὸς, τοιαῦτα ὑπὲρ τῆς τῶν ἐκκλησιῶν εἰρήνης παρεκάλει τε καὶ ἐπρέσβευεν. ὁ δʼ αὐτὸς οὐ μόνον τῷ Βίκτορι, καὶ διαφόροις δὲ πλείστοις ἄρχουσιν ἐκκλησιῶν τὰ κατάλληλα διʼ ἐπιστολῶν περὶ τοῦ κεκινημένου ζητήματος ὡμίλει.
kai ho men Eirēnaios pherōnymos tis ōn tę̄ prosēgorią, autǭ te tǭ tropǭ eirēnopoios, toiauta hyper tēs tōn ekklēsiōn eirēnēs parekalei te kai epresbeuen. ho dʼ autos ou monon tǭ Biktori, kai diaphorois de pleistois archousin ekklēsiōn ta katallēla diʼ epistolōn peri tou kekinēmenou zētēmatos hōmilei.
So Irenaeus, who was true to his name and was a peacemaker in his very conduct, exhorted and negotiated in this way for the peace of the churches. And he corresponded by letters in a similar vein about the controversy that had arisen not only with Victor but also with very many other rulers of churches.
Notes and citation
Summary: Irenaeus, a peacemaker as his name implies, wrote to many church leaders about the controversy.
- The name Irenaeus derives from εἰρήνη, “peace.”
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.24.18 (Dindorf 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-24-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-24-18) · Report an error
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 25
5.25.1Dindorf 4:234
Οἵ γε μὴν ἐπὶ Παλαιστίνης, οὓς ἀρτίως διεληλύθαμεν, ὅ τε Νάρκισσος καὶ Θεόφιλος, καὶ σὺν αὐτοῖς Κάσσιος τῆς κατὰ Τύρον ἐκκλησίας ἐπίσκοπος, καὶ Κλάρος τῆς ἐν Πτολεμαΐδι, οἵ τε μετὰ τούτων συνεληλυθότες περὶ τῆς κατελθούσης εἰς αὐτοὺς ἐκ διαδοχῆς τῶν ἀποστόλων περὶ τοῦ πάσχα παραδόσεως πλεῖστα διειληφότες, κατὰ τὸ τέλος τῆς γραφὴς αὐτοῖς ῥήμασιν ἐπιλέγουσι ταῦτα “τῆς δʼ ἐπιστολῆς ἡμῶν πειράθητε κατὰ πᾶσαν “ἐκκλησίαν ἀντίγραφα διαπέμψασθαι, ὅπως μὴ ἔνοχοι “ὦμεν τοῖς ῥᾳδίως πλανῶσιν ἑαυτῶν τὰς ψυχάς. δη- “λοῦμεν δὲ ὑμῖν ὅτι τῇ αὐτῇ ἡμέρᾳ καὶ ἐν Ἀλεξαν- “δρείᾳ ἄγουσιν, ᾗπερ καὶ ἡμεῖς. παρʼ ἡμῶν γὰρ τὰ “γράμματα κομίζεται αὐτοῖς καὶ ἡμῖν παρʼ αὐτῶν, “ὥστε συμφώνως καὶ ὁμοῦ ἄγειν ἡμᾶς τὴν ἁγίαν “ἡμέραν.”
Hoi ge mēn epi Palaistinēs, hous artiōs dielēlythamen, ho te Narkissos kai Theophilos, kai syn autois Kassios tēs kata Tyron ekklēsias episkopos, kai Klaros tēs en Ptolemaïdi, hoi te meta toutōn synelēlythotes peri tēs katelthousēs eis autous ek diadochēs tōn apostolōn peri tou pascha paradoseōs pleista dieilēphotes, kata to telos tēs graphēs autois rhēmasin epilegousi tauta “tēs dʼ epistolēs hēmōn peirathēte kata pasan “ekklēsian antigrapha diapempsasthai, hopōs mē enochoi “ōmen tois rhądiōs planōsin heautōn tas psychas. dē- “loumen de hymin hoti tę̄ autę̄ hēmerą kai en Alexan- “dreią agousin, hę̄per kai hēmeis. parʼ hēmōn gar ta “grammata komizetai autois kai hēmin parʼ autōn, “hōste symphōnōs kai homou agein hēmas tēn hagian “hēmeran.”
Those in Palestine whom we have just mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of that in Ptolemais, and those who assembled with them, having discussed at length the tradition about the Pascha that had come down to them by succession from the apostles, at the end of their letter add these very words: “Try to send copies of our letter to every church, so that we may not be liable for those who easily lead their own souls astray. We make known to you that in Alexandria too they keep the same day as we do. For letters are carried from us to them and from them to us, so that we keep the holy day in harmony and together.”
Notes and citation
Summary: The Palestinian bishops asked that their letter be circulated and noted that Alexandria kept the same day as they did.
- Quotation from the synodal letter of the bishops of Palestine.
Topics: Church office, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.25.1 (Dindorf 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-25-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-25-1) · Report an error
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 26
5.26.1Dindorf 4:234–235
Ἀλλὰ γὰρ πρὸς τοῖς ἀποδοθεῖσιν Εἰρηναίου συγγράμμασι καὶ ταῖς ἐπιστολαῖς φέρεταί τις αὐτοῦ ἀναγκαιότατος, λόγος συντομώτατος καὶ τὰ μάλιστα ἀναγκαιότατος, περὶ ἐπιστήμης ἐπιγεγραμμένος· καὶ ἄλλος ὃν ἀνατέθεικεν ἀδελφῷ, Μαρκιανῷ τοὔνομα, εἰς ἐπίδειξιν τοῦ ἀποστολικοῦ κηρύγματος· καὶ βιβλίον τι διαλέξεων διαφόρων, ἐν ᾧ τῆς πρὸς Ἑβραίους ἐπιστολῆς καὶ τῆς λεγομένης Σοφίας Σολομῶνος μνημονεύει, ῥητά τινα ἐξ αὐτῶν παραθέμε- νος. καὶ τὰ μὲν εἰς ἡμετέραν ἐλθόντα γνῶσιν τῶν Εἰρηναίου τοσαῦτα. Κομόδου δὲ τὴν ἀρχὴν ἐπὶ δέκα καὶ τρισὶν ἔτεσι καταλύσαντος αὐτοκράτωρ Σεβῆρος οὐδʼ ὅλοις μησὶν ἓξ μετὰ τὴν Κομόδου τελευτὴν Περτίνακος διαγενομένου κρατεῖ.
Alla gar pros tois apodotheisin Eirēnaiou syngrammasi kai tais epistolais pheretai tis autou anankaiotatos, logos syntomōtatos kai ta malista anankaiotatos, peri epistēmēs epigegrammenos; kai allos hon anatetheiken adelphǭ, Markianǭ tounoma, eis epideixin tou apostolikou kērygmatos; kai biblion ti dialexeōn diaphorōn, en hǭ tēs pros Hebraious epistolēs kai tēs legomenēs Sophias Solomōnos mnēmoneuei, rhēta tina ex autōn paratheme- nos. kai ta men eis hēmeteran elthonta gnōsin tōn Eirēnaiou tosauta. Komodou de tēn archēn epi deka kai trisin etesi katalysantos autokratōr Sebēros oudʼ holois mēsin hex meta tēn Komodou teleutēn Pertinakos diagenomenou kratei.
Besides the works and letters of Irenaeus already mentioned, there is extant a very brief and most necessary treatise of his entitled On Knowledge; another, which he dedicated to a brother named Marcianus, in demonstration of the apostolic preaching; and a book of various discourses, in which he mentions the Letter to the Hebrews and the so-called Wisdom of Solomon, quoting certain passages from them. These are the works of Irenaeus that have come to our knowledge. When Commodus ended his rule after thirteen years, Severus became emperor, Pertinax having lasted not even six whole months after the death of Commodus.
Notes and citation
Summary: Eusebius lists Irenaeus's other works, including the Demonstration of the Apostolic Preaching, and records the accession of Severus.
- The Demonstration survives in Armenian; the other works are lost. Severus became emperor in 193.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐπίδειξεν → ἐπίδειξιν.
Extrabiblical texts: Wis (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.26.1 (Dindorf 4:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-26-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-26-1) · Report an error
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 27
5.27.1Dindorf 4:235
Πλεῖστα μὲν οὖν παρὰ πολλοῖς εἰσέτι νῦν τῶν τότε σώζεται παλαιῶν καὶ ἐκκλησιαστικῶν ἀνδρῶν ἐναρέτου σπουδῆς ὑπομνήματα· ὧν γε μὴν αὐτοὶ διέγνωμεν, εἴη ἂν τὰ Ἡρακλείτου εἰς τὸν ἀπόστολον, καὶ τὰ Μαξίμου περὶ τοῦ πολυθρυλήτου παρὰ τοῖς αἱρεσιώταις ζητήματος, τοῦ πόθεν ἡ κακία, καὶ περὶ τοῦ γενητὴν ὑπάρχειν τὴν ὕλην· τά τε Κανδίδου εἰς τὴν ἑξαήμερον, καὶ Ἀπίωνος εἰς τὴν αὐτὴν ὑπόθεσιν· ὁμοίως Σέξτου περὶ ἀναστάσεως, καὶ ἄλλη τις ὑπόθεσις Ἀραβιανοῦ, καὶ μυρίων ἄλλων, ὧν διὰ τὸ μηδεμίαν ἔχειν ἀφορμὴν οὐχ οἷόν τε οὔτε τοὺς χρόνους παραδοῦναι γραφῇ οὔθʼ ἱστορίας μνήμην ὑποσημήνασθαι. καὶ ἄλλων δὲ πλείστων, ὧν οὐδὲ τὰς προσηγορίας καταλέγειν ἡμῖν δυνατὸν, ἦλθον εἰς ἡμᾶς λόγοι ὀρθοδόξων μὲν καὶ ἐκκλησιαστικῶν, ὥς γε δὴ ἡ ἑκάστου παραδείκνυσι τῆς θείας γραφῆς ἑρμηνεία, ἀδήλων δὲ ὅμως ἡμῖν, ὅτι μὴ τὴν προσηγορίαν ἐπάγεται τῶν συγγραψαμένων.
Pleista men oun para pollois eiseti nyn tōn tote sōzetai palaiōn kai ekklēsiastikōn andrōn enaretou spoudēs hypomnēmata; hōn ge mēn autoi diegnōmen, eiē an ta Hērakleitou eis ton apostolon, kai ta Maximou peri tou polythrylētou para tois hairesiōtais zētēmatos, tou pothen hē kakia, kai peri tou genētēn hyparchein tēn hylēn; ta te Kandidou eis tēn hexaēmeron, kai Apiōnos eis tēn autēn hypothesin; homoiōs Sextou peri anastaseōs, kai allē tis hypothesis Arabianou, kai myriōn allōn, hōn dia to mēdemian echein aphormēn ouch hoion te oute tous chronous paradounai graphę̄ outhʼ historias mnēmēn hyposēmēnasthai. kai allōn de pleistōn, hōn oude tas prosēgorias katalegein hēmin dynaton, ēlthon eis hēmas logoi orthodoxōn men kai ekklēsiastikōn, hōs ge dē hē hekastou paradeiknysi tēs theias graphēs hermēneia, adēlōn de homōs hēmin, hoti mē tēn prosēgorian epagetai tōn syngrapsamenōn.
Very many memorials of the virtuous zeal of the ancient churchmen of that time are still preserved by many. Of those we have ourselves examined there are the works of Heraclitus on the Apostle; those of Maximus on the question so much discussed among the heretics, whence evil comes, and on matter being created; those of Candidus on the Hexaemeron, and of Apion on the same subject; likewise of Sextus on the resurrection, and another treatise of Arabianus, and of countless others, whose dates we cannot record or give any historical note of, because we have no information. And writings of very many others, whose names we cannot even list, have come to us: orthodox and ecclesiastical, as each one's interpretation of the divine Scripture shows, but unknown to us because they do not bear the names of their authors.
Notes and citation
Summary: Eusebius lists other writers of the period — Heraclitus, Maximus, Candidus, Apion, Sextus, Arabianus — and many anonymous orthodox works.
- Heraclitus's work was a commentary on Paul's letters. The treatise of Maximus on the origin of evil is partly preserved in Methodius's On Free Will.
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.27.1 (Dindorf 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-27-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-27-1) · Report an error
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 28
5.28.1Dindorf 4:235
Τούτων ἔν τινος σπουδάσματι μετὰ τῆς Ἀρτέμωνος αἱρέσεως πεπονημένῳ, ἣν αὖθις ὁ ἐκ Σαμοσάτων Παῦλος ὁ καθʼ ἡμᾶς ἀνανεώσασθαι πεπείραται, φέρεταί τις διήγησις, ταῖς ἐξεταζομέναις ἡμῖν προσήκουσα ἱστορίαις.
Toutōn en tinos spoudasmati meta tēs Artemōnos haireseōs peponēmenǭ, hēn authis ho ek Samosatōn Paulos ho kathʼ hēmas ananeōsasthai pepeiratai, pheretai tis diēgēsis, tais exetazomenais hēmin prosēkousa historiais.
In a work of one of these, composed against the heresy of Artemon, which Paul of Samosata has in our day tried to renew, there is an account that bears on the history we are examining.
Notes and citation
Summary: Eusebius introduces an anonymous work against the heresy of Artemon.
- The work quoted in this chapter is anonymous; it has been called the “Little Labyrinth” and is sometimes ascribed to Hippolytus, but this is uncertain.
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 5.28.1 (Dindorf 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.2Dindorf 4:235–236
τὴν γάρ τοι δεδηλωμένην αἵρεσιν, ψιλὸν ἄνθρωπον γενέσθαι τὸν σωτῆρα φάσκουσαν, οὐ πρὸ πολλοῦ νεωτερισθεῖσαν διευθύνων, ἐπειδὴ σεμνύνειν αὐτὴν ὡσὰν ἀρχαίαν οἱ ταύτης ἤθελον εἰσηγηταὶ, πολλὰ καὶ ἄλλα εἰς ἔλεγχον αὐτῶν τῆς βλασφήμου ψευδηγορίας παραθεὶς ὁ λόγος ταῦτα κατὰ λέξιν ἱστορεῖ
tēn gar toi dedēlōmenēn hairesin, psilon anthrōpon genesthai ton sōtēra phaskousan, ou pro pollou neōteristheisan dieuthynōn, epeidē semnynein autēn hōsan archaian hoi tautēs ēthelon eisēgētai, polla kai alla eis elenchon autōn tēs blasphēmou pseudēgorias paratheis ho logos tauta kata lexin historei
For in correcting the heresy mentioned, which says that the Saviour was a mere man, and which had been introduced not long before, since its authors wished to dignify it as ancient, the treatise, after setting out many other arguments in refutation of their blasphemous lie, relates this word for word:
Notes and citation
Summary: The anonymous author refutes the claim that the “mere man” Christology was ancient.
Notes on the original text
- Digital text corrected (misread letters in the digital text): δεληλωμἐνην → δεδηλωμένην.
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 5.28.2 (Dindorf 4:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.3Dindorf 4:236
“φασὶ γὰρ τοὺς μὲν προτέρους ἅπαντας καὶ αὐτοὺς “τοὺς ἀποστόλους παρειληφέναι τε καὶ δεδιδαχέναι “ταῦτα, ἃ νῦν οὗτοι λέγουσι, καὶ τετηρῆσθαι τὴν “ἀλήθειαν τοῦ κηρύγματος μέχρι τῶν χρόνων τῶν “Βίκτορος, ὃς ἦν τρισκαιδέκατος ἀπὸ Πέτρου ἐν “῾Ρώμη ἐπίσκοπος, ἀπὸ δὲ τοῦ διαδόχου αὐτοῦ Ζε- “φυρίνου παρακεχαράχθαι τὴν ἀλήθειαν.
“phasi gar tous men proterous hapantas kai autous “tous apostolous pareilēphenai te kai dedidachenai “tauta, ha nyn houtoi legousi, kai tetērēsthai tēn “alētheian tou kērygmatos mechri tōn chronōn tōn “Biktoros, hos ēn triskaidekatos apo Petrou en “῾Rōmē episkopos, apo de tou diadochou autou Ze- “phyrinou parakecharachthai tēn alētheian.
“For they say that all the earlier teachers, and the apostles themselves, received and taught what these men now say, and that the truth of the preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, but that from his successor Zephyrinus the truth was corrupted.
Notes and citation
Summary: The Artemonites claimed their view was apostolic and held in Rome until Victor, and corrupted under Zephyrinus.
- Quotation from the anonymous work against Artemon (to 5.28.17).
Topics: Heresy, Christology, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.28.3 (Dindorf 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.4Dindorf 4:236
ἦν δʼ “ἂν τυχὸν πιθανὸν τὸ λεγόμενον, εἰ μὴ πρῶτον μὲν “ἀντέπιπτον αὐτοῖς αἱ θεῖαι γραφαί. καὶ ἀδελφῶν “δέ τινων ἐστὶ γράμματα πρεσβύτερα τῶν Βίκτορος “χρόνων, ἃ ἐκεῖνοι πρὸς τὰ ἔθνη ὑπὲρ τῆς ἀληθείας “καὶ πρὸς τὰς τότε αἱρέσεις ἔγραψαν, λέγω δὲ Ἰου- “στίνου καὶ Μιλτιάδου καὶ Τατιανοῦ καὶ Κλήμεντος “καὶ ἑτέρων πλειόνων, ἐν οἷς ἅπασι θεολογεῖται ὁ “Χριστός.
ēn dʼ “an tychon pithanon to legomenon, ei mē prōton men “antepipton autois hai theiai graphai. kai adelphōn “de tinōn esti grammata presbytera tōn Biktoros “chronōn, ha ekeinoi pros ta ethnē hyper tēs alētheias “kai pros tas tote haireseis egrapsan, legō de Iou- “stinou kai Miltiadou kai Tatianou kai Klēmentos “kai heterōn pleionōn, en hois hapasi theologeitai ho “Christos.
What they say might perhaps be plausible, if first of all the divine Scriptures did not contradict them. And there are also writings of certain brothers older than the times of Victor, which they wrote to the Gentiles on behalf of the truth and against the heresies of that time — I mean Justin and Miltiades and Tatian and Clement and many others — in all of which Christ is spoken of as God.
Notes and citation
Summary: Scripture and earlier writers — Justin, Miltiades, Tatian, Clement — contradict them, calling Christ God.
- Quotation from the anonymous work against Artemon.
Topics: Christology, Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.4 (Dindorf 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.5Dindorf 4:236
τὰ γὰρ Εἰρηναίου τε καὶ Μελίτωνος “καὶ τῶν λοιπῶν τίς ἀγνοεῖ βιβλία, θεὸν καὶ ἄνθρω- “πον καταγγέλλοντα τὸν Χριστόν; ψαλμοὶ δὲ ὅσοι “καὶ ᾠδαὶ ἀδελφῶν ἀπʼ ἀρχῆς ὑπὸ πιστῶν γραφεῖσαι “τὸν λόγον τοῦ θεοῦ τὸν Χριστὸν ὑμνοῦσι θεολο- “γοῦντες.
ta gar Eirēnaiou te kai Melitōnos “kai tōn loipōn tis agnoei biblia, theon kai anthrō- “pon katangellonta ton Christon? psalmoi de hosoi “kai ǭdai adelphōn apʼ archēs hypo pistōn grapheisai “ton logon tou theou ton Christon hymnousi theolo- “gountes.
For who does not know the books of Irenaeus and Melito and the rest, which proclaim Christ as God and man? And all the psalms and hymns of the brothers, written by the faithful from the beginning, sing of Christ, the Word of God, calling him God.
Notes and citation
Summary: Irenaeus, Melito, and the church's early hymns all proclaim Christ as God.
- Quotation from the anonymous work against Artemon.
Topics: Christology, Prayer
Cite (SBL): Eusebius, Hist. eccl. 5.28.5 (Dindorf 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.6Dindorf 4:236–237
πῶς οὖν ἐκ τοσούτων ἐτῶν καταγγελ- ’‘λομένου τοῦ ἐκκλησιαστικοῦ φρονήματος ἐνδέχεται “τοὺς μέχρι Βίκτορος οὕτως, ὡς οὗτοι λέγουσι, κεκη- “ρυχέναι; πῶς δὲ οὐκ αἰδοῦνται ταῦτα Βίκτορος “καταψεύδεσθαι, ἀκριβῶς εἰδότες ὅτι Βίκτωρ Θεό- “δοτον τὸν σκυτέα, τὸν ἀρχηγὸν καὶ πατέρα ταύτης “τῆς ἀρνησιθέου ἀποστασίας, ἀπεκήρυξε τῆς κοινω- “νίας, πρῶτον εἰπόντα ψιλὸν ἄνθρωπον τὸν Χριστόν; “εἰ γὰρ Βίκτωρ κατʼ αὐτοὺς οὕτως ἐφρόνει ὡς ἡ “τούτων διδάσκει βλασφημία, πῶς ἂν ἀπέβαλλε Θεό- “δοτον τὸν τῆς αἱρέσεως ταύτης εὑρετήν;” καὶ τὰ μὲν κατὰ τὸν Βίκτορα τοιαῦτα.
pōs oun ek tosoutōn etōn katangel- ’‘lomenou tou ekklēsiastikou phronēmatos endechetai “tous mechri Biktoros houtōs, hōs houtoi legousi, kekē- “rychenai? pōs de ouk aidountai tauta Biktoros “katapseudesthai, akribōs eidotes hoti Biktōr Theo- “doton ton skytea, ton archēgon kai patera tautēs “tēs arnēsitheou apostasias, apekēryxe tēs koinō- “nias, prōton eiponta psilon anthrōpon ton Christon? “ei gar Biktōr katʼ autous houtōs ephronei hōs hē “toutōn didaskei blasphēmia, pōs an apeballe Theo- “doton ton tēs haireseōs tautēs heuretēn?” kai ta men kata ton Biktora toiauta.
How then is it possible, since the mind of the church has been proclaimed for so many years, that those up to Victor preached as these men say? And how are they not ashamed to tell these lies about Victor, knowing well that Victor excommunicated Theodotus the cobbler, the leader and father of this God-denying apostasy, the first to say that Christ was a mere man? For if Victor thought as their blasphemy teaches, how would he have cast out Theodotus, the inventor of this heresy?” Such were the things concerning Victor.
Notes and citation
Summary: Victor himself excommunicated Theodotus the cobbler, the first to call Christ a mere man.
- Quotation from the anonymous work against Artemon.
Topics: Christology, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.28.6 (Dindorf 4:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.7Dindorf 4:237
τούτου δὲ ἔτεσι δέκα προστάντος τῆς λειτουργίας διάδοχος καθίσταται Ζεφυρῖνος, ἀμφὶ τὸ ἔνατον τῆς Σεβήρου βασιλείας ἔτος. προστίθησι δὲ ὁ τὸ προειρημένον συντάξας περὶ τοῦ κατάρξαντος τῆς δηλωθείσης αἱρέσεως βιβλίον καὶ ἄλλην κατὰ Ζεφυρῖνον γενομένην πρᾶξιν, ὧδέ πως αὐτοῖς ῥήμασι γράφων
toutou de etesi deka prostantos tēs leitourgias diadochos kathistatai Zephyrinos, amphi to enaton tēs Sebērou basileias etos. prostithēsi de ho to proeirēmenon syntaxas peri tou katarxantos tēs dēlōtheisēs haireseōs biblion kai allēn kata Zephyrinon genomenēn praxin, hōde pōs autois rhēmasi graphōn
After he had presided over the ministry for ten years, Zephyrinus was appointed his successor, about the ninth year of the reign of Severus. The author of the book mentioned about the founder of this heresy adds another incident that happened under Zephyrinus, writing somewhat thus in these very words:
Notes and citation
Summary: Zephyrinus succeeded Victor about 199; the anonymous author tells of an event in his time.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.28.7 (Dindorf 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.8Dindorf 4:237
“ὑπομνήσω γοῦν “πολλοὺς τῶν ἀδελφῶν πρᾶγμα ἐφʼ ἡμῶν γενόμενον, “ὃ νομίζω ὅτι εἰ ἐν Σοδόμοις ἐγεγόνει, τυχὸν ἂν “κἀκείνους ἐνουθέτησε. Νατάλιος ἦν τις ὁμολογη- “τὴς, οὐ πάλαι, ἀλλʼ ἐπὶ τῶν ἡμετέρων γενόμενος “καιρῶν.
“hypomnēsō goun “pollous tōn adelphōn pragma ephʼ hēmōn genomenon, “ho nomizō hoti ei en Sodomois egegonei, tychon an “kakeinous enouthetēse. Natalios ēn tis homologē- “tēs, ou palai, allʼ epi tōn hēmeterōn genomenos “kairōn.
“I will remind many of the brothers of an event that happened in our time, which, I think, if it had happened in Sodom, might perhaps have warned even them. There was a certain Natalius, a confessor, not long ago but in our own times.
Matt 11:23 (echo, medium confidence)
Notes and citation
Summary: The author tells the story of Natalius, a confessor of his own day.
- Quotation from the anonymous work against Artemon; cf. Matt 11:23.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.28.8 (Dindorf 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.9Dindorf 4:237
οὗτος ἠπατήθη ποτὲ ὑπὸ Ἀσκληπιοδότου “καὶ ἑτέρου Θεοδότου τινὸς τραπεζίτου. ἦσαν δὲ “οὗτοι ἄμφω Θεοδότου τοῦ σκυτέως μαθηταὶ, τοῦ “πρώτου ἐπὶ ταύτῃ τῇ φρονήσει, μᾶλλον δὲ ἀφρο- “σύνῃ, ἀφορισθέντος τῆς κοινωνίας ὑπὸ Βίκτορος, “ὡς ἔφην, τοῦ τότε ἐπισκόπου.
houtos ēpatēthē pote hypo Asklēpiodotou “kai heterou Theodotou tinos trapezitou. ēsan de “houtoi amphō Theodotou tou skyteōs mathētai, tou “prōtou epi tautę̄ tę̄ phronēsei, mallon de aphro- “synę̄, aphoristhentos tēs koinōnias hypo Biktoros, “hōs ephēn, tou tote episkopou.
He was once deceived by Asclepiodotus and another Theodotus, a banker. Both were disciples of Theodotus the cobbler, who was the first to be excommunicated for this opinion, or rather this folly, by Victor, as I said, who was bishop at that time.
Notes and citation
Summary: Natalius was misled by two disciples of Theodotus the cobbler.
- Quotation from the anonymous work against Artemon.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.28.9 (Dindorf 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.10Dindorf 4:237
ἀνεπείσθη δὲ ὁ “Νατάλιος ὑπʼ αὐτῶν ἐπὶ σαλαρίῳ ἐπίσκοπος κλη- “ρωθῆναι ταύτης τῆς αἱρέσεως, ὥστε λαμβάνειν παρʼ “αὐτῶν μηνιαῖα δηνάρια ἑκατὸν πεντήκοντα.
anepeisthē de ho “Natalios hypʼ autōn epi salariǭ episkopos klē- “rōthēnai tautēs tēs haireseōs, hōste lambanein parʼ “autōn mēniaia dēnaria hekaton pentēkonta.
Natalius was persuaded by them to be appointed bishop of this heresy for a salary, so as to receive from them a hundred and fifty denarii a month.
Notes and citation
Summary: They made Natalius their bishop for a monthly salary.
- Quotation from the anonymous work against Artemon.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.28.10 (Dindorf 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.11Dindorf 4:237
γε- “νόμενος οὖν σὺν αὐτοῖς διʼ ὁραμάτων πολλάκις ἐνου- “θετεῖτο ὑπὸ τοῦ κυρίου. ὁ γὰρ εὔσπλαγχνος θεὸς “καὶ κύριος ἡμῶν Ἰησοῦς Χριστὸς οὐκ ἐβούλετο ἔξω “ἐκκλησίας γενόμενον ἀπολέσθαι μάρτυρα τῶν ἰδίων “παθῶν.
ge- “nomenos oun syn autois diʼ horamatōn pollakis enou- “theteito hypo tou kyriou. ho gar eusplanchnos theos “kai kyrios hēmōn Iēsous Christos ouk ebouleto exō “ekklēsias genomenon apolesthai martyra tōn idiōn “pathōn.
Being with them, then, he was often admonished by the Lord through visions. For our compassionate God and Lord Jesus Christ did not wish that one who had been a witness of his own sufferings should perish outside the church.
Notes and citation
Summary: Christ warned Natalius in visions, not wanting a confessor to perish outside the church.
- Quotation from the anonymous work against Artemon.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.28.11 (Dindorf 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.12Dindorf 4:237–238
ἐπεὶ δὲ ῥᾳθυμότερον τοῖς ὁράμασι “προσεῖχε, δελεαζόμενος τῇ τε παρʼ αὐτοῖς πρωτο- “καθεδρίᾳ καὶ τῇ πλείστους ἀπολλυούσῃ αἰσχροκερ- “δείᾳ, τελευταῖον ὑπὸ ἁγίων ἀγγέλων ἐμαστιγώθη, “διʼ ὅλης τῆς νυκτὸς οὐ σμικρῶς αἰκισθεὶς, ὥστε “ἕωθεν ἀναστῆναι, καὶ ἐνδυσάμενον σάκκον καὶ σπο- “δὸν καταπασάμενον μετὰ πολλῆς σπουδῆς καὶ δα- “κρύων προσπεσεῖν Ζεφυρίνῳ τῷ ἐπισκόπῳ, κυλιό- “μενον ὑπὸ τοὺς πόδας οὐ μόνον τῶν ἐν κλήρῳ, “ἀλλὰ καὶ τῶν λαϊκῶν, συγχέαι τε τοῖς δάκρυσι τὴν “εὔσπλαγχνον ἐκκλησίαν τοῦ ἐλεήμονος Χριστοῦ· “πολλῇ τε τῇ δεήσει χρησάμενον, δείξαντά τε τοὺς “μώλωπας ὧν εἰλήφει πληγῶν μόλις κοινωνηθῆναι.”
epei de rhąthymoteron tois horamasi “proseiche, deleazomenos tę̄ te parʼ autois prōto- “kathedrią kai tę̄ pleistous apollyousę̄ aischroker- “deią, teleutaion hypo hagiōn angelōn emastigōthē, “diʼ holēs tēs nyktos ou smikrōs aikistheis, hōste “heōthen anastēnai, kai endysamenon sakkon kai spo- “don katapasamenon meta pollēs spoudēs kai da- “kryōn prospesein Zephyrinǭ tǭ episkopǭ, kylio- “menon hypo tous podas ou monon tōn en klērǭ, “alla kai tōn laïkōn, syncheai te tois dakrysi tēn “eusplanchnon ekklēsian tou eleēmonos Christou; “pollę̄ te tę̄ deēsei chrēsamenon, deixanta te tous “mōlōpas hōn eilēphei plēgōn molis koinōnēthēnai.”
But since he paid rather careless attention to the visions, being enticed by the first seat among them and by the shameful love of gain that destroys very many, at last he was scourged by holy angels, and was severely beaten through a whole night, so that he rose early in the morning, put on sackcloth, covered himself with ashes, and with great haste and tears fell down before Zephyrinus the bishop, rolling at the feet not only of the clergy but also of the laity, and moved with his tears the compassionate church of the merciful Christ; and after much entreaty, and showing the weals of the blows he had received, he was with difficulty received into communion.”
Notes and citation
Summary: Scourged by angels in the night, Natalius repented in sackcloth and was with difficulty readmitted by Zephyrinus.
- Quotation from the anonymous work against Artemon.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.28.12 (Dindorf 4:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.13Dindorf 4:238
τούτοις ἐπισυνάψωμεν καὶ ἄλλας περὶ τῶν αὐτῶν τοῦ αὐτοῦ συγγραφέως φωνὰς, τοῦτον ἐχούσας τὸν τρόπον· “γραφὰς μὲν θείας ἀφόβως ῥερᾳδιουργήκασι, “πίστεώς τε ἀρχαίας κανόνα ἠθετήκασι, Χριστὸν δὲ “ἠγνοήκασιν, οὐ τί αἱ θεῖαι λέγουσι γραφαὶ ζητοῦν- “τες, ἀλλʼ ὁποῖον σχῆμα συλλογισμοῦ εἰς τὴν τῆς “ἀθεότητος σύστασιν εὑρεθῇ, φιλοπόνως ἀσκοῦντες· “κἂν αὐτοῖς προτείνῃ τις ῥητὸν γραφὴς θεϊκῆς, ἐξε- “τάζουσι, πότερον συνημμένον ἢ διεζευγμένον δύνα- “ται ποιῆσαι σχῆμα συλλογισμοῦ.
toutois episynapsōmen kai allas peri tōn autōn tou autou syngrapheōs phōnas, touton echousas ton tropon; “graphas men theias aphobōs rherądiourgēkasi, “pisteōs te archaias kanona ēthetēkasi, Christon de “ēgnoēkasin, ou ti hai theiai legousi graphai zētoun- “tes, allʼ hopoion schēma syllogismou eis tēn tēs “atheotētos systasin heurethę̄, philoponōs askountes; “kan autois proteinę̄ tis rhēton graphēs theïkēs, exe- “tazousi, poteron synēmmenon ē diezeugmenon dyna- “tai poiēsai schēma syllogismou.
Let us add to these other words of the same writer about the same people, which run thus: “They have fearlessly tampered with the divine Scriptures, set aside the rule of the ancient faith, and failed to know Christ, not inquiring what the divine Scriptures say, but diligently practising what form of syllogism may be found to establish their godlessness. And if anyone puts before them a text of divine Scripture, they examine whether it can make a conjunctive or disjunctive form of syllogism.
Notes and citation
Summary: The Artemonites tamper with Scripture and treat it as material for logical syllogisms.
- Quotation from the anonymous work against Artemon.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὁποἱον → ὁποῖον.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.13 (Dindorf 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.14Dindorf 4:238
καταλιπόντες “δὲ τὰς ἁγίας τοῦ θεοῦ γραφὰς γεωμετρίαν ἐπιτη- “δεύουσιν, ὡσὰν ἐκ τῆς γῆς ὄντες καὶ ἐκ τῆς γῆς “λαλοῦντες, καὶ τὸν ἄνωθεν ἐρχόμενον ἀγνοοῦντες. “Εὐκλείδης γοῦν παρά τισιν αὐτῶν φιλοπόνως γεω- “μετρεῖται, Ἀριστοτέλης δὲ καὶ Θεόφραστος θαυμά- “ζονται, Γαληνὸς γὰρ ἴσως ὑπό τινων καὶ προσκυ- “νεῖται.
katalipontes “de tas hagias tou theou graphas geōmetrian epitē- “deuousin, hōsan ek tēs gēs ontes kai ek tēs gēs “lalountes, kai ton anōthen erchomenon agnoountes. “Eukleidēs goun para tisin autōn philoponōs geō- “metreitai, Aristotelēs de kai Theophrastos thauma- “zontai, Galēnos gar isōs hypo tinōn kai prosky- “neitai.
Abandoning the holy Scriptures of God, they practise geometry, being of the earth and speaking of the earth, and not knowing him who comes from above. Euclid, at any rate, is diligently studied by some of them; Aristotle and Theophrastus are admired; and Galen perhaps is even worshipped by some.
John 3:31 (allusion, high confidence)
Notes and citation
Summary: They neglect Scripture for Euclid, Aristotle, Theophrastus, and Galen.
- Quotation from the anonymous work against Artemon, echoing John 3:31.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.14 (Dindorf 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-14) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.15Dindorf 4:238
οἱ δὲ ταῖς τῶν ἀπίστων τέχναις εἰς τὴν “τῆς αἱρέσεως αὐτῶν γνώμην ἀποχρώμενοι, καὶ τῇ “τῶν ἀθέων πανουργίᾳ τὴν ἁπλῆν τῶν θείων γρα- “φῶν πίστιν καπηλεύοντες, ὅτι μηδὲ ἐγγὺς πίστεως “ὑπάρχουσι, τί δεῖ καὶ λέγειν; διὰ τοῦτο ταῖς θείαις “γραφαῖς ἀφόβως ἐπέβαλον τὰς χεῖρας, λέγοντες αὐ- “τὰς διωρθωκέναι.
hoi de tais tōn apistōn technais eis tēn “tēs haireseōs autōn gnōmēn apochrōmenoi, kai tę̄ “tōn atheōn panourgią tēn haplēn tōn theiōn gra- “phōn pistin kapēleuontes, hoti mēde engys pisteōs “hyparchousi, ti dei kai legein? dia touto tais theiais “graphais aphobōs epebalon tas cheiras, legontes au- “tas diōrthōkenai.
As for those who misuse the arts of unbelievers for the opinion of their heresy, and adulterate the simple faith of the divine Scriptures with the craft of the godless, what need is there to say that they are not even near the faith? Therefore they have fearlessly laid their hands on the divine Scriptures, saying that they have corrected them.
2 Cor 2:17 (echo, medium confidence)
Notes and citation
Summary: They corrupt the faith with pagan learning and have altered the Scriptures, claiming to correct them.
- Quotation from the anonymous work against Artemon; “adulterate” (καπηλεύοντες) echoes 2 Cor 2:17.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.15 (Dindorf 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-15) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.16Dindorf 4:238–239
καὶ ὅτι τοῦτο μὴ καταψευδό- “μενος αὐτῶν λέγω ὁ βουλόμενος δύναται μαθεῖν. “εἰ γάρ τις θελήσει συγκομίσας αὐτῶν ἑκάστου τὰ “ἀντίγραφα ἐξετάζειν πρὸς ἄλληλα, κατὰ πολὺ ἂν “εὕροι διαφωνοῦντα. ἀσύμφωνα γοῦν ἔσται τὰ Ασκλη- ‘πιάδου τοῖς Θεοδότου.
kai hoti touto mē katapseudo- “menos autōn legō ho boulomenos dynatai mathein. “ei gar tis thelēsei synkomisas autōn hekastou ta “antigrapha exetazein pros allēla, kata poly an “heuroi diaphōnounta. asymphōna goun estai ta Asklē- ‘piadou tois Theodotou.
That I am not slandering them in saying this, anyone who wishes can learn. For if anyone will collect the copies of each of them and compare them with one another, he will find them greatly at variance. The copies of Asclepiades, for instance, will not agree with those of Theodotus.
Notes and citation
Summary: Their copies of Scripture disagree with one another.
- Quotation from the anonymous work against Artemon.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): βούλομενος → βουλόμενος.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.16 (Dindorf 4:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-16).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-16) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.17Dindorf 4:239
πολλῶν δὲ ἔστιν εὐπο- “ρῆσαι, διὰ τὸ φιλοτίμως ἐγγεγράφθαι τοὺς μαθητὰς “αὐτῶν τὰ ὑφʼ ἑκάστου αὐτῶν, ὡς αὐτοὶ καλοῦσι, ‘κατωρθωμένα, τουτʼ ἔστιν ἠφανισμένα. πάλιν δὲ τούτοις τὰ Ἑρμοφίλου οὐ συνᾴδει. τὰ γὰρ Ἀπολλωνί- ‘δου οὐδὲ αὐτὰ ἑαυτοῖς ἐστι σύμφωνα. ἔνεστι συγκρῖναι τὰ πρότερον ὑπʼ αὐτῶν κατασκευασθέντα “τοῖς ὕστερον πάλιν ἐπιδιαστραφεῖσι, καὶ εὑρεῖν “πολὺ ἀπᾴδοντα.
pollōn de estin eupo- “rēsai, dia to philotimōs engegraphthai tous mathētas “autōn ta hyphʼ hekastou autōn, hōs autoi kalousi, ‘katōrthōmena, toutʼ estin ēphanismena. palin de toutois ta Hermophilou ou synądei. ta gar Apollōni- ‘dou oude auta heautois esti symphōna. enesti synkrinai ta proteron hypʼ autōn kataskeuasthenta “tois hysteron palin epidiastrapheisi, kai heurein “poly apądonta.
Many of these can be obtained, because their disciples have zealously copied what each of them has, as they call it, “corrected,” that is, destroyed. Again, those of Hermophilus do not agree with these; and those of Apollonides are not even consistent with themselves. For one can compare those prepared by them earlier with those they later perverted further, and find them very discordant.
Notes and citation
Summary: Each Artemonite teacher's “corrected” text differs, and some even from their own earlier versions.
- Quotation from the anonymous work against Artemon.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): τουτʼ έστιν → τουτʼ ἔστιν.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.17 (Dindorf 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-17).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-17) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.18Dindorf 4:239
ὅσης δὲ τόλμης ἐστὶ τοῦτο τὸ “ἁμάρτημα, εἰκὸς μηδὲ ἐκείνους ἀγνοεῖν. ἢ γὰρ πιστεύουσιν ἁγίῳ πνεύματι λελέχθαι τὰς θείας γραφὰς, καί εἰσιν ἄπιστοι, ἢ ἑαυτοὺς ἡγοῦνται σοφω- “τέρους τοῦ ἁγίου πνεύματος ὑπάρχειν, καὶ τί ἕτερον ‘ἢ δαιμονῶσιν. οὐδὲ γὰρ ἀρνήσασθαι δύνανται ἑαυτῶν εἶναι τὸ τόλμημα, ὁπόταν καὶ τῇ αὐτῶν χειρὶ “ᾖ γεγραμμένα, καὶ παρʼ ὧν κατηχήθησαν, μὴ παρέλαβον τὰς γραφὰς, καὶ δεῖξαι ἀντίγραφα, “ὅθεν αὐτὰ μετεγράψαντο, μὴ ἔχωσιν.
hosēs de tolmēs esti touto to “hamartēma, eikos mēde ekeinous agnoein. ē gar pisteuousin hagiǭ pneumati lelechthai tas theias graphas, kai eisin apistoi, ē heautous hēgountai sophō- “terous tou hagiou pneumatos hyparchein, kai ti heteron ‘ē daimonōsin. oude gar arnēsasthai dynantai heautōn einai to tolmēma, hopotan kai tę̄ autōn cheiri “ę̄ gegrammena, kai parʼ hōn katēchēthēsan, mē parelabon tas graphas, kai deixai antigrapha, “hothen auta metegrapsanto, mē echōsin.
How great the audacity of this sin is, it is likely that even they are not ignorant. For either they do not believe that the divine Scriptures were spoken by the Holy Spirit, and are unbelievers; or they think themselves wiser than the Holy Spirit, and what is this but to be possessed by a demon? Nor can they deny that the audacity is theirs, since the copies are written in their own hand, and they did not receive the Scriptures in this form from those who instructed them, nor can they show copies from which they transcribed them.
Notes and citation
Summary: To alter Scripture is either unbelief in the Spirit's inspiration or a claim to be wiser than the Spirit.
- Quotation from the anonymous work against Artemon.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἄπιοτοι → ἄπιστοι.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.18 (Dindorf 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-18).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-18) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.28.19Dindorf 4:239
ἔνιοι δὲ “αὐτῶν οὐδὲ παραχαράσσειν ἠξίωσαν αὐτὰς, ἀλλʼ “ ἁπλῶς ἀρνησάμενοι τόν τε νόμον καὶ τοὺς προφή- “τὰς, ἀνόμου καὶ ἀθέου διδασκαλίας προφάσει χάρι- ‘τος εἰς ἔσχατον ἀπωλείας ὄλεθρον κατωλίσθησαν. καὶ ταῦτα μὲν τοῦτον ἱστορήσθω τὸν τρόπον.
enioi de “autōn oude paracharassein ēxiōsan autas, allʼ “ haplōs arnēsamenoi ton te nomon kai tous prophē- “tas, anomou kai atheou didaskalias prophasei chari- ‘tos eis eschaton apōleias olethron katōlisthēsan. kai tauta men touton historēsthō ton tropon.
And some of them did not even think it worth corrupting them, but simply denied the law and the prophets, and under pretext of grace slid by a lawless and godless teaching into the utmost ruin of perdition.” Let these things be recorded thus.
Notes and citation
Summary: Some rejected the law and prophets altogether, under the pretext of grace.
- End of the quotation from the anonymous work against Artemon.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.28.19 (Dindorf 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-5-28-19).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-5-28-19) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 1
6.1.1Dindorf 4:239–240
Ὡς δὲ καὶ Σεβῆρος διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐκίνει, λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια, μάλιστα δʼ ἐπλήθυεν ἐπʼ Ἀλεξανδρείας, τῶν ἀπʼ Αἰγύπτου καὶ Θηβαίδος ἁπάσης ἀριστίνδην αὐτόθι ὥσπερ ἐπὶ μέγιστον ἀθλητῶν θεοῦ παραπεμπομένων στάδιον, διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ θεῷ στεφάνους ἀναδουμένων. ἐν οἷς καὶ Λεωνίδης ὁ λεγόμενος Ὠριγένους πατὴρ τὴν κεφαλὴν ἀποτμηθεὶς νέον κομιδῆ καταλείπει τὸν παῖδα, ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν, οὐκ ἄκαιρον διὰ βραχέων διελθεῖν, τῷ μάλιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ βεβοημένον λόγον.
Hōs de kai Sebēros diōgmon kata tōn ekklēsiōn ekinei, lampra men tōn hyper eusebeias athlētōn kata panta topon apeteleito martyria, malista dʼ eplēthyen epʼ Alexandreias, tōn apʼ Aigyptou kai Thēbaidos hapasēs aristindēn autothi hōsper epi megiston athlētōn theou parapempomenōn stadion, dia karterikōtatēs te poikilōn basanōn kai thanatou tropōn hypomonēs tous para theǭ stephanous anadoumenōn. en hois kai Leōnidēs ho legomenos Ōrigenous patēr tēn kephalēn apotmētheis neon komidē kataleipei ton paida, hos dē hopoias ex ekeinou peri ton theion logon proaireseōs ēn, ouk akairon dia bracheōn dielthein, tǭ malista polyn einai para tois pollois ton peri autou beboēmenon logon.
When Severus too stirred up persecution against the churches, splendid martyrdoms of the athletes of piety were accomplished in every place, but they abounded especially at Alexandria, where the choicest athletes of God from Egypt and the whole Thebaid were sent as to a very great stadium, and, by their most steadfast endurance of various tortures and modes of death, were wreathed with the crowns laid up with God. Among them was Leonides, called the father of Origen, who was beheaded and left his son still quite young. It is not out of place to describe briefly what disposition toward the divine word Origen had from that time, especially since the fame about him is great among most people.
Notes and citation
Summary: Under Severus many were martyred at Alexandria, among them Leonides, father of the young Origen.
- The persecution is dated ca. 202.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.1.1 (Dindorf 4:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-1-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-1-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 2
6.2.1Dindorf 4:240
Πολλὰ μὲν οὖν ἄν τις εἴποι, τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος, δέοιτο δʼ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ σύνταξις. ὅμως δʼ ἡμεῖς ἐπὶ τοῦ παρόντος ἐπιτεμνόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα, ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ γνωρίμων τὰ δηλούμενα φέροντες.
Polla men oun an tis eipoi, ton bion tou andros en scholę̄ paradounai dia graphēs peirōmenos, deoito dʼ an kai idias hypotheseōs hē peri autou syntaxis. homōs dʼ hēmeis epi tou parontos epitemnomenoi ta pleista dia bracheōn hōs hoion te oliga atta tōn peri auton dieleusometha, ek tinōn epistolōn kai historias tōn kai eis hēmas tǭ biǭ pephylagmenōn autou gnōrimōn ta dēloumena pherontes.
Much might be said by one attempting to hand down in writing at leisure the life of the man, and the account of him would need a work of its own. Yet for the present, abridging most things, we shall go briefly, as far as possible, through a few of the facts about him, drawing what we set out from certain letters and from the reports of his acquaintances who have survived to our time.
Notes and citation
Summary: Eusebius will give a brief account of Origen's life from letters and eyewitnesses.
- Eusebius and Pamphilus wrote a longer Defence of Origen (6.23.4, 6.33.4), of which Book 1 survives in Latin.
Cite (SBL): Eusebius, Hist. eccl. 6.2.1 (Dindorf 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.2Dindorf 4:240
Ὠριγένους καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν σπαργάνων ἀξιομνημόνευτά μοι εἶναι δοκεῖ. δέκατον μὲν γὰρ ἐπεῖχε Σεβῆρος τῆς βασιλείας ἔτος, ἡγεῖτο δὲ Ἀλεξανδρείας καὶ τῆς λοιπῆς Αἰγύπτου Λαῖτος, τῶν δὲ αὐτόθι παροικιῶν τὴν ἐπισκοπὴν νεωστὶ τότε μετὰ Ἰουλιανὸν Δημήτριος ὑπειλήφει.
Ōrigenous kai ta ex autōn hōs eipein sparganōn axiomnēmoneuta moi einai dokei. dekaton men gar epeiche Sebēros tēs basileias etos, hēgeito de Alexandreias kai tēs loipēs Aigyptou Laitos, tōn de autothi paroikiōn tēn episkopēn neōsti tote meta Ioulianon Dēmētrios hypeilēphei.
Even the things about Origen from, so to speak, his swaddling clothes seem to me worth recording. Severus was in the tenth year of his reign, Laetus was governing Alexandria and the rest of Egypt, and Demetrius had recently received the episcopate of the communities there after Julian.
Notes and citation
Summary: The setting: the tenth year of Severus (202), Laetus prefect of Egypt, Demetrius bishop of Alexandria.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὠριγἐνους καὶ τὰ → Ὠριγένους καὶ τὰ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.2.2 (Dindorf 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.3Dindorf 4:240
εἰς μέγα δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης, καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις, ἔρως τοσοῦτος μαρτυρίου τὴν Ὠριγένους ἔτι κομιδῆ παιδὸς ὑπάρχοντος κατεῖχε ψυχὴν, ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν, προπηδᾶν τε καὶ ὁρμᾶν ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν.
eis mega dē oun tēs tou diōgmou pyrkaïas haphtheisēs, kai myriōn hosōn tois kata to martyrion anadoumenōn stephanois, erōs tosoutos martyriou tēn Ōrigenous eti komidē paidos hyparchontos kateiche psychēn, hōs homose tois kindynois chōrein, propēdan te kai horman epi ton agōna prothymōs echein.
When the flame of persecution had been kindled greatly, and countless numbers were wreathed with the crowns of martyrdom, such a passion for martyrdom seized the soul of Origen, still quite a boy, that he went close to the dangers and was eager to leap forward and rush into the contest.
Notes and citation
Summary: The boy Origen was seized with a passion for martyrdom.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.2.3 (Dindorf 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.4Dindorf 4:240–241
ἤδη γέ τοι μικρὸν ὅσον αὐτῷ καὶ τὰ τῆς ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο, μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν πλείστων ὠφέλειαν διὰ τῆς αὐτοῦ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης.
ēdē ge toi mikron hoson autǭ kai ta tēs apo tou biou apallagēs ou porrō kathistato, mē ouchi tēs theias kai ouraniou pronoias eis tēn pleistōn ōpheleian dia tēs autou mētros empodōn autǭ tēs prothymias enstasēs.
Indeed, the end of his life was only a little way off, had not the divine and heavenly providence, for the benefit of very many, hindered his eagerness through his mother.
Notes and citation
Summary: Only his mother, by God's providence, kept him from martyrdom.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.2.4 (Dindorf 4:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.5Dindorf 4:241
αὕτη γοῦν τὰ μὲν πρῶτα λόγοις ἱκετεύουσα τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει, σφοδρότερον δʼ ἐπιτείναντα θεασαμένη, ὅτε γνοὺς ἁλόντα τὸν πατέρα δεσμωτηρίῳ φυλάττεσθαι, ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς, τὴν πᾶσαν αὐτοῦ ἀποκρυψαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν.
hautē goun ta men prōta logois hiketeuousa tēs peri auton mētrikēs diatheseōs pheidō labein parekalei, sphodroteron dʼ epiteinanta theasamenē, hote gnous halonta ton patera desmōtēriǭ phylattesthai, holos egineto tēs peri to martyrion hormēs, tēn pasan autou apokrypsamenē esthēta oikoi menein anankēn epēgen.
She at first entreated him with words to spare his mother's feelings; but when she saw him more intent, since on learning that his father had been arrested and was held in prison he was wholly carried away by the impulse toward martyrdom, she hid all his clothes and so compelled him to stay at home.
Notes and citation
Summary: When his father was arrested, his mother hid Origen's clothes to keep him at home.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.2.5 (Dindorf 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.6Dindorf 4:241
ὁ δὲ, ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν, τῆς προθυμίας ὑπὲρ τὴν ἡλικίαν ἐπιτεινομένης, οὐχ οἶός τε ὢν ἠρεμεῖν, διαπέμπεται τῷ πατρὶ προτρεπτικωτάτην περὶ μαρτυρίου συντάξας ἐπιστολὴν, ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ “ἔπεχε, μὴ διʼ ἡμᾶς “ἄλλο τι φρονήσῃς”. τοῦτο πρῶτον τῆς Ὠριγένους παιδικῆς ἀγχινοίας καὶ περὶ τὴν θεοσέβειαν γνησιωτάτης διαθέσεως ἀνάγραπτον ἔστω τεκμήριον.
ho de, hōs ouden allo prattein autǭ parēn, tēs prothymias hyper tēn hēlikian epiteinomenēs, ouch oios te ōn ēremein, diapempetai tǭ patri protreptikōtatēn peri martyriou syntaxas epistolēn, en hę̄ kata lexin autǭ parainei “epeche, mē diʼ hēmas “allo ti phronēsę̄s”. touto prōton tēs Ōrigenous paidikēs anchinoias kai peri tēn theosebeian gnēsiōtatēs diatheseōs anagrapton estō tekmērion.
He, since nothing else was possible for him, and his eagerness grew beyond his years, could not keep quiet, and sent his father a most encouraging letter on martyrdom, in which he urges him in these very words: “Take care not to change your mind on our account.” Let this be recorded as the first proof of Origen's boyish quick-wittedness and his most genuine disposition toward piety.
Notes and citation
Summary: Origen wrote to his imprisoned father urging him not to waver for his family's sake.
- The quotation is from Origen's lost letter to his father.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τῆς Ὠριγἐνους παιδικῆς → τῆς Ὠριγένους παιδικῆς.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.2.6 (Dindorf 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.7Dindorf 4:241
καὶ γὰρ ἤδη καὶ τῶν τῆς πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο, ταῖς θείαις γραφαῖς ἐξέτι παιδὸς ἐνησκημένος. οὐ μετρίως γοῦν καὶ περὶ ταῦτα πεπόνητο, τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν φροντίδα πεποιημένου.
kai gar ēdē kai tōn tēs pisteōs logōn ou smikras aphormas katabeblēto, tais theiais graphais exeti paidos enēskēmenos. ou metriōs goun kai peri tauta peponēto, tou patros autǭ pros tę̄ tōn enkykliōn paideią kai toutōn ou kata parergon tēn phrontida pepoiēmenou.
For he had already laid no small foundations in the doctrines of the faith, having been trained in the divine Scriptures from boyhood. He had laboured not a little at these, since his father, besides the ordinary curriculum, had given no secondary attention to these too.
Notes and citation
Summary: Origen was trained in the Scriptures from boyhood by his father.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.2.7 (Dindorf 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.8Dindorf 4:241
ἐξ ἅπαντος γοῦν αὐτὸν, πρὸ τῆς τῶν Ἑλληνικῶν μαθημάτων μελέτης, ἐνῆγε τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμασιν, ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάστης αὐτὸν εἰσπραττόμενος.
ex hapantos goun auton, pro tēs tōn Hellēnikōn mathēmatōn meletēs, enēge tois hierois enaskeisthai paideumasin, ekmathēseis kai apangelias hēmeras hekastēs auton eisprattomenos.
Above all, before the study of Greek learning, he urged him to be trained in sacred studies, requiring him every day to learn by heart and recite.
Notes and citation
Summary: His father made him memorize and recite Scripture daily.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.2.8 (Dindorf 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.9Dindorf 4:241–242
οὐκ ἀπροαιρέτως δὲ ταῦτα ἐγίνετο τῷ παιδὶ, ἀλλὰ καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι, ὡς μηδʼ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις, ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας, ὥστε καὶ πράγματα παρέχειν τῷ πατρὶ τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βού- λῆμα.
ouk aproairetōs de tauta egineto tǭ paidi, alla kai agan prothymotata peri tauta ponounti, hōs mēdʼ exarkein autǭ tas haplas kai procheirous tōn hierōn logōn enteuxeis, zētein de ti pleon kai bathyteras ēdē ex ekeinou polypragmonein theōrias, hōste kai pragmata parechein tǭ patri ti ara etheloi dēloun to tēs theopneustou graphēs anapynthanomenos bou- lēma.
Nor was this done against the boy's will; he laboured at it with great eagerness, so that the simple and obvious readings of the sacred words did not satisfy him, but he sought something more and already then busied himself with deeper speculations, so that he even troubled his father by asking what the intention of the inspired Scripture might be.
Notes and citation
Summary: Not content with the plain sense, the boy Origen pressed his father about Scripture's deeper meaning.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.2.9 (Dindorf 4:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.10Dindorf 4:242
ἐκεῖνος δὲ τῷ μὲν δοκεῖν εἰς πρόσωποι ἐπέπληττεν αὐτῷ, μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς πρὸ φανοὺς διανοίας περαιτέρω τι ζητεῖν παραινῶν, ἰδίως δὲ παρʼ ἑαυτῷ τὰ μεγάλα γεγηθὼς τὴν μεγίστη ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ θεῷ χάριν, ὅτι δὴ αὐτὸν τοιούτου πατέρα γενέσθαι παιδὸς ἠξίωσεν.
ekeinos de tǭ men dokein eis prosōpoi epeplētten autǭ, mēden hyper hēlikian mēde tēs pro phanous dianoias peraiterō ti zētein parainōn, idiōs de parʼ heautǭ ta megala gegēthōs tēn megistē hōmologei tǭ pantōn agathōn aitiǭ theǭ charin, hoti dē auton toioutou patera genesthai paidos ēxiōsen.
His father rebuked him to his face, as it seemed, advising him to seek nothing beyond his age or further than the evident meaning; but privately he rejoiced greatly and gave the deepest thanks to God, the author of all good, for having deemed him worthy to be father of such a boy.
Notes and citation
Summary: His father outwardly rebuked him but privately thanked God for such a son.
Cite (SBL): Eusebius, Hist. eccl. 6.2.10 (Dindorf 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.11Dindorf 4:242
ἐπιστάντα δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶσαι μὲν αὐτοῦ τὰ στέρνα φασὶν, ὥσπερ δὲ θεῖο πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου, φιλῆσαί τʼ σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι. ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδʼ ὄντα τὸν Ὠριγένην γενέσθαι μνημονεύουσιν.
epistanta de ēdē pollakis katheudonti tǭ paidi gymnōsai men autou ta sterna phasin, hōsper de theio pneumatos endon en autois aphierōmenou, philēsai tʼ sebasmiōs kai tēs euteknias makarion heauton hēgēsasthai. tauta kai hetera toutois syngenē peri paidʼ onta ton Ōrigenēn genesthai mnēmoneuousin.
They say that he often stood over the boy as he slept and uncovered his breast, as if the divine Spirit were enshrined within it, and kissed it reverently, and counted himself blessed in his offspring. These and other things like them are remembered to have happened when Origen was a boy.
Notes and citation
Summary: His father would kiss the sleeping boy's breast as a dwelling of the Spirit.
Cite (SBL): Eusebius, Hist. eccl. 6.2.11 (Dindorf 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.12Dindorf 4:242
ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο, ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ, ἑπτακαιδέκατον οὐ πλῆρες ἔτος ἄγων, καταλείπεται.
hōs de ēdē autǭ ho patēr martyriǭ teteleiōto, erēmos hama mētri kai brachyterois adelphois ton arithmon hex, heptakaidekaton ou plēres etos agōn, kataleipetai.
When his father had been perfected by martyrdom, he was left destitute with his mother and six younger brothers, not yet seventeen years old.
Notes and citation
Summary: After his father's martyrdom, Origen, not yet seventeen, was left with his mother and six brothers.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἰτὸς → ἔτος.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.2.12 (Dindorf 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.13Dindorf 4:242
τῆς γε μὴν τοῦ πατρὸς περιουσίας τοῖς βασιλικοῖς ταμιείοις ἀναληφθείσης, ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς προσήκουσι καταστὰς, οἰκονομίας τῆς ἐκ θεοῦ καταξιοῦται, καὶ τυγχάνει δεξιώσεως ὁμοῦ καὶ ἀναπαύσεως παρά τινι πλουσιωτάτῃ μὲν τὸν βίον καὶ τὰ ἄλλα περιφανεστάτῃ γυναικὶ, διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς Ἀλεξανδρείας αἱρεσιωτῶν· τὸ γένος ἦν οὗτος Ἀντιοχεὺς, θετὸν δὲ αὐτὸν υἱὸν εἶχέ τε σὺν ἑαυτῇ καὶ ἐν τοἴς μάλιστα περιεῖπεν ἡ δεδηλωμένη.
tēs ge mēn tou patros periousias tois basilikois tamieiois analēphtheisēs, en spanei tōn kata ton bion chreiōn syn tois prosēkousi katastas, oikonomias tēs ek theou kataxioutai, kai tynchanei dexiōseōs homou kai anapauseōs para tini plousiōtatę̄ men ton bion kai ta alla periphanestatę̄ gynaiki, diaboēton ge mēn andra periepousę̄ tōn tote epi tēs Alexandreias hairesiōtōn; to genos ēn houtos Antiocheus, theton de auton huion eiche te syn heautę̄ kai en tois malista perieipen hē dedēlōmenē.
His father's property having been confiscated to the imperial treasury, he and his family were in want of the necessities of life. He was then counted worthy of God's provision, and found welcome and rest with a certain woman, very rich in means and otherwise most distinguished, who was supporting a notorious man among the heretics then at Alexandria. He was an Antiochene by birth, and the woman kept him with her as an adopted son and treated him with special favour.
Notes and citation
Summary: Impoverished, Origen was taken in by a rich woman who also supported a heretic.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.2.13 (Dindorf 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.14Dindorf 4:242–243
ἀλλὰ τούτῳ γε ἐπάναγκες ὁ Ὠριγένης συνὼν τῆς ἐξ ἐκείνου περὶ τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα, ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ Παύλου τοῦτο γὰρ ἦν ὄνομα τῷ ἀνδρὶ) συναγομένου παρʼ αὐτῷ οὐ μόνον αἱρετικῶν, ἀλλὰ καὶ ἡμετέρων, οὐδεπώποτε προυτράπη κατὰ τὴν εὐχὴν αὐτῷ συστῆναι, φυλάττων ἐξέτι παιδὸς κανόνα ἐκκλησίας, βδελυττόμενός τε, ὡς αὐτῷ ῥήματι φησί που αὐτὸς, τὰς τῶν αἱρέσεων διδασκαλίας.
alla toutǭ ge epanankes ho Ōrigenēs synōn tēs ex ekeinou peri tēn pistin orthodoxias enargē pareicheto deigmata, hoti dē myriou plēthous dia to dokoun hikanon en logǭ tou Paulou touto gar ēn onoma tǭ andri) synagomenou parʼ autǭ ou monon hairetikōn, alla kai hēmeterōn, oudepōpote proutrapē kata tēn euchēn autǭ systēnai, phylattōn exeti paidos kanona ekklēsias, bdelyttomenos te, hōs autǭ rhēmati phēsi pou autos, tas tōn haireseōn didaskalias.
But though Origen was obliged to be with him, he gave clear proofs of his orthodoxy in the faith even from then. For although a great multitude, not only of heretics but also of our people, gathered to Paul (for that was the man's name) because of his apparent skill in speech, Origen could never be induced to join him in prayer, keeping the rule of the church from boyhood and abhorring, as he himself says somewhere in these very words, the teachings of the heresies.
Notes and citation
Summary: Origen refused ever to pray with the heretic Paul, keeping the church's rule.
Cite (SBL): Eusebius, Hist. eccl. 6.2.14 (Dindorf 4:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-14).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-14) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.2.15Dindorf 4:243
προαχθεὶς δὲ ὑπὸ τοῦ πατρὸς ἐν τοῖς Ἑλλήνων μαθήμασιν, ἐκθυμότερόν τε καὶ μετὰ τὴν ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς ἑαυτὸν, ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ οὐ μετρίαν ἔχειν, μετʼ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως τούτοις ἐπιδεδωκὼς ἑαυτὸν, ηὐπόρει τῶν ἀνγκαίων, ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ, δαψιλῶς.
proachtheis de hypo tou patros en tois Hellēnōn mathēmasin, ekthymoteron te kai meta tēn ekeinou teleutēn tę̄ peri tous logous askēsei holon epidous heauton, hōs kai paraskeuēn epi ta grammatika ou metrian echein, metʼ ou poly tēs tou patros teleiōseōs toutois epidedōkōs heauton, ēuporei tōn annkaiōn, hōs en ekeinę̄ tę̄ hēlikią, dapsilōs.
Having been advanced by his father in Greek learning, and after his death giving himself wholly and more ardently to literary study, so that he had no small equipment in grammar, not long after his father's perfecting he devoted himself to this and was amply supplied with necessities, for one of his age.
Notes and citation
Summary: Origen supported himself by teaching grammar.
Cite (SBL): Eusebius, Hist. eccl. 6.2.15 (Dindorf 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-2-15).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-2-15) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 3
6.3.1Dindorf 4:243
Σχολάζοντι δὲ τῇ διατριβῇ, ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ, μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου, πάντων δὲ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ, προσῄεσαν αὐτῷ τινὲς ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ θεοῦ.
Scholazonti de tę̄ diatribę̄, hōs pou kai autos engraphōs historei, mēdenos te epi tēs Alexandreias tǭ katēchein anakeimenou, pantōn de apelēlamenōn hypo tēs apeilēs tou diōgmou, prosę̄esan autǭ tines apo tōn ethnōn akousomenoi ton logon tou theou.
While he was devoting himself to teaching, as he himself somewhere records in writing, and there was no one at Alexandria set apart for catechizing, since all had been driven away by the threat of persecution, some of the Gentiles came to him to hear the word of God.
Notes and citation
Summary: With the catechists driven out by persecution, pagans came to Origen for instruction.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.3.1 (Dindorf 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.2Dindorf 4:243
ὧν πρῶτον ἐπισημαίνεται γεγονέναι Πλούταρχον, ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη· δεύτερον Ηρακλᾶν τοῦ Πλουτάρχου ἀδελφὸν, ὃς δὴ καὶ αὐτὸς παρʼ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχὼν τῆς Ἀλεξανδρέων μετὰ Δημήτριον τρίον ἐπισκοπῆς ἀξιοῦται.
hōn prōton episēmainetai gegonenai Ploutarchon, hos meta to biōnai kalōs kai martyriǭ theiǭ katekosmēthē; deuteron Ēraklan tou Ploutarchou adelphon, hos dē kai autos parʼ autǭ pleistēn biou philosophou kai askēseōs apodeixin paraschōn tēs Alexandreōn meta Dēmētrion trion episkopēs axioutai.
He notes that the first of them was Plutarch, who after living well was also adorned with divine martyrdom; the second Heraclas, Plutarch's brother, who himself gave great proof of a philosophic and ascetic life with him, and was deemed worthy of the episcopate of the Alexandrians after Demetrius.
Notes and citation
Summary: His first pupils were Plutarch, later a martyr, and Heraclas, later bishop of Alexandria.
- The digital text reads τρίον, apparently a slip; it is left untranslated.
Topics: Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 6.3.2 (Dindorf 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.3Dindorf 4:243
ἔτος δʼ ἦγεν ὀκτωκαιδέκατον, καθʼ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου. ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν, ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πάσι τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα, διʼ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν.
etos dʼ ēgen oktōkaidekaton, kathʼ ho tou tēs katēchēseōs proestē didaskaleiou. en hǭ kai prokoptei epi tōn kata Akylan tēs Alexandreias hēgoumenon diōgmōn, hote kai malista diaboēton ektēsato para pasi tois apo tēs pisteōs hormōmenois onoma, diʼ hēn enedeiknyto pros hapantas tous hagious agnōtas te kai gnōrimous martyras dexiōsin te kai prothymian.
He was in his eighteenth year when he took charge of the catechetical school. In it he advanced during the persecutions under Aquila, governor of Alexandria, when he won a most famous name among all the believers, for the kindness and eagerness he showed toward all the holy martyrs, known and unknown.
Notes and citation
Summary: At eighteen Origen headed the catechetical school and became famous for supporting the martyrs.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.3.3 (Dindorf 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.4Dindorf 4:243–244
οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν, οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν, ἀλλὰ καὶ μετὰ ταύτην τὴν ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσι πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύ- νοῖς χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος σμικροῦ δεῖν κατέλευσεν, εἰ μὴ τῆς θείας δεξιᾶς βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν.
ou monon gar en desmois tynchanousin, oude mechris hystatēs apophaseōs anakrinomenois synēn, alla kai meta tautēn tēn apagomenois tēn epi thanatǭ tois hagiois martysi pollę̄ tę̄ parrēsią chrōmenos kai homose tois kindy- nois chōrōn; hōste ēdē auton prosionta tharsaleōs kai tous martyras meta pollēs parrēsias philēmati prosagoreuonta pollakis epimaneis ho en kyklǭ tōn ethnōn dēmos smikrou dein kateleusen, ei mē tēs theias dexias boēthou kathapax tynchanōn paradoxōs diedidrasken.
For he was with the holy martyrs not only while they were in bonds, nor only while they were being examined up to the final sentence, but also after it, when they were led away to death, showing great boldness and going close to the dangers; so that, as he boldly approached and greeted the martyrs with a kiss with great boldness, the pagan crowd around, maddened, often came near to stoning him, had he not each time escaped wonderfully, finding the divine right hand as his helper.
Notes and citation
Summary: Origen boldly accompanied and kissed the martyrs on their way to death, narrowly escaping stoning.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.3.4 (Dindorf 4:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-4).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-4) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.5Dindorf 4:244
ἡ δʼ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν, καὶ οὐδʼ ἔστιν ὁσάκις εἰπεῖν, τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττε. τοσοῦτος δʼ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος, ὡς καὶ συστροφὰς ποιησαμένους, στρατιώτας αὐτῷ περὶ τὸν οἶκον, ἔνθα κατέμενεν, ἐπιστῆσαι, διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερᾶς πίστεως κατηχουμένων παρʼ αὐτῷ.
hē dʼ autē theia kai ouranios charis allote palin kai palin, kai oudʼ estin hosakis eipein, tēs agan peri ton Christou logon prothymias te kai parrēsias heneken tēnikauta epibouleuomenon auton diephylatte. tosoutos dʼ ēn ara tōn apistōn ho pros auton polemos, hōs kai systrophas poiēsamenous, stratiōtas autǭ peri ton oikon, entha katemenen, epistēsai, dia to plēthos tōn ta tēs hieras pisteōs katēchoumenōn parʼ autǭ.
The same divine and heavenly grace preserved him again and again, more often than can be told, when he was plotted against at that time for his great zeal and boldness for the word of Christ. So great was the unbelievers' war against him that they formed gangs and set soldiers round the house where he lived, because of the number of those being instructed by him in the holy faith.
Notes and citation
Summary: God protected Origen from repeated plots; soldiers were even posted around his house.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τὰ τῆς ἱερὰς → τὰ τῆς ἱερᾶς.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.3.5 (Dindorf 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-5).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-5) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.6Dindorf 4:244
οὕτω δὲ ὁσημέραι ὁ κατʼ αὐτοῦ διωγμὸς ἐξεκάετο ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν, οἴκους μὲν ἐξ οἴκων ἀμείβοντα, πανταχόθεν δὲ ἐλαυνόμενον, τῆς πληθύος ἕνεκεν τῶν διʼ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας κατορθώματα εὖ μάλα θαυμαστὰ περιεῖχεν.
houtō de hosēmerai ho katʼ autou diōgmos exekaeto hōs mēketi chōrein auton tēn pasan polin, oikous men ex oikōn ameibonta, pantachothen de elaunomenon, tēs plēthyos heneken tōn diʼ autou tę̄ theią prosiontōn didaskalią; epei kai ta kata praxin erga autǭ gnēsiōtatēs philosophias katorthōmata eu mala thaumasta perieichen.
The persecution against him was kindled daily, so that the whole city could no longer hold him; he moved from house to house, driven out on every side, because of the multitude who came through him to the divine teaching. For his practical deeds too contained very marvellous achievements of the most genuine philosophy.
Notes and citation
Summary: Hunted from house to house, Origen still drew many by his teaching and his holy life.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.3.6 (Dindorf 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-6).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-6) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.7Dindorf 4:244
οἶον γοῦν τὸν λόγον, τοιόνδε φασὶ τὸν τρόπον· καὶ οἷον τὸν τρόπον, τοιόνδε τὸν λόγον ἐπεδείκνυτο. διὸ δὴ μάλιστα συναιρομένης αὐτῷ δυνάμεως θείας μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον.
oion goun ton logon, toionde phasi ton tropon; kai hoion ton tropon, toionde ton logon epedeiknyto. dio dē malista synairomenēs autǭ dynameōs theias myrious enēgen epi ton autou zēlon.
As his speech, they say, so was his manner of life; and as his manner of life, so his speech. Hence, with divine power assisting him above all, he led countless people to emulate him.
Notes and citation
Summary: Origen's life matched his teaching, and many imitated him.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 6.3.7 (Dindorf 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-7).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-7) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.8Dindorf 4:244
ἐπειδὴ δὲ ἐώρα φοιτητὰς ἤδη πλείους προσιόντας, αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης, ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει, μὴ μελλήσας ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν.
epeidē de eōra phoitētas ēdē pleious prosiontas, autǭ monǭ tēs tou katēchein diatribēs hypo Dēmētriou tou tēs ekklēsias proestōtos epitetrammenēs, asymphōnon hēgēsamenos tēn tōn grammatikōn logōn didaskalian tę̄ pros ta theia paideumata askēsei, mē mellēsas aporrēgnysin hate anōphelē kai tois hierois mathēmasin enantian tēn tōn grammatikōn logōn diatribēn.
When he saw more pupils coming to him, and the school of catechesis had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammar inconsistent with training in divine studies, and without delay broke off his grammar school as useless and contrary to sacred studies.
Notes and citation
Summary: Put in sole charge of catechesis, Origen gave up teaching grammar.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.3.8 (Dindorf 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-8).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-8) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.9Dindorf 4:244–245
εἶτα λογισμῷ καθήκοντι, ὡς ἂν μὴ γένοιτο τῆς παρʼ ἑτέρων ἐπικουρίας ἐνδεὴς, ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα μεταδοὺς, τοῖς ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο, πλείστοις τε ἔτεσι τοῦτον φιλοσοφῶν διετέλει τὸν τρόπον, πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος, καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀνατλῶν, καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις, βίῳ τε ὡς ἔνι μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ, τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις ἐνασκούμενος, τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς, οὗ μεταλαμβάνειν οὐδʼ ὅλως ἐπὶ στρωμνῆς, ἀλλʼ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο.
eita logismǭ kathēkonti, hōs an mē genoito tēs parʼ heterōn epikourias endeēs, hosaper ēn autǭ proteron logōn archaiōn syngrammata philokalōs espoudasmena metadous, tois hypo tou tauta eōnēmenou pheromenois autǭ tettarsin obolois tēs hēmeras ērkeito, pleistois te etesi touton philosophōn dietelei ton tropon, pasas hylas neōterikōn epithymiōn heautou periairoumenos, kai dia pasēs men hēmeras ou smikrous askēseōs kamatous anatlōn, kai tēs nyktos de ton pleiona chronon tais tōn theiōn graphōn heauton anatitheis meletais, biǭ te hōs eni malista enkarterōn philosophōtatǭ, tote men tois en asitiais gymnasiois enaskoumenos, tote de memetrēmenois tois kata ton hypnon kairois, hou metalambanein oudʼ holōs epi strōmnēs, allʼ epi toudaphos dia spoudēs epoieito.
Then, with proper foresight, so as not to be in need of help from others, he disposed of all the volumes of ancient literature which he had formerly prized, and was content with four obols a day paid him by the purchaser. For very many years he continued to live as a philosopher in this way, removing from himself every incentive of youthful desires; all day long he endured no small labours of discipline, and he devoted the greater part of the night to the study of the divine Scriptures, persevering as far as possible in a most philosophic life, sometimes exercising himself in fasts, sometimes measuring out the times of sleep, which he was careful to take never on a bed but on the floor.
Notes and citation
Summary: Origen sold his books for a small daily income and lived an austere life of study, fasting, and little sleep.
Topics: Fasting, Scripture and canon, Ethics
Cite (SBL): Eusebius, Hist. eccl. 6.3.9 (Dindorf 4:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-9).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-9) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.10Dindorf 4:245
πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος φωνὰς φυλακτέας εἶναι ᾤετο δεῖν, τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδʼ ὑποδήμασι χρῆσθαι παραινούσας, μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσι κατατρίβεσθαι.
pantōn de malista tas euangelikas tou sōtēros phōnas phylakteas einai ǭeto dein, tas te peri tou mē dyo chitōnas mēdʼ hypodēmasi chrēsthai parainousas, mēde mēn tais peri tou mellontos chronou phrontisi katatribesthai.
Above all he thought that the Saviour's words in the Gospel should be kept, those which counsel not to have two coats nor to use shoes, nor to be worn out with cares about the future.
Matt 10:10 (allusion, high confidence) · Matt 6:34 (allusion, high confidence)
Notes and citation
Summary: He literally kept Christ's commands about one coat, no shoes, and no anxiety for tomorrow.
- Matt 10:10 and 6:34.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 6.3.10 (Dindorf 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-10).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-10) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.11Dindorf 4:245
ἀλλὰ καὶ μείζονι τῆς ἡλικίας προθυμίᾳ χρώμενος, ἐν ψύχει καὶ γυμνότητι διακαρτερῶν, εἰς ἄκρον τε ὑπερβαλλούσης ἀκτημοσύνης ἐλαύνων, τοὺς ἀμφʼ αὐτὸν εἰς τὰ μάλιστα κατέπλησσε, μυρίους μὲν ὅσους λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων, διʼ οὑς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν διδασκαλίαν καμάτους, οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις.
alla kai meizoni tēs hēlikias prothymią chrōmenos, en psychei kai gymnotēti diakarterōn, eis akron te hyperballousēs aktēmosynēs elaunōn, tous amphʼ auton eis ta malista kateplēsse, myrious men hosous lypōn euchomenous autǭ koinōnein tōn hyparchontōn, diʼ hous heōrōn auton eispheronta peri tēn theian didaskalian kamatous, ou mēn autos ge endidous tais karteriais.
With an eagerness beyond his years, persevering in cold and nakedness and going to the very extreme of poverty, he greatly astonished those around him. He grieved countless people who wished to share their goods with him because of the labours they saw him bestow on divine teaching, but he did not relax his endurance.
Notes and citation
Summary: He refused others' offers of help and lived in extreme poverty.
Notes on the original text
- Digital text corrected (stray bracket in the digital text): ὑπερβαλλούσης] → ὑπερβαλλούσης.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 6.3.11 (Dindorf 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-11).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-11) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.12Dindorf 4:245–246
λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι, μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι, ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος, ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν.
legetai goun kai pleionōn etōn gēn pepatēkenai, mēdeni mēdamōs kechrēmenos hypodēmati, alla kai oinou chrēseōs kai tōn allōn para tēn anankaian trophēn pleistois etesin apeschēmenos, hōste ēdē eis kindynon anatropēs kai diaphthoras tou thōrakos peripesein.
He is said to have walked the ground for several years without using any shoes at all, and for very many years to have abstained from wine and from everything but necessary food, so that he fell into danger of ruining and destroying his chest.
Notes and citation
Summary: He went barefoot for years and abstained from wine and all but necessary food, endangering his health.
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 6.3.12 (Dindorf 4:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-12).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-12) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.3.13Dindorf 4:246
τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν, ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν, τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ διʼ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν διʼ αὐτοῦ παραδεχομένοις διαπρέπειν συνέβαινε κατὰ τὸν τότε τοῦ διωγμοῦ καιρὸν, ὡς καί τινας αὐτόν ἁλόντας μαρτυρίῳ τελειωθῆναι.
toiauta dē philosophou biou tois theōmenois parechōn hypodeigmata eikotōs epi ton homoion autǭ zēlon pleious parōrma tōn phoitētōn, hōste ēdē kai tōn apistōn ethnōn, tōn te apo paideias kai philosophias ou tous tychontas hypagesthai tę̄ diʼ autou didaskalią; hois kai autois gnēsiōs en bathei psychēs tēn eis ton theion logon pistin diʼ autou paradechomenois diaprepein synebaine kata ton tote tou diōgmou kairon, hōs kai tinas auton halontas martyriǭ teleiōthēnai.
By giving such examples of the philosophic life to those who saw him, he naturally stirred many of his pupils to a zeal like his, so that even of the unbelieving Gentiles, and of those from learning and philosophy, men of no ordinary sort came under his teaching. And it happened that these too, receiving through him genuinely, in the depth of the soul, faith in the divine Word, were distinguished in the persecution of that time, so that some of them were arrested and perfected by martyrdom.
Notes and citation
Summary: His example drew educated pagans, some of whom became martyrs.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.3.13 (Dindorf 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-3-13).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-3-13) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 4
6.4.1Dindorf 4:246
Πρῶτος μὲν οὖν τούτων ὁ μικρῷ πρόσθεν δηλωθεὶς Πλούταρχος ἦν· οὗ τὴν ἐπὶ θανάτῳ ἀπαγομένου σμικροῦ δεῖν αὖθις ὁ περὶ οὗ ὁ λόγος συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτὴν ὑπὸ τῶν αὐτοῦ πολιτῶν ἀνῄρητο, ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου· θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή.
Prōtos men oun toutōn ho mikrǭ prosthen dēlōtheis Ploutarchos ēn; hou tēn epi thanatǭ apagomenou smikrou dein authis ho peri hou ho logos symparōn autǭ eis hystatēn tou biou teleutēn hypo tōn autou politōn anę̄rēto, hōs aitios autǭ pephēnōs tou thanatou; theou de auton etērei kai tote boulē.
The first of these was Plutarch, mentioned a little before. As he was being led to death, the man of whom we speak, being with him to the very end of his life, was again nearly killed by his fellow citizens, as having plainly been the cause of his death; but the will of God preserved him then too.
Notes and citation
Summary: Plutarch was the first of Origen's pupils martyred; Origen nearly died with him.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.4.1 (Dindorf 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-4-1).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-4-1) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.4.2Dindorf 4:246
μετὰ δὲ Πλούταρχον δεύτερος τῶν Ὠριγένους φοιτητῶν μάρτυς ἀναδείκνυται Σερῆνος, διὰ πυρὸς τὴν δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος.
meta de Ploutarchon deuteros tōn Ōrigenous phoitētōn martys anadeiknytai Serēnos, dia pyros tēn dokimēn hēs pareilēphei pisteōs pareschēmenos.
After Plutarch, the second of Origen's pupils shown to be a martyr was Serenus, who gave through fire the proof of the faith he had received.
Notes and citation
Summary: Serenus was burned for the faith.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.4.2 (Dindorf 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-4-2).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-4-2) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.4.3Dindorf 4:246
τῆς αὐτῆς διατριβῆς τρίτος καθίσταται μάρτυς Ἡρακλείδης, καὶ ἐπὶ τούτῳ τέταρτος Ἥρων, ὁ μὲν πρότερος ἔτι κατηχούμενος, ὁ δὲ νεοφώτιστος, τὴν κεφαλὴν ἀποτμηθέντες. ἔτι πρὸς τούτοις τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς τῆς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου Σερῆνος, ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῆς ἀποτομῇ κολασθῆναι λόγος ἔχει. καὶ γυναικῶν δὲ Ἡραῒς ἔτι κατηχουμένη τὸ βάπτισμα, ὥς φησί που αὐτὸς, τὸ διὰ πυρὸς λαβοῦσα τὸν βίον ἐξελήλυθεν.
tēs autēs diatribēs tritos kathistatai martys Hērakleidēs, kai epi toutǭ tetartos Hērōn, ho men proteros eti katēchoumenos, ho de neophōtistos, tēn kephalēn apotmēthentes. eti pros toutois tēs autēs scholēs pemptos athlētēs tēs eusebeias anakēryttetai heteros tou prōtou Serēnos, hon meta pleistēn basanōn hypomonēn kephalēs apotomę̄ kolasthēnai logos echei. kai gynaikōn de Hēraïs eti katēchoumenē to baptisma, hōs phēsi pou autos, to dia pyros labousa ton bion exelēlythen.
From the same school the third martyr was Heraclides, and after him the fourth Hero; the former was still a catechumen, the latter newly baptized; both were beheaded. Besides these, a fifth athlete of piety from the same school is proclaimed, another Serenus, different from the first, who is said to have been punished by beheading after enduring very many tortures. And of women, Herais, still a catechumen, departed this life having received, as he himself somewhere says, the baptism by fire.
Notes and citation
Summary: Heraclides, Hero, another Serenus, and the catechumen Herais, “baptized by fire,” were also martyred.
- Origen regarded martyrdom as a baptism (cf. Exhortation to Martyrdom 30).
Cite (SBL): Eusebius, Hist. eccl. 6.4.3 (Dindorf 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-24-1/#p-6-4-3).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-historia-6-4-3) · Report an error
Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.