Church History 5.3.1–5.15.1
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 5, chapter 3
5.3.1Dindorf 4:200
Ἡ δʼ αὐτὴ τῶν προειρημένων μαρτύρων γραφὴ καὶ ἄλλην τινὰ μνήμης ἀξίαν ἱστορίαν περιέχει, ἣν καὶ οὐδεὶς ἂν γένοιτο φθόνος μὴ οὐχὶ τῶν ἐντευξομένων εἰς γνῶσιν προσθεῖναι. ἔχει δὲ οὕτως.
Hē dʼ autē tōn proeirēmenōn martyrōn graphē kai allēn tina mnēmēs axian historian periechei, hēn kai oudeis an genoito phthonos mē ouchi tōn enteuxomenōn eis gnōsin prostheinai. echei de houtōs.
The same document about the martyrs already mentioned contains another story worth remembering, which no one could grudge being brought to the knowledge of readers. It runs as follows.
Notes and citation
Summary: Eusebius introduces another story from the letter of the martyrs of Gaul.
Cite (SBL): Eusebius, Hist. eccl. 5.3.1 (Dindorf 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.3.2Dindorf 4:200
Ἀλκιβιάδου γάρ τινος ἐξ αὐτῶν, πάνυ αὐχμηρὸν βιοῦντος βίον, καὶ μηδενὸς ὅλως τὸ πρότερον μεταλαμβάνοντος, ἀλλʼ ἢ ἄρτῳ μόνῳ καὶ ὕδατι χρωμένου, πειρωμένου τε καὶ ἐν τῇ εἱρκτῇ οὕτω διάγειν, Ἀττάλῳ μετὰ τὸν πρῶτον ἀγῶνα, ὃν ἐν τῷ ἀμφιθεάτρῳ ἤνυσεν, ἀπεκαλύφθη, ὅτι μὴ καλῶς ποιοίη Ἀλκιβιάδης, μὴ χρώμενος τοῖς κτίσμασι τοῦ θεοῦ, καὶ ἄλλοις τύπον σκανδάλου ὑπολειπόμενος.
Alkibiadou gar tinos ex autōn, pany auchmēron biountos bion, kai mēdenos holōs to proteron metalambanontos, allʼ ē artǭ monǭ kai hydati chrōmenou, peirōmenou te kai en tę̄ heirktę̄ houtō diagein, Attalǭ meta ton prōton agōna, hon en tǭ amphitheatrǭ ēnysen, apekalyphthē, hoti mē kalōs poioiē Alkibiadēs, mē chrōmenos tois ktismasi tou theou, kai allois typon skandalou hypoleipomenos.
One of them, Alcibiades, lived a very austere life, having formerly partaken of nothing at all but using only bread and water, and he tried to live so in prison too. But after the first contest which Attalus completed in the amphitheatre, it was revealed to Attalus that Alcibiades was not doing well in not using the creatures of God, and was leaving an example of stumbling to others.
1 Tim 4:4 (allusion, medium confidence)
Notes and citation
Summary: Attalus received a revelation that Alcibiades's strict diet of bread and water was wrong and a stumbling block.
- Paraphrase of the Letter of Vienne and Lyons; cf. 1 Tim 4:3–4.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τοὐ θεοῦ → τοῦ θεοῦ.
Extrabiblical texts: Ep. Lugd. (Letter of the Churches of Vienne and Lyons; allusion)
Cite (SBL): Eusebius, Hist. eccl. 5.3.2 (Dindorf 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-3-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.3.3Dindorf 4:200
πεισθεὶς δὲ ὁ Ἀλκιβιάδης πάντων ἀνέδην μετελάμβανε, καὶ ηὐχαρίστει τῷ θεῷ. οὐ γὰρ ἀνεπίσκεπτοι χάριτος θεοῦ ἦσαν, ἀλλὰ τὸ πνεῦμα τὸ ἅγιον ἦν σύμβουλον αὐτοῖς. καὶ ταῦτα μὲν ὧδε ἐχέτω.
peistheis de ho Alkibiadēs pantōn anedēn metelambane, kai ēucharistei tǭ theǭ. ou gar anepiskeptoi charitos theou ēsan, alla to pneuma to hagion ēn symboulon autois. kai tauta men hōde echetō.
Alcibiades was persuaded, partook of everything freely, and gave thanks to God. For they were not without the visitation of God's grace, but the Holy Spirit was their counsellor. So much for this.
Notes and citation
Summary: Alcibiades obeyed, ate freely, and gave thanks; the Holy Spirit guided the martyrs.
Notes on the original text
- Digital text corrected (misdivided words in the digital text): ὁ δὶ ἐχέτω → ὧδε ἐχέτω.
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.3.3 (Dindorf 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-3-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.3.4Dindorf 4:200–201
τῶν δʼ ἀμφὶ τὸν Μοντανὸν καὶ Ἀλκιβιάδην καὶ Θεόδοτον περὶ τὴν Φρυγίαν ἄρτι τότε πρῶτον τὴν περὶ τοῦ προφητεύειν ὑπόληψιν παρὰ πολλοῖς ἐκφερομένων (πλεῖσται γὰρ οὖν καὶ ἄλλαι παραδοξοποιίαι τοῦ θείου χαρίσματος εἰσέτι τότε κατὰ διαφόρους ἐκκλησίας ἐκτελούμεναι πίστιν παρὰ πολλοῖς τοῦ κἀκείνους προφητεύειν παρεῖχον), καὶ δὴ διαφωνίας ὑπαρχούσης περὶ τῶν δεδηλωμένων, αὖθις οἱ κατὰ τὴν Γαλλίαν ἀδελφοὶ τὴν ἰδίαν κρίσιν καὶ περὶ τούτων εὐλαβῆ καὶ ὀρθοδοξοτάτην ὑποτάττουσιν, ἐκθέμενοι καὶ τῶν παρʼ αὐτοῖς τελειωθέντων μαρτύρων διαφόρους ἐπιστολὰς, ἃς ἐν δεσμοῖς ἔτι ὑπάρχοντες τοῖς ἐπʼ Ἀσίας καὶ Φρυγίας ἀδελφοῖς διεχάραξαν, οὐ μὴν ἀλλὰ καὶ Ἐλευθέρῳ τῷ τότε ῾Ρωμαίων ἐπισκόπῳ, τῆς τῶν ἐκκλησιῶν εἰρήνης ἕνεκεν πρεσβεύοντες.
tōn dʼ amphi ton Montanon kai Alkibiadēn kai Theodoton peri tēn Phrygian arti tote prōton tēn peri tou prophēteuein hypolēpsin para pollois ekpheromenōn (pleistai gar oun kai allai paradoxopoiiai tou theiou charismatos eiseti tote kata diaphorous ekklēsias ekteloumenai pistin para pollois tou kakeinous prophēteuein pareichon), kai dē diaphōnias hyparchousēs peri tōn dedēlōmenōn, authis hoi kata tēn Gallian adelphoi tēn idian krisin kai peri toutōn eulabē kai orthodoxotatēn hypotattousin, ekthemenoi kai tōn parʼ autois teleiōthentōn martyrōn diaphorous epistolas, has en desmois eti hyparchontes tois epʼ Asias kai Phrygias adelphois diecharaxan, ou mēn alla kai Eleutherǭ tǭ tote ῾Rōmaiōn episkopǭ, tēs tōn ekklēsiōn eirēnēs heneken presbeuontes.
At that very time the followers of Montanus, Alcibiades, and Theodotus in Phrygia were first spreading among many their opinion about prophesying (for the many other wonderful works of the divine gift still being performed at that time in various churches made many believe that these too were prophesying). And since there was disagreement about them, the brothers in Gaul again set out their own judgment on these matters too, a careful and most orthodox one, publishing also various letters of the martyrs who had been perfected among them, which they had written while still in bonds to the brothers in Asia and Phrygia, and also to Eleutherus, then bishop of the Romans, acting as ambassadors for the peace of the churches.
Notes and citation
Summary: When the Montanist prophecy in Phrygia caused dispute, the Gallic confessors sent letters on it to Asia and to Eleutherus of Rome, seeking the churches' peace.
- This Alcibiades is a Montanist, probably not the Gallic martyr of 5.3.2. What judgment the Gallic churches gave on Montanism is not stated; “most orthodox” is Eusebius's assessment. The digital text reads πλεπῖσται for πλεῖσται (“many”).
Notes on the original text
- Digital text corrected (stray letters in the digital text): πλεπῖσται → πλεῖσται.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.3.4 (Dindorf 4:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-3-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 4
5.4.1Dindorf 4:201
Οἱ δʼ αὐτοὶ μάρτυρες καὶ τὸν Εἰρήναιον, πρεσβύτερον ἤδη τότʼ ὄντα τῆς ἐν Λουγδούνῳ παροικίας, τῷ δηλωθέντι κατὰ ῾Ρώμην ἐπισκόπῳ συνίστων, πλεῖστα τῷ ἀνδρὶ μαρτυροῦντες, ὡς αἱ τοῦτον ἔχουσαι τὸν τρόπον δηλοῦσι φωναί
Hoi dʼ autoi martyres kai ton Eirēnaion, presbyteron ēdē totʼ onta tēs en Lougdounǭ paroikias, tǭ dēlōthenti kata ῾Rōmēn episkopǭ synistōn, pleista tǭ andri martyrountes, hōs hai touton echousai ton tropon dēlousi phōnai
The same martyrs also commended Irenaeus, who was then already a presbyter of the community at Lyons, to the bishop of Rome mentioned, bearing him abundant witness, as these words show:
Notes and citation
Summary: The martyrs recommended the presbyter Irenaeus to Eleutherus of Rome.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.4.1 (Dindorf 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-4-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.4.2Dindorf 4:201
“χαίρειν ἐν θεῷ σε ἐν πᾶσιν εὐχόμεθα καὶ ἀεὶ, πάτερ “Ἐλεύθερε. ταῦτά σοι τὰ γράμματα προετρεψάμεθα “τὸν ἀδελφὸν ἡμῶν καὶ κοινωνὸν Εἰρηναῖον διακομίσαι, καὶ παρακαλοῦμεν ἔχειν σε αὐτὸν ἐν παραθέ- “σει, ζηλωτὴν ὄντα τῆς διαθήκης Χριστοῦ. εἰ γὰρ “ᾔδειμεν, τόπον τινὶ δικαιοσύνην περιποιεῖσθαι, ὡς “πρεσβύτερον ἐκκλησίας, ὅπερ ἐστὶν ἐπʼ αὐτῷ, ἐν “πρώτοις ἂν παρεθέμεθα.”
“chairein en theǭ se en pasin euchometha kai aei, pater “Eleuthere. tauta soi ta grammata proetrepsametha “ton adelphon hēmōn kai koinōnon Eirēnaion diakomisai, kai parakaloumen echein se auton en parathe- “sei, zēlōtēn onta tēs diathēkēs Christou. ei gar “ę̄deimen, topon tini dikaiosynēn peripoieisthai, hōs “presbyteron ekklēsias, hoper estin epʼ autǭ, en “prōtois an parethemetha.”
“We pray, Father Eleutherus, that you may rejoice in God in all things and always. We have urged our brother and companion Irenaeus to carry this letter to you, and we ask you to hold him in esteem, as he is zealous for the covenant of Christ. For if we knew that rank procured righteousness for anyone, we would have commended him first of all as a presbyter of the church, which he is.”
Notes and citation
Summary: The martyrs' letter to Eleutherus commends Irenaeus as zealous for Christ's covenant.
- Quotation from a letter of the Gallic martyrs to Eleutherus of Rome. The sentence “if we knew…” is difficult; the sense is that they commend him for his zeal, not merely for his office.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): σεῖ, → σει,.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.4.2 (Dindorf 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-4-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.4.3Dindorf 4:201
τί δεῖ καταλέγειν τὸν ἐν τῇ δηλωθείσῃ γραφῇ τῶν μαρτύρων κατάλογον, ἰδίᾳ μὲν τῶν ἀποτμήσει κεφαλῆς τετελειωμένων, ἰδίᾳ δὲ τῶν θηρσὶν εἰς βορὰν παραβεβλημένων, καὶ αὖθις τῶν ἐπὶ τῆς εἱρκτῆς κεκοιμημένων, τόν τε ἀριθμὸν τῶν εἰσέτι τότε περιόντων ὁμολογητῶν; ὅτῳ γὰρ φίλον, καὶ ταῦτα ῥᾴδιον πληρέστατα διαγνῶναι μετὰ χεῖρας ἀναλαβόντι τὸ σύγγραμμα, ὃ καὶ αὐτὸ τῇ τῶν μαρτυρίων συναγωγῇ πρὸς ἡμῶν, ὡς γοῦν ἔφην, κατείλεκται. ἀλλὰ τὰ μὲν ἐπʼ Ἀντωνίνου τοιαῦτα.
ti dei katalegein ton en tę̄ dēlōtheisę̄ graphę̄ tōn martyrōn katalogon, idią men tōn apotmēsei kephalēs teteleiōmenōn, idią de tōn thērsin eis boran parabeblēmenōn, kai authis tōn epi tēs heirktēs kekoimēmenōn, ton te arithmon tōn eiseti tote periontōn homologētōn? hotǭ gar philon, kai tauta rhądion plērestata diagnōnai meta cheiras analabonti to syngramma, ho kai auto tę̄ tōn martyriōn synagōgę̄ pros hēmōn, hōs goun ephēn, kateilektai. alla ta men epʼ Antōninou toiauta.
Why need I list the catalogue of martyrs given in the document mentioned: separately those perfected by beheading, separately those thrown to the beasts as food, and again those who fell asleep in prison, and the number of the confessors still surviving at that time? Anyone who wishes can easily learn these things in full by taking in hand the work, which, as I said, has been included by us in the collection of martyrdoms. Such were the events under Antoninus.
Notes and citation
Summary: Eusebius refers readers to his martyr collection for the full list of those who died.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ουναγωγῇ → συναγωγῇ.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 5.4.3 (Dindorf 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-4-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 5
5.5.1Dindorf 4:201–202
Τούτου δὴ ἀδελφὸν Μάρ- κον Αὐρήλιον Καίσαρα λόγος ἔχει Γερμανοῖς καὶ Σαρ- μάταις ἀντιπαραταττόμενον μάχῃ δίψει πιεζομένης αὐτοῦ τῆς στρατιᾶς ἐν ἀμηχανίᾳ γενέσθαι, τοὺς δὲ ἐπὶ τῆς Μελιτηνῆς οὕτω καλουμένης λεγεῶνος στρατιώτας διὰ πίστεως ἐξ ἐκείνου καὶ εἰς δεῦρο συνεστώσης ἐν τῇ πρὸς τοὺς πολεμίους παρατάξει γόνυ θέντας ἐπὶ γῆν κατὰ τὸ οἰκεῖον ἡμῖν τῶν εὐχῶν ἔθος ἐπὶ τὰς πρὸς θεὸν ἱκεσίας τραπέσθαι.
Toutou dē adelphon Mar- kon Aurēlion Kaisara logos echei Germanois kai Sar- matais antiparatattomenon machę̄ dipsei piezomenēs autou tēs stratias en amēchanią genesthai, tous de epi tēs Melitēnēs houtō kaloumenēs legeōnos stratiōtas dia pisteōs ex ekeinou kai eis deuro synestōsēs en tę̄ pros tous polemious parataxei gony thentas epi gēn kata to oikeion hēmin tōn euchōn ethos epi tas pros theon hikesias trapesthai.
It is said that Marcus Aurelius Caesar, brother of this emperor, when drawn up for battle against the Germans and Sarmatians, was in great difficulty because his army was distressed by thirst; but the soldiers of the so-called Melitene legion, through the faith which from that time to this has sustained it, knelt on the ground in the line of battle against the enemy, according to our custom in prayer, and turned to supplications to God.
Notes and citation
Summary: In a campaign against the Germans, Christian soldiers of the Melitene legion knelt and prayed while Marcus Aurelius's army suffered from thirst.
- The “rain miracle” of ca. 172–174. Eusebius confuses the relationships of the emperors (Marcus Aurelius was the “Antoninus” of the preceding chapters).
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): πιεζομἐνης → πιεζομένης; γενέοθαι → γενέσθαι.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 5.5.1 (Dindorf 4:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.2Dindorf 4:202
παραδόξου δὲ τοῖς πολεμίοις τοῦ τοιούτου δὴ θεάματος φανέντος ἄλλο τι λόγος ἔχει παραδοξότερον ἐπικαταλαβεῖν αὐτίκα· σκηπτὸν μὲν εἰς φυγὴν καὶ ἀπώλειαν συνελαύνοντα τοὺς πολεμίους, ὄμβρον δὲ ἐπὶ τὴν τῶν τὸ θεῖον παρακεκληκότων στρατιὰν, πᾶσαν αὐτὴν ἐκ τοῦ δίψους μέλλουσαν ὅσον οὔπω διαφθείρεσθαι ἀνακτώμενον.
paradoxou de tois polemiois tou toioutou dē theamatos phanentos allo ti logos echei paradoxoteron epikatalabein autika; skēpton men eis phygēn kai apōleian synelaunonta tous polemious, ombron de epi tēn tōn to theion parakeklēkotōn stratian, pasan autēn ek tou dipsous mellousan hoson oupō diaphtheiresthai anaktōmenon.
The enemy were astonished at such a sight, but, the story says, something more astonishing immediately followed: a thunderbolt drove the enemy to flight and destruction, and rain fell on the army of those who had called on God, reviving the whole of it when it was all but perishing of thirst.
Notes and citation
Summary: Lightning routed the enemy and rain saved the Roman army.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τοὐ τοιούτου → τοῦ τοιούτου.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 5.5.2 (Dindorf 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.3Dindorf 4:202
ἡ δὲ ἱστορία φέρεται μὲν καὶ παρὰ πόρρω τοῦ καθʼ ἡμᾶς λόγου συγγραφεῦσιν, οἶς μέλον γέγονε τῆς κατὰ τοὺς δηλουμένους γραφῆς, δεδήλωται δὲ καὶ πρὸς τῶν ἡμετέρων. ἀλλὰ τοῖς μὲν ἔξωθεν ἱστορικοῖς, ἅτε τῆς πίστεως ἀνοικείοις, τέθειται μὲν τὸ παράδοξον, οὐ μὴν καὶ ταῖς τῶν ἡμετέρων εὐχαῖς τοῦτο ὡμολογήθη γεγονέναι· τοῖς δέ γε ἡμετέροις, ἅτε ἀληθείας φίλοις, ἁπλῷ καὶ ἀκακοήθει τρόπῳ τὸ πραχθὲν παραδέδοται.
hē de historia pheretai men kai para porrō tou kathʼ hēmas logou syngrapheusin, ois melon gegone tēs kata tous dēloumenous graphēs, dedēlōtai de kai pros tōn hēmeterōn. alla tois men exōthen historikois, hate tēs pisteōs anoikeiois, tetheitai men to paradoxon, ou mēn kai tais tōn hēmeterōn euchais touto hōmologēthē gegonenai; tois de ge hēmeterois, hate alētheias philois, haplǭ kai akakoēthei tropǭ to prachthen paradedotai.
The story is told by writers far removed from our teaching who have concerned themselves with the history of these times, and it has also been recorded by our own. But by outside historians, as strangers to the faith, the marvel is set down, but it is not admitted that it happened through our people's prayers; whereas by ours, as lovers of truth, what happened has been handed down in a simple and guileless way.
Notes and citation
Summary: Pagan historians record the miracle but do not credit Christian prayer; Christian writers do.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τἐθειται → τέθειται.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 5.5.3 (Dindorf 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.4Dindorf 4:202
τούτων δʼ ἂν εἴη καὶ Ἀπολινάριος, ἐξ ἐκείνου φήσας τὴν διʼ εὐχῆς τὸ παράδοξον πεποιηκυῖαν λεγεῶνα οἰκείαν τῷ γεγονότι πρὸς τοῦ βασιλέως εἰληφέναι προσηγορίαν, κεραυνοβόλον τῇ Ῥωμαίων ἐπικληθεῖσαν φωνῇ.
toutōn dʼ an eiē kai Apolinarios, ex ekeinou phēsas tēn diʼ euchēs to paradoxon pepoiēkuian legeōna oikeian tǭ gegonoti pros tou basileōs eilēphenai prosēgorian, keraunobolon tę̄ Rhōmaiōn epiklētheisan phōnę̄.
Among these would be Apolinarius, who says that from that time the legion which had worked the marvel by its prayer received from the emperor a name suited to what had happened, being called in Latin “the Thunder-hurling.”
Notes and citation
Summary: Apolinarius says the legion was afterwards called “the Thundering Legion.”
- Claudius Apolinarius, bishop of Hierapolis; his work is lost. The Twelfth Legion was in fact already called Fulminata before this event.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 5.5.4 (Dindorf 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.5Dindorf 4:202
μάρτυς δὲ τούτων γένοιτʼ ἂν ἀξιόχρεως ὁ Τερτυλλιανὸς, τῇ Ρωμαϊκῇ συγκλήτῳ προσφωνήσας ὑπὲρ τῆς πίστεως ἀπολογίαν, ἧς καὶ πρόσθεν ἐμνημονεύσαμεν, τήν τε ἱστορίαν βεβαιῶν σὺν ἀποδείξει μείζονι καὶ ἐναργεστέρᾳ.
martys de toutōn genoitʼ an axiochreōs ho Tertyllianos, tę̄ Rōmaïkę̄ synklētǭ prosphōnēsas hyper tēs pisteōs apologian, hēs kai prosthen emnēmoneusamen, tēn te historian bebaiōn syn apodeixei meizoni kai enargesterą.
A trustworthy witness to these things would be Tertullian, who addressed to the Roman senate an apology for the faith, which we mentioned earlier, confirming the story with greater and clearer proof.
Notes and citation
Summary: Tertullian's Apology also confirms the story.
- Tertullian, Apology 5.6. Eusebius read it in a Greek translation and wrongly thought it was addressed to the senate.
Cite (SBL): Eusebius, Hist. eccl. 5.5.5 (Dindorf 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.6Dindorf 4:202–203
γράφει δʼ οὖν καὶ αὐτὸς λέγων Μάρκου τοῦ συνετωτάτου βασιλέως ἐπιστολὰς εἰσέτι νῦν φέρεσθαι, ἐν αἷς αὐτὸς μαρτυρεῖ ἐν Γερμανίᾳ ὕδατος ἀπορία μέλλοντα αὐτοῦ τὸν στρατὸν διαφθείρεσθαι ταῖς τῶν Χριστιανῶν εὐχαῖς σεσῶσθαι. τοῦτον δέ φησι καὶ θάνατον ἀπειλῆσαι τοῖς κατηγορεῖν ἡμῶν ἐπιχειροῦσιν.
graphei dʼ oun kai autos legōn Markou tou synetōtatou basileōs epistolas eiseti nyn pheresthai, en hais autos martyrei en Germanią hydatos aporia mellonta autou ton straton diaphtheiresthai tais tōn Christianōn euchais sesōsthai. touton de phēsi kai thanaton apeilēsai tois katēgorein hēmōn epicheirousin.
He writes, then, that letters of the most wise emperor Marcus are still extant, in which he himself testifies that when his army in Germany was about to perish through lack of water it was saved by the prayers of the Christians. He says too that this emperor threatened death to those who attempted to accuse us.
Notes and citation
Summary: According to Tertullian, a letter of Marcus Aurelius credited the Christians' prayers and threatened their accusers.
- Paraphrase of Tertullian, Apology 5.6. The letter Tertullian refers to has not survived (a surviving version appended to Justin's Apology is a later forgery).
Topics: Prayer, Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.5.6 (Dindorf 4:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.7Dindorf 4:203
οἶς ὁ δηλωθεὶς ἀνὴρ καὶ ταῦτα προσεπιλέγει· ποταποὶ οὖν οἶ νόμοι οὗτοι, οἶς καθʼ ἡμῶν μόνον “ἕπονται ἀσεβεῖς, ἄδικοι, ὠμοί; οὑς οὔτε Οὐεσπα- “σιανὸς ἐφύλαξε, καίτοι γε Ἰουδαίους νικήσας, οὓς “Τραϊανὸς ἐκ μέρους ἐξουθένησε, κωλύων ἐπιζητεῖσθαι Χριστιανοὺς, οὓς οὔτε Ἀδριανὸς, καίτοι γε πάντα τὰ περίεργα πολυπραγμονῶν, οὔτε ὁ Εὐσε- ‘βὴς ἐπικληθεὶς ἐπεκύρωσεν.’ ἀλλὰ ταῦτα μὲν ὅπη τις ἐθέλῃ τιθέσθω, μετίωμεν δὲ ἡμεῖς ἐπὶ τὴν τῶν ἑξῆς ἀκολουθίαν.
ois ho dēlōtheis anēr kai tauta prosepilegei; potapoi oun oi nomoi houtoi, ois kathʼ hēmōn monon “hepontai asebeis, adikoi, ōmoi? hous oute Ouespa- “sianos ephylaxe, kaitoi ge Ioudaious nikēsas, hous “Traïanos ek merous exouthenēse, kōlyōn epizēteisthai Christianous, hous oute Adrianos, kaitoi ge panta ta perierga polypragmonōn, oute ho Euse- ‘bēs epiklētheis epekyrōsen.’ alla tauta men hopē tis ethelę̄ tithesthō, metiōmen de hēmeis epi tēn tōn hexēs akolouthian.
The man mentioned adds this as well: “What kind of laws, then, are these, which are applied against us alone, impious, unjust, cruel? Laws which neither Vespasian observed, though he conquered the Jews; which Trajan in part set aside, forbidding Christians to be sought out; which neither Hadrian, though inquisitive about all curious things, nor the one called Pius ratified.” But let each take these things as he will; let us pass on to what followed.
Notes and citation
Summary: Tertullian protests that the laws against Christians were not enforced by earlier emperors.
- Quotation from Tertullian, Apology 5.6–8, in the Greek version Eusebius used.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.5.7 (Dindorf 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.8Dindorf 4:203
Ποθεινοῦ δὴ ἐφʼ ὅλοις τῆς ζωῆς ἔτεσιν ἐνενήκοντα σὺν τοῖς ἐπὶ Γαλλίας μαρτυρήσασι τελειωθέντος, Εἰρηναῖος τῆς κατὰ Λούγδουνον ἧς ὁ Ποθεινὸς ἡγεῖτο παροικίας τὴν ἐπισκοπὴν διαδέχεται. Πολυκάρπου δὲ τοῦτον ἀκουστὴν γενέσθαι κατὰ τὴν νέαν ἐμανθάνομεν ἡλικίαν.
Potheinou dē ephʼ holois tēs zōēs etesin enenēkonta syn tois epi Gallias martyrēsasi teleiōthentos, Eirēnaios tēs kata Lougdounon hēs ho Potheinos hēgeito paroikias tēn episkopēn diadechetai. Polykarpou de touton akoustēn genesthai kata tēn nean emanthanomen hēlikian.
When Pothinus had been perfected with those martyred in Gaul, at the full age of ninety years, Irenaeus succeeded to the episcopate of the community at Lyons over which Pothinus had presided. We have learned that in his youth he had been a hearer of Polycarp.
Notes and citation
Summary: Irenaeus succeeded Pothinus as bishop of Lyons; in youth he had heard Polycarp.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.5.8 (Dindorf 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.5.9Dindorf 4:203
οὗτος τῶν ἐπὶ ῾Ρώμης τὴν διαδοχὴν ἐπισκόπων ἐν τρίτῃ συντάξει τῶν πρὸς τὰς αἱρέσεις παραθέμενος, εἰς Ἐλεύθερον, οὗ τὰ κατὰ τοὺς χρόνους ἡμῖν ἐξετάζεται, ὡσὰν δὴ κατʼ αὐτὸν σπουδαζομένης αὐτῷ τῆς γραφῆς, τὸν κατάλογον ἵστησι, γράφων ὧδε·
houtos tōn epi ῾Rōmēs tēn diadochēn episkopōn en tritę̄ syntaxei tōn pros tas haireseis parathemenos, eis Eleutheron, hou ta kata tous chronous hēmin exetazetai, hōsan dē katʼ auton spoudazomenēs autǭ tēs graphēs, ton katalogon histēsi, graphōn hōde;
He, in the third book of his work against the heresies, sets out the succession of the bishops of Rome and brings the list down to Eleutherus, whose times are being examined by us, as though his writing had been done in that bishop's day. He writes thus:
Notes and citation
Summary: In Against Heresies Book 3, Irenaeus lists the bishops of Rome down to Eleutherus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.5.9 (Dindorf 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-5-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 6
5.6.1Dindorf 4:203
“Θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἶ μακάριοι ἀπόστολοι τὴν ἐκκλησίαν Λίνῳ τὴν τῆς ἐπισκοπῆς λειτουργίαν ἐνεχείρισαν. τούτου τοῦ Λίνου Παῦλος ἐν ταῖς πρὸς Τιμόθεον ἐπιστολαῖς μέμνηται, διαδέχεται δὲ αὐτὸν Ανέγκλητος.
“Themeliōsantes oun kai oikodomēsantes oi makarioi apostoloi tēn ekklēsian Linǭ tēn tēs episkopēs leitourgian enecheirisan. toutou tou Linou Paulos en tais pros Timotheon epistolais memnētai, diadechetai de auton Anenklētos.
“The blessed apostles, then, having founded and built up the church, entrusted the ministry of the episcopate to Linus. Paul mentions this Linus in his letters to Timothy. Anencletus succeeded him.
2 Tim 4:21 (allusion, high confidence)
Notes and citation
Summary: Irenaeus: the apostles entrusted the church of Rome to Linus, followed by Anencletus.
- Quotation from Irenaeus, Against Heresies 3.3.3 (to 5.6.5). Linus appears in 2 Tim 4:21.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.6.1 (Dindorf 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-6-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.6.2Dindorf 4:203–204
μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ “τῶν ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ “καὶ ἑωρακὼς τοὺς μακαρίους ἀποστόλους, καὶ συμ- “βεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν “ἀποστόλων καὶ τὴν παράδοσιν πρὸ ὀφθαλμῶν ἔχων, οὐ μόνος· ἔτι γὰρ πολλοὶ ὑπελείποντο τότε ὑπὸ τῶν “ἀποστόλων δεδιδαγμένοι.
meta touton de tritǭ topǭ apo “tōn apostolōn tēn episkopēn klēroutai Klēmēs, ho “kai heōrakōs tous makarious apostolous, kai sym- “beblēkōs autois, kai eti enaulon to kērygma tōn “apostolōn kai tēn paradosin pro ophthalmōn echōn, ou monos; eti gar polloi hypeleiponto tote hypo tōn “apostolōn dedidagmenoi.
After him, in the third place from the apostles, Clement received the episcopate, who had both seen the blessed apostles and conversed with them, and still had the preaching of the apostles ringing in his ears and their tradition before his eyes — and not he alone, for many were still left at that time who had been taught by the apostles.
Notes and citation
Summary: Clement, third bishop of Rome, had known the apostles and their teaching.
- Quotation from Irenaeus, Against Heresies 3.3.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.6.2 (Dindorf 4:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-6-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.6.3Dindorf 4:204
ἐπὶ τούτου οὖν τοῦ “Κλήμεντος στάσεως οὐκ ὀλίγης τοῖς ἐν Κορίνθῳ “γενομένης ἀδελφοῖς, ἐπέστειλεν ἡ ἐν ῾Ρώμῃ ἐκκλησία “ἱκανωτάτην γραφὴν τοῖς Κορινθίοις, εἰς εἰρήνην “συμβιβάζουσα αὐτοὺς, καὶ ἀνανεοῦσα τὴν πίστιν “αὐτῶν καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων παρά- “δοσιν εἰλήφει.“
epi toutou oun tou “Klēmentos staseōs ouk oligēs tois en Korinthǭ “genomenēs adelphois, epesteilen hē en ῾Rōmę̄ ekklēsia “hikanōtatēn graphēn tois Korinthiois, eis eirēnēn “symbibazousa autous, kai ananeousa tēn pistin “autōn kai hēn neōsti apo tōn apostolōn para- “dosin eilēphei.“
In the time of this Clement, when no small dissension had arisen among the brothers in Corinth, the church in Rome sent a most powerful letter to the Corinthians, reconciling them in peace and renewing their faith and the tradition it had lately received from the apostles.”
Notes and citation
Summary: Under Clement the Roman church wrote to Corinth to restore peace and faith.
- Quotation from Irenaeus, Against Heresies 3.3.3, referring to 1 Clement.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; quotation); 1 Clem. (1 Clement; allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.6.3 (Dindorf 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-6-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.6.4Dindorf 4:204
καὶ μετὰ βραχέα φησὶ “τὸν δὲ “Κλήμεντα τοῦτον διαδέχεται Εὐάρεστος, καὶ τὸν “Εὐάρεστον Ἀλέξανδρος. εἶθʼ οὕτως ἕκτος ἀπὸ τῶν “ἀποστόλων καθίσταται Ξύστὸς, μετὰ δὲ τοῦτον Τε- “λεσφόρος, ὃς καὶ ἐνδόξως ἐμαρτύρησεν· ἔπειτα Ὑγῖ- “νος, εἶτα Πίος, μεθʼ ὃν Ἀνίκητος. διαδεξαμένου “τὸν Ἀνίκητον Σωτῆρος νῦν δωδεκάτῳ τόπῳ τὸν τῆς “ἐπισκοπῆς ἀπὸ τῶν ἀποστόλων κατέχει κλῆρον Ἐλεύ- “θερος.
kai meta brachea phēsi “ton de “Klēmenta touton diadechetai Euarestos, kai ton “Euareston Alexandros. eithʼ houtōs hektos apo tōn “apostolōn kathistatai Xystos, meta de touton Te- “lesphoros, hos kai endoxōs emartyrēsen; epeita Hygi- “nos, eita Pios, methʼ hon Anikētos. diadexamenou “ton Anikēton Sōtēros nyn dōdekatǭ topǭ ton tēs “episkopēs apo tōn apostolōn katechei klēron Eleu- “theros.
And shortly after he says: “Evarestus succeeded this Clement, and Alexander succeeded Evarestus. Then Xystus was appointed, sixth from the apostles, and after him Telesphorus, who also bore glorious witness as a martyr; then Hyginus, then Pius, after whom Anicetus. Soter having succeeded Anicetus, Eleutherus now holds the lot of the episcopate in the twelfth place from the apostles.
Notes and citation
Summary: Irenaeus continues the Roman list to Eleutherus, the twelfth bishop after the apostles.
- Quotation from Irenaeus, Against Heresies 3.3.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; quotation)
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 5.6.4 (Dindorf 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-6-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.6.5Dindorf 4:204
τῇ αὐτῇ τάξει καὶ τῇ αὐτῇ διδαχῇ ἥ τε “ἀπὸ τῶν ἀποστόλων ἐν τῇ ἐκκλησίᾳ παράδοσις καὶ “τὸ τῆς ἀληθείας κήρυγμα κατήντηκεν εἰς ἡμᾶς.”
tę̄ autę̄ taxei kai tę̄ autę̄ didachę̄ hē te “apo tōn apostolōn en tę̄ ekklēsią paradosis kai “to tēs alētheias kērygma katēntēken eis hēmas.”
In the same order and the same teaching, the tradition in the church from the apostles and the preaching of the truth have come down to us.”
Notes and citation
Summary: Through this succession the apostolic tradition and truth have reached Irenaeus's day.
- Quotation from Irenaeus, Against Heresies 3.3.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.3 (Irenaeus, Against Heresies; quotation)
Topics: Church office, Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.6.5 (Dindorf 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-6-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 7
5.7.1Dindorf 4:204
Ταῦτα ὁ Εἰρήναιος, ἀκολούθως ταῖς προδιεξοδευθείσαις ἡμῖν ὑπογράψας ἱστορίαις ἐν οἷς ἐπέγραψε πέντε οὖσι τὸν ἀριθμὸν ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως, ἐν δευτέρῳ τῆς αὐτῆς ὑποθέσεως, ὅτι δὴ καὶ εἰς αὐτὸν ὑποδείγματα τῆς θείας καὶ παραδόξου δυνάμεως ἐν ἐκκλησίαις τισὶν ὑπολέλειπτο, διὰ τούτων ἐπισημαίνεται λέγων
Tauta ho Eirēnaios, akolouthōs tais prodiexodeutheisais hēmin hypograpsas historiais en hois epegrapse pente ousi ton arithmon elenchou kai anatropēs tēs pseudōnymou gnōseōs, en deuterǭ tēs autēs hypotheseōs, hoti dē kai eis auton hypodeigmata tēs theias kai paradoxou dynameōs en ekklēsiais tisin hypoleleipto, dia toutōn episēmainetai legōn
This is what Irenaeus writes, in agreement with the accounts we have already set out, in the work, five books in number, which he entitled Refutation and Overthrow of Knowledge Falsely So Called. In the second book of the same treatise he indicates that manifestations of divine and wonderful power had remained until his time in some churches, saying:
1 Tim 6:20 (echo, high confidence)
Notes and citation
Summary: Irenaeus also testifies that miracles still occurred in the churches of his day.
- The title echoes 1 Tim 6:20.
Notes on the original text
- Digital text corrected (misspelling in the digital text): ἀκουλούθως → ἀκολούθως.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.7.1 (Dindorf 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.7.2Dindorf 4:204–205
“τοσοῦτον δὲ ἀποδέουσι “τοῦ νεκρὸν ἐγείραι, καθὼς ὁ κύριος ἤγειρε καὶ “ἀπόστολοι διὰ προσευχῆς, καὶ ἐν τῇ ἀδελφότητι “πολλάκις, διὰ τὸ ἀναγκαῖον τῆς κατὰ τόπον ἐκκλησίας πάσης αἰτησαμένης μετὰ νηστείας καὶ λιτανείας πολλῆς, ἐπέστρεψε τὸ πνεῦμα τοῦ τετελευτηκότος, καὶ ἐχαρίσθη ὁ ἄνθρωπος ταῖς εὐχαῖς τῶν ἁγίων.’’
“tosouton de apodeousi “tou nekron egeirai, kathōs ho kyrios ēgeire kai “apostoloi dia proseuchēs, kai en tę̄ adelphotēti “pollakis, dia to anankaion tēs kata topon ekklēsias pasēs aitēsamenēs meta nēsteias kai litaneias pollēs, epestrepse to pneuma tou teteleutēkotos, kai echaristhē ho anthrōpos tais euchais tōn hagiōn.’’
“So far are they from raising the dead, as the Lord raised them and the apostles through prayer, and as often in the brotherhood, when necessary, the whole church in a place asked with much fasting and supplication, the spirit of the dead man returned, and the man was granted to the prayers of the saints.”
Notes and citation
Summary: Irenaeus: the heretics cannot raise the dead, but in the church the dead have been restored through fasting and prayer.
- Quotation from Irenaeus, Against Heresies 2.31.2. The subject “they” is the followers of Simon and Carpocrates.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 2.31.2 (Irenaeus, Against Heresies; quotation)
Topics: Prayer, Fasting, Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.7.2 (Dindorf 4:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.7.3Dindorf 4:205
καὶ αὖθίς φησι μεθʼ ἕτερα εἰ δὲ καὶ τὸν κύριον “φαντασιωδῶς τὰ τοιαῦτα πεποιηκέναι φήσουσιν, “ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτοὺς ἐξ αὐτῶν ἐπι- “δείξομεν πάντα οὕτως περὶ αὐτοῦ καὶ προειρῆσθαι “καὶ γεγονέναι βεβαίως, καὶ αὐτὸν μόνον εἶναι τὸν “υἱὸν τοῦ θεοῦ. διὸ καὶ ἐν τῷ ἐκείνου ὀνόματι οἶ “ἀληθῶς αὐτοῦ μαθηταὶ, παρʼ αὐτοῦ λαβόντες τὴν “χάριν, ἐπιτελοῦσιν ἐπʼ εὐεργεσίᾳ τῇ τῶν λοιπῶν “ἀνθρώπων, καθὼς εἷς ἕκαστος τὴν δωρεὰν εἴληφε παρʼ αὐτοῦ.
kai authis phēsi methʼ hetera ei de kai ton kyrion “phantasiōdōs ta toiauta pepoiēkenai phēsousin, “epi ta prophētika anagontes autous ex autōn epi- “deixomen panta houtōs peri autou kai proeirēsthai “kai gegonenai bebaiōs, kai auton monon einai ton “huion tou theou. dio kai en tǭ ekeinou onomati oi “alēthōs autou mathētai, parʼ autou labontes tēn “charin, epitelousin epʼ euergesią tę̄ tōn loipōn “anthrōpōn, kathōs heis hekastos tēn dōrean eilēphe parʼ autou.
And again, after other things, he says: “But if they say that the Lord too did such things only in appearance, we shall lead them back to the prophetic writings and show from them that everything concerning him was both foretold in this way and surely took place, and that he alone is the Son of God. Therefore also in his name his true disciples, having received the grace from him, perform works for the benefit of the rest of mankind, as each one has received the gift from him.
Notes and citation
Summary: Irenaeus: Christ's miracles were real and foretold, and his true disciples still work wonders in his name.
- Quotation from Irenaeus, Against Heresies 2.32.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 2.32.4 (Irenaeus, Against Heresies; quotation)
Topics: Christology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.7.3 (Dindorf 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.7.4Dindorf 4:205
οἶ μὲν γὰρ δαίμονας ἐλαύνουσι βεβαίως καὶ ἀληθῶς, ὥστε πολλάκις καὶ πιστεύειν ἐκείνους αὐτοὺς τοὺς καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων καὶ εἶναι ἐν τῇ ἐκκλησίᾳ, οἶ δὲ καὶ πρόγνωσιν ἔχουσι τῶν μελλόντων καὶ ὀπτασίας καὶ ῥήσεις προφητικὰς, ἄλλοι δὲ τοὺς κάμνοντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται καὶ ὑγιεῖς ἀποκαθιστᾶσιν. ἤδη δὲ, καθὼς ἔφαμεν, καὶ νεκροὶ ἠγέρθησαν, καὶ παρέμειναν σὺν ἡμῖν ἔτεσιν ἱκανοῖς.
oi men gar daimonas elaunousi bebaiōs kai alēthōs, hōste pollakis kai pisteuein ekeinous autous tous katharisthentas apo tōn ponērōn pneumatōn kai einai en tę̄ ekklēsią, oi de kai prognōsin echousi tōn mellontōn kai optasias kai rhēseis prophētikas, alloi de tous kamnontas dia tēs tōn cheirōn epitheseōs iōntai kai hygieis apokathistasin. ēdē de, kathōs ephamen, kai nekroi ēgerthēsan, kai paremeinan syn hēmin etesin hikanois.
For some drive out demons surely and truly, so that often those very ones who have been cleansed from the evil spirits believe and are in the church; others have foreknowledge of things to come, and visions, and prophetic utterances; others heal the sick by the laying on of hands and restore them to health. And already, as we said, even the dead have been raised and have remained with us for many years.
Notes and citation
Summary: Irenaeus lists exorcisms, prophecy, healings, and even resurrections in the church of his day.
- Quotation from Irenaeus, Against Heresies 2.32.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 2.32.4 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.7.4 (Dindorf 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.7.5Dindorf 4:205–206
καὶ τί γάρ; οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισματων, ὧν κατὰ παντὸς του κόσμου ἡ ἐκκλησία παρὰ θεοῦ λαβοῦσα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ σταυρωθέντος ἐπὶ Ποντίου Πιλάτου ἑκάστης ἡμέρας ἐπʼ εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ, μήτε ἐξαπατῶσά τινας μήτε ἐξαργυριζομένη· ὡς γὰρ “δωρεὰν εἴληφε παρὰ θεοῦ, δωρεὰν καὶ διακονεῖ.
kai ti gar? ouk estin arithmon eipein tōn charismatōn, hōn kata pantos tou kosmou hē ekklēsia para theou labousa en tǭ onomati Iēsou Christou tou staurōthentos epi Pontiou Pilatou hekastēs hēmeras epʼ euergesią tę̄ tōn ethnōn epitelei, mēte exapatōsa tinas mēte exargyrizomenē; hōs gar “dōrean eilēphe para theou, dōrean kai diakonei.
And what more? It is not possible to tell the number of the gifts which the church throughout the whole world has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and performs every day for the benefit of the Gentiles, neither deceiving anyone nor taking money; for as it has received freely from God, it also ministers freely.”
Matt 10:8 (echo, high confidence)
Notes and citation
Summary: Irenaeus: the church's gifts are countless and are used freely for the good of all.
- Quotation from Irenaeus, Against Heresies 2.32.4, echoing Matt 10:8.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 2.32.4 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.7.5 (Dindorf 4:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.7.6Dindorf 4:206
καὶ ἐν ἑτέρω δὲ τόπῳ ὁ αὐτὸς γράφει καθὼς καὶ “πολλῶν ἀκούομεν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ “τικὰ χαρίσματα ἐχόντων, καὶ παντοδαπαῖς λαλούν- “των διὰ τοῦ πνεύματος γλώσσαις, καὶ τὰ κρύφια “τῶν ἀνθρώπων εἰς φανερὸν ἀγόντων ἐπὶ τῷ καὶ τὰ μυστήρια τοῦ θεοῦ ἐκδιηγουμένων. ταῦτα καὶ περὶ τοῦ διαφορὰς χαρισμάτων μέχρι καὶ τῶν δηλουμένων χρόνων παρὰ τοῖς ἀξίοις διαμεῖναι.
kai en heterō de topǭ ho autos graphei kathōs kai “pollōn akouomen adelphōn en tę̄ ekklēsią “tika charismata echontōn, kai pantodapais laloun- “tōn dia tou pneumatos glōssais, kai ta kryphia “tōn anthrōpōn eis phaneron agontōn epi tǭ kai ta mystēria tou theou ekdiēgoumenōn. tauta kai peri tou diaphoras charismatōn mechri kai tōn dēloumenōn chronōn para tois axiois diameinai.
And in another place the same writer says: “As we also hear of many brothers in the church who have prophetic gifts, and speak through the Spirit in all kinds of tongues, and bring to light the hidden things of men for their good, and expound the mysteries of God.” So much on the fact that varieties of gifts continued among the worthy until the times in question.
1 Cor 12:4 (echo, medium confidence) · 1 Cor 14:25 (echo, medium confidence)
Notes and citation
Summary: Irenaeus also reports prophecy, tongues, and other spiritual gifts in his day.
- Quotation from Irenaeus, Against Heresies 5.6.1; cf. 1 Cor 14:25 and 12:4. The first letters of “prophetic” (προφητικὰ) are lost in the digital text.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.6.1 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.7.6 (Dindorf 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-7-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 8
5.8.1Dindorf 4:206
Ἐπεὶ δὲ ἀρχόμενοι πραγματείας ὑπόσχεσιν πεποιήμεθα παραθήσεσθαι κατὰ καιρὸν εἰπόντες τὰς τῶν ἀρχαίων ἐκκλησιαστικῶν πρεσβυτέρων τε καὶ συγγραφέων φωνὰς, ἐν αἷς τὰς περὶ τῶν ἐνδιαθήκων γραφῶν εἰς αὐτοὺς κατελθούσας παραδόσεις γραφῇ παραδεδώκασι, τούτων δὲ καὶ ὁ Εἰρήναιος ἦν, φέρε καὶ τὰς αὐτοῦ παραθώμεθα λέξεις.
Epei de archomenoi pragmateias hyposchesin pepoiēmetha parathēsesthai kata kairon eipontes tas tōn archaiōn ekklēsiastikōn presbyterōn te kai syngrapheōn phōnas, en hais tas peri tōn endiathēkōn graphōn eis autous katelthousas paradoseis graphę̄ paradedōkasi, toutōn de kai ho Eirēnaios ēn, phere kai tas autou parathōmetha lexeis.
Since at the beginning of this work we promised to set out, when the time came, the words of the ancient ecclesiastical presbyters and writers in which they have handed down in writing the traditions that reached them about the canonical Scriptures, and Irenaeus was one of these, let us set out his words too.
Notes and citation
Summary: Eusebius will now quote Irenaeus on the books of Scripture.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.1 (Dindorf 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.2Dindorf 4:206
καὶ πρώτας γε τὰς περὶ τῶν ἱερῶν εὐαγγελίων, οὕτως ἐχούσας ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ αὐτῶν διαλέκτῳ καὶ γραφὴν ἐξήνεγκεν εὐαγγελίου, τοῦ Πέτρου καὶ τοῦ Παύλου ἐν ‘Ρώμῃ εὐαγγελιζομένων καὶ θεμελιούντων τὴν ἐκκλησίαν.
kai prōtas ge tas peri tōn hierōn euangeliōn, houtōs echousas ho men dē Matthaios en tois Hebraiois tę̄ idią autōn dialektǭ kai graphēn exēnenken euangeliou, tou Petrou kai tou Paulou en ‘Rōmę̄ euangelizomenōn kai themeliountōn tēn ekklēsian.
And first those about the holy Gospels, which run thus: “Matthew published a written Gospel among the Hebrews in their own language, while Peter and Paul were preaching the gospel in Rome and founding the church.
Notes and citation
Summary: Irenaeus: Matthew wrote his Gospel in the Hebrews' language while Peter and Paul preached in Rome.
- Quotation from Irenaeus, Against Heresies 3.1.1 (to 5.8.4).
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.1.1 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.2 (Dindorf 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.3Dindorf 4:206
μετὰ δὲ τὴν τούτων ἔξοδον Μάρκος ὁ μαθητὴς καὶ ἑρμηνευτὴς Πέτρου καὶ αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα ἐγγράφως ἡμὶν παραδέ- “δωκε, καὶ Λουκᾶς δὲ, ὁ ἀκόλουθος Παύλου, τὸ ὑπʼ ἐκείνου κηρυσσόμενον εὐαγγέλιον ἐν βίβλῳ κατέθετο.
meta de tēn toutōn exodon Markos ho mathētēs kai hermēneutēs Petrou kai autos ta hypo Petrou kēryssomena engraphōs hēmin parade- “dōke, kai Loukas de, ho akolouthos Paulou, to hypʼ ekeinou kēryssomenon euangelion en biblǭ katetheto.
After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what was preached by Peter; and Luke, the follower of Paul, set down in a book the gospel preached by him.
Notes and citation
Summary: Irenaeus: Mark recorded Peter's preaching and Luke Paul's.
- Quotation from Irenaeus, Against Heresies 3.1.1. “Departure” (ἔξοδος) probably means their death.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ΠαύΑου → Παύλου.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.1.1 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.3 (Dindorf 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.4Dindorf 4:206
ἔπειτα Ἰωάννης, ὁ μαθητὴς τοῦ κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν, καὶ αὐτὸς ἐξέδωκε τὸ εὐαγγέλιον, ἐν Ἐφέσω τῆς Ἀσίας δια- “τρίβων.”
epeita Iōannēs, ho mathētēs tou kyriou, ho kai epi to stēthos autou anapesōn, kai autos exedōke to euangelion, en Ephesō tēs Asias dia- “tribōn.”
Then John, the disciple of the Lord, who also leaned on his breast, himself published the Gospel while living at Ephesus in Asia.”
John 21:20 (allusion, high confidence)
Notes and citation
Summary: Irenaeus: John, the beloved disciple, published his Gospel at Ephesus.
- Quotation from Irenaeus, Against Heresies 3.1.1, alluding to John 13:25 and 21:20.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.1.1 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.4 (Dindorf 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.5Dindorf 4:206–207
ταῦτα μὲν οὖν ἐν τρίτῳ τῆς εἰρημένης ὑποθέσεως τῷ προδηλωθέντι εἴρηται. ἐν δὲ τῷ πέμπτῳ περὶ τῆς Ἰωάννου ἀποκαλύψεως καὶ τῆς ψήφου τῆς τοῦ ἀντιχρίστου προσηγορίας οὕτω διαλαμβάνει· “τούτων δὲ οὕτως ἐχόντων, καὶ ἐν πᾶσι δὲ τοῖς σπουδαίοις καὶ ἀρχαίοις ἀντιγράφοις τοῦ ἀριθμοῦ τούτου κειμένου, καὶ μαρτυρούντων αὐτῶν ἐκείνων τῶν κατʼ ὄψιν τὸν Ἰωάννην καὶ τοῦ λόγου διδάσκοντος ἡμὰς ὅτι ὁ ἀριθμὸς τοῦ ὀνόματος τοῦ θηρίου κατὰ τὴν τῶν Ἑλλήνων ψῆφον διὰ τῶν ἐν αὐτῷ γραμμάτων ἐμφαίνεται.’’
tauta men oun en tritǭ tēs eirēmenēs hypotheseōs tǭ prodēlōthenti eirētai. en de tǭ pemptǭ peri tēs Iōannou apokalypseōs kai tēs psēphou tēs tou antichristou prosēgorias houtō dialambanei; “toutōn de houtōs echontōn, kai en pasi de tois spoudaiois kai archaiois antigraphois tou arithmou toutou keimenou, kai martyrountōn autōn ekeinōn tōn katʼ opsin ton Iōannēn kai tou logou didaskontos hēmas hoti ho arithmos tou onomatos tou thēriou kata tēn tōn Hellēnōn psēphon dia tōn en autǭ grammatōn emphainetai.’’
These things are said in the third book of the work mentioned. In the fifth he discusses the Apocalypse of John and the number of the name of the Antichrist thus: “This being so, and this number being found in all the good and ancient copies, and those who saw John face to face bearing witness to it, and reason teaching us that the number of the name of the beast is shown according to the Greek reckoning by the letters in it…”
Rev 13:18 (allusion, high confidence)
Notes and citation
Summary: Irenaeus defends the number 666 in the Apocalypse as found in the best copies and attested by John's hearers.
- Quotation from Irenaeus, Against Heresies 5.30.1, on Rev 13:18 (some copies read 616).
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.30.1 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 5.8.5 (Dindorf 4:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.6Dindorf 4:207
καὶ ὑποκαταβὰς περὶ τοῦ αὐτοῦ φάσκει “ἡμεῖς οὖν οὐκ ‘ἀποκινδυνεύομεν περὶ τοῦ ὀνόματος τοῦ ἀντιχρίστου ἀποφαινόμενοι βεβαιωτικῶς. εἰ γὰρ ἔδει ἀναφανδὸν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐτοῦ, διʼ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν ἀποκάλυψιν ἑωρακότος· οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἐωράθη, ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεάς, πρὸς τῷ τέλει τῆς Δομετιανοῦ ἀρχῆς.”
kai hypokatabas peri tou autou phaskei “hēmeis oun ouk ‘apokindyneuomen peri tou onomatos tou antichristou apophainomenoi bebaiōtikōs. ei gar edei anaphandon tǭ nyn kairǭ kēryttesthai tounoma autou, diʼ ekeinou an errethē tou kai tēn apokalypsin heōrakotos; oude gar pro pollou chronou eōrathē, alla schedon epi tēs hēmeteras geneas, pros tǭ telei tēs Dometianou archēs.”
And further on he says about the same thing: “We, therefore, do not run the risk of declaring positively about the name of the Antichrist. For if it had been necessary for his name to be proclaimed openly at the present time, it would have been spoken by him who also saw the revelation. For it was seen not a long time ago, but almost in our own generation, at the end of the reign of Domitian.”
Notes and citation
Summary: Irenaeus refuses to name the Antichrist and dates John's vision to the end of Domitian's reign.
- Quotation from Irenaeus, Against Heresies 5.30.3. The digital text repeats the syllables κότος.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἑωρακότος· κότος· → ἑωρακότος·.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.30.3 (Irenaeus, Against Heresies; quotation)
Topics: Eschatology, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.6 (Dindorf 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.7Dindorf 4:207
ταῦτα καὶ περὶ τῆς ἀποκαλύψεως ἱστόρηται τῷ δεδηλωμένῳ. μέμνηται δὲ καὶ τῆς Ἰωάννου πρώτης ἐπιστολῆς, μαρτύρια ἐξ αὐτῆς πλεῖστα εἰσφέρων, ὁμοίως δὲ καὶ τῆς Πέτρου προτέρας. οὐ μόνον δὲ οἶδεν, ἀλλὰ καὶ ἀποδέχεται τὴν τοῦ Ποιμένος γραφὴν λέγων καλῶς οὖν εἶπεν ἡ γραφὴ ἡ λέγουσα, πρῶτον πάντων πίστευσον ὅτι εἷς ἐστὶν ὁ θεὸς, ὁ τʼ. πάντα κτίσας καὶ τὰ ἑξῆς.
tauta kai peri tēs apokalypseōs historētai tǭ dedēlōmenǭ. memnētai de kai tēs Iōannou prōtēs epistolēs, martyria ex autēs pleista eispherōn, homoiōs de kai tēs Petrou proteras. ou monon de oiden, alla kai apodechetai tēn tou Poimenos graphēn legōn kalōs oun eipen hē graphē hē legousa, prōton pantōn pisteuson hoti heis estin ho theos, ho tʼ. panta ktisas kai ta hexēs.
These are the things recorded by this writer about the Apocalypse. He also mentions the first letter of John, bringing many testimonies from it, and likewise the first of Peter. And he not only knows but also accepts the writing of the Shepherd, saying: “Well then did the Scripture speak, which says, ‘First of all believe that God is one, who created all things,’” and so on.
Notes and citation
Summary: Irenaeus uses 1 John and 1 Peter and quotes the Shepherd of Hermas as Scripture.
- Irenaeus, Against Heresies 4.20.2, quoting Hermas, Mandate 1.1.
Notes on the original text
- Digital text corrected (wrong accent and missing space in the digital text): οὑν εἶπενἡγραφὴ → οὖν εἶπεν ἡ γραφὴ.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 4.20.2 (Irenaeus, Against Heresies; quotation); Herm. Mand. 1.1 (Shepherd of Hermas: Mandates; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.7 (Dindorf 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.8Dindorf 4:207–208
καὶ ῥητοῖς τοῖς δέ τισιν ἐκ τῆς Σολομῶνος Σοφίας κέχρηται, μονονουχὶ φάσκων· ὅρασις ’δε θεοῦ περιποιητικὴ ἀφθαρσίας, ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ. καὶ ἀπομνημονευμάτων δὲ ἀποστολικοῦ τινὸς πρεσβυτέρου, οὗ τοὔνομα σιωπῇ παραδέδωκε, μνημονεύει, ὢ ἐξηγήσεις τε αὐτοῦ θείων γραφῶν παρατέθειται.
kai rhētois tois de tisin ek tēs Solomōnos Sophias kechrētai, mononouchi phaskōn; horasis ’de theou peripoiētikē aphtharsias, aphtharsia de engys einai poiei theou. kai apomnēmoneumatōn de apostolikou tinos presbyterou, hou tounoma siōpę̄ paradedōke, mnēmoneuei, ō exēgēseis te autou theiōn graphōn paratetheitai.
He also makes use of certain sayings from the Wisdom of Solomon, saying almost in so many words: “The vision of God produces incorruption, and incorruption makes one to be near God.” He also mentions the memoirs of a certain apostolic presbyter, whose name he has passed over in silence, and sets out his expositions of the divine Scriptures.
Notes and citation
Summary: Irenaeus also uses Wisdom of Solomon and the expositions of an unnamed apostolic presbyter.
- Irenaeus, Against Heresies 4.38.3, using Wis 6:19; the presbyter is cited in Haer. 4.27–32.
Extrabiblical texts: Wis 6:19 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion); Irenaeus, Irenaeus, Haer. 4.38.3 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.8 (Dindorf 4:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.9Dindorf 4:208
ἔτι καὶ Ἰουστίνου τοῦ μάρτυρος καὶ Ἰγνατίου μνήμην πεποίηται, μαρτυρίαις αὖθις καὶ ἀπὸ τῶν τούτοις γραφέντων κεχρημένος. ἐπήγγελται δὲ αὐτὸς ἐκ τῶν Μαρκίωνος συγγραμμάτων ἀντιλέξειν αὐτῷ ἐν ἰδίῳ σπουδάσματι.
eti kai Ioustinou tou martyros kai Ignatiou mnēmēn pepoiētai, martyriais authis kai apo tōn toutois graphentōn kechrēmenos. epēngeltai de autos ek tōn Markiōnos syngrammatōn antilexein autǭ en idiǭ spoudasmati.
He has also mentioned Justin the martyr and Ignatius, again using testimonies from what they wrote. And he promised to answer Marcion from his own writings in a separate work.
Notes and citation
Summary: Irenaeus cites Justin and Ignatius and promised a separate work against Marcion.
- Irenaeus cites Ignatius, Rom. 4.1 (Haer. 5.28.4) and Justin (Haer. 4.6.2; 5.26.2).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἰουστίνου τοὐ → Ἰουστίνου τοῦ.
Extrabiblical texts: Ign. Rom. 4.1 (To the Romans; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.8.9 (Dindorf 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.10Dindorf 4:208
καὶ περὶ τῆς κατὰ τοὺς ἑβδομήκοντα ἑρμηνείας τῶν θεοπνεύστων γραφῶν ἄκουε οἷα κατὰ λέξιν γράφει ὁ θεὸς οὖν ἄνθρωπος ἐγένετο, καὶ αὐτὸς κύριος ἔσωσεν ἡμᾶς, δοὺς τὸ τῆς παρθένου σημεῖον· ἀλλʼ οὐχ ὡς ἔνιοι φασι τῶν νῦν τολμώντων μεθερμηνεύειν τὴν γραφὴν ‘ ἴδοὺ ἡ νεᾶνις ἐν γαστρὶ ἔξει καὶ τέξεται υἱόνʼ, ὡς Θεοδοτίων ἡρμήνευσεν ὁ Ἐφέσιος, καὶ Ἀκύλας ὁ Ποντικὸς, ἀμφότεροι Ἰουδαῖοι προσήλυτοι, οἷς κατακολουθήσαντες οἱ Ἐβιωναῖοι ἐξ Ἰωσὴφ αὐτὸν γεγενῆσθαι φάσκουσι.’’
kai peri tēs kata tous hebdomēkonta hermēneias tōn theopneustōn graphōn akoue hoia kata lexin graphei ho theos oun anthrōpos egeneto, kai autos kyrios esōsen hēmas, dous to tēs parthenou sēmeion; allʼ ouch hōs enioi phasi tōn nyn tolmōntōn methermēneuein tēn graphēn ‘ idou hē neanis en gastri exei kai texetai huionʼ, hōs Theodotiōn hērmēneusen ho Ephesios, kai Akylas ho Pontikos, amphoteroi Ioudaioi prosēlytoi, hois katakolouthēsantes hoi Ebiōnaioi ex Iōsēph auton gegenēsthai phaskousi.’’
And hear what he writes, word for word, about the translation of the inspired Scriptures by the Seventy: “God then became man, and the Lord himself saved us, giving the sign of the virgin; but not as some of those now venturing to translate the Scripture say, ‘Behold, the young woman shall conceive and bear a son,’ as Theodotion of Ephesus translated, and Aquila of Pontus, both Jewish proselytes; following them the Ebionites say that he was begotten of Joseph.”
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Irenaeus defends the Septuagint's “virgin” in Isaiah 7:14 against the “young woman” of Theodotion and Aquila, whom the Ebionites follow.
- Quotation from Irenaeus, Against Heresies 3.21.1, on Isa 7:14.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.1 (Irenaeus, Against Heresies; quotation)
Topics: Christology, Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.8.10 (Dindorf 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.11Dindorf 4:208
τούτοις ἐπιφέρει μετὰ βραχέα λέγων πρὸ τοῦ γὰρ Ῥωμαίους κρατῦναι τὴν ἀρχὴν αὐτῶν, ἔτι τῶν Μακεδόνων τὴν Ἀσίαν κατε- ‘χόντων, Πτολεμαῖος ὁ Λάγου, φιλοτιμούμενος τὴν “ὑπʼ αὐτοῦ κατεσκευασμένην βιβλιοθήκην ἐν Ἀλε- “ξανδρείᾳ κοσμῆσαι τοῖς πάντων ἀνθρώπων συγγράμμασιν, ὅσα γε σπουδαῖα ὑπῆρχεν, ᾐτήσατο παρὰ τῶν Ἱεροσολυμιτῶν εἰς τὴν Ἑλληνικὴν διάλεκτον σχεῖν αὐτῶν μεταβεβλημένας τὰς γραφάς.
toutois epipherei meta brachea legōn pro tou gar Rhōmaious kratynai tēn archēn autōn, eti tōn Makedonōn tēn Asian kate- ‘chontōn, Ptolemaios ho Lagou, philotimoumenos tēn “hypʼ autou kateskeuasmenēn bibliothēkēn en Ale- “xandreią kosmēsai tois pantōn anthrōpōn syngrammasin, hosa ge spoudaia hypērchen, ę̄tēsato para tōn Hierosolymitōn eis tēn Hellēnikēn dialekton schein autōn metabeblēmenas tas graphas.
To this he adds shortly after: “For before the Romans established their empire, while the Macedonians still held Asia, Ptolemy son of Lagus, ambitious to adorn the library he had founded in Alexandria with the writings of all men, as many as were of value, asked the people of Jerusalem to have their Scriptures translated into the Greek language.
Notes and citation
Summary: Irenaeus: Ptolemy son of Lagus asked the Jews for a Greek translation of their Scriptures for his library.
- Quotation from Irenaeus, Against Heresies 3.21.2 (to 5.8.15). Other sources name Ptolemy II Philadelphus.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.2 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.11 (Dindorf 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.12Dindorf 4:208
οἱ δὲ ὑπήκουον γὰρ ἔτι τοῖς Μακεδόσι τότε) τοὺς παρʼ αὐτοῖς ἐμπειροτάτους τῶν γραφῶν καὶ ἀμφοτέρων τῶν διαλέκτων, ἑβδομήκοντα πρεσβυτέρους ἔπεμψαν Πτολεμαίῳ, ποιήσοντας τοῦθʼ ὅπερ ἠβούλετο
hoi de hypēkouon gar eti tois Makedosi tote) tous parʼ autois empeirotatous tōn graphōn kai amphoterōn tōn dialektōn, hebdomēkonta presbyterous epempsan Ptolemaiǭ, poiēsontas touthʼ hoper ēbouleto
They (for they were still subject to the Macedonians at that time) sent to Ptolemy seventy elders, the most experienced among them in the Scriptures and in both languages, to do what he wished.
Notes and citation
Summary: The Jews sent seventy elders skilled in both languages.
- Quotation from Irenaeus, Against Heresies 3.21.2.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.2 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.12 (Dindorf 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.13Dindorf 4:208–209
ὁ δὲ ἰδέᾳ πεῖραν αὐτῶν λαβεῖν θελή- “σας, εὐλαβηθείς τε μή τι ἄρα συνθέμενοι τὴν ἐν ταῖς γραφαῖς διὰ τῆς ἑρμηνείας ἀλή- “θειαν, χωρίσας αὐτοὺς ἀπʼ ἀλλήλων ἐκέλευσε πάντας τὴν αὐτὴν ἑρμηνείαν γράφειν, καὶ τοῦτο ἐπὶ πάντων τῶν βιβλίων ἐποίησε.
ho de ideą peiran autōn labein thelē- “sas, eulabētheis te mē ti ara synthemenoi tēn en tais graphais dia tēs hermēneias alē- “theian, chōrisas autous apʼ allēlōn ekeleuse pantas tēn autēn hermēneian graphein, kai touto epi pantōn tōn bibliōn epoiēse.
Wishing to test them individually, and fearing that they might by agreement conceal the truth in the Scriptures through their translation, he separated them from one another and ordered all of them to write the same translation; and he did this for all the books.
Notes and citation
Summary: Ptolemy had each translator work separately on every book.
- Quotation from Irenaeus, Against Heresies 3.21.2. A word (probably “conceal”) is lost in the digital text.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.2 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.13 (Dindorf 4:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.14Dindorf 4:209
συνελθόντων δὲ αὐτῶν ἐπὶ τὸ αὐτὸ παρὰ τῷ Πτολεμαίῳ, καὶ “συναντιβαλλόντων ἑκάστου τὴν ἑαυτοῦ ἑρμηνείαν, “ὁ μὲν θεὸς ἐδοξάσθη, αἶ δὲ γραφαὶ ὄντως “ἐγνώσθησαν, τῶν πάντων τὰ αὐτὰ ταῖς αὐταῖς λἐ- “ξεσι καὶ τοῖς αὐτοῖς ὀνόμασιν ἀναγορευσάντων ἀπʼ ἀρχῆς μέχρι τέλους, ὥστε καὶ τὰ παρόντα ἔθνη “γνὠναι ὅτι κατʼ ἐπίπνοιαν τοῦ θεοῦ εἰσιν ἡρμηνευμέναι αἶ γραφαί.
synelthontōn de autōn epi to auto para tǭ Ptolemaiǭ, kai “synantiballontōn hekastou tēn heautou hermēneian, “ho men theos edoxasthē, ai de graphai ontōs “egnōsthēsan, tōn pantōn ta auta tais autais le- “xesi kai tois autois onomasin anagoreusantōn apʼ archēs mechri telous, hōste kai ta paronta ethnē “gnōnai hoti katʼ epipnoian tou theou eisin hērmēneumenai ai graphai.
When they came together before Ptolemy and compared each one's translation, God was glorified and the Scriptures were recognized as truly divine, for all had rendered the same things in the same words and the same names from beginning to end, so that even the Gentiles present knew that the Scriptures had been translated by the inspiration of God.
Notes and citation
Summary: All the translations agreed word for word, showing that the Greek Scriptures were translated by divine inspiration.
- Quotation from Irenaeus, Against Heresies 3.21.2. The word “divine” (θεῖαι) seems lost in the digital text and is supplied from the sense.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.2 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.14 (Dindorf 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.8.15Dindorf 4:209
καὶ οὐδέν γε θαυμαστὸν τοῦτο ἐνηργηκέναι τὸν θεὸν, ὅς γε καὶ ἐν τῇ ἐπὶ Ναβουχοδονόσορ αἰχμαλωσίᾳ τοῦ λαοῦ, διαφθαρεισῶν τῶν γραφῶν, καὶ μετὰ ἑβδομήκοντα ἔτη τῶν Ἰουδαίων ἀνελθόντων εἰς τὴν χώραν αὐτῶν, ἔπειτα ἐν τοῖς χρόνοις Ἀρταξέρξου τοῦ Περσῶν βασιλέως ἐνέπνευσεν Ἔσδρᾳ τῷ ἱερεῖ ἐκ τῆς φυλῆς Λευὶ, τοὺς “τῶν προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῷ τὴν διὰ Μωυσέως νομοθεσίαν.’’ τοσαῦτα ὁ Εἰρήναιος.
kai ouden ge thaumaston touto enērgēkenai ton theon, hos ge kai en tę̄ epi Nabouchodonosor aichmalōsią tou laou, diaphthareisōn tōn graphōn, kai meta hebdomēkonta etē tōn Ioudaiōn anelthontōn eis tēn chōran autōn, epeita en tois chronois Artaxerxou tou Persōn basileōs enepneusen Esdrą tǭ hierei ek tēs phylēs Leui, tous “tōn progegonotōn prophētōn pantas anataxasthai logous, kai apokatastēsai tǭ laǭ tēn dia Mōyseōs nomothesian.’’ tosauta ho Eirēnaios.
And it is no wonder that God did this, since also in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews returned to their country after seventy years, then in the times of Artaxerxes king of the Persians he inspired Ezra the priest, of the tribe of Levi, to restore all the words of the former prophets and to re-establish for the people the legislation given through Moses.” So much from Irenaeus.
Notes and citation
Summary: Irenaeus: God had earlier inspired Ezra to restore the lost Scriptures after the exile.
- Quotation from Irenaeus, Against Heresies 3.21.2. The legend of Ezra restoring the Scriptures is found in 2 Esd 14 (4 Ezra).
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): διαφθαρεισῶν σῶν → διαφθαρεισῶν.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.21.2 (Irenaeus, Against Heresies; quotation); 2 Esd 14 (2 Esdras [in the ETH canon]; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.8.15 (Dindorf 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-8-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 9
5.9.1Dindorf 4:209
Ἐννέα δὲ καὶ δέκα ἔτεσι τῇ βασιλείᾳ διαρκέσαντος Ἀντωνίνου, Κόμοδος τὴν ἡγεμονίαν παραλαμβάνει, οὗ κατὰ τὸ πρῶτον ἔτος τῶν κατʼ Ἀλεξάνδρειαν ἐκκλησιῶν Ἰουλιανὸς ἐγχειρίζεται τὴν ἐπισκοπὴν, ἐπὶ δυοκαίδεκα ἔτεσιν Ἀγριππίνου τὴν λειτουργίαν ἀναπλήσαντος.
Ennea de kai deka etesi tę̄ basileią diarkesantos Antōninou, Komodos tēn hēgemonian paralambanei, hou kata to prōton etos tōn katʼ Alexandreian ekklēsiōn Ioulianos encheirizetai tēn episkopēn, epi dyokaideka etesin Agrippinou tēn leitourgian anaplēsantos.
When Antoninus had continued in the reign for nineteen years, Commodus received the government. In his first year Julian was entrusted with the episcopate of the churches at Alexandria, after Agrippinus had fulfilled the ministry for twelve years.
Notes and citation
Summary: Commodus became emperor, and Julian succeeded Agrippinus as bishop of Alexandria.
- Commodus's accession was in 180.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.9.1 (Dindorf 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-9-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 10
5.10.1Dindorf 4:209–210
Ἡγεῖτο δὲ τηνικαῦτα τῆς τῶν πιστῶν αὐτόθι διατριβῆς τῶν ἀπὸ παιδείας ἀνὴρ ἐπιδοξότατος, ὄνομα αὐτῷ Πάνταινος, ἐξ ἀρχαίου ἔθους διδασκαλείου τῶν ἱερῶν λόγων παρʼ αὐτοῖς συνεστῶτος, ὃ καὶ εἰς ἡμᾶς παρατείνεται, καὶ πρὸς τῶν ἐν λόγῳ καὶ τῇ περὶ τὰ θεῖα σπουδῇ δυνατῶν συγκροτεῖσθαι παρειλήφαμεν. ἐν δὲ τοῖς μάλιστα κατʼ ἐκεῖνο καιροῦ διαλάμψαι λόγος ἔχει τὸν δεδηλωμένον, οἷα καὶ ἀπὸ φιλοσόφου ἀγωγῆς τῶν καλουμένων Στωϊκῶν ὁρμώμενον.
Hēgeito de tēnikauta tēs tōn pistōn autothi diatribēs tōn apo paideias anēr epidoxotatos, onoma autǭ Pantainos, ex archaiou ethous didaskaleiou tōn hierōn logōn parʼ autois synestōtos, ho kai eis hēmas parateinetai, kai pros tōn en logǭ kai tę̄ peri ta theia spoudę̄ dynatōn synkroteisthai pareilēphamen. en de tois malista katʼ ekeino kairou dialampsai logos echei ton dedēlōmenon, hoia kai apo philosophou agōgēs tōn kaloumenōn Stōïkōn hormōmenon.
At that time a man highly renowned for his learning, named Pantaenus, led the school of the faithful there, for a school of sacred learning had existed among them from ancient custom, which continues to our time, and which we have learned is conducted by men able in speech and in zeal for divine things. It is said that this man was among the most distinguished at that time, as one who had come from the philosophical training of the so-called Stoics.
Notes and citation
Summary: Pantaenus, a former Stoic, headed the Christian school at Alexandria.
Cite (SBL): Eusebius, Hist. eccl. 5.10.1 (Dindorf 4:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-10-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.10.2Dindorf 4:210
τοσαύτην δʼ οὖν φασιν αὐτὸν ἐκθυμοτάτῃ διαθέσει προθυμίαν περὶ τὸν θεῖον λόγον ἐνδείξασθαι ὡς καὶ κήρυκα τοῦ κατὰ Χριστὸν εὐαγγελίου τοῖς ἐπʼ ἀνατολῆς ἔθνεσι ἀναδειχθῆναι, μέχρι καὶ τῆς Ἰνδῶν στειλάμενον γῆς. ἦσαν γὰρ, ἦσαν εἰσέτι τότε πλείους εὐαγγελισταὶ τοῦ λόγου, ἔνθεον ζῆλον ἀποστολικοῦ μιμήματος συνεισφέρειν ἐπʼ αὐξήσει καὶ οἰκοδομῇ τοῦ θείου λόγου προμηθούμενοι
tosautēn dʼ oun phasin auton ekthymotatę̄ diathesei prothymian peri ton theion logon endeixasthai hōs kai kēryka tou kata Christon euangeliou tois epʼ anatolēs ethnesi anadeichthēnai, mechri kai tēs Indōn steilamenon gēs. ēsan gar, ēsan eiseti tote pleious euangelistai tou logou, entheon zēlon apostolikou mimēmatos syneispherein epʼ auxēsei kai oikodomę̄ tou theiou logou promēthoumenoi
They say that he showed such eagerness for the divine Word, with most ardent disposition, that he was appointed a herald of the gospel of Christ to the nations of the East, travelling as far as the land of the Indians. For there were, there still were at that time, many evangelists of the Word, eager to contribute a divinely inspired zeal, in imitation of the apostles, for the increase and building up of the divine Word.
Notes and citation
Summary: Pantaenus went as a missionary as far as India, one of many evangelists of that time.
- “India” in ancient usage can mean southern Arabia or Ethiopia as well as India proper.
Cite (SBL): Eusebius, Hist. eccl. 5.10.2 (Dindorf 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-10-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.10.3Dindorf 4:210
ὧν εἷς γενόμενος καὶ ὁ Πάνταινος καὶ εἰς Ἰνδοὺς ἐλθεῖν λέγεται, ἔνθα λόγος εὑρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ παρουσίαν τὸ κατὰ Ματθαῖον εὐαγγέλιον παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνωκόσιν, οἷς Βαρθολομαῖον τῶν ἀποστόλων ἕνα κηρῦξαι, αὐτοῖς τε Ἑβραίων γράμμασι τὴν τοῦ Ματθαίου καταλεῖψαι γραφὴν, ἣν καὶ σώζεσθαι εἰς τὸν δηλούμενον χρόνον.
hōn heis genomenos kai ho Pantainos kai eis Indous elthein legetai, entha logos heurein auton prophthasan tēn autou parousian to kata Matthaion euangelion para tisin autothi ton Christon epegnōkosin, hois Bartholomaion tōn apostolōn hena kēryxai, autois te Hebraiōn grammasi tēn tou Matthaiou kataleipsai graphēn, hēn kai sōzesthai eis ton dēloumenon chronon.
Pantaenus was one of these and is said to have gone to the Indians, where the story is that he found that the Gospel according to Matthew had arrived before him among some there who had come to know Christ; Bartholomew, one of the apostles, had preached to them and left them the writing of Matthew in Hebrew letters, which was preserved until the time in question.
Notes and citation
Summary: In India Pantaenus reportedly found Matthew's Gospel in Hebrew, left there by the apostle Bartholomew.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.10.3 (Dindorf 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-10-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.10.4Dindorf 4:210
ὅ γε μὴν Πάνταινος ἐπὶ πολλοῖς κατορθώμασι τοῦ κατʼ Ἀλεξάνδρειαν τελευτῶν ἡγεῖται διδασκαλείου, ζώσῃ φωνῇ καὶ διὰ συγγραμμάτων τοὺς τῶν θείων δογμάτων θησαυροὺς ὑπομνηματιζόμενος.
ho ge mēn Pantainos epi pollois katorthōmasi tou katʼ Alexandreian teleutōn hēgeitai didaskaleiou, zōsę̄ phōnę̄ kai dia syngrammatōn tous tōn theiōn dogmatōn thēsaurous hypomnēmatizomenos.
Pantaenus, after many achievements, at last headed the school at Alexandria, expounding the treasures of the divine doctrines by the living voice and in writings.
Notes and citation
Summary: Pantaenus finally headed the Alexandrian school, teaching by voice and pen.
Cite (SBL): Eusebius, Hist. eccl. 5.10.4 (Dindorf 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-10-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 11
5.11.1Dindorf 4:210
Κατὰ τοῦτον ταῖς θείαις γραφαῖς συνασκούμενος ἐπʼ Ἀλεξανδρείας ἐγνωρίζετο Κλήμης, ὁμώνυμος τῷ πάλαι τῆς ῾Ρωμαίων ἐκκλησίας ἡγησαμένῳ φοιτητῇ τῶν ἀποστόλων.
Kata touton tais theiais graphais synaskoumenos epʼ Alexandreias egnōrizeto Klēmēs, homōnymos tǭ palai tēs ῾Rōmaiōn ekklēsias hēgēsamenǭ phoitētę̄ tōn apostolōn.
At this time Clement, who was trained with him in the divine Scriptures at Alexandria, became known; he had the same name as the pupil of the apostles who had once led the church of the Romans.
Notes and citation
Summary: Clement of Alexandria, trained with Pantaenus, became known at this time.
Cite (SBL): Eusebius, Hist. eccl. 5.11.1 (Dindorf 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.11.2Dindorf 4:210–211
ὃς δὴ καὶ ὀνομαστὶ ἐν αἷς συνέταξεν Ὑποτυπώσεσιν ὡσὰν διδασκάλου τοῦ Πανταίνου μέμνηται, τοῦτόν τε αὐτὸν καὶ τῶν Στρωματέων ἐν πρώτῳ συγγράμματι αἰνίτ- τεσθαί μοι δοκεῖ, ὅτε τοὺς ἐμφανεστέρους ἧς κατείληφεν ἀποστολικῆς διαδοχῆς ἐπισημαινόμενος ταῦτά φησιν
hos dē kai onomasti en hais synetaxen Hypotypōsesin hōsan didaskalou tou Pantainou memnētai, touton te auton kai tōn Strōmateōn en prōtǭ syngrammati ainit- testhai moi dokei, hote tous emphanesterous hēs kateilēphen apostolikēs diadochēs episēmainomenos tauta phēsin
In the Outlines which he composed he mentions Pantaenus by name as his teacher, and he seems to me to allude to him also in the first book of the Miscellanies, when, indicating the more eminent men of the apostolic succession he had come across, he says:
Notes and citation
Summary: Clement names Pantaenus as his teacher in the Outlines and alludes to him in the Miscellanies.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 5.11.2 (Dindorf 4:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-11-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.11.3Dindorf 4:211
“ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία, ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται, λήθης φάρμακον, εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων ὧν “κατηξιώθην ἐπακοῦσαι λόγων τε καὶ ἀνδρῶν “ρίων καὶ τῷ ὄντι ἀξιολόγων.
“ēdē de ou graphē eis epideixin tetechnasmenē hēde hē pragmateia, alla moi hypomnēmata eis gēras thēsaurizetai, lēthēs pharmakon, eidōlon atechnōs kai skiagraphia tōn enargōn kai empsychōn ekeinōn hōn “katēxiōthēn epakousai logōn te kai andrōn “riōn kai tǭ onti axiologōn.
“Now this work is not a writing artfully composed for display, but notes are stored up for my old age, a remedy against forgetfulness, simply an image and outline of those clear and living words which I was counted worthy to hear, and of blessed and truly remarkable men.
Notes and citation
Summary: Clement: his Miscellanies are notes preserving what he heard from remarkable teachers.
- Quotation from Clement, Miscellanies 1.1.11 (to 5.11.5). A word (μακαρίων, “blessed”) is partly lost in the digital text.
Extrabiblical texts: Clement of Alexandria, Strom. 1.1.11 (Miscellanies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.11.3 (Dindorf 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-11-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.11.4Dindorf 4:211
τούτων ὁ μὲν τῆς Ἑλλάδος, ὁ Ἰωνικὸς, ὁ δὲ ἐπὶ τῆς μεγάλης Ἑλλάδος, τῆς Κοίλης ἅτερος αὐτῶν Συρίας ἦν, ὁ “δὲ ἀπʼ Αἰγύπτου, ἄλλοι δὲ ἀνὰ τὴν ἀνατολὴν, ταύτης ὁ μέν τις τῶν Ἀσσυρίων, ὁ δὲ ἐν τῇ Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν. ὑστάτῳ δὲ περιτυχὼν δυνάμει δὲ ἄρα πρῶτος ἦν) ἀνεπαυσάμην, ἐν Αἰγύπτῳ θηράσας λεληθότα
toutōn ho men tēs Hellados, ho Iōnikos, ho de epi tēs megalēs Hellados, tēs Koilēs hateros autōn Syrias ēn, ho “de apʼ Aigyptou, alloi de ana tēn anatolēn, tautēs ho men tis tōn Assyriōn, ho de en tę̄ Palaistinę̄ Hebraios anekathen. hystatǭ de peritychōn dynamei de ara prōtos ēn) anepausamēn, en Aigyptǭ thērasas lelēthota
Of these, one, the Ionian, was in Greece; another in Magna Graecia; another of them was from Coele-Syria, another from Egypt; and others in the East, one of them an Assyrian, another in Palestine, a Hebrew by descent. When I came upon the last (in power, indeed, he was the first), I found rest, having hunted him out hidden in Egypt.
Notes and citation
Summary: Clement lists teachers from many lands and says he found rest with the last and greatest, in Egypt.
- Quotation from Clement, Miscellanies 1.1.11. The last teacher is probably Pantaenus, as Eusebius thinks.
Extrabiblical texts: Clement of Alexandria, Strom. 1.1.11 (Miscellanies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.11.4 (Dindorf 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-11-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.11.5Dindorf 4:211
ἀλλʼ οἶ μὲν τὴν ἀληθῆ τῆς μακαρίας σώζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου καὶ Ἰακώβου, Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων, παῖς παρὰ πατρὸς ἐκδεξάμενος ὀλίγοι δὲ οἱ πατράσιν ὅμοιοι), ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς, τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα.”
allʼ oi men tēn alēthē tēs makarias sōzontes didaskalias paradosin euthys apo Petrou kai Iakōbou, Iōannou te kai Paulou tōn hagiōn apostolōn, pais para patros ekdexamenos oligoi de hoi patrasin homoioi), hēkon dē syn theǭ kai eis hēmas, ta progonika ekeina kai apostolika katathēsomenoi spermata.”
But these men, preserving the true tradition of the blessed teaching directly from the holy apostles Peter and James, John and Paul, son receiving it from father (but few are like their fathers), came by God's will even to us, to deposit those ancestral and apostolic seeds.”
Notes and citation
Summary: Clement: these teachers preserved the apostles' tradition and passed it on to him.
- Quotation from Clement, Miscellanies 1.1.11.
Extrabiblical texts: Clement of Alexandria, Strom. 1.1.11 (Miscellanies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.11.5 (Dindorf 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-11-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 12
5.12.1Dindorf 4:211
Ἐπὶ τούτων τῆς Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπος ὁ παρὰ πολλοῖς εἰσέτι νῦν βεβοημένος Νάρκισσος ἐγνωρίζετο, πεντεκαιδεκάτην ἄγων διαδοχὴν ἀπὸ τῆς τῶν Ἰουδαίων κατὰ Ἀδριανὸν πολιορκίας, ἐξ οὗ δὴ πρῶτον τὴν αὐτόθι ἐκκλησίαν ἐξ ἐθνῶν συστῆναι μετὰ τοὺς ἐκ περιτομῆς, καθηγήσασθαί τε αὐτῶν πρῶτον ἐξ ἐθνῶν ἐπίσκοπον Μάρκον ἐδηλώσαμεν.
Epi toutōn tēs Hierosolymois ekklēsias episkopos ho para pollois eiseti nyn beboēmenos Narkissos egnōrizeto, pentekaidekatēn agōn diadochēn apo tēs tōn Ioudaiōn kata Adrianon poliorkias, ex hou dē prōton tēn autothi ekklēsian ex ethnōn systēnai meta tous ek peritomēs, kathēgēsasthai te autōn prōton ex ethnōn episkopon Markon edēlōsamen.
At this time Narcissus, still celebrated by many even now, was known as bishop of the church at Jerusalem, holding the fifteenth place in succession from the siege of the Jews under Hadrian, from which time, as we have shown, the church there was first composed of Gentiles after those of the circumcision, and Mark was the first Gentile bishop to lead them.
Notes and citation
Summary: Narcissus was bishop of Jerusalem, fifteenth after the first Gentile bishop Mark.
- See Church History 4.6.4.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἐξ οὐ δὴ → ἐξ οὗ δὴ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.12.1 (Dindorf 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-12-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.12.2Dindorf 4:211–212
μεθʼ ὃν ἐπισκοπεῦσαι Κασσιανὸν αἶ τῶν αὐτόθι διαδοχαὶ περιέ- χοῦσι, καὶ μετὰ τοῦτον Πούπλιον, εἶτα Μάξιμον, καὶ ἐπὶ τούτοις Ἰουλιανὸν, ἔπειτα Γάϊον, μεθʼ ὃν Σύμμαχον, καὶ Γάϊον ἕτερον, καὶ πάλιν ἄλλον Ἰουλιανὸν, Καπίτωνά τε πρὸς τούτοις καὶ Οὐάλεντα καὶ Δολιχιανὸν, καὶ ἐπὶ πᾶσι τὸν Νάρκισσον, τριακοστὸ ἀπὸ τῶν ἀποστόλων κατὰ τὴν τῶν ἑξῆς διαδοχὴ γεγενημένον.
methʼ hon episkopeusai Kassianon ai tōn autothi diadochai perie- chousi, kai meta touton Pouplion, eita Maximon, kai epi toutois Ioulianon, epeita Gaïon, methʼ hon Symmachon, kai Gaïon heteron, kai palin allon Ioulianon, Kapitōna te pros toutois kai Oualenta kai Dolichianon, kai epi pasi ton Narkisson, triakosto apo tōn apostolōn kata tēn tōn hexēs diadochē gegenēmenon.
After him the successions there record that Cassian was bishop, and after him Publius, then Maximus, and after these Julian, then Gaius, after whom Symmachus, and another Gaius, and again another Julian, and besides these Capito and Valens and Dolichianus, and after them all Narcissus, the thirtieth from the apostles in regular succession.
Notes and citation
Summary: Eusebius lists the bishops of Jerusalem from Mark to Narcissus, the thirtieth after the apostles.
Notes on the original text
- Digital text corrected (missing letter in the digital text): μεθʼ ὃ Σύμμαχον → μεθʼ ὃν Σύμμαχον.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.12.2 (Dindorf 4:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-12-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 13
5.13.1Dindorf 4:212
Ἐν τούτῳ καὶ Ῥόδων, γένος τῶν Ἀσίας, μαθητευθεὶς ἐπὶ Ῥώμης, ὡς αὐτὸς ἱστορεῖ, Τατιανῷ, ὃν ἐκ τῶν πρόσθεν ἔγνωμεν, διάφορα συντάξας βιβλία, μετὰ τῶν λοιπῶν καὶ πρὸς τὴν Μαρκίωνος παρατέτακται αἵρεσιν· ἣν καὶ εἰς διαφόρους γνώμας κατʼ αὐτὸν διαστᾶσαν ἱστορεῖ, τοὺς τὴν διάστασιν ἐμπεποιηκότας ἀναγράφων, ἐπʼ ἀκριβές τε τὰς παρʼ ἑκάστῳ τούτων ἐπινενοημένας διελέγχων ψευδολογίας.
En toutǭ kai Rhodōn, genos tōn Asias, mathēteutheis epi Rhōmēs, hōs autos historei, Tatianǭ, hon ek tōn prosthen egnōmen, diaphora syntaxas biblia, meta tōn loipōn kai pros tēn Markiōnos paratetaktai hairesin; hēn kai eis diaphorous gnōmas katʼ auton diastasan historei, tous tēn diastasin empepoiēkotas anagraphōn, epʼ akribes te tas parʼ hekastǭ toutōn epinenoēmenas dielenchōn pseudologias.
At this time Rhodon also, an Asian by birth, who had been a disciple at Rome of Tatian (whom we have already come to know), composed various books, and among others arrayed himself against the heresy of Marcion. He relates that in his time it split into different opinions, recording those who had caused the division and refuting precisely the falsehoods devised by each of them.
Notes and citation
Summary: Rhodon, a pupil of Tatian, wrote against Marcion's heresy and its divisions.
- Rhodon's works are lost except for the extracts in this chapter.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.1 (Dindorf 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.2Dindorf 4:212
ἄκουε δʼ οὖν καὶ αὐτοῦ ταῦτα γράφοντος διὰ τοῦτο καὶ παρʼ ἑαυτοῖς ἀσύμφωνοι γεγόνασιν, ἀσυστάτου γνώμης ἀντιποιούμενοι. “ἀπὸ γὰρ τῆς τούτων ἀγέλης Ἀπελλῆς μὲν, ὁ τῇ πο- “λιτείᾳ σεμνυνόμενος καὶ τῷ γήρᾳ, μίαν ἀρχὴν τὰς δὲ προφητείας ἐξ ἀντικειμένου λέγει πνεύματος, πειθόμενος ἀποφθέγμασι παρθένου δαιμονώσης, ὄνομα Φιλουμένης.
akoue dʼ oun kai autou tauta graphontos dia touto kai parʼ heautois asymphōnoi gegonasin, asystatou gnōmēs antipoioumenoi. “apo gar tēs toutōn agelēs Apellēs men, ho tę̄ po- “liteią semnynomenos kai tǭ gērą, mian archēn tas de prophēteias ex antikeimenou legei pneumatos, peithomenos apophthegmasi parthenou daimonōsēs, onoma Philoumenēs.
Hear him, then, writing this: “Therefore they have also become discordant among themselves, maintaining an inconsistent opinion. For from their herd Apelles, who prides himself on his manner of life and his age, acknowledges one principle, but says that the prophecies come from an opposing spirit, persuaded by the utterances of a possessed virgin named Philumene.
Notes and citation
Summary: Rhodon: the Marcionites disagree; Apelles holds one first principle but ascribes the prophecies to a hostile spirit, following the prophetess Philumene.
- Quotation from Rhodon (to 5.13.4).
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.2 (Dindorf 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.3Dindorf 4:212
ἕτεροι δὲ, καθὼς καὶ αὐτὸς ὁ ναύτης Μαρκίων, δύο ἀρχὰς εἰσηγοῦνται· “ἀφʼ ὧν εἰσι Ποτίτός τε καὶ Βασιλικός.
heteroi de, kathōs kai autos ho nautēs Markiōn, dyo archas eisēgountai; “aphʼ hōn eisi Potitos te kai Basilikos.
Others, like the sailor Marcion himself, introduce two principles; among these are Potitus and Basilicus.
Notes and citation
Summary: Rhodon: others, like Marcion, hold two first principles.
- Quotation from Rhodon. Marcion was a shipowner of Pontus.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.3 (Dindorf 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.4Dindorf 4:212–213
καὶ οὗτοι ‘·μὲν κατακολουθήσαντες τῷ Ποντικῷ λύκῳ, καὶ μὴ εὑρίσκοντες τὴν διαίρεσιν τῶν πραγμάτων, ὡς οὐδὲ. ἐκεῖνος, ἐπὶ τὴν εὐχέρειαν ἐτράποντο, καὶ δύο ἀρχὰς ἀπεφήναντο ψιλῶς καὶ ἀναποδείκτως. ἄλλοι δὲ πάλιν ἀπʼ αὐτῶν ἐπὶ τὸ χεῖρον ἐξοκείλαντες οὐ μό- “νον δύο, ἀλλὰ καὶ τρεῖς ὑποτίθενται φύσεις, ὧν “ἐστιν ἀρχηγὸς καὶ προστάτης Σύνερως, καθὼς οἶ τὸ “διδασκαλεῖον αὐτοῦ προβαλλόμενοι λέγουσι.”
kai houtoi ‘;men katakolouthēsantes tǭ Pontikǭ lykǭ, kai mē heuriskontes tēn diairesin tōn pragmatōn, hōs oude. ekeinos, epi tēn euchereian etraponto, kai dyo archas apephēnanto psilōs kai anapodeiktōs. alloi de palin apʼ autōn epi to cheiron exokeilantes ou mo- “non dyo, alla kai treis hypotithentai physeis, hōn “estin archēgos kai prostatēs Synerōs, kathōs oi to “didaskaleion autou proballomenoi legousi.”
These, following the wolf of Pontus and, like him, not finding the division of things, turned to an easy solution and declared two principles simply and without proof. Others again from them, running aground on something worse, posit not only two but even three natures; their leader and chief is Syneros, as those who put forward his school say.”
Notes and citation
Summary: Rhodon: some Marcionites assert two principles without proof, and Syneros's followers assert three.
- Quotation from Rhodon.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.4 (Dindorf 4:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.5Dindorf 4:213
γράφει δὲ ὁ αὐτὸς ὡς καὶ εἰς λόγους ἐληλύθοι τῷ Ἀπελλῇ, φάσκων οὕτως “ὁ γὰρ γέρων Ἀπελλῆς συμ- “μίξας ἡμῖν πολλὰ μὲν κακῶς λέγων ἠλέγχθη, ὅθεν “καὶ ἔφασκε μὴ δεῖν ὅλως ἐξετάζειν τὸν λόγον, ἀλλʼ “ἕκαστον, ὡς πεπίστευκε, διαμένειν. σωθήσεσθαι “γὰρ τοὺς ἐπὶ τὸν ἐσταυρωμένον ἠλπικότας ἀπεφαί- “νετο, μόνον ἐὰν ἐν ἔργοις ἀγαθοῖς εὑρίσκωνται. τὸ “δὲ πάντων ἀσαφέστατον ἐδογματίζετο αὐτῷ πρᾶγμα, “καθὼς προειρήκαμεν, τὸ περὶ τοῦ θεοῦ. ἔλεγε μὲν “γὰρ μίαν ἀρχὴν καθὼς καὶ ὁ ἡμέτερος λόγος.”
graphei de ho autos hōs kai eis logous elēlythoi tǭ Apellę̄, phaskōn houtōs “ho gar gerōn Apellēs sym- “mixas hēmin polla men kakōs legōn ēlenchthē, hothen “kai ephaske mē dein holōs exetazein ton logon, allʼ “hekaston, hōs pepisteuke, diamenein. sōthēsesthai “gar tous epi ton estaurōmenon ēlpikotas apephai- “neto, monon ean en ergois agathois heuriskōntai. to “de pantōn asaphestaton edogmatizeto autǭ pragma, “kathōs proeirēkamen, to peri tou theou. elege men “gar mian archēn kathōs kai ho hēmeteros logos.”
The same writer says that he also came into discussion with Apelles, speaking thus: “For the old man Apelles, when he met with us, was refuted in many things he said wrongly; so he said that one should not examine the doctrine at all, but that each should remain as he has believed. For he declared that those who have set their hope on the Crucified will be saved, provided only that they are found in good works. But the most obscure of all the matters he taught, as we have said before, was about God. For he spoke of one principle, as does our teaching.”
Notes and citation
Summary: Rhodon reports a debate with Apelles, who said doctrine need not be examined and that those who hope in the Crucified and do good works will be saved.
- Quotation from Rhodon.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.5 (Dindorf 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.6Dindorf 4:213
εἶτα προθεὶς αὐτοῦ πᾶσαν τὴν δόξαν ἐπιφέρει φάσκων “λέγοντος δέ μου πρὸς αὐτὸν ῾πόθεν ἡ ἀπό- “δειξις αὕτη σοι, ἢ πῶς δύνασαι λέγειν μίαν ἀρχὴν, “φράσον ἡμῖνʼ ἔφη τὰς μὲν προφητείας ἑαυτὰς ἐλέγ- “χειν, διὰ τὸ μηδὲν ὅλως ἀληθὲς εἰρηκέναι· ἀσύμφω- “νοι γὰρ ὑπάρχουσι καὶ ψευδεῖς καὶ ἑαυταῖς ἀντι- “κείμεναι. τὸ δὲ πῶς ἐστι μία ἀρχὴ μὴ γινώσκειν “ἔλεγεν, οὕτω δὲ κινεῖσθαι μόνον.
eita protheis autou pasan tēn doxan epipherei phaskōn “legontos de mou pros auton ῾pothen hē apo- “deixis hautē soi, ē pōs dynasai legein mian archēn, “phrason hēminʼ ephē tas men prophēteias heautas eleg- “chein, dia to mēden holōs alēthes eirēkenai; asymphō- “noi gar hyparchousi kai pseudeis kai heautais anti- “keimenai. to de pōs esti mia archē mē ginōskein “elegen, houtō de kineisthai monon.
Then, after setting out his whole opinion, he continues: “When I said to him, ‘Where do you get this proof, or how can you say there is one principle? Tell us,’ he said that the prophecies refute themselves because they have said nothing at all true; for they are inconsistent, false, and contradict themselves. But how there is one principle he said he did not know, but was only moved to think so.
Notes and citation
Summary: Apelles told Rhodon that the prophecies refute themselves and that he could not prove his belief in one principle.
- Quotation from Rhodon.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.13.6 (Dindorf 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.7Dindorf 4:213
εἶτʼ ἐπομοσα- “μένου μου τἀληθὲς εἰπεῖν, ὤμνυεν ἀληθεύων λέ- ‘’γειν, μὴ ἐπίστασθαι πῶς εἷς ἐστιν ἀγέννητος θεὸς, “τοῦτο δὲ πιστεύειν. ἐγὼ δὲ γελάσας κατέγνων αὐτοῦ, “διότι διδάσκαλος εἶναι λέγων οὐκ ᾔδει τὸ διδασκό- “μενον ὑπʼ αὐτοῦ κρατύνειν.”
eitʼ epomosa- “menou mou talēthes eipein, ōmnyen alētheuōn le- ‘’gein, mē epistasthai pōs heis estin agennētos theos, “touto de pisteuein. egō de gelasas kategnōn autou, “dioti didaskalos einai legōn ouk ę̄dei to didasko- “menon hypʼ autou kratynein.”
Then, when I adjured him to tell the truth, he swore that he was speaking the truth in saying that he did not know how there is one unbegotten God, but that he believed it. I laughed and condemned him, because, while calling himself a teacher, he did not know how to establish what he taught.”
Notes and citation
Summary: Apelles admitted he believed in one unbegotten God without knowing how to prove it, and Rhodon mocked him.
- Quotation from Rhodon.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.13.7 (Dindorf 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.8Dindorf 4:213–214
ἐν τῷ αὐτῷ δὲ συγγράμματι Καλλιστίωνι προσφωνῶν ὁ αὐτὸς μεμαθητεῦσθαι ἐπὶ ῾Ρώμης Τατιανῷ ἑαυτὸν ὁμολογεῖ. φησὶ δὲ καὶ ἐσπουδάσθαι τῷ Τατιανῷ προβλημάτων βιβλίον, διʼ ὧν τὸ ἀσαφὲς καὶ ἐπικεκρυμμένον τῶν θείων γραφῶν παραστήσειν ὑποσχομένου τοῦ Τατιανοῦ αὐτὸς ὁ ῾Ρόδων ἐν ἰδίῳ συγγράμματι τὰς τῶν ἐκείνου προβλημάτων ἐπιλύσεις ἐκθήσεσθαι ἐπαγγέλλεται. φέρεται δὲ τοῦ αὐτοῦ καὶ εἰς τὴν ἑξαήμε- ρον ὑπόμνημα.
en tǭ autǭ de syngrammati Kallistiōni prosphōnōn ho autos memathēteusthai epi ῾Rōmēs Tatianǭ heauton homologei. phēsi de kai espoudasthai tǭ Tatianǭ problēmatōn biblion, diʼ hōn to asaphes kai epikekrymmenon tōn theiōn graphōn parastēsein hyposchomenou tou Tatianou autos ho ῾Rodōn en idiǭ syngrammati tas tōn ekeinou problēmatōn epilyseis ekthēsesthai epangelletai. pheretai de tou autou kai eis tēn hexaēme- ron hypomnēma.
In the same work, addressing Callistio, the same writer admits that he had been a disciple of Tatian at Rome. He says too that a book of Problems had been prepared by Tatian, in which Tatian promised to set forth what was obscure and hidden in the divine Scriptures; and Rhodon himself promises to set out the solutions of Tatian's problems in a work of his own. A commentary of his on the Hexaemeron is also extant.
Notes and citation
Summary: Rhodon, once Tatian's pupil, promised to answer Tatian's Problems and wrote on the six days of creation.
Extrabiblical texts: Rhodon (Rhodon, Against Marcion; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.13.8 (Dindorf 4:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.13.9Dindorf 4:214
ὅ γέ τοι Ἀπελλῆς οὗτος μυρία κατὰ τοῦ Μωυσέως ἠσέβησε νόμου, διὰ πλειόνων συγγραμμάτων τοὺς θείους βλασφημήσας λόγους, εἰς ἔλεγχόν τε, ὥς γε δὴ ἐδόκει, καὶ ἀνατροπὴν αὐτῶν οὐ μικρὰν πεποιημένος σπουδήν. ταῦτα μὲν οὖν περὶ τούτων.
ho ge toi Apellēs houtos myria kata tou Mōyseōs ēsebēse nomou, dia pleionōn syngrammatōn tous theious blasphēmēsas logous, eis elenchon te, hōs ge dē edokei, kai anatropēn autōn ou mikran pepoiēmenos spoudēn. tauta men oun peri toutōn.
This Apelles committed countless impieties against the law of Moses, blaspheming the divine words in several writings and taking no small pains, as he thought, to refute and overthrow them. So much about these.
Notes and citation
Summary: Apelles wrote much against the law of Moses.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.13.9 (Dindorf 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-13-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 14
5.14.1Dindorf 4:214
Μισόκαλός γε μὴν ἐς τὰ μάλιστα καὶ φιλοπόνηρος ὢν ὁ τῆς ἐκκλησίας τοῦ θεοῦ πολέμιος, μηδένα τε μηδαμῶς τῆς κατὰ τῶν ἀνθρώπων ἀπολιπὼν ἐπιβουλῆς τρόπον, αἱρέσεις ξένας αὖθις ἐπιφύεσθαι κατὰ τῆς ἐκκλησίας ἐνήργει, ὧν οἱ μὲν ἰοβόλων δίκην ἑρπετῶν ἐπὶ τῆς Ἀσίας καὶ Φρυγίας εἷρπον, τὸν μὲν παράκλητον Μοντανὸν, τὰς δʼ ἐξ αὐτοῦ γυναῖκας, Πρίσκιλλαν καὶ Μαξίμιλλαν, ὡσὰν τοῦ Μοντανοῦ προφήτιδας γεγονυίας αὐχοῦντες.
Misokalos ge mēn es ta malista kai philoponēros ōn ho tēs ekklēsias tou theou polemios, mēdena te mēdamōs tēs kata tōn anthrōpōn apolipōn epiboulēs tropon, haireseis xenas authis epiphyesthai kata tēs ekklēsias enērgei, hōn hoi men iobolōn dikēn herpetōn epi tēs Asias kai Phrygias heirpon, ton men paraklēton Montanon, tas dʼ ex autou gynaikas, Priskillan kai Maximillan, hōsan tou Montanou prophētidas gegonuias auchountes.
The enemy of God's church, who hates good above all and loves evil, leaving no manner of plotting against men untried, again set to work to make strange heresies spring up against the church. Some of these crept like venomous reptiles over Asia and Phrygia, boasting of Montanus as the Paraclete and of the women who followed him, Priscilla and Maximilla, as having been prophetesses of Montanus.
Notes and citation
Summary: The devil raised new heresies; in Asia and Phrygia Montanus was hailed as the Paraclete, with Priscilla and Maximilla as his prophetesses.
- Montanism (the “New Prophecy”) arose in Phrygia ca. 170. Eusebius's hostile description is his own.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.14.1 (Dindorf 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-14-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 15
5.15.1Dindorf 4:214
οἱ δʼ ἐπὶ ῾Ρώμης ἤκμαζον, ὧν ἡγεῖτο Φλωρῖνος, πρεσβυτερίου τῆς ἐκκλησίας ἀποπεσὼν, Βλάστος τε σὺν τούτῳ παραπλησίῳ πτώματι κατεσχημένος. οἳ καὶ πλείους τῆς ἐκκλησίας περιέλκοντες ἐπὶ τὸ σφῶν ὑπῆγον βούλημα, θάτερος ἰδίως περὶ τὴν ἀλήθειαν νεωτερίζειν πειρώμενος.
hoi dʼ epi ῾Rōmēs ēkmazon, hōn hēgeito Phlōrinos, presbyteriou tēs ekklēsias apopesōn, Blastos te syn toutǭ paraplēsiǭ ptōmati kateschēmenos. hoi kai pleious tēs ekklēsias perielkontes epi to sphōn hypēgon boulēma, thateros idiōs peri tēn alētheian neōterizein peirōmenos.
Others flourished at Rome, led by Florinus, who had fallen from the presbyterate of the church, and with him Blastus, overtaken by a similar fall. They drew away many from the church and led them to their own will, each trying to introduce innovations concerning the truth in his own way.
Notes and citation
Summary: At Rome the deposed presbyter Florinus and Blastus led others into their own innovations.
- Florinus seems to have taught Valentinian views; Blastus favoured the Quartodeciman Easter (see 5.20).
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.15.1 (Dindorf 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-3-1/#p-5-15-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.