Church History 6.19.1–6.38.1
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 6, chapter 19
6.19.1Dindorf 4:261
Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ κατορθώσεως αὐτῶν Ἑλλήνων οἱ κατʼ αὐτὸν ἠκμακότες φιλόσοφοι, ὧν ἐν συγγράμμασι πολλὴν μνήμην ηὕρομεν τοῦ ἀνδρὸς, τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους, τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους.
Martyres de kai tēs peri tauta autou katorthōseōs autōn Hellēnōn hoi katʼ auton ēkmakotes philosophoi, hōn en syngrammasi pollēn mnēmēn hēuromen tou andros, tote men autǭ prosphōnountōn tous heautōn logous, tote de hōs didaskalǭ eis epikrisin tous idious anapherontōn ponous.
Witnesses to his success in these matters are the Greek philosophers themselves who flourished in his time, in whose writings we have found frequent mention of the man, sometimes dedicating their own works to him, sometimes submitting their labours to him as to a teacher for judgment.
Notes and citation
Summary: Pagan philosophers dedicated works to Origen and sought his judgment.
Cite (SBL): Eusebius, Hist. eccl. 6.19.1 (Dindorf 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.19.2Dindorf 4:261–262
τί δεῖ ταῦτα λέγειν, ὅτε καὶ ὁ καθʼ ἡμᾶς ἐν Σικελίᾳ καταστὰς Πορφύριος, συγγράμματα καθʼ ἡμῶν ἐνστησάμενος, καὶ διʼ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος, τῶν τε εἰς αὐτὰς ἐξηγησα- μένων μνημονεύσας, μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπιβαλεῖν δυνηθεὶς, ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν, ὧν μάλιστα τὸν Ὠριγένην·
ti dei tauta legein, hote kai ho kathʼ hēmas en Sikelią katastas Porphyrios, syngrammata kathʼ hēmōn enstēsamenos, kai diʼ autōn tas theias graphas diaballein pepeiramenos, tōn te eis autas exēgēsa- menōn mnēmoneusas, mēden mēdamōs phaulon enklēma tois dogmasin epibalein dynētheis, aporią logōn epi to loidorein trepetai kai tous exēgētas endiaballein, hōn malista ton Ōrigenēn;
Why need I say this, when even Porphyry, who settled in Sicily in our own time and composed writings against us, trying through them to slander the divine Scriptures, and mentioning those who had interpreted them, being unable to bring any serious charge against the doctrines, for lack of arguments turned to abuse and slandered the interpreters, above all Origen?
Notes and citation
Summary: Even Porphyry, attacking Scripture, could only slander its interpreters, especially Origen.
- Porphyry's Against the Christians (15 books, late 3rd century) survives only in fragments.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.19.2 (Dindorf 4:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-2).
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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.
6.19.3Dindorf 4:262
ὃν κατὰ τὴν νέαν ἡλικίαν ἐγνωκέναι φήσας διαβάλλειν μὲν πειρᾶται, συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανε, τὰ μὲν ἐπαληθεύων, ἐν οἶς οὐδʼ ἑτέρως αὐτῷ λέγειν ἦν δυνατὸν, τὰ δὲ καὶ ψευδόμενος, ἐν οἷς λήσεσθαι ἐνόμιζε, καὶ τοτὲ μὲν ὡς Χριστιανοῦ κατηγορῶν, τοτὲ δὲ τὴν περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ διαγράφων.
hon kata tēn nean hēlikian egnōkenai phēsas diaballein men peiratai, synistōn de ara ton andra elanthane, ta men epalētheuōn, en ois oudʼ heterōs autǭ legein ēn dynaton, ta de kai pseudomenos, en hois lēsesthai enomize, kai tote men hōs Christianou katēgorōn, tote de tēn peri ta philosopha mathēmata epidosin autou diagraphōn.
He says he knew him in his youth and tries to slander him, but without realizing it he actually commends the man, telling the truth where he could not speak otherwise, and lying where he thought he would escape detection; now accusing him as a Christian, now describing his proficiency in philosophical studies.
Notes and citation
Summary: Porphyry, who knew Origen in youth, unwittingly commends him while mixing truth and lies.
Cite (SBL): Eusebius, Hist. eccl. 6.19.3 (Dindorf 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-3).
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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.
6.19.4Dindorf 4:262
ἄκουε δʼ οὖν ἅ φησι κατὰ λέξιν “τῆς δὴ “μοχθηρίας τῶν Ἰουδαϊκῶν γραφῶν οὐκ ἀπόστασιν, “λύσιν δέ τινες εὑρεῖν προθυμηθέντες, ἐπʼ ἐξηγή- ‘σεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς “γεγραμμένοις, οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν “ὀθνείων, παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις ‘φερούσας. αἰνίγματα γὰρ τὰ φανερῶς παρὰ Μωυσεῖ ῾λεγόμενα εἶναι κομπάσαντες, καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων, διά τε τοῦ “τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες, ἐπάγουσιν ἐξηγήσεις.”
akoue dʼ oun ha phēsi kata lexin “tēs dē “mochthērias tōn Ioudaïkōn graphōn ouk apostasin, “lysin de tines heurein prothymēthentes, epʼ exēgē- ‘seis etraponto asynklōstous kai anarmostous tois “gegrammenois, ouk apologian mallon hyper tōn “othneiōn, paradochēn de kai epainon tois oikeiois ‘pherousas. ainigmata gar ta phanerōs para Mōysei ῾legomena einai kompasantes, kai epitheiasantes hōs thespismata plērē kryphiōn mystēriōn, dia te tou “typhou to kritikon tēs psychēs katagoēteusantes, epagousin exēgēseis.”
Hear, then, what he says word for word: “Some, eager to find not a way of abandoning the wretchedness of the Jewish Scriptures but a solution of it, turned to interpretations incoherent and inconsistent with what is written, which offer not so much a defence of the foreign as acceptance and praise of their own. For boasting that the things said plainly by Moses are riddles, and treating them as divine oracles full of hidden mysteries, and bewitching the critical faculty of the soul by their conceit, they bring in interpretations.”
Notes and citation
Summary: Porphyry: Christians rescue the Jewish Scriptures by turning their plain sense into allegorical mysteries.
- Quotation from Porphyry, Against the Christians, Book 3 (to 6.19.8).
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.19.4 (Dindorf 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-4).
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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.
6.19.5Dindorf 4:262
εἶτα μεθʼ ἕτερά φησιν ὁ δὲ τρόπος τῆς ἀτοπίας ἐξ ἀνδρὸς, ᾧ κἀγὼ κομιδῆ “νέος ὢν ἔτι ἐντετύχηκα, σφόδρα εὐδοκιμήσαντος καὶ ἔτι διʼ ὧν καταλέλοιπε συγγραμμάτων εὐδοκιμοῦν “τος, παρειλήφθω Ὠριγένους, οὗ κλέος παρὰ τοῖς διδασκάλοις τούτων τῶν λόγων μέγα διαδέδοται.
eita methʼ hetera phēsin ho de tropos tēs atopias ex andros, hǭ kagō komidē “neos ōn eti entetychēka, sphodra eudokimēsantos kai eti diʼ hōn kataleloipe syngrammatōn eudokimoun “tos, pareilēphthō Ōrigenous, hou kleos para tois didaskalois toutōn tōn logōn mega diadedotai.
Then after other things he says: “Let the manner of this absurdity be taken from a man whom I too met when I was still quite young, who was held in great esteem and is still esteemed through the writings he left: Origen, whose fame has spread widely among the teachers of these doctrines.
Notes and citation
Summary: Porphyry takes Origen, whom he met as a youth, as his example.
- Quotation from Porphyry, Against the Christians.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 6.19.5 (Dindorf 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-5).
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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.
6.19.6Dindorf 4:262
ἀκροατὴς γὰρ οὗτʼ ὃς Ἀμμωνίου τοῦ πλείστην ἐν τοῖς καθʼ ἡμὰς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχη- “κότος γεγονὼς, εἰς μὲν τὴν τῶν λόγων ἐμπειρίαν “πολλὴν παρὰ τοῦ διδασκάλου τὴν ὠφέλειαν ἐκτήσατο, εἰς δὲ τὴν ὀρθὴν τοῦ βίου προαίρεσιν τὴν ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο.
akroatēs gar houtʼ hos Ammōniou tou pleistēn en tois kathʼ hēmas chronois epidosin en philosophią eschē- “kotos gegonōs, eis men tēn tōn logōn empeirian “pollēn para tou didaskalou tēn ōpheleian ektēsato, eis de tēn orthēn tou biou proairesin tēn enantian ekeinǭ poreian epoiēsato.
For this man, having been a hearer of Ammonius, who had made the greatest progress in philosophy in our times, gained much benefit from his teacher toward skill in reasoning; but as to the right choice of life he took the opposite course to him.
Notes and citation
Summary: Porphyry: Origen studied with the philosopher Ammonius but chose the opposite way of life.
- Quotation from Porphyry, Against the Christians. Ammonius Saccas was also Plotinus's teacher.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 6.19.6 (Dindorf 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-6).
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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.
6.19.7Dindorf 4:262–263
Ἀμμώνιος “μὲν γὰρ Χριστιανὸς ἐν Χριστιανοῖς ἀνατραφεὶς τοῖς “γονεῦσιν, ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο, “εὐθὺς πρὸς τὴν κατὰ νόμους πολιτείαν μετεβάλετο, “Ὠριγένης δὲ Ἕλλὴν ἐν Ἕλλησι παιδευθεὶς λόγοις “πρὸς τὸ βάρβαρον ἐξώκειλε τόλμημα· ᾧ δὴ φέρων “αὑτόν τε καὶ τὴν ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσε, “κατὰ μὲν τὸν βίον Χριστιανῶς ζῶν καὶ παρανόμως, “κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου “δόξας ἑλληνίζων καὶ τὰ Ἑλλήνων τοῖς ὀθνείοις ὑπο- “βαλλόμενος μύθοις.
Ammōnios “men gar Christianos en Christianois anatrapheis tois “goneusin, hote tou phronein kai tēs philosophias hēpsato, “euthys pros tēn kata nomous politeian metebaleto, “Ōrigenēs de Hellēn en Hellēsi paideutheis logois “pros to barbaron exōkeile tolmēma; hǭ dē pherōn “hauton te kai tēn en tois logois hexin ekapēleuse, “kata men ton bion Christianōs zōn kai paranomōs, “kata de tas peri tōn pragmatōn kai tou theiou “doxas hellēnizōn kai ta Hellēnōn tois othneiois hypo- “ballomenos mythois.
For Ammonius, a Christian brought up among Christians by his parents, when he began to think and to philosophize, at once changed to a life in accordance with the laws; but Origen, a Greek educated in Greek learning, ran aground on the barbarian recklessness; carrying himself and his skill in reasoning to it, he peddled them, living as a Christian and unlawfully in his manner of life, but in his opinions about things and about the divine acting like a Greek and foisting Greek ideas on foreign fables.
Notes and citation
Summary: Porphyry claims Ammonius left Christianity for philosophy while Origen, a Greek, turned Christian but thought like a Greek.
- Quotation from Porphyry, Against the Christians. Eusebius disputes both claims (6.19.9–10).
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 6.19.7 (Dindorf 4:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-7).
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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.
6.19.8Dindorf 4:263
συνῆν τε γὰρ ἀεὶ τῷ Πλά- “τωνι, τοῖς τε Νουμηνίου καὶ Κρονίου, Ἀπολλοφά- “νους τε καὶ Λογγίνου καὶ Μοδεράτου Νικομάχου τε “καὶ τῶν ἐν τοῖς Πυθαγορείοις ἐλλογίμων ἀνδρῶν “ὡμίλει συγγράμμασιν· ἐχρῆτο δὲ καὶ Χαιρήμονος “τοῦ Στωϊκοῦ, Κορνούτου τε ταῖς βίβλοις, παρʼ ὧν “τὸν μεταληπτικὸν τῶν παρʼ Ἕλλησι μυστηρίων γνοὺς “τρόπον ταῖς Ἰουδαικαῖς προσῆψε γραφαῖς.”
synēn te gar aei tǭ Pla- “tōni, tois te Noumēniou kai Kroniou, Apollopha- “nous te kai Longinou kai Moderatou Nikomachou te “kai tōn en tois Pythagoreiois ellogimōn andrōn “hōmilei syngrammasin; echrēto de kai Chairēmonos “tou Stōïkou, Kornoutou te tais biblois, parʼ hōn “ton metalēptikon tōn parʼ Hellēsi mystēriōn gnous “tropon tais Ioudaikais prosēpse graphais.”
For he was always consorting with Plato, and was conversant with the writings of Numenius and Cronius, Apollophanes and Longinus and Moderatus, Nicomachus and the eminent men among the Pythagoreans; and he used the books of Chaeremon the Stoic and of Cornutus, from whom he learned the allegorical method of the Greek mysteries and applied it to the Jewish Scriptures.”
Notes and citation
Summary: Porphyry: Origen read Plato and the Pythagoreans and borrowed Stoic allegory for the Jewish Scriptures.
- Quotation from Porphyry, Against the Christians.
Extrabiblical texts: Plato (Plato (works); allusion); Numenius (Numenius of Apamea; allusion); Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.19.8 (Dindorf 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-8).
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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.
6.19.9Dindorf 4:263
ταῦτα τῷ Πορφυρίῳ κατὰ τὸ τρίτον σύγγραμμα τῶν γραφέντων αὐτῷ κατὰ Χριστιανῶν εἴρηται, ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας, ψευσαμένῳ δὲ σαφῶς (τί γὰρ οὐκ ἔμελλεν ὁ κατὰ Χριστιανῶν;) ἐν οἷς αὐτὸν μὲν ἐξ Ἑλλήνων φησὶν μετατεθεῖσθαι, τὸν δʼ Ἀμμώνιον ἐκ βίου τοῦ κατὰ τὴν θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν.
tauta tǭ Porphyriǭ kata to triton syngramma tōn graphentōn autǭ kata Christianōn eirētai, epalētheusanti men peri tēs tandros askēseōs kai polymatheias, pseusamenǭ de saphōs (ti gar ouk emellen ho kata Christianōn?) en hois auton men ex Hellēnōn phēsin metatetheisthai, ton dʼ Ammōnion ek biou tou kata tēn theosebeian epi ton ethnikon tropon ekpesein.
These things are said by Porphyry in the third book of the work he wrote against Christians. He tells the truth about the man's training and learning, but clearly lies (for what would an opponent of Christians not do?) where he says that Origen had come over from the Greeks, and that Ammonius fell away from a life of piety to pagan ways.
Notes and citation
Summary: Eusebius: Porphyry is right about Origen's learning but lies about his and Ammonius's religion.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.19.9 (Dindorf 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-9).
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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.
6.19.10Dindorf 4:263–264
τῷ τε γὰρ Ὠριγένει τὰ τῆς κατὰ Χριστὸν διδασκαλίας ἐκ προγόνων ἐσώζετο, ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου, τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενε τελευτῆς, ὥς που καὶ οἱ τἀνδρὸς εἰσέτι νῦν μαρτυροῦσι πόνοι, διʼ ὧν κατέλιπε συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος· ὥσπερ οὖν καὶ ὁ ἐπιγεγραμμένος περὶ τῆς Μωυ- σέως καὶ Ἰησοῦ συμφωνίας, καὶ ὅσοι ἄλλοι παρὰ τὸ φιλοκάλοις ηὕρηνται.
tǭ te gar Ōrigenei ta tēs kata Christon didaskalias ek progonōn esōzeto, hōs kai ta tēs prosthen historias edēlou, tǭ te Ammōniǭ ta tēs entheou philosophias akeraia kai adiaptōta kai mechris eschatēs tou biou diemene teleutēs, hōs pou kai hoi tandros eiseti nyn martyrousi ponoi, diʼ hōn katelipe syngrammatōn para tois pleistois eudokimountos; hōsper oun kai ho epigegrammenos peri tēs Mōy- seōs kai Iēsou symphōnias, kai hosoi alloi para to philokalois hēurēntai.
For Origen preserved the Christian teaching from his forebears, as the preceding history showed; and Ammonius kept his inspired philosophy pure and unshaken to the very end of his life, as the man's labours still testify, through the writings he left, which are esteemed by most — such as the one entitled On the Agreement of Moses and Jesus, and all the others found among lovers of learning.
Notes and citation
Summary: Eusebius: Origen was Christian from birth, and Ammonius remained Christian, as his writings show.
- Eusebius probably confuses Ammonius Saccas with a Christian writer Ammonius of Alexandria.
Cite (SBL): Eusebius, Hist. eccl. 6.19.10 (Dindorf 4:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-10).
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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.
6.19.11Dindorf 4:264
ταῦτα μὲν οὖν εἰς παράστασιν κείσθω τῆς τε τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς Ὠριγένους καὶ περὶ τὰ Ἑλλήνων μαθήματα πολυπειρίας, περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος ἐν ἐπιστολῇ τινι ταῦτα γράφει
tauta men oun eis parastasin keisthō tēs te tou pseudēgorou sykophantias kai tēs Ōrigenous kai peri ta Hellēnōn mathēmata polypeirias, peri hēs pros tinas mempsamenous autǭ dia tēn peri ekeina spoudēn apologoumenos en epistolę̄ tini tauta graphei
Let this be set down to show both the slander of the liar and Origen's wide experience in Greek learning, about which, defending himself to some who blamed him for his zeal for it, he writes this in a letter:
Notes and citation
Summary: Eusebius introduces Origen's own defence of his Greek studies.
Cite (SBL): Eusebius, Hist. eccl. 6.19.11 (Dindorf 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-11).
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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.
6.19.12Dindorf 4:264
“ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ λόγῳ, τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν, προσῄεσαν ὁτὲ μὲν αἱρετικοὶ, ὁτὲ δὲ οἱ ἀπὸ τῶν Ἑλληνικῶν μαθημάτων, καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ, ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα.
“epei de anakeimenǭ moi tǭ logǭ, tēs phēmēs diatrechousēs peri tēs hexeōs hēmōn, prosę̄esan hote men hairetikoi, hote de hoi apo tōn Hellēnikōn mathēmatōn, kai malista tōn en philosophią, edoxen exetasai ta te tōn hairetikōn dogmata kai ta tōn philosophōn peri alētheias legein epangellomena.
“When I was devoted to the word, and the report of my proficiency was spreading, and heretics came to me, and sometimes those from Greek studies, especially those in philosophy, it seemed good to examine the doctrines of the heretics and what the philosophers profess to say about truth.
Notes and citation
Summary: Origen: because heretics and philosophers came to him, he studied their teachings.
- Quotation from a lost letter of Origen (to 6.19.14).
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.19.12 (Dindorf 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-12).
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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.
6.19.13Dindorf 4:264
τοῦτο δὲ πεποιήκαμεν μιμησάμενοί τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα Πάνταινον, οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευὴν, καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον Ἀλεξανδρέων Ἡρακλᾶν, ὅντινα ηὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων, ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα, πρὶν ἢ ἐμὲ ἄρξασθαι ἀκούειν ἐκείνων τῶν λόγων.
touto de pepoiēkamen mimēsamenoi te ton pro hēmōn pollous ōphelēsanta Pantainon, ouk oligēn en ekeinois eschēkota paraskeuēn, kai ton nyn en tǭ presbyteriǭ kathezomenon Alexandreōn Hēraklan, hontina hēuron para tǭ didaskalǭ tōn philosophōn mathēmatōn, ēdē pente etesin autǭ proskarterēsanta, prin ē eme arxasthai akouein ekeinōn tōn logōn.
We did this imitating Pantaenus, who before us benefited many and had no small preparation in these matters, and Heraclas, who now sits in the presbytery of the Alexandrians, whom I found with the teacher of philosophical studies, having already persevered with him five years before I began to hear those lectures.
Notes and citation
Summary: He followed the example of Pantaenus and Heraclas, who had also studied philosophy.
- Quotation from a letter of Origen.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.19.13 (Dindorf 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-13).
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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.
6.19.14Dindorf 4:264
διὸ καὶ πρότερον κοινῇ ἐσθῆτι χρώμενος, ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα, μέχρι τοῦ δεῦρο τηρεῖ, ‘βιβλία τε Ἑλλήνων κατὰ δύναμιν οὐ παύεται φιλολογῶν.” καὶ ταῦτα μὲν αὐτῷ περὶ τῆς Ἑλληνικῆς ἀσκήσεως ἀπολογουμένῳ εἴρηται.
dio kai proteron koinę̄ esthēti chrōmenos, apodysamenos kai philosophon analabōn schēma, mechri tou deuro tērei, ‘biblia te Hellēnōn kata dynamin ou pauetai philologōn.” kai tauta men autǭ peri tēs Hellēnikēs askēseōs apologoumenǭ eirētai.
Hence, though he formerly wore ordinary dress, he put it off and took up the philosopher's garb, which he keeps to this day, and he does not cease studying the books of the Greeks as far as he can.” This is what he said in defence of his Greek training.
Notes and citation
Summary: Heraclas even wore the philosopher's cloak and read Greek books.
- Quotation from a letter of Origen.
Cite (SBL): Eusebius, Hist. eccl. 6.19.14 (Dindorf 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-14).
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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.
6.19.15Dindorf 4:264–265
κατὰ τοῦτον δὲ τὸν χρόνον ἐπʼ Ἀλεξανδρείας αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα, Δημητρίῳ τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς Αἰγύπτου ἐπάρχῳ παρὰ τοῦ τῆς Ἀραβίας ἡγουμένου, ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν Ὠριγένην πέμψοιεν κοινωνήσοντα λόγων αὐτῷ. τοιγαροῦν προπεμφθεὶς ὑπʼ αὐτῶν ἀφικνεῖται ἐπὶ τὴν Ἀραβίαν. οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγὼν αὖθις ἐπὶ τὴν Ἀλεξάνδρειαν ἐπανῄει.
kata touton de ton chronon epʼ Alexandreias autǭ tas diatribas poioumenǭ epistas tis tōn stratiōtikōn anedidou grammata, Dēmētriǭ te tǭ tēs paroikias episkopǭ kai tǭ tote tēs Aigyptou eparchǭ para tou tēs Arabias hēgoumenou, hōs an meta spoudēs hapasēs ton Ōrigenēn pempsoien koinōnēsonta logōn autǭ. toigaroun propemphtheis hypʼ autōn aphikneitai epi tēn Arabian. ouk eis makron de ta tēs aphixeōs eis peras agagōn authis epi tēn Alexandreian epanę̄ei.
At this time, while he was teaching at Alexandria, a soldier arrived and delivered letters to Demetrius, bishop of the community, and to the then prefect of Egypt, from the governor of Arabia, asking them to send Origen with all speed to confer with him. So, sent off by them, he went to Arabia. Soon, having accomplished the purpose of his visit, he returned to Alexandria.
Notes and citation
Summary: The governor of Arabia summoned Origen to confer with him, and he returned soon after.
Cite (SBL): Eusebius, Hist. eccl. 6.19.15 (Dindorf 4:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-15).
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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.
6.19.16Dindorf 4:265
χρόνου δὲ μεταξὺ διαγενομένου, οὐ σμικροῦ κατὰ τὴν πόλιν ἀναρριπισθέντος πολέμου, ὑπεξελθὼν τῆς Ἀλεξανδρείας, καὶ μηδὲ τὰς κατʼ Αἴγυπτον διατριβὰς ἀσφαλεῖς ἑαυτῷ ἡγούμενος, ἐλθὼν ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ τὰς διατριβὰς ἐποιεῖτο, ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι, καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα αὐτὸν ἠξίουν.
chronou de metaxy diagenomenou, ou smikrou kata tēn polin anarripisthentos polemou, hypexelthōn tēs Alexandreias, kai mēde tas katʼ Aigypton diatribas asphaleis heautǭ hēgoumenos, elthōn epi Palaistinēs, en Kaisareią tas diatribas epoieito, entha kai dialegesthai tas te theias hermēneuein graphas epi tou koinou tēs ekklēsias hoi tę̄de episkopoi, kaitoi tēs tou presbyteriou cheirotonias oudepō tetychēkota auton ēxioun.
Some time later, when no small war had broken out in the city, he left Alexandria secretly and, thinking that not even residence in Egypt was safe for him, went to Palestine and stayed at Caesarea. There the bishops of the region asked him to discourse and to interpret the divine Scriptures publicly in the church, although he had not yet received ordination as presbyter.
Notes and citation
Summary: Fleeing trouble in Alexandria, Origen went to Caesarea, where the bishops had him preach though he was a layman.
- The trouble is Caracalla's massacre at Alexandria (215).
Topics: Church office, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.19.16 (Dindorf 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.19.17Dindorf 4:265
ὃ καὶ αὐτὸ γένοιτʼ ἂν ἔκδηλον ἀφʼ ὧν περὶ τούτου Δημητρίῳ γράφοντες Ἀλέξανδρος ὁ Ἱεροσολύμων ἐπίσκοπος καὶ Θεόκτιστος ὁ Καισαρείας ὧδέ πως ἀπολογοῦνται “προσέθηκε δὲ “τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ ῾νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαικοὺς “ὁμιλεῖν, οὐκ οἶδʼ ὅπως προφανῶς οὐκ ἀληθῆ λέγων. “
ho kai auto genoitʼ an ekdēlon aphʼ hōn peri toutou Dēmētriǭ graphontes Alexandros ho Hierosolymōn episkopos kai Theoktistos ho Kaisareias hōde pōs apologountai “prosethēke de “tois grammasin hoti touto oudepote ēkousthē oude ῾nyn gegenētai, to parontōn episkopōn laikous “homilein, ouk oidʼ hopōs prophanōs ouk alēthē legōn. “
This is evident from what Alexander, bishop of Jerusalem, and Theoctistus of Caesarea wrote to Demetrius on the matter, defending themselves somewhat thus: “He added in his letter that such a thing has never been heard of nor has now happened, that laymen should preach in the presence of bishops — in which, I do not know how, he says what is plainly not true.
Notes and citation
Summary: The bishops answered Demetrius's protest that laymen never preached before bishops.
- Quotation from the letter of Alexander of Jerusalem and Theoctistus of Caesarea to Demetrius (to 6.19.18).
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.19.17 (Dindorf 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.19.18Dindorf 4:265
ὅπου γοῦν εὑρίσκονται οἶ ἐπιτήδειοι πρὸς τὸ ῾ὠφελεῖν τοὺς ἀδελφοὺς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν Λαράνδοις Εὔελπις ὑπὸ Νέωνος, καὶ ἐν Ἰκονίῳ “Παυλῖνος ὑπὸ Κέλσου, καὶ ἐν Συννάδοις Θεόδωρος ὑπὸ Ἀττικοῦ τῶν μακαρίων ἀδελφῶν. εἰκὸς δὲ καὶ “ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδέναι.” τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ οὐ πρὸς μόνων τῶν συνήθων, ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον.
hopou goun heuriskontai oi epitēdeioi pros to ῾ōphelein tous adelphous, kai parakalountai tǭ laǭ prosomilein hypo tōn hagiōn episkopōn, hōsper en Larandois Euelpis hypo Neōnos, kai en Ikoniǭ “Paulinos hypo Kelsou, kai en Synnadois Theodōros hypo Attikou tōn makariōn adelphōn. eikos de kai “en allois topois touto ginesthai, hēmas de mē eidenai.” touton kai eti neos ōn ho dēloumenos anēr ou pros monōn tōn synēthōn, alla kai tōn epi xenēs episkopōn etimato ton tropon.
For wherever there are found those fit to help the brothers, they are invited by the holy bishops to address the people, as at Laranda Euelpis by Neon, at Iconium Paulinus by Celsus, and at Synnada Theodore by Atticus, our blessed brothers. It is likely that this happens in other places too, though we do not know it.” In this way the man in question was honoured, while still young, not only by those who knew him but also by bishops in foreign lands.
Notes and citation
Summary: They cited other laymen invited to preach, showing how Origen was honoured by bishops abroad.
- Quotation from the letter of Alexander and Theoctistus.
Notes on the original text
- Digital text corrected (misread letters and line division in the digital text): εἰδἐ- ῾ναλ → εἰδέναι.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.19.18 (Dindorf 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-18).
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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.
6.19.19Dindorf 4:265
ἀλλὰ γὰρ αὖθις τοῦ Δημητρίου διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος, διʼ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν Ἀλεξάνδρειαν, ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς.
alla gar authis tou Dēmētriou dia grammatōn auton anakalesantos, diʼ andrōn te diakonōn tēs ekklēsias epispeusantos epanelthein eis tēn Alexandreian, aphikomenos tas synētheis apetelei spoudas.
But when Demetrius again recalled him by letter and urged him through deacons of the church to return to Alexandria, he came back and carried on his usual labours.
Notes and citation
Summary: Demetrius recalled Origen, who returned to his work.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.19.19 (Dindorf 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-19-19).
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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 6, chapter 20
6.20.1Dindorf 4:265–266
Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες, ὧν καὶ ἐπιστολὰς ἃς πρὸς ἀλλήλους διεχάραττον ἔτι νῦν σωζομένας εὑρεῖν εὔπορον, αἳ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῇ κατὰ Αἰλίαν βιβλιοθήκῃ, πρὸς τοῦ τηνικάδε τὴν αὐτόθι διέποντος ἐκκλησίαν Ἀλεξάνδρου ἐπισκευασθείσῃ, ἀφʼ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸ συναγαγεῖν δεδυνήμεθα.
Ēkmazon de kata touto pleious logioi kai ekklēsiastikoi andres, hōn kai epistolas has pros allēlous diecharatton eti nyn sōzomenas heurein euporon, hai kai eis hēmas ephylachthēsan en tę̄ kata Ailian bibliothēkę̄, pros tou tēnikade tēn autothi diepontos ekklēsian Alexandrou episkeuastheisę̄, aphʼ hēs kai autoi tas hylas tēs meta cheiras hypotheseōs epi tauto synagagein dedynēmetha.
At this time many learned churchmen flourished, whose letters to one another are easily found still preserved. They have been kept even to our time in the library at Aelia, equipped by Alexander, who then governed the church there, from which we too have been able to gather the materials for the present work.
Notes and citation
Summary: Letters of learned churchmen were preserved in Alexander's library at Jerusalem, a source for Eusebius.
- Aelia (Aelia Capitolina) is Jerusalem.
Cite (SBL): Eusebius, Hist. eccl. 6.20.1 (Dindorf 4:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-20-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.20.2Dindorf 4:266
τούτων Βήρυλλος σὺν ἐπιστολαῖς καὶ συγγράμμασι διαφόρους φιλοκαλίας καταλέλοιπεν. ἐπίσκοπος δʼ οὗτος ἦν τῶν κατὰ Βόστραν Ἀράβων· ὡσαύτως δὲ καὶ Ἱππόλυτος, ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας.
toutōn Bēryllos syn epistolais kai syngrammasi diaphorous philokalias kataleloipen. episkopos dʼ houtos ēn tōn kata Bostran Arabōn; hōsautōs de kai Hippolytos, heteras pou kai autos proestōs ekklēsias.
Of these, Beryllus has left various fine works along with letters. He was bishop of the Arabians at Bostra. Likewise Hippolytus, who was himself head of another church somewhere.
Notes and citation
Summary: Beryllus of Bostra and Hippolytus, a bishop, left writings.
- Eusebius does not know Hippolytus's see.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.20.2 (Dindorf 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-20-2).
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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.
6.20.3Dindorf 4:266
ἦλθε δὲ εἰς ἡμᾶς καὶ Γαίου λογιωτάτου ἀνδρὸς διάλογος, ἐπὶ Ῥώμης κατὰ Ζεφυρῖνον πρὸς Πρόκλον τῆς κατὰ Φρύγας αἱρέσεως ὑπερμαχοῦντα κεκινημένος, ἐν ᾧ τῶν διʼ ἐναντίας τὴν περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει, τὴν πρὸς Εβραίους μὴ συναριθμήσας ταῖς λοιπαῖς, ἐπεὶ καὶ εἰς δεῦρο παρὰ Ῥωμαίων τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν.
ēlthe de eis hēmas kai Gaiou logiōtatou andros dialogos, epi Rhōmēs kata Zephyrinon pros Proklon tēs kata Phrygas haireseōs hypermachounta kekinēmenos, en hǭ tōn diʼ enantias tēn peri to syntattein kainas graphas propeteian te kai tolman epistomizōn tōn tou hierou apostolou dekatriōn monōn epistolōn mnēmoneuei, tēn pros Ebraious mē synarithmēsas tais loipais, epei kai eis deuro para Rhōmaiōn tisin ou nomizetai tou apostolou tynchanein.
There has also come to us a dialogue of Gaius, a very learned man, held at Rome in the time of Zephyrinus with Proclus, a champion of the Phrygian heresy. In it, curbing the rashness and daring of his opponents in composing new scriptures, he mentions only thirteen letters of the holy apostle, not counting the one to the Hebrews with the rest; for even to this day it is not considered to be the apostle's by some of the Romans.
Notes and citation
Summary: Gaius of Rome, arguing against a Montanist, counted only thirteen letters of Paul, excluding Hebrews.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); allusion)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.20.3 (Dindorf 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-20-3).
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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 6, chapter 21
6.21.1Dindorf 4:266
Ἀλλὰ γὰρ Ἀντωνῖνον ἔτη βασιλεύσαντα ἑπτὰ καὶ μήνας ἓξ Μακρῖνος διαδέχεται. τούτου δʼ ἐπʼ ἐνιαυτὸν διαγενομένου αὖθις ἕτερος Ἀντωνῖνος τὴν Ῥωμαίων ἡγεμονίαν παραλαμβάνει, οὗ κατὰ τὸ πρῶτον ἔτος ὁ Ῥωμαίων ἐπίσκοπος Ζεφυρῖνος μεταλλάττει τὸν βίον, ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσι τὴν λειτουργίαν.
Alla gar Antōninon etē basileusanta hepta kai mēnas hex Makrinos diadechetai. toutou dʼ epʼ eniauton diagenomenou authis heteros Antōninos tēn Rhōmaiōn hēgemonian paralambanei, hou kata to prōton etos ho Rhōmaiōn episkopos Zephyrinos metallattei ton bion, holois oktōkaideka diakataschōn etesi tēn leitourgian.
Antoninus, having reigned seven years and six months, was succeeded by Macrinus. When he had lasted one year, another Antoninus received the government of the Romans. In his first year Zephyrinus, bishop of the Romans, departed this life, having held the ministry for eighteen full years.
Notes and citation
Summary: After Caracalla and Macrinus came Elagabalus; Zephyrinus of Rome died after eighteen years.
- The second “Antoninus” is Elagabalus (218).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): οὑ κατὰ → οὗ κατὰ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.21.1 (Dindorf 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-21-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.21.2Dindorf 4:266–267
μεθʼ ὃν Κάλλιστος τὴν ἐπισκοπὴν ἐγχειρίζεται, ὃς ἐπιβιώσας ἔτεσιν πέντε Οὐρβανῷ τὴν λειτουργίαν καταλείπει. αὐτοκράτωρ Ἀλέξανδρος ἐπὶ τούτοις διαδέχεται τὴν Ῥωμαίων ἀρχὴν, ἐπὶ τέτταρσι μόνοις ἔτεσιν Ἀντωνίνου διαγενομένου. ἐν τούτῳ δὲ καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Ἀσκληπιάδην Φιλητὸς διαδέχεται.
methʼ hon Kallistos tēn episkopēn encheirizetai, hos epibiōsas etesin pente Ourbanǭ tēn leitourgian kataleipei. autokratōr Alexandros epi toutois diadechetai tēn Rhōmaiōn archēn, epi tettarsi monois etesin Antōninou diagenomenou. en toutǭ de kai epi tēs Antiocheōn ekklēsias Asklēpiadēn Philētos diadechetai.
After him Callistus was entrusted with the episcopate; he survived five years and left the ministry to Urban. After these, the emperor Alexander succeeded to the rule of the Romans, Antoninus having lasted only four years. At this time Philetus succeeded Asclepiades in the church of the Antiochenes.
Notes and citation
Summary: Callistus and then Urban were bishops of Rome; Alexander Severus became emperor; Philetus became bishop of Antioch.
- The digital text spells the Antiochene bishop Θιλητὸς; 6.23.3 has Φιλητόν.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Θιλητὸς → Φιλητὸς.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.21.2 (Dindorf 4:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-21-2).
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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.
6.21.3Dindorf 4:267
τοῦ δὲ αὐτοκράτορος μήτηρ, Μαμμαία τοὔνομα, γυνὴ θεοσεβεστάτη εἰ καί τις ἄλλη γεγονυῖα καὶ εὐλαβὴς τὸν τρόπον, τῆς Ὠριγένους πανταχόσε βοωμένης φήμης, ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν, περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι, καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ πεῖραν λαβεῖν.
tou de autokratoros mētēr, Mammaia tounoma, gynē theosebestatē ei kai tis allē gegonuia kai eulabēs ton tropon, tēs Ōrigenous pantachose boōmenēs phēmēs, hōs kai mechri tōn autēs elthein akoōn, peri pollou poieitai tēs tou andros theas axiōthēnai, kai tēs hypo pantōn thaumazomenēs peri ta theia syneseōs autou peiran labein.
The emperor's mother, named Mamaea, a most pious woman if ever there was one and of devout character, when the fame of Origen was proclaimed everywhere so that it reached even her ears, set great store on being deemed worthy to see the man and to test his understanding of divine things, admired by all.
Notes and citation
Summary: The emperor's devout mother Mamaea wished to meet Origen.
- Whether Julia Mamaea was a Christian is uncertain; Eusebius calls her pious.
Cite (SBL): Eusebius, Hist. eccl. 6.21.3 (Dindorf 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-21-3).
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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.
6.21.4Dindorf 4:267
ἐπʼ Ἀντιοχείας δῆτα διατρίβουσα μετὰ στρατιωτικῆς δορυφορίας αὐτὸν ἀνακαλεῖται. παρʼ ᾗ χρόνον διατρίψας, πλεῖστά τε ὅσα εἰς τὴν τοῦ κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείου ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδε διατριβάς.
epʼ Antiocheias dēta diatribousa meta stratiōtikēs doryphorias auton anakaleitai. parʼ hę̄ chronon diatripsas, pleista te hosa eis tēn tou kyriou doxan kai tēs tou theiou didaskaleiou aretēs epideixamenos, epi tas synētheis espeude diatribas.
So, while staying at Antioch, she summoned him with a military escort. He stayed with her some time, displayed very many things for the glory of the Lord and the excellence of the divine teaching, and hastened back to his usual work.
Notes and citation
Summary: Mamaea summoned Origen to Antioch, where he taught her before returning.
Cite (SBL): Eusebius, Hist. eccl. 6.21.4 (Dindorf 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-21-4).
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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 6, chapter 22
6.22.1Dindorf 4:267
Τότε δῆτα καὶ Ἱππόλυτος συντάττων μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ περὶ τοῦ πάσχα πεποίηται σύγγραμμα, ἐν ᾧ τῶν χρόνων ἀναγραφὴν ἐκθέμενος, καί τινα κανόνα ἑκκαιδεκαετηρίδος περὶ τοῦ πάσχα προθεὶς, ἐπὶ τὸ πρῶτον ἔτος Ἀλεξάνδρου αὐτοκράτορος τοὺς χρόνους περιγράφει. τῶν δὲ λοιπῶν αὐτοῦ συγγραμμάτων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶ τάδε· εἰς τὴν ἑξαήμερον, εἰς τὰ μετὰ τὴν ἑξαήμερον, πρὸς Μαρκίωνα, εἰς τὸ ᾆσμα, εἰς μέρη τοῦ Ἰεζεκιὴλ, περὶ τοῦ πάσχα, πρὸς ἁπάσας τὰς αἱρέσεις· πλεῖστά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν σωζόμενα.
Tote dēta kai Hippolytos syntattōn meta pleistōn allōn hypomnēmatōn kai to peri tou pascha pepoiētai syngramma, en hǭ tōn chronōn anagraphēn ekthemenos, kai tina kanona hekkaidekaetēridos peri tou pascha protheis, epi to prōton etos Alexandrou autokratoros tous chronous perigraphei. tōn de loipōn autou syngrammatōn ta eis hēmas elthonta esti tade; eis tēn hexaēmeron, eis ta meta tēn hexaēmeron, pros Markiōna, eis to ąsma, eis merē tou Iezekiēl, peri tou pascha, pros hapasas tas haireseis; pleista te alla kai para pollois heurois an sōzomena.
At that time Hippolytus too, among very many other works, composed the treatise On the Pascha, in which he set out a record of the dates and put forward a sixteen-year cycle for the Pascha, bringing the dates down to the first year of the emperor Alexander. Of his other writings those that have reached us are these: On the Hexaemeron, On What Follows the Hexaemeron, Against Marcion, On the Song, On Parts of Ezekiel, On the Pascha, Against All the Heresies; and you may find very many others preserved by many.
Notes and citation
Summary: Eusebius lists Hippolytus's works, including an Easter cycle and Against All the Heresies.
- The digital text repeats the syllables λυτὸς. Whether “Against All the Heresies” is the Refutation on this site is disputed.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): Ἱππόλυτος λυτὸς → Ἱππόλυτος.
Extrabiblical texts: Hippolytus, Haer. (Refutation of All Heresies; allusion)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.22.1 (Dindorf 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-22-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 23
6.23.1Dindorf 4:267
Ἐξ ἐκείνου δὲ καὶ Ὠριγένει τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχὴ, Ἀμβροσίου εἰς τὰ μάλιστα παρορμῶντος αὐτὸν μυρίαις ὁσαισοῦν προτροπαῖς, οὐ ταῖς διὰ λόγων καὶ παρακλήσεσιν αὐτὸ μόνον, ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις.
Ex ekeinou de kai Ōrigenei tōn eis tas theias graphas hypomnēmatōn egineto archē, Ambrosiou eis ta malista parormōntos auton myriais hosaisoun protropais, ou tais dia logōn kai paraklēsesin auto monon, alla kai aphthonōtatais tōn epitēdeiōn chorēgiais.
From that time Origen too began his commentaries on the divine Scriptures, Ambrose urging him on above all with countless exhortations, not only in words and entreaties but also with most abundant supplies of what was needed.
Notes and citation
Summary: With Ambrose's encouragement and money, Origen began his commentaries on Scripture.
Notes on the original text
- Digital text corrected (missing breathing in the digital text): Ωριγένει → Ὠριγένει.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.23.1 (Dindorf 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-23-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.23.2Dindorf 4:267–268
ταχυγράφοι γὰρ αὐτῷ πλείους ἢ ἑπτὰ τὸν ἀριθμὸν παρῆσαν ὑπαγορεύοντι, χρόνοις τεταγμένοις ἀλλήλους ἀμείβοντες· βιβλιογράφοι τε οὐχ ἥττους, ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠσκημέναις· ὣν ἀπάντων τὴν δέουσαν τῶν ἐπιτηδείων ἄφθονον περιουσίαν ὁ Ἀμβρόσιος παρεστήσατο, ναὶ μὴν καὶ ἐν τῇ περὶ τὰ θεῖα λόγια ἀσκήσει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτῷ συνεισέφερεν, ᾗ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν τῶν ὑπομνημάτων σύνταξιν.
tachygraphoi gar autǭ pleious ē hepta ton arithmon parēsan hypagoreuonti, chronois tetagmenois allēlous ameibontes; bibliographoi te ouch hēttous, hama kai korais epi to kalligraphein ēskēmenais; hōn apantōn tēn deousan tōn epitēdeiōn aphthonon periousian ho Ambrosios parestēsato, nai mēn kai en tę̄ peri ta theia logia askēsei te kai spoudę̄ prothymian aphaton autǭ syneisepheren, hę̄ kai malista auton proutrepen epi tēn tōn hypomnēmatōn syntaxin.
For more than seven shorthand writers were at hand when he dictated, relieving one another at fixed times, and no fewer copyists, together with girls trained in fine writing. Ambrose provided the necessary abundant supply for all of them; and moreover he contributed to him an indescribable zeal in the study and pursuit of the divine oracles, by which above all he urged him on to compose the commentaries.
Notes and citation
Summary: Ambrose paid for teams of stenographers, copyists, and women calligraphers to produce Origen's works.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ὑπαγορεύοντι, γορεύοντι, → ὑπαγορεύοντι,.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.23.2 (Dindorf 4:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-23-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.23.3Dindorf 4:268
τούτων δὲ οὕτως ἐχόντων Οὐρβανὸν ἐπισκοπεύσαντα τῆς ἐκκλησίας ἔτεσιν ὀκτὼ διαδέχεται Ποντιανὸς, τῆς δʼ Ἀντιοχέων μετὰ Φιλητὸν Ζεβῖνος.
toutōn de houtōs echontōn Ourbanon episkopeusanta tēs ekklēsias etesin oktō diadechetai Pontianos, tēs dʼ Antiocheōn meta Philēton Zebinos.
Things being so, Urban, after being bishop of the church for eight years, was succeeded by Pontianus, and at Antioch Zebinus succeeded Philetus.
Notes and citation
Summary: Pontianus succeeded Urban at Rome, and Zebinus succeeded Philetus at Antioch.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.23.3 (Dindorf 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-23-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.23.4Dindorf 4:268
καθʼ οὓς Ὠριγένης ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν Ἑλλάδα στειλάμενος τὴν διὰ Παλαιστίνης πρεσβυτερίου χειροθεσίαν ἐν Καισαρείᾳ πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει. τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ κεκινημένα, τά τε ἐπὶ τοῖς κινηθεῖσι δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν, ὅσα τε ἄλλα ἀκμάζων περὶ τὸν θεῖον εἰσενήνεκται λόγον, ἰδίας δεόμενα συντάξεως, μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν.
kathʼ hous Ōrigenēs epeigousēs chreias ekklēsiastikōn heneka pragmatōn epi tēn Hellada steilamenos tēn dia Palaistinēs presbyteriou cheirothesian en Kaisareią pros tōn tę̄de episkopōn analambanei. ta men oun epi toutǭ peri autou kekinēmena, ta te epi tois kinētheisi dedogmena tois tōn ekklēsiōn proestōsin, hosa te alla akmazōn peri ton theion eisenēnektai logon, idias deomena syntaxeōs, metriōs en tǭ deuterǭ hēs hyper autou pepoiēmetha apologias anegrapsamen.
In their time Origen, travelling to Greece on urgent church business, received ordination as presbyter at Caesarea from the bishops there on his way through Palestine. The controversy that arose about him on this account, the decisions of the church leaders on the matters in dispute, and all the other things he contributed to the divine word in his prime, which need a separate work, we have recorded in moderate detail in the second book of the Defence we composed on his behalf.
Notes and citation
Summary: On a journey to Greece, Origen was ordained presbyter at Caesarea, which caused a dispute recorded in Eusebius's Defence of Origen.
- The Defence of Origen by Pamphilus and Eusebius survives only in Book 1, in Rufinus's Latin.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.23.4 (Dindorf 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-23-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 24
6.24.1Dindorf 4:268
Ταῦτα δὲ ἐκείνοις δέοι ἂν προσεπιθεῖναι δηλοῦντας ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν σημαίνει τὰ πρότερα πέντε ἐπʼ Ἀλεξανδρείας ἔτʼ ὄντα αὐτὸν συντάξαι, τῆς δʼ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνοι δύο καὶ εἴκοσιν εἰς ἡμὰς περιῆλθον τόμοι.
Tauta de ekeinois deoi an prosepitheinai dēlountas hōs en men tǭ hektǭ tōn eis to kata Iōannēn exēgētikōn sēmainei ta protera pente epʼ Alexandreias etʼ onta auton syntaxai, tēs dʼ eis to pan euangelion auto dē touto pragmateias monoi dyo kai eikosin eis hēmas periēlthon tomoi.
To this it should be added that in the sixth book of his exegesis of the Gospel according to John he indicates that he composed the first five while still at Alexandria. Of this work on the whole Gospel only twenty-two volumes have come down to us.
Notes and citation
Summary: Origen wrote the first five books on John at Alexandria; twenty-two books survived to Eusebius's time.
- Origen, Commentary on John 6.2.8–12.
Extrabiblical texts: Origen, Comm. Jo. 6.2 (Commentary on the Gospel of John; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.24.1 (Dindorf 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-24-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.24.2Dindorf 4:268–269
κατὰ δὲ τὸ ἔνατον τῶν εἰς τὴν Γένεσιν δώδεκα δέ ἐστι τὰ πάντα) οὐ μόνον τοὺς πρὸ τοῦ ἐνάτου δηλοῖ ἐπὶ τῆς Ἀλεξανδρείας ὑπεμνηματίσθαι, ἀλλὰ καὶ εἰς τοὺς πρώτους πέντε καὶ εἴκοσι ψαλμοὺς, ἔτι τε τὰ εἰς τοὺς θρήνους, ὧν εἰς ἡμᾶς ἐληλύθασι τόμοι πέντε, ἐν οἶς μέμνηται καὶ τῶν περὶ ἀναστάσεως· δύο δʼ ἐστὶ καὶ ταῦτα.
kata de to enaton tōn eis tēn Genesin dōdeka de esti ta panta) ou monon tous pro tou enatou dēloi epi tēs Alexandreias hypemnēmatisthai, alla kai eis tous prōtous pente kai eikosi psalmous, eti te ta eis tous thrēnous, hōn eis hēmas elēlythasi tomoi pente, en ois memnētai kai tōn peri anastaseōs; dyo dʼ esti kai tauta.
In the ninth book of those on Genesis (there are twelve in all) he shows that not only the books before the ninth were written at Alexandria, but also those on the first twenty-five Psalms, and also those on Lamentations, of which five volumes have reached us; in these he mentions also the books On the Resurrection, of which there are two.
Notes and citation
Summary: Origen's works written at Alexandria also included commentaries on Genesis 1–8, Psalms 1–25, Lamentations, and On the Resurrection.
Topics: Scripture and canon, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 6.24.2 (Dindorf 4:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-24-2).
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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.
6.24.3Dindorf 4:269
οὐ μὴν ἀλλὰ καὶ τὰ περὶ ἀρχῶν πρὸ τῆς ἀπʼ Ἀλεξανδρείας μεταναστάσεως γράφει, καὶ τοὺς ἐπιγεγραμμένους Στρωματεῖς, ὄντας τὸν ἀριθμὸν δέκα, ἐπὶ τῆς αὐτῆς πόλεως κατὰ τὴν Ἀλεξάνδρου συντάττει βασιλείαν, ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ πρὸ τῶν τόμων ἐπισημειώσεις.
ou mēn alla kai ta peri archōn pro tēs apʼ Alexandreias metanastaseōs graphei, kai tous epigegrammenous Strōmateis, ontas ton arithmon deka, epi tēs autēs poleōs kata tēn Alexandrou syntattei basileian, hōs kai touto holographoi dēlousin autou pro tōn tomōn episēmeiōseis.
Moreover he wrote On First Principles before his departure from Alexandria, and composed the books entitled Miscellanies, ten in number, in the same city during the reign of Alexander, as the notes in his own hand before the volumes show.
Notes and citation
Summary: Origen wrote On First Principles and ten books of Miscellanies at Alexandria.
Cite (SBL): Eusebius, Hist. eccl. 6.24.3 (Dindorf 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-24-3).
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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 6, chapter 25
6.25.1Dindorf 4:269
Τὸν μέντοι γε πρῶτον ἐξηγούμενος ψαλμὸν ἔκθεσιν πεποίηται τοῦ τῶν ἱερῶν γραφῶν τῆς παλαιᾶς διαθήκης καταλόγου, ὧδέ πως γράφων κατὰ λέξιν “οὐκ ἀγνοητέον δʼ εἶναι τὰς “διαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν, δύο “καὶ εἴκοσι, ὅσος ἀριθμὸς τῶν παρʼ αὐτοῖς στοιχείων ῾ἐστίν.”
Ton mentoi ge prōton exēgoumenos psalmon ekthesin pepoiētai tou tōn hierōn graphōn tēs palaias diathēkēs katalogou, hōde pōs graphōn kata lexin “ouk agnoēteon dʼ einai tas “diathēkous biblous, hōs Hebraioi paradidoasin, dyo “kai eikosi, hosos arithmos tōn parʼ autois stoicheiōn ῾estin.”
When expounding the first Psalm, he set out a list of the sacred Scriptures of the Old Testament, writing somewhat thus, word for word: “It should be known that the canonical books, as the Hebrews hand them down, are twenty-two, which is the number of letters among them.”
Notes and citation
Summary: Origen: the Hebrews count twenty-two canonical books, matching their alphabet.
- Quotation from Origen, Commentary on Psalm 1 (lost; to 6.25.2).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τῆς παλαιάς διαθήκης → τῆς παλαιᾶς διαθήκης.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.1 (Dindorf 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.25.2Dindorf 4:269–270
εἶτα μετά τινα ἐπιφέρει λέγων “εἰσὶ δὲ “αἱ εἴκοσι δύο βίβλοι καθʼ Ἑβραίους αἵδε· ἡ ἡμῖν Γένεσις ἐπιγεγραμμένη, παρʼ Ἑβραίοις δὲ ἀπὸ “τῆς ἀρχῆς τῆς βίβλου Βρησὶδ, ὅπερ ἐστὶν, ἐν “Ἔξοδος, Οὐελεσμὼθ, ὅπερ ἐστὶ, ταῦτα τὰ ‘Λευιτικὸν, Οὐϊκρὰ, καὶ ἐκάλεσεν· Ἀριθμοὶ, Ἀμμε- “ σφεκωδείμ· Δευτερονόμιον, Ἐλεαδδεβαρεὶμ, οὗτοι “οἱ λόγοι· Ἰησοῦς υἱὸς Ναυῆ, Ἰωσοῦε βὲν “ Κριταὶ, Ῥοὺθ, παρʼ αὐτοῖς ἐν ἐνὶ, Σαφατείμ Βασι- ῾ λειῶν πρώτη, δευτέρα, παρʼ αὐτοῖς ἓν, Σαμουὴλ, “ὁ θεόκλητος· Βασιλειῶν τρίτη, τετάρτη, ἐν ἐνὶ “Οὐαμὲλχ Δαβὶδ, ὅπερ ἐστὶ βασιλεία Δαβίδ· Παρα- “λειπομένων πρώτη, δευτέρα, ἐν ἐνὶ Δαβρηϊαμεὶν, ὅπερ ἐστὶ λόγοι ἡμερῶν· Ἔσδρας πρῶτος, δεύτερος, “ἐν ἑνὶ Ἔζρᾶ, ὅ ἐστι βοηθός· βίβλος Ψαλμῶν, “ θελλείμ· Σολομῶνος παροιμίαι, Μελώθ· Ἐκκλη- “σιαστὴς, Κωέλθ· Ἀισμα Ἀισμάτων, Σὶρ Ἀσσιρίμ· “Ἡσαΐας, Ἰεσσία· Ἱερεμίας σὺν Θρήνοις καὶ τῇ ἐπι- “στολῇ ἐν ἐνὶ, Ἱερεμία· Δανιὴλ, Δανιήλ· “ Ἰεζεκιήλ· Ἰὼβ, Ἰὼβ· Ἐσθὴρ, Ἐσθήρ. ἔξω δὲ τού- “των ἐστὶ τὰ Μακκαβαϊκὰ, ἅπερ ἐπιγέγραπται Σαρ- “βὴθ Σαβαναιέλ.”
eita meta tina epipherei legōn “eisi de “hai eikosi dyo bibloi kathʼ Hebraious haide; hē hēmin Genesis epigegrammenē, parʼ Hebraiois de apo “tēs archēs tēs biblou Brēsid, hoper estin, en “Exodos, Ouelesmōth, hoper esti, tauta ta ‘Leuitikon, Ouïkra, kai ekalesen; Arithmoi, Amme- “ sphekōdeim; Deuteronomion, Eleaddebareim, houtoi “hoi logoi; Iēsous huios Nauē, Iōsoue ben “ Kritai, Rhouth, parʼ autois en eni, Saphateim Basi- ῾ leiōn prōtē, deutera, parʼ autois hen, Samouēl, “ho theoklētos; Basileiōn tritē, tetartē, en eni “Ouamelch Dabid, hoper esti basileia Dabid; Para- “leipomenōn prōtē, deutera, en eni Dabrēïamein, hoper esti logoi hēmerōn; Esdras prōtos, deuteros, “en heni Ezra, ho esti boēthos; biblos Psalmōn, “ thelleim; Solomōnos paroimiai, Melōth; Ekklē- “siastēs, Kōelth; Aisma Aismatōn, Sir Assirim; “Hēsaïas, Iessia; Hieremias syn Thrēnois kai tę̄ epi- “stolę̄ en eni, Hieremia; Daniēl, Daniēl; “ Iezekiēl; Iōb, Iōb; Esthēr, Esthēr. exō de tou- “tōn esti ta Makkabaïka, haper epigegraptai Sar- “bēth Sabanaiel.”
Then after a little he continues: “The twenty-two books according to the Hebrews are these: the one entitled Genesis by us, but by the Hebrews, from the beginning of the book, Bresith, that is, ‘In the beginning’; Exodus, Ouelesmoth, that is, ‘These are the names’; Leviticus, Ouikra, ‘And he called’; Numbers, Ammesphekodeim; Deuteronomy, Elleaddebareim, ‘These are the words’; Jesus son of Nave, Iosoue ben Noun; Judges and Ruth, with them in one, Saphateim; the first and second of Kingdoms, with them one, Samuel, ‘the one called by God’; the third and fourth of Kingdoms in one, Ouammelch David, that is, ‘the kingdom of David’; the first and second of Chronicles in one, Dabreiamein, that is, ‘words of days’; Ezra first and second in one, Ezra, that is, ‘helper’; the book of Psalms, Sphertelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs, Sir Hassirim; Isaiah, Iessia; Jeremiah with Lamentations and the Letter in one, Jeremia; Daniel, Daniel; Ezekiel, Ezekiel; Job, Job; Esther, Esther. Outside these are the Maccabees, which are entitled Sarbeth Sabanaiel.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Origen lists the twenty-two Hebrew books with their Hebrew names, placing Maccabees outside them.
- Quotation from Origen, Commentary on Psalm 1. Several Hebrew names are garbled or partly lost in the digital text (e.g. Ἐλεαδδεβαρεὶμ, “…θελλείμ”) and are given in the forms usually printed; the Twelve Prophets are missing from the list, probably by an early scribal omission. The “Letter” is the Letter of Jeremiah.
Extrabiblical texts: Ep Jer (Letter of Jeremiah [in RC, EO, ETH canons]; allusion); 1 Macc (1 Maccabees [in RC, EO canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.2 (Dindorf 4:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-2).
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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.
6.25.3Dindorf 4:270
ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι συγγράμματι· ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ Ματθαῖον, τὸν ἐκκλησιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται, ὧδέ πως γράφων
tauta men oun en tǭ proeirēmenǭ tithēsi syngrammati; en de tǭ prōtǭ tōn eis to kata Matthaion, ton ekklēsiastikon phylattōn kanona, mona tessara eidenai euangelia martyretai, hōde pōs graphōn
This he sets out in the work mentioned. In the first book of those on the Gospel according to Matthew, keeping the ecclesiastical canon, he testifies that he knows only four Gospels, writing somewhat thus:
Notes and citation
Summary: In his Commentary on Matthew, Origen acknowledges only four Gospels.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.3 (Dindorf 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-3).
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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.
6.25.4Dindorf 4:270
“ ὡς ἐν παραδόσει μαθὼν περὶ “τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα ἀναντίρρητά “ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ θεοῦ, “ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε ῾νην, ὕστερον δὲ ἀπόστολον Ἰησοῦ Χριστοῦ Ματ- “θαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ πι- “στεύσασι, γράμμασιν Ἑβραϊκοῖς συντεταγμένον· “
“ hōs en paradosei mathōn peri “tōn tessarōn euangeliōn, ha kai mona anantirrēta “estin en tę̄ hypo ton ouranon ekklēsią tou theou, “hoti prōton men gegraptai to kata ton pote ῾nēn, hysteron de apostolon Iēsou Christou Mat- “thaion, ekdedōkota auto tois apo Ioudaïsmou pi- “steusasi, grammasin Hebraïkois syntetagmenon; “
“As I have learned by tradition about the four Gospels, which alone are undisputed in the church of God under heaven: that first was written the one according to Matthew, who was once a tax collector but afterward an apostle of Jesus Christ, who published it for those who came to faith from Judaism, composed in Hebrew letters;
Notes and citation
Summary: Origen: by tradition, Matthew, once a tax collector, wrote first, in Hebrew, for Jewish believers.
- Quotation from Origen, Commentary on Matthew, Book 1 (to 6.25.6). The word “tax collector” (τελώνην) is partly lost in the digital text.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.4 (Dindorf 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-4).
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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.
6.25.5Dindorf 4:270
δεύτερον δὲ τὸ κατὰ Μάρκον, ὡς Πέτρος “σατο αὐτῷ, ποιήσαντα, ὃν καὶ υἱὸν ἐν τῇ “ἐπιστολῇ διὰ τούτων ὡμολόγησε φάσκων ἀσπάζεται “ ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός “ μουʼ.
deuteron de to kata Markon, hōs Petros “sato autǭ, poiēsanta, hon kai huion en tę̄ “epistolę̄ dia toutōn hōmologēse phaskōn aspazetai “ hymas hē en Babylōni syneklektē kai Markos ho huios “ mouʼ.
second the one according to Mark, who composed it as Peter guided him, whom he also acknowledged as his son in the catholic letter, saying: ‘She who is in Babylon, chosen together with you, greets you, and so does Mark my son.’
1 Pet 5:13 (quotation, high confidence)
Notes and citation
Summary: Mark wrote second under Peter's guidance, as 1 Pet 5:13 calls him Peter's son.
- Quotation from Origen, Commentary on Matthew, citing 1 Pet 5:13. The verb “guided” (ὑφηγήσατο) is partly lost in the digital text.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.5 (Dindorf 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-5).
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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.
6.25.6Dindorf 4:270
καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ ὑπὸ Παῦλον ‘ἐπαινούμενον εὐαγγέλιον, τοῖς ἀπὸ τῶν ἐθνῶν πε- ‘ποιηκότα· ἐπὶ πᾶσι τὸ κατὰ Ἰωάννην.”
kai triton to kata Loukan, to hypo Paulon ‘epainoumenon euangelion, tois apo tōn ethnōn pe- ‘poiēkota; epi pasi to kata Iōannēn.”
third the one according to Luke, the Gospel praised by Paul, composed for those from the Gentiles; after them all, the one according to John.”
2 Cor 8:18 (allusion, low confidence)
Notes and citation
Summary: Luke wrote third for Gentiles, and John last.
- Quotation from Origen, Commentary on Matthew. “Praised by Paul” refers to 2 Cor 8:18 (or Rom 2:16, “my gospel”).
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.6 (Dindorf 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-6).
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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.
6.25.7Dindorf 4:270–271
καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν τῶν ἀποστόλων φησίν· “ὁ δὲ ἱκανωθεὶς διάκονος γεγενῆσθαι “διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, “ Παῦλος, ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις “ἔγραψεν αἷς ἐδίδαξεν ἐκκλησίαις, ἀλλὰ καὶ αἷς ἔγρα- “ψεν, ὀλίγους στίχους ἐπέστειλε.
kai en tǭ pemptǭ de tōn eis to kata Iōannēn exēgētikōn ho autos tauta peri tōn epistolōn tōn apostolōn phēsin; “ho de hikanōtheis diakonos gegenēsthai “diathēkēs, ou grammatos, alla pneumatos, “ Paulos, ho peplērōkōs to euangelion apo Hierousalēm kai kyklǭ mechri tou Illyrikou, oude pasais “egrapsen hais edidaxen ekklēsiais, alla kai hais egra- “psen, oligous stichous epesteile.
In the fifth book of his exegesis of the Gospel according to John the same writer says this about the letters of the apostles: “Paul, who was made sufficient to be a minister of the new covenant, not of the letter but of the Spirit, who fully preached the gospel from Jerusalem and round about as far as Illyricum, did not write to all the churches he taught, and even to those he wrote to he sent only a few lines.
2 Cor 3:6 (quotation, high confidence) · Rom 15:19 (quotation, high confidence)
Notes and citation
Summary: Origen: Paul did not write to all his churches, and only briefly to some.
- Quotation from Origen, Commentary on John, Book 5 (preserved only here; to 6.25.10), citing 2 Cor 3:6 and Rom 15:19.
Extrabiblical texts: Origen, Comm. Jo. 5 (Commentary on the Gospel of John; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.7 (Dindorf 4:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-7).
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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.
6.25.8Dindorf 4:271
Πέτρος δὲ, “ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, οὐ κατισχύσουσι, μίαν ἐπιστολὴν ὁμολογουμένην “καταλέλοιπεν, ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται “γάρ.
Petros de, “hǭ oikodomeitai hē Christou ekklēsia, ou katischysousi, mian epistolēn homologoumenēn “kataleloipen, estō de kai deuteran; amphiballetai “gar.
And Peter, on whom the church of Christ is built, against which the gates of Hades shall not prevail, has left one acknowledged letter, and perhaps a second; for it is disputed.
Matt 16:18 (allusion, high confidence)
Notes and citation
Summary: Origen: Peter left one acknowledged letter and a disputed second.
- Quotation from Origen, Commentary on John, Book 5, alluding to Matt 16:18. The words “the gates of Hades” (πύλαι ᾅδου) are lost in the digital text and supplied from the allusion.
Extrabiblical texts: Origen, Comm. Jo. 5 (Commentary on the Gospel of John; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.8 (Dindorf 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-8).
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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.
6.25.9Dindorf 4:271
τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ “λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὃς εὐαγγέλιον ἓν κατα- ‘λέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν ἃ “οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο; ἔγραψε δὲ καὶ τὴν “Αποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι “τὰς τῶν ἑπτὰ βροντῶν φωνάς.
ti dei peri tou anapesontos epi to “legein tou Iēsou, Iōannou, hos euangelion hen kata- ‘leloipen, homologōn dynasthai tosauta poiēsein ha “oude ho kosmos chōrēsai edynato? egrapse de kai tēn “Apokalypsin, keleustheis siōpēsai kai mē grapsai “tas tōn hepta brontōn phōnas.
What need be said of him who leaned on Jesus' breast, John, who has left one Gospel, admitting that he could do so many things that not even the world could contain them? He also wrote the Apocalypse, being commanded to keep silence and not to write the voices of the seven thunders.
John 21:25 (allusion, high confidence) · Rev 10:4 (allusion, high confidence) · John 13:25 (allusion, high confidence)
Notes and citation
Summary: Origen: John wrote one Gospel and the Apocalypse.
- Quotation from Origen, Commentary on John, Book 5, alluding to John 13:25, John 21:25, and Rev 10:4. The digital text reads λέγειν for στῆθος (“breast”).
Extrabiblical texts: Origen, Comm. Jo. 5 (Commentary on the Gospel of John; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.9 (Dindorf 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-9).
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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.
6.25.10Dindorf 4:271
καταλέλοιπε καὶ “ἐπιστολὴν πάνυ ὀλίγων στίχων, ἔστω δὲ καὶ δευτέ- “ραν καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι “ ταύτας· πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι᾿
kataleloipe kai “epistolēn pany oligōn stichōn, estō de kai deute- “ran kai tritēn; epei ou pantes phasi gnēsious einai “ tautas; plēn ouk eisi stichōn amphoterai᾿
He has also left a letter of very few lines, and perhaps a second and a third; for not all say that these are genuine; but the two together are not a hundred lines long.”
Notes and citation
Summary: Origen: John left one short letter; the second and third are disputed.
- Quotation from Origen, Commentary on John, Book 5. The numeral “a hundred” is lost in the digital text and supplied from the sense.
Extrabiblical texts: Origen, Comm. Jo. 5 (Commentary on the Gospel of John; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.10 (Dindorf 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-10).
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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.
6.25.11Dindorf 4:271
ἔτι πρὸς τούτοις περὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς ἐν ταῖς εἰς αὐτὴν ὁμιλίαις ταῦτα διαλαμβάνει “ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπι- “γεγραμμένης ἐπιστολῆς οὐκ ἔχει τὸ ἐν λόγῳ ἰδιω- “τικὸν τοῦ ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην ‘εἶναι τῷ λόγῳ, τουτέστι τῇ φράσει, ἀλλά ἐστιν ἡ “ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα, πᾶς ὁ “ἐπιστάμενος κρίνειν φράσεων διαφορὰς ὁμολογήσαι “ ἄν.
eti pros toutois peri tēs pros Hebraious epistolēs en tais eis autēn homiliais tauta dialambanei “hoti ho charaktēr tēs lexeōs tēs pros Hebraious epi- “gegrammenēs epistolēs ouk echei to en logǭ idiō- “tikon tou apostolou, homologēsantos heauton idiōtēn ‘einai tǭ logǭ, toutesti tę̄ phrasei, alla estin hē “epistolē synthesei tēs lexeōs Hellēnikōtera, pas ho “epistamenos krinein phraseōn diaphoras homologēsai “ an.
Further, about the Letter to the Hebrews, he discusses this in his homilies on it: “That the character of the style of the letter entitled To the Hebrews does not have the apostle's rudeness in speech, who confessed himself to be rude in speech, that is, in expression, but that the letter is more Greek in the composition of its style, everyone who knows how to judge differences of expression would agree.
2 Cor 11:6 (allusion, high confidence)
Notes and citation
Summary: Origen: the style of Hebrews is more polished Greek than Paul's.
- Quotation from Origen, Homilies on Hebrews (lost; to 6.25.14), alluding to 2 Cor 11:6.
Notes on the original text
- Digital text corrected (misread letter in the digital text): εἶναι τό λόγῳ → εἶναι τῷ λόγῳ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.11 (Dindorf 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-11).
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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.
6.25.12Dindorf 4:271
πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς “θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἂν συμφήσαι “εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀπο- “ στολικῇ.”
palin te au hoti ta noēmata tēs epistolēs “thaumasia esti, kai ou deutera tōn apostolikōn homologoumenōn grammatōn, kai touto an symphēsai “einai alēthes pas ho prosechōn tę̄ anagnōsei tę̄ apo- “ stolikę̄.”
Again, that the thoughts of the letter are wonderful and not inferior to the acknowledged writings of the apostle, this too everyone who attends to the reading of the apostle would agree to be true.”
Notes and citation
Summary: Yet its thoughts are worthy of the apostle.
- Quotation from Origen, Homilies on Hebrews.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.12 (Dindorf 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-12).
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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.
6.25.13Dindorf 4:271–272
τούτοις μεθʼ ἕτερα ἐπιφέρει λέγων ἐγὼ δὲ ἀποφαινόμενος εἴποιμʼ ἂν ὅτι τὰ μὲν νοήματα τοῦ ἀποστόλου ἐστὶν, ἡ δὲ φράσις καὶ ἡ σύν- “θεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, “ὡσπερεὶ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ “τοῦ διδασκάλου. εἴ τις οὖν ἐκκλησία ἔχει τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ “ἐπὶ τούτῳ οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύ- “λου αὐτὴν παραδεδώκασι.
toutois methʼ hetera epipherei legōn egō de apophainomenos eipoimʼ an hoti ta men noēmata tou apostolou estin, hē de phrasis kai hē syn- “thesis apomnēmoneusantos tinos ta apostolika, “hōsperei scholiographēsantos tinos ta eirēmena hypo “tou didaskalou. ei tis oun ekklēsia echei tēn epistolēn hōs Paulou, hautē eudokimeitō kai “epi toutǭ ou gar eikē hoi archaioi andres hōs Pau- “lou autēn paradedōkasi.
After other things he adds: “If I were to give my opinion, I would say that the thoughts are the apostle's, but the phrasing and composition are those of someone who remembered the apostle's teachings and, as it were, wrote notes on what his teacher had said. If then any church holds this letter as Paul's, let it be commended for this too; for it was not without reason that the men of old handed it down as Paul's.
Notes and citation
Summary: Origen: the thoughts of Hebrews are Paul's, the wording a disciple's; churches that hold it as Paul's are not to be blamed.
- Quotation from Origen, Homilies on Hebrews.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): νοήματα τοὐ ἀποστόλου → νοήματα τοῦ ἀποστόλου.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.13 (Dindorf 4:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-13).
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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.
6.25.14Dindorf 4:272
τίς δὲ ὁ γράψας “ἐπιστολὴν, τὸ μὲν ἀληθὲς θεὸς οἶδεν, ἡ δὲ εἰς ἡμᾶς “φθάσασα ἱστορία ὑπό τινων μὲν λεγόντων ὅτι Κλή- “μὴς ὁ γενόμενος ἐπίσκοπος Ῥωμαίων ἔγραψε τὴν ἐπι- “στολὴν, ὑπό τινων δὲ ὅτι Λουκᾶς ὁ γράψας τὸ εὐαγ- “γέλιον καὶ τὰς πράξεις.” ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.
tis de ho grapsas “epistolēn, to men alēthes theos oiden, hē de eis hēmas “phthasasa historia hypo tinōn men legontōn hoti Klē- “mēs ho genomenos episkopos Rhōmaiōn egrapse tēn epi- “stolēn, hypo tinōn de hoti Loukas ho grapsas to euag- “gelion kai tas praxeis.” alla tauta men hōde echetō.
But who wrote the letter, God truly knows. The account that has reached us is that some say Clement, who became bishop of the Romans, wrote the letter, and others that Luke, who wrote the Gospel and the Acts, did.” But let this suffice.
Notes and citation
Summary: Origen: only God knows who wrote Hebrews; some say Clement of Rome, some Luke.
- Quotation from Origen, Homilies on Hebrews.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.25.14 (Dindorf 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-25-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 26
6.26.1Dindorf 4:272
Ἔτος δʼ ἦν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας, καθʼ ὃ τὴν ἀπʼ Ἀλεξανδρείας μετανάστασιν ἐπὶ τὴν Καισάρειαν ὁ Ὠριγένης ποιησάμενος, Ἡρακλᾷ τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει. οὐκ εἰς μακρὸν δὲ καὶ Δημήτριος ὁ τῆς Ἀλεξανδρέων ἐκκλησίας ἐπίσκοπος τελευτᾷ, ἐφʼ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας· διαδέχεται δʼ αὐτὸν ὁ Ἡρακλᾶς. διέπρεπε δὲ ἐν τούτῳ Φιρμιλλιανὸς, Καισαρείας τῆς Καππαδοκῶν ἐπίσκοπος,
Etos dʼ ēn touto dekaton tēs dēloumenēs hēgemonias, kathʼ ho tēn apʼ Alexandreias metanastasin epi tēn Kaisareian ho Ōrigenēs poiēsamenos, Hēraklą to tēs katēchēseōs tōn autothi didaskaleion kataleipei. ouk eis makron de kai Dēmētrios ho tēs Alexandreōn ekklēsias episkopos teleutą, ephʼ holois etesi trisi kai tessarakonta tę̄ leitourgią diarkesas; diadechetai dʼ auton ho Hēraklas. dieprepe de en toutǭ Phirmillianos, Kaisareias tēs Kappadokōn episkopos,
It was the tenth year of the reign mentioned when Origen moved from Alexandria to Caesarea, leaving the catechetical school there to Heraclas. Not long after, Demetrius, bishop of the church of the Alexandrians, died, having continued in the ministry for forty-three full years; and Heraclas succeeded him. At this time Firmilian, bishop of Caesarea in Cappadocia, was distinguished,
Notes and citation
Summary: In 231/2 Origen moved to Caesarea; Heraclas succeeded Demetrius as bishop of Alexandria.
- The sentence continues in 6.27.1.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.26.1 (Dindorf 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-26-1).
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Church 6, chapter 27
6.27.1Dindorf 4:272–273
τοσαύτην εἰσάγων περὶ τὸν Ὠριγένην σπουδὴν ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατʼ αὐτὸν κλίματα εἰς τὴν τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι, τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν Ἰουδαίαν στέλλεσθαι, καί τινας αὐτῷ συνδιατρίβειν χρόνους, τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα. οὐ μὴν ἀλλὰ καὶ ὁ τῆς Ιεροσολύμων προεστὼς Ἀλέξανδρος, Θεόκτιστός τε ὁ κατὰ Καισάρειαν, τὸν πάντα χρόνον ὡς ἔπος εἰπεῖν προσανέχοντες αὐτῷ οἷα διδασκάλῳ μόνῳ, τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν.
tosautēn eisagōn peri ton Ōrigenēn spoudēn hōs tote men auton amphi ta katʼ auton klimata eis tēn tōn ekklēsiōn ōpheleian ekkaleisthai, tote de hōs auton epi tēn Ioudaian stellesthai, kai tinas autǭ syndiatribein chronous, tēs eis ta theia beltiōseōs heneka. ou mēn alla kai ho tēs Ierosolymōn proestōs Alexandros, Theoktistos te ho kata Kaisareian, ton panta chronon hōs epos eipein prosanechontes autǭ hoia didaskalǭ monǭ, ta tēs tōn theiōn graphōn hermēneias kai ta loipa tou ekklēsiastikou logou prattein synechōroun.
who showed such regard for Origen that at one time he invited him to his own region for the benefit of the churches, and at another went himself to Judaea and stayed with him for some time for his improvement in divine things. Moreover Alexander, who presided over Jerusalem, and Theoctistus of Caesarea, attended on him the whole time, so to speak, as their only teacher, and allowed him to undertake the interpretation of the divine Scriptures and the other parts of church teaching.
Notes and citation
Summary: Firmilian, Alexander, and Theoctistus honoured Origen as their teacher.
Topics: Church office, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.27.1 (Dindorf 4:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-27-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 28
6.28.1Dindorf 4:273
Τόν γε μὴν Ῥωμαίων αὐτοκράτορα Ἀλέξανδρον τρισὶν ἐπὶ δέκα ἔτεσι τὴν ἀρχὴν διανύσαντα Μαξιμῖνος Καῖσαρ διαδέχεται, ὃς δὴ κατὰ κότον τὸν πρὸς τὸν Ἀλεξάνδρου οἶκον, ἐκ πλειόνων πιστῶν συνεστῶτα, διωγμὸν ἐγείρας, τοὺς τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας ἀναιρεῖσθαι προστάττει. τότε καὶ Ὠριγένης τὸν περὶ μαρτυρίου συντάττει, Ἀμβροσίῳ καὶ Πρωτοκτήτῳ πρεσβυτέρῳ τῆς ἐν Καισαρείᾳ παροικίας ἀναθεὶς τὸ σύγγραμμα, ὅτι δὴ ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει, ἐν ᾗ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας, οὐ πλείονος ἢ τριετοῦς χρόνου τῷ Μαξιμίνῳ διαγενομένου. σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς Ὠριγένης.
Ton ge mēn Rhōmaiōn autokratora Alexandron trisin epi deka etesi tēn archēn dianysanta Maximinos Kaisar diadechetai, hos dē kata koton ton pros ton Alexandrou oikon, ek pleionōn pistōn synestōta, diōgmon egeiras, tous tōn ekklēsiōn archontas monous hōs aitious tēs kata to euangelion didaskalias anaireisthai prostattei. tote kai Ōrigenēs ton peri martyriou syntattei, Ambrosiǭ kai Prōtoktētǭ presbyterǭ tēs en Kaisareią paroikias anatheis to syngramma, hoti dē amphō peristasis ouch hē tychousa en tǭ diōgmǭ kateilēphei, en hę̄ kai diaprepsai katechei logos en homologią tous andras, ou pleionos ē trietous chronou tǭ Maximinǭ diagenomenou. sesēmeiōtai de toutoni tou diōgmou ton kairon en te tǭ deuterǭ kai eikostǭ tōn eis to kata Iōannēn exēgētikōn kai en diaphorois epistolais Ōrigenēs.
When Alexander, emperor of the Romans, had completed thirteen years of rule, he was succeeded by Maximin Caesar. Out of grudge against the house of Alexander, which consisted mostly of believers, he raised a persecution and ordered that only the leaders of the churches be killed, as responsible for the teaching of the gospel. Then Origen composed his work On Martyrdom, dedicating it to Ambrose and Protoctetus, a presbyter of the community at Caesarea, since both had fallen into no ordinary distress in the persecution; the report is that the men distinguished themselves in confession during it, Maximin not lasting more than three years. Origen has noted the time of this persecution in the twenty-second book of his exegesis of the Gospel according to John and in various letters.
Notes and citation
Summary: Maximin persecuted church leaders; Origen wrote his Exhortation to Martyrdom for Ambrose and Protoctetus.
- Maximin reigned 235–238.
Notes on the original text
- Digital text corrected (stray mark in the digital text): κ·αὶ Πρωτοκτήτῳ → καὶ Πρωτοκτήτῳ.
Extrabiblical texts: Origen, Mart. (Exhortation to Martyrdom; allusion)
Topics: Persecution, Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 6.28.1 (Dindorf 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-28-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 29
6.29.1Dindorf 4:273
Γορδιανοῦ δὲ μετὰ Μαξιμῖνον τὴν Ῥωμαίων ἡγεμονίαν διαδεξαμένου, τῆς κατὰ Ῥώμην ἐκκλησίας Ποντιανὸν ἔτεσιν ἕξ ἐπισκοπεύσαντα διαδέχεται Ἀντέρως, καὶ τοῦτον Φαβιανὸς ἐπὶ μῆνα τῇ λειτουργίᾳ διακονησάμενον.
Gordianou de meta Maximinon tēn Rhōmaiōn hēgemonian diadexamenou, tēs kata Rhōmēn ekklēsias Pontianon etesin hex episkopeusanta diadechetai Anterōs, kai touton Phabianos epi mēna tę̄ leitourgią diakonēsamenon.
When Gordian had succeeded Maximin in the rule of the Romans, Anteros succeeded Pontianus, who had been bishop of the church at Rome for six years, and Fabian succeeded Anteros after he had served in the ministry for a month.
Notes and citation
Summary: At Rome Anteros succeeded Pontianus and, a month later, Fabian succeeded Anteros.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.29.1 (Dindorf 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-29-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.29.2Dindorf 4:273
ἐξ ἀγροῦ φασι τὸν Φαβιανὸν μετὰ τὴν Ἀντέρωτος τελευτὴν ἅμʼ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ Ρώμῃ, ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι.
ex agrou phasi ton Phabianon meta tēn Anterōtos teleutēn hamʼ heterois synelthonta epichōriazein tę̄ Rōmę̄, entha paradoxotata pros tēs theias kai ouraniou charitos epi ton klēron parelēlythenai.
They say that Fabian, after the death of Anteros, came with others from the country and was staying in Rome, where he came to the office in a most wonderful manner by divine and heavenly grace.
Notes and citation
Summary: Fabian, a visitor from the country, was chosen bishop wonderfully.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Φαβθανὸν → Φαβιανὸν.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.29.2 (Dindorf 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-29-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.29.3Dindorf 4:273–274
τῶν γὰρ ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν ἐπισκοπὴν ἐπὶ τῆς ἐκκλησίας συγκεκροτημένων, πλείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων, ὁ Φαβιανὸς παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει, ὅμως δʼ οὖν ἀθρόως ἐκ μετεώρου περι- στερὰν καταπτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ κεφαλῇ μνημονεύουσι, μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου.
tōn gar adelphōn hapantōn cheirotonias heneken tēs tou mellontos diadexasthai tēn episkopēn epi tēs ekklēsias synkekrotēmenōn, pleistōn te epiphanōn kai endoxōn andrōn tois pollois en hyponoią hyparchontōn, ho Phabianos parōn oudenos men anthrōpōn eis dianoian ę̄ei, homōs dʼ oun athroōs ek meteōrou peri- steran kataptasan epikathesthēnai tę̄ autou kephalę̄ mnēmoneuousi, mimēma endeiknymenēn tēs epi ton sōtēra tou hagiou pneumatos en eidei peristeras kathodou.
For when all the brothers had assembled in the church for the election of the one who was to succeed to the episcopate, and very many eminent and distinguished men were in the minds of most, Fabian, who was present, came into no one's mind; yet they record that suddenly a dove flew down from above and settled on his head, showing an imitation of the descent of the Holy Spirit on the Saviour in the form of a dove.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: At the election a dove settled on Fabian's head, recalling the Spirit's descent on Christ.
- Cf. Matt 3:16.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.29.3 (Dindorf 4:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-29-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
6.29.4Dindorf 4:274
ἐφʼ ᾧ τὸν πάντα λαὸν ὥσπερ ὑφʼ ἑνὸς πνεύματος θείου κινηθέντα ὁμόσε προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι, καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι. τότε δὴ καὶ τοῦ κατʼ Ἀντιόχειαν ἐπισκόπου Ζεβίνου τὸν βίον μεταλλάξαντος Βαβύλας τὴν ἀρχὴν διαδέχεται, ἔν τε Ἀλεξανδρείᾳ μετὰ Δημήτριον Ἡρακλᾶ τὴν λειτουργίαν παρειληφότος τῆς τῶν αὐτόθι κατηχήσεως τὴν διατριβὴν διαδέχεται Διονύσιος, εἷς καὶ οὗτος τῶν Ὠριγένους γενόμενος φοιτητῶν.
ephʼ hǭ ton panta laon hōsper hyphʼ henos pneumatos theiou kinēthenta homose prothymią pasę̄ kai mią psychę̄ axion epiboēsai, kai amellētōs epi ton thronon tēs episkopēs labontas auton epitheinai. tote dē kai tou katʼ Antiocheian episkopou Zebinou ton bion metallaxantos Babylas tēn archēn diadechetai, en te Alexandreią meta Dēmētrion Hērakla tēn leitourgian pareilēphotos tēs tōn autothi katēchēseōs tēn diatribēn diadechetai Dionysios, heis kai houtos tōn Ōrigenous genomenos phoitētōn.
Thereupon the whole people, as if moved by one divine Spirit, with all eagerness and one soul cried out, “Worthy!”, and without delay took him and placed him on the episcopal throne. At that time too, when Zebinus, bishop of Antioch, departed this life, Babylas succeeded to the office; and at Alexandria, when Heraclas had received the ministry after Demetrius, Dionysius, who was also one of Origen's pupils, succeeded to the catechetical school there.
Notes and citation
Summary: The people acclaimed Fabian bishop; Babylas became bishop of Antioch, and Dionysius head of the Alexandrian school.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.29.4 (Dindorf 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-29-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 30
6.30.1Dindorf 4:274
Τῷ δὲ Ὠριγένει ἐπὶ τῆς Καισαρείας τὰ συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων, ἀλλὰ καὶ ἀπὸ τῆς ἀλλοδαπῆς μυρίοι φοιτηταὶ τὰς πατρίδας ἀπολιπόντες, ὧν ἐπισήμους μάλιστα ἔγνωμεν Θεόδωρον, ὃς ἦν αὐτὸς οὗτος ὁ καθʼ ἡμὰς ἐπισκόπων διαβόητος Γρηγόριος, τόν τε τούτου ἀδελφὸν Ἀθηνόδωρον, οὓς ἀμφὶ τὰ Ἑλλήνων καὶ Ῥωμαίων μαθήματα δεινῶς ἐπτοημένους, φιλοσοφίας αὐτοῖς ἐνθεὶς ἔρωτα, τῆς προτέρας σπουδῆς τὴν θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο. πέντε δὲ ὅλοις ἔτεσιν αὐτῷ συγγενόμενοι τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βελτίωσιν ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ Πόντον ἐκκλησιῶν ἀξιωθῆναι.
Tǭ de Ōrigenei epi tēs Kaisareias ta synēthē prattonti polloi prosę̄esan ou monon tōn epichōriōn, alla kai apo tēs allodapēs myrioi phoitētai tas patridas apolipontes, hōn episēmous malista egnōmen Theodōron, hos ēn autos houtos ho kathʼ hēmas episkopōn diaboētos Grēgorios, ton te toutou adelphon Athēnodōron, hous amphi ta Hellēnōn kai Rhōmaiōn mathēmata deinōs eptoēmenous, philosophias autois entheis erōta, tēs proteras spoudēs tēn theian askēsin antikatallaxasthai proutrepsato. pente de holois etesin autǭ syngenomenoi tosautēn apēnenkanto peri ta theia beltiōsin hōs eti neous amphō episkopēs tōn kata Ponton ekklēsiōn axiōthēnai.
While Origen was carrying on his usual work at Caesarea, many came to him, not only of the natives but also countless pupils from abroad who had left their own countries. Among the most distinguished of these we know Theodore, who was the very Gregory celebrated among the bishops of our time, and his brother Athenodorus. They were keenly devoted to Greek and Roman learning, but he instilled in them a love of philosophy and urged them to exchange their former zeal for divine training. After being with him five full years, they made such progress in divine things that both, while still young, were deemed worthy of the episcopate of churches in Pontus.
Notes and citation
Summary: Origen's pupils at Caesarea included Gregory Thaumaturgus and Athenodorus, both later bishops in Pontus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.30.1 (Dindorf 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-30-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 31
6.31.1Dindorf 4:274–275
Ἐν τούτῳ καὶ Ἀφρικανος ὁ τῶν ἐπιγεγραμμένων Κεστῶν συγγραφεὺς ἐγνωρίζετο. ἐπιστολὴ τούτου Ὠριγένει γραφεῖσα φέρεται, ἀποροῦντος ὡσὰν νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ Δανιὴλ κατὰ Σουσάνναν ἱστορίας· πρὸς ἣν Ὠριγένης ἀντιγράφει πληρέστατα.
En toutǭ kai Aphrikanos ho tōn epigegrammenōn Kestōn syngrapheus egnōrizeto. epistolē toutou Ōrigenei grapheisa pheretai, aporountos hōsan nothou kai peplasmenēs ousēs tēs en tǭ Daniēl kata Sousannan historias; pros hēn Ōrigenēs antigraphei plērestata.
At this time Africanus too, the author of the work entitled Cesti, was known. A letter of his written to Origen is extant, in which he questions the story of Susanna in Daniel as spurious and fabricated; Origen answers it very fully.
Notes and citation
Summary: Julius Africanus wrote to Origen doubting the story of Susanna; Origen replied at length.
- Both letters survive.
Extrabiblical texts: Julius Africanus (Julius Africanus (fragments); allusion); Sus (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.31.1 (Dindorf 4:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-31-1).
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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.
6.31.2Dindorf 4:275
τοῦ δʼ αὐτοῦ Ἀφρικανοῦ καὶ ἄλλα τὸν ἀριθμὸν πέντε χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπʼ ἀκριβὲς πεπονημένα σπουδάσματα, ἐν οἶς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν Ἀλεξάνδρειαν, διὰ πολλὴν τοῦ Ηρακλᾶ φήμην, ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις Ἑλλήνων μαθήμασιν εὖ μάλα διαπρέψαντα τὴν ἐπισκοπὴν τῆς αὐτόθι ἐκκλησίας ἐγχειρισθῆναι ἐδηλώσαμεν.
tou dʼ autou Aphrikanou kai alla ton arithmon pente chronographiōn ēlthen eis hēmas epʼ akribes peponēmena spoudasmata, en ois phēsin heauton poreian steilasthai epi tēn Alexandreian, dia pollēn tou Ērakla phēmēn, hon epi logois philosophois kai tois allois Hellēnōn mathēmasin eu mala diaprepsanta tēn episkopēn tēs autothi ekklēsias encheiristhēnai edēlōsamen.
Of the same Africanus there have come down to us other carefully worked studies, five books of Chronography, in which he says that he made a journey to Alexandria because of the great fame of Heraclas, who, as we have shown, excelled in philosophical and other Greek learning and was entrusted with the episcopate of the church there.
Notes and citation
Summary: Africanus's Chronography mentions his journey to Alexandria to see Heraclas.
Extrabiblical texts: Julius Africanus (Julius Africanus (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.31.2 (Dindorf 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-31-2).
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6.31.3Dindorf 4:275
καὶ ἑτέρα δὲ τοῦ αὐτοῦ Ἀφρικανοῦ φέρεται ἐπιστολὴ πρὸς Ἀριστείδην, περὶ τῆς νομιζομένης διαφωνίας τῶν παρὰ Ματθαίῳ τε καὶ Λουκᾷ τοῦ Χριστοῦ γενεαλογιῶν, ἐν ἡ σαφέστατα τὴν τῶν εὐαγγελιστῶν συμφωνίαν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης, ἣν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην.
kai hetera de tou autou Aphrikanou pheretai epistolē pros Aristeidēn, peri tēs nomizomenēs diaphōnias tōn para Matthaiǭ te kai Louką tou Christou genealogiōn, en hē saphestata tēn tōn euangelistōn symphōnian paristēsin ex historias eis auton katelthousēs, hēn kata kairon en tǭ prōtǭ tēs meta cheiras hypotheseōs prolabōn exethemēn.
Another letter of the same Africanus is extant, to Aristides, on the supposed disagreement between the genealogies of Christ in Matthew and Luke, in which he very clearly establishes the agreement of the evangelists from a story that came down to him, which I anticipated and set out in its place in the first book of the present work.
Matt 1:1 (allusion, medium confidence) · Luke 3:23 (allusion, medium confidence)
Notes and citation
Summary: Africanus's letter to Aristides reconciled the genealogies of Christ; Eusebius quoted it in Book 1.
- See Church History 1.7.
Notes on the original text
- Digital text corrected (stray character in the digital text): Ἀριστείδην, q περὶ → Ἀριστείδην, περὶ.
Extrabiblical texts: Julius Africanus (Julius Africanus (fragments); allusion)
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Hist. eccl. 6.31.3 (Dindorf 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-31-3).
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Church 6, chapter 32
6.32.1Dindorf 4:275
Καὶ Ὠριγένει δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν Ἠσαίαν, ἐν ταὐτῶ δὲ καὶ τὰ εἰς τὸν Ἰεζεκιὴλ συνετάττετο· ὧν εἰς μὲν τὸ τρίτον μέρος τοῦ Ἡσαΐου, μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ, τριάκοντα εἰς ἡμὰς περιῆλθον τόμοι, εἰς δὲ τὸν Ἰεζεκιὴλ πέντε καὶ εἴκοσιν, οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην.
Kai Ōrigenei de kata touton ton chronon ta eis ton Ēsaian, en tautō de kai ta eis ton Iezekiēl synetatteto; hōn eis men to triton meros tou Hēsaïou, mechri tēs horaseōs tōn tetrapodōn tōn en tę̄ erēmǭ, triakonta eis hēmas periēlthon tomoi, eis de ton Iezekiēl pente kai eikosin, hous kai monous eis ton panta pepoiētai prophētēn.
At this time Origen composed his commentaries on Isaiah, and at the same time those on Ezekiel. Of those on the third part of Isaiah, as far as the vision of the four-footed beasts in the desert, thirty volumes have come down to us; and on Ezekiel twenty-five, the only ones he wrote on the whole prophet.
Isa 30:6 (allusion, high confidence)
Notes and citation
Summary: Origen wrote thirty books on Isaiah (to ch. 30) and twenty-five on Ezekiel.
- The “vision of the four-footed beasts in the desert” is Isa 30:6.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.32.1 (Dindorf 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-32-1).
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6.32.2Dindorf 4:275
γενόμενος δὲ τηνικάδε ἐν Ἀθήναις περαίνει μὲν τὰ εἰς τὸν Ἰεζεκιὴλ, τῶν δὲ εἰς τὸ ᾆσμα τῶν ᾀσμάτων ἄρχεται, καὶ πρόεισί γε αὐτόθι μέχρι πέμπτου συγγράμματος. ἐπανελθὼν δὲ ἐπὶ τὴν Καισάρειαν καὶ ταῦτα εἰς πέρας δέκα ὄντα τὸν ἀριθμὸν ἄγει.
genomenos de tēnikade en Athēnais perainei men ta eis ton Iezekiēl, tōn de eis to ąsma tōn ąsmatōn archetai, kai proeisi ge autothi mechri pemptou syngrammatos. epanelthōn de epi tēn Kaisareian kai tauta eis peras deka onta ton arithmon agei.
Being at Athens at that time, he finished those on Ezekiel and began those on the Song of Songs, proceeding there as far as the fifth book. Returning to Caesarea, he completed these also, ten in number.
Notes and citation
Summary: At Athens he finished Ezekiel and began the Song of Songs, completing ten books at Caesarea.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.32.2 (Dindorf 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-32-2).
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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.
6.32.3Dindorf 4:275–276
τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι, ἰδίας δεόμενον σχολῆς; ὃν καὶ ἀνεγράψαμεν ἐπὶ τῆς τοῦ Παμφίλου βίου τοῦ καθʼ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς, ἐν ἡ τὴν περὶ τὰ θεῖα σπουδὴν τοῦ Παμφίλου ὁπόση τις γεγόνει παριστῶντες, τῆς συναχθείσης αὐτῷ τῶν τε Ὠριγένους καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγργαφέων βιβλιοθήκης τοὺς πίνακας παρεθέμην, ἐξ ὧν ὅτῳ φίλον πάρεστιν ἐντελέστατα τῶν Ὠριγένους πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι. νυνὶ δὲ πορευτέον ἐπὶ τὴν τῆς ἱστορίας ἀκολουθίαν.
ti dei tōn logōn tandros epi tou parontos ton akribē katalogon poieisthai, idias deomenon scholēs? hon kai anegrapsamen epi tēs tou Pamphilou biou tou kathʼ hēmas hierou martyros anagraphēs, en hē tēn peri ta theia spoudēn tou Pamphilou hoposē tis gegonei paristōntes, tēs synachtheisēs autǭ tōn te Ōrigenous kai tōn allōn ekklēsiastikōn sygrgapheōn bibliothēkēs tous pinakas parethemēn, ex hōn hotǭ philon parestin entelestata tōn Ōrigenous ponōn ta eis hēmas elthonta diagnōnai. nyni de poreuteon epi tēn tēs historias akolouthian.
Why need we make an exact list of the man's works at present, which would need a work of its own? We have in fact recorded it in our account of the life of Pamphilus, the holy martyr of our time, in which, showing how great Pamphilus's zeal for divine things was, I set out the catalogues of the library he collected of the works of Origen and the other church writers; from these anyone who wishes can learn fully which of Origen's labours have come down to us. But now we must proceed with the sequence of the history.
Notes and citation
Summary: A full list of Origen's works is in Eusebius's Life of Pamphilus, with the catalogue of Pamphilus's library.
- The Life of Pamphilus is lost.
Cite (SBL): Eusebius, Hist. eccl. 6.32.3 (Dindorf 4:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-32-3).
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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 6, chapter 33
6.33.1Dindorf 4:276
Βήρυλλος ὁ μικρῷ πρόσθεν δεδηλωμένος Βοστρῶν τῆς Ἀραβίας ἐπίσκοπος, τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα, ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο, τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προυφεστάναι κατʼ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους ἐπιδημίας, μηδὲ μὴν θεότητα ἰδίαν ἔχειν, ἀλλʼ ἐμπολιτευομένην αὐτῷ μόνην τὴν πατρικήν.
Bēryllos ho mikrǭ prosthen dedēlōmenos Bostrōn tēs Arabias episkopos, ton ekklēsiastikon parektrepōn kanona, xena tina tēs pisteōs pareispherein epeirato, ton sōtēra kai kyrion hēmōn legein tolmōn mē prouphestanai katʼ idian ousias perigraphēn pro tēs eis anthrōpous epidēmias, mēde mēn theotēta idian echein, allʼ empoliteuomenēn autǭ monēn tēn patrikēn.
Beryllus, mentioned a little before as bishop of Bostra in Arabia, perverting the church's rule, tried to introduce things foreign to the faith, daring to say that our Saviour and Lord did not pre-exist in his own distinct mode of being before his coming to dwell among men, nor had a divinity of his own, but only the Father's divinity dwelling in him.
Notes and citation
Summary: Beryllus of Bostra denied that Christ pre-existed with his own divinity before the incarnation.
- “Distinct mode of being” renders κατʼ ἰδίαν οὐσίας περιγραφήν.
Topics: Christology, Heresy, Trinity
Cite (SBL): Eusebius, Hist. eccl. 6.33.1 (Dindorf 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-33-1).
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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.
6.33.2Dindorf 4:276
ἐπὶ τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων, μεθʼ ἑτέρων παρακληθεὶς Ὠριγένης κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ ἀνδρὶ, τίνα νοῦν ἔχοι ἀποπειρώμενος, ὡς δʼ ἔγνω ὅ τι καὶ λέγοι, εὐθύνας μὴ ὀρθοδοξοῦντα, λογισμῷ τε πείσας καὶ ἀποδείξει ἀναλαβὼν αὐτὸν, τῇ περὶ τοῦ δόγματος ἐφίστησιν ἀληθείᾳ, ἐπί τε τὴν προτέραν ὑγιῆ δόξαν ἀποκαθίστησι.
epi toutǭ pleistōn episkopōn zētēseis kai dialogous pros ton andra pepoiēmenōn, methʼ heterōn paraklētheis Ōrigenēs kateisi men eis homilian ta prōta tǭ andri, tina noun echoi apopeirōmenos, hōs dʼ egnō ho ti kai legoi, euthynas mē orthodoxounta, logismǭ te peisas kai apodeixei analabōn auton, tę̄ peri tou dogmatos ephistēsin alētheią, epi te tēn proteran hygiē doxan apokathistēsi.
When very many bishops had held inquiries and discussions with the man about this, Origen was invited along with others. He first entered into conversation with him to find out what he thought; and when he knew what he was saying, he corrected him as unorthodox, persuaded him by reasoning, won him over by proof, established him in the truth of the doctrine, and restored him to his former sound opinion.
Notes and citation
Summary: Origen persuaded Beryllus by argument and restored him to orthodoxy.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.33.2 (Dindorf 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-33-2).
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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.
6.33.3Dindorf 4:276
καὶ φέρεταί γε εἰσέτι νῦν ἔγγραφα τοῦ τε Βηρύλλου καὶ τῆς διʼ αὐτὸν γενομένης συνόδου, ὁμοῦ τὰς Ὠριγένους πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ παροικίας διαλέξεις, ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα.
kai pheretai ge eiseti nyn engrapha tou te Bēryllou kai tēs diʼ auton genomenēs synodou, homou tas Ōrigenous pros auton zētēseis kai tas lechtheisas epi tēs autou paroikias dialexeis, hekasta te tōn tote pepragmenōn periechonta.
Records of Beryllus and of the synod held on his account are still extant, containing Origen's questions to him and the discussions held in his community, and every detail of what was then done.
Notes and citation
Summary: The records of the synod on Beryllus survive.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 6.33.3 (Dindorf 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-33-3).
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6.33.4Dindorf 4:276–277
καὶ ἄλλα μὲν οὖν μυρία Ὠριγένους πέρι μνήμῃ παραδιδόασι τῶν καθʼ ἡμᾶς οἱ πρεσβύτεροι, ἃ καὶ παρήσειν μοι δοκῶ, οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας· ὅσα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν δια- γνῶναι ἦν, ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ πεπονημένης ἡμῖν τε καὶ τῷ καθʼ ἡμὰς ἱερῷ μάρτυρι Παμφίλῳ ἀπολογίας πάρεστιν ἀναλέξασθαι, ἣν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα.
kai alla men oun myria Ōrigenous peri mnēmę̄ paradidoasi tōn kathʼ hēmas hoi presbyteroi, ha kai parēsein moi dokō, ou tēs enestōsēs echomena pragmateias; hosa de anankaia tōn peri auton dia- gnōnai ēn, tauta kai ek tēs hyper autou peponēmenēs hēmin te kai tǭ kathʼ hēmas hierǭ martyri Pamphilǭ apologias parestin analexasthai, hēn tōn philaitiōn heneka symponēsantes allēlois dia spoudēs pepoiēmetha.
The elders of our time hand down countless other things about Origen, which I think I shall pass over as not belonging to the present work. Whatever was necessary to know about him can be gathered from the Defence of him composed by us and Pamphilus, the holy martyr of our time, which we wrote together diligently because of the fault-finders.
Notes and citation
Summary: More about Origen is in the Defence written by Eusebius and Pamphilus.
Cite (SBL): Eusebius, Hist. eccl. 6.33.4 (Dindorf 4:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-33-4).
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Church 6, chapter 34
6.34.1Dindorf 4:277
Ἔτεσι δὲ ὅλοις ἓξ Γορδιανοῦ τὴν Ῥωμαίων ἡγεμονίαν ἀνύσαντος Φίλιππος ἅμα παιδὶ Φιλίππῳ τὴν ἀρχὴν διαδέχεται. τοῦτον κατέχει λόγος Χριστιανὸν ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι, οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰσβαλεῖν ἢ ἐξομολογήσασθαι, καὶ τοῖς ἐν παραπτώμασιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι· ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ, μὴ οὐχὶ τοῦτο ποιήσαντα, διὰ πολλὰς τῶν κατʼ αὐτὸν αἰτίας παραδεχθῆναι. καὶ πειθαρχῆσαί γε προθύμως λέγεται, τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον.
Etesi de holois hex Gordianou tēn Rhōmaiōn hēgemonian anysantos Philippos hama paidi Philippǭ tēn archēn diadechetai. touton katechei logos Christianon onta en hēmerą tēs hystatēs tou pascha pannychidos tōn epi tēs ekklēsias euchōn tǭ plēthei metaschein ethelēsai, ou proteron de hypo tou tēnikade proestōtos epitrapēnai eisbalein ē exomologēsasthai, kai tois en paraptōmasin exetazomenois metanoias te chōran ischousin heauton katalexai; allōs gar mē an pote pros autou, mē ouchi touto poiēsanta, dia pollas tōn katʼ auton aitias paradechthēnai. kai peitharchēsai ge prothymōs legetai, to gnēsion kai eulabes tēs peri ton theion phobon diatheseōs ergois epidedeigmenon.
When Gordian had completed six full years in the rule of the Romans, Philip succeeded to the government with his son Philip. The report is that, being a Christian, he wished on the day of the last vigil of the Pascha to share in the prayers in the church with the multitude, but was not permitted by the one then presiding to enter until he had confessed and enrolled himself among those reckoned as in sins and occupying the place of penitents; for otherwise, had he not done this, he would never have been received by him, because of the many charges against him. And he is said to have obeyed readily, showing in deeds the genuineness and piety of his disposition toward the fear of God.
Notes and citation
Summary: Report has it that the emperor Philip, a Christian, was made to do public penance before joining the Easter vigil.
- Eusebius presents Philip the Arab's Christianity as a report (“the report is”); it is doubted by many historians.
Topics: Prayer, Church office
Cite (SBL): Eusebius, Hist. eccl. 6.34.1 (Dindorf 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-34-1).
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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 6, chapter 35
6.35.1Dindorf 4:277
Τρίτον δὲ τούτῳ ἔτος ἦν, καθʼ ὃ μεταλλάξαντος Ἡρακλᾶ τὸν βίον ἐπὶ δεκαὲξ ἔτεσι τῆς προστασίας τῶν κατʼ Ἀλεξάνδρειαν ἐκκλησιῶν τὴν ἐπισκοπὴν Διονύσιος ὑπολαμβάνει.
Triton de toutǭ etos ēn, kathʼ ho metallaxantos Hērakla ton bion epi dekaex etesi tēs prostasias tōn katʼ Alexandreian ekklēsiōn tēn episkopēn Dionysios hypolambanei.
It was his third year when Heraclas departed this life, after presiding over the churches at Alexandria for sixteen years, and Dionysius received the episcopate.
Notes and citation
Summary: Dionysius succeeded Heraclas as bishop of Alexandria in 247/8.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.35.1 (Dindorf 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-35-1).
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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 6, chapter 36
6.36.1Dindorf 4:277
Τότε δῆτα, οἶα καὶ εἰκὸς ἦν, πληθυούσης τῆς πίστεως, πεπαρρησιασμένου τε τοῦ καθʼ ἡμᾶς παρὰ πᾶσι λόγου, ὑπὲρ τὰ ἐξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἄτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἔξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα.
Tote dēta, oia kai eikos ēn, plēthyousēs tēs pisteōs, peparrēsiasmenou te tou kathʼ hēmas para pasi logou, hyper ta exēkonta phasin etē ton Ōrigenēn genomenon, ate dē megistēn ēdē syllexamenon ek tēs makras paraskeuēs exin, tas epi tou koinou legomenas autǭ dialexeis tachygraphois metalabein epitrepsai, ou proteron pote touto genesthai synkechōrēkota.
At that time, as was natural, since the faith was increasing and our teaching was spoken boldly among all, Origen, being, they say, over sixty years old, and having now gathered the greatest skill from long preparation, allowed shorthand writers to take down the discourses he delivered in public, which he had never before permitted.
Notes and citation
Summary: Past sixty, Origen at last let stenographers record his public sermons.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.36.1 (Dindorf 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-36-1).
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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.
6.36.2Dindorf 4:277–278
ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθʼ ἡμῶν Κέλσου τοῦ Ἐπικουρείου ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει, καὶ τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους, τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφʼ ὧν μόνους ηὕρομεν πέντε καὶ εἴκοσι.
en toutǭ kai ta pros ton epigegrammenon kathʼ hēmōn Kelsou tou Epikoureiou alēthē logon oktō ton arithmon syngrammata syntattei, kai tous eis to kata Matthaion euangelion eikosi pente tomous, tous te eis tous dōdeka prophētas, aphʼ hōn monous hēuromen pente kai eikosi.
At this time he also composed the eight books against the work of Celsus the Epicurean entitled The True Word, written against us, and the twenty-five volumes on the Gospel according to Matthew, and those on the twelve prophets, of which we have found only twenty-five.
Notes and citation
Summary: Origen also wrote Against Celsus, twenty-five books on Matthew, and commentaries on the twelve prophets.
- Origen himself doubted that his Celsus was an Epicurean.
Extrabiblical texts: Origen, Cels. (Against Celsus; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.36.2 (Dindorf 4:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-36-2).
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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.
6.36.3Dindorf 4:278
φέρεται δὲ αὐτοῦ καὶ πρὸς αὐτὸν βασιλέα Φίλιππον ἐπιστολὴ, καὶ ἄλλη πρὸς τὴν τούτου γαμετὴν Σεβήραν, διάφοροί τε ἄλλαι πρὸς διαφόρους, ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα, ἐν ἰδίαις τόμων περιγραφαῖς, ὡς ἂν μηκέτι διαρρίπτοιντο, κατελέξαμεν, τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας.
pheretai de autou kai pros auton basilea Philippon epistolē, kai allē pros tēn toutou gametēn Sebēran, diaphoroi te allai pros diaphorous, hōn hoposas sporadēn para diaphorois sōtheisas synagagein dedynēmetha, en idiais tomōn perigraphais, hōs an mēketi diarriptointo, katelexamen, ton hekaton arithmon hyperbainousas.
There is extant also a letter of his to the emperor Philip himself, and another to his wife Severa, and various others to various people. As many of these as we have been able to collect, preserved here and there by different people, we have arranged in separate volumes, so that they might no longer be scattered; they number more than a hundred.
Notes and citation
Summary: Origen wrote to the emperor Philip and his wife; Eusebius collected over a hundred of his letters.
Cite (SBL): Eusebius, Hist. eccl. 6.36.3 (Dindorf 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-36-3).
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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.
6.36.4Dindorf 4:278
γράφει δὲ καὶ Φαβιανῷ τῷ κατὰ Ῥώμην ἐπισκόπῳ, ἑτέροις τε πλείστοις ἄρχουσιν ἐκκλησιῶν, περὶ τῆς κατʼ αὐτὸν ὀρθοδοξίας. ἔχεις καὶ τούτων τὰς ἀποδείξεις ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας.
graphei de kai Phabianǭ tǭ kata Rhōmēn episkopǭ, heterois te pleistois archousin ekklēsiōn, peri tēs katʼ auton orthodoxias. echeis kai toutōn tas apodeixeis en hektǭ tēs grapheisēs hēmin peri tou andros apologias.
He also wrote to Fabian, bishop of Rome, and to very many other rulers of churches about his orthodoxy. You have the proofs of these too in the sixth book of the Defence we wrote about the man.
Notes and citation
Summary: Origen wrote to Fabian of Rome and others defending his orthodoxy.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.36.4 (Dindorf 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-36-4).
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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 6, chapter 37
6.37.1Dindorf 4:278
Ἄλλοι δʼ αὖ πάλιν ἐπὶ τῆς Ἀραβίας κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταὶ, οἳ ἔλεγον τὴν ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῇ τελευτῇ συναποθνήσκειν τοῖς σώμασι καὶ συνδιαφθείρεσθαι αὖθις δέ ποτε κατὰ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς ἀναβιώσεσθαι. καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς συνόδου, πάλιν Ὠριγένης παρακληθεὶς καὶ ἐνταῦθα, κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας.
Alloi dʼ au palin epi tēs Arabias kata ton dēloumenon epiphyontai chronon dogmatos allotriou tēs alētheias eisēgētai, hoi elegon tēn anthrōpeian psychēn teōs men kata ton enestōta kairon hama tę̄ teleutę̄ synapothnēskein tois sōmasi kai syndiaphtheiresthai authis de pote kata ton tēs anastaseōs kairon syn autois anabiōsesthai. kai dē kai tote synkrotētheisēs ou smikras synodou, palin Ōrigenēs paraklētheis kai entautha, kinēsas te logous epi tou koinou peri tou zētoumenou houtōs ēnechthē hōs metatethēnai tas tōn proteron esphalmenōn dianoias.
At the time mentioned others again sprang up in Arabia, introducers of a doctrine foreign to the truth, who said that the human soul, for the present time, dies with the body at death and perishes with it, but at some time, at the time of the resurrection, will come to life again with it. A synod of no small size was assembled then too, and Origen, again invited there, raised discussions publicly on the question, and was so carried along that the minds of those who had formerly erred were changed.
Notes and citation
Summary: In Arabia some taught that the soul dies with the body until the resurrection; Origen persuaded them otherwise at a synod.
Topics: Eschatology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.37.1 (Dindorf 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-37-1).
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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 6, chapter 38
6.38.1Dindorf 4:278–279
Τότε δὲ καὶ ἄλλη διαστροφὴ κατάρχεται, ἡ τῶν Ἑλκεσαϊτῶν λεγομένη αἵρεσις, ἣ καὶ ἅμα τῷ ἄρξασθαι ἀπέσβη. μνημονεύει δʼ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν ὀγδοηκοστὸν δεύτερον ψαλμὸν ὁ Ὠριγένης, ὧδέ πως λέγων “ ἐλή- “λυθέ τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ “δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστά- “της, καλουμένης Ἑλκεσαϊτῶν, νεωστὶ “ταῖς ἐκκλησίαις. ἐκείνη ἡ γνώμη οἷα λέγει κακὰ, “παραθήσομαι ὑμῖν) ἵνα μὴ συναρπάζησθε. ἀθετεῖ “τινα ἀπὸ πάσης γραφῆς, κέχρηται ῥητοῖς πάλιν “ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς, τὸν ἀπό- “στολον τέλεον ἀθετεῖ. φησὶ δὲ ὅτι τὸ “ἀδιάφορόν ἐστι, καὶ ὁ μὲν νοήσας τῷ στόματι ἐν ἀνάγκαις ἀρνήσεται, τῇ δὲ καρδίᾳ οὐχί. καὶ βίβλον τινὰ φέρουσιν, ἣν λέγουσιν ἐξ οὐρανοῦ καταπεπτωκέναι, καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων, ἄλλην ἄφεσιν “παρʼ ἣν Χριστὸς Ἰησοῦς ἀφῆκε.” καὶ τὰ μὲν περὶ τούτων τάδε ἐστίν.
Tote de kai allē diastrophē katarchetai, hē tōn Helkesaïtōn legomenē hairesis, hē kai hama tǭ arxasthai apesbē. mnēmoneuei dʼ autēs homilōn epi tou koinou eis ton ogdoēkoston deuteron psalmon ho Ōrigenēs, hōde pōs legōn “ elē- “lythe tis epi tou parontos mega phronōn epi tǭ “dynasthai presbeuein gnōmēs atheou kai asebesta- “tēs, kaloumenēs Helkesaïtōn, neōsti “tais ekklēsiais. ekeinē hē gnōmē hoia legei kaka, “parathēsomai hymin) hina mē synarpazēsthe. athetei “tina apo pasēs graphēs, kechrētai rhētois palin “apo pasēs palaias te kai euangelikēs, ton apo- “stolon teleon athetei. phēsi de hoti to “adiaphoron esti, kai ho men noēsas tǭ stomati en anankais arnēsetai, tę̄ de kardią ouchi. kai biblon tina pherousin, hēn legousin ex ouranou katapeptōkenai, kai ton akēkoota ekeinēs kai pisteuonta aphesin lēpsesthai tōn hamartēmatōn, allēn aphesin “parʼ hēn Christos Iēsous aphēke.” kai ta men peri toutōn tade estin.
At that time another perversion began, the heresy called that of the Elkesaites, which was extinguished as soon as it began. Origen mentions it when preaching publicly on the eighty-second Psalm, saying somewhat thus: “There has come someone at present, priding himself on being able to champion a godless and most impious opinion, called that of the Elkesaites, which has lately risen up against the churches. What evils that opinion teaches I shall set before you, so that you may not be carried away. It rejects some things from every Scripture; it again uses texts from all the Old Testament and the Gospel; it rejects the apostle entirely. It says that to deny is a matter of indifference, and that the one who understands will deny with the mouth in times of necessity, but not with the heart. And they bring a certain book which they say fell from heaven, and that whoever has heard it and believes will receive forgiveness of sins, another forgiveness than that which Christ Jesus gave.”
Notes and citation
Summary: Origen warned against the Elkesaites, who rejected Paul, allowed outward denial under persecution, and offered forgiveness through a heavenly book.
- Quotation from Origen, Homily on Psalm 82 (lost). Words are lost in the digital text (e.g. “risen up against” and “to deny”), supplied from the sense.
Topics: Heresy, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.38.1 (Dindorf 4:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-19-1/#p-6-38-1).
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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.