according to Mark had this arrangement. Peter having publicly preached the word in Rome and having proclaimed the gospel by the spirit, those present, being many, entreated Mark as one who had followed him from afar and remembered the things that were said, to write down the things that had been spoken; and when he had done so, to give the gospel to those who asked for it; which, when Peter learned of it, he neither forbade nor encouraged it with any urgency. But John, last of all, perceiving that the bodily things had been set forth in the gospels, encouraged by his friends and divinely moved by the Spirit, composed a spiritual gospel.

So much Clement. 9 Euseb. H. E. II 15, 1f.So then, when the divine word had come to them, the power of Simon was extinguished and immediately destroyed along with the man. And such a light of piety shone in the minds of Peter's hearers, that they were not satisfied with a single hearing, nor with the unwritten teaching of the divine proclamation, but with all kinds of entreaties they begged Mark, whose gospel is extant, being a follower of Peter, that he would leave them a written record of the teaching that had been delivered to them by word of mouth, and they did not let up until they had persuaded the man, and thus became the cause of the writing of the gospel said to be according to Mark. And they say that the apostle, when he learned what was done, the Spirit having revealed it to him, was pleased with the eagerness of the men and authorized the writing for reading in the churches. Clement in the sixth book of the Hypotyposeis relates the story, and Papias, the bishop of Hierapolis, also bears witness with him. And that Peter mentions Mark in his first epistle; which they say he also composed in Rome itself. and that he himself indicates this, calling the city figuratively Babylon in these words: "She who is in Babylon, chosen together with you, greets you, and so does Mark my son." 10 Euseb. H. E. II 1, 3. Clement in the sixth book of the Hypotyposeis, writing, presents it thus: For he says that Peter and James and John, after the ascension of the Savior, although they had been preferred by the Savior, did not contend for glory, but chose James the Just as bishop of Jerusalem. 11 Maximus Confessor Schol. in Dion. opp. II p. 242 B ed. Corder Migne S. Gr. 4 Col. 421). And I have read this, "seven heavens," also in the dialogue of Papiscus and Jason written by Aristo of Pella, which Clement of Alexandria in the sixth book of the Hypotyposeis says Luke recorded. 12 Vatic. graec. 354 † Evangeliencodex S, bei von Soden89 nach Mercati, Studi e Testi 12 1904 S. 3. From the 6th of Clement's Hypotyposeis: And he healed the leper and said: "show yourself to the priests for a testimony" because of such a tradition. The priests had a custom by the power of God to heal lepers on appointed days. Therefore, being unable to heal this leper for a long time, they were saying: "No one will heal this one except Christ alone, if he should come." Therefore, when the leper had besought him greatly, the Savior, having compassion, healed him, for this reason he said: "Go and show yourself to the priests for a testimony, that, if this man has been healed, concerning whom you said no one but Christ alone would heal him, Christ has come, and believe in him."

13Euseb. H. E. II 1, 4f. The same (Clement) in the seventh of the same work (d. i. der Hypotyposeis) says yet these things about him d. i. den Jakobus: "To James the Just and John and Peter after the resurrection the Lord delivered the knowledge, these delivered it to the other apostles, and the other apostles to the seventy, of whom one was also Barnabas. But there were two Jameses, one the Just, the one who was thrown from the pinnacle and beaten to death with a fuller's club, and the other who was beheaded. Paul also mentions this James the Just, writing: But I saw none of the other apostles except James the Lord's brother." 14Euseb. H. E.

κατὰ Μᾶρκον ταύ την ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύ ξαντος τὸν λόγον καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος, τοὺς παρόν τας, πολλοὺς ὄντας, παρακαλέσαι τὸν Μᾶρκον ὡς ἂν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρη μένα· ποιήσαντα δέ, τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ· ὅπερ ἐπιγνόντα τὸν Πέτρον προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι. τὸν μέντοι Ἰωάννην ἔσχατον, συνιδόντα ὅτι τὰ σω ματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνω ρίμων, πνεύματι θεοφορηθέντα πνευματικὸν ποιῆσαι εὐαγγέλιον.

Τοσαῦτα ὁ Κλήμης. 9 Euseb. H. E. II 15, 1f.Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύνα μις. τοσοῦτον δ' ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου δια νοίαις εὐσεβείας φέγγος, ὡς μὴ τῇ εἰς ἅπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσιν δὲ παντοίαις Μᾶρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου, λιπαρῆσαι ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μᾶρκον εὐαγγελίου γραφῆς. γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύψαντος αὐτῷ τοῦ πνεύματος, ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις. Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων παρατέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δὲ αὐτῷ καὶ ὁ Ἱεραπολίτης ἐπίσκοπος ὀνό ματι Παπίας. τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προ τέρᾳ ἐπιστολῇ· ἣν καὶ συντάξαι φασὶν ἐπ' αὐτῆς Ῥώμης. σημαίνειν τε τοῦτ' αὐτόν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων· "ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μᾶρ κος ὁ υἱός μου." 10 Euseb. H. E. II 1, 3. Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησιν· Πέτρον γάρ φησιν καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦσωτῆρος, ὡς ἂν καὶ ὑπὸ τοῦ σωτῆρος προτετιμημένους, μὴ ἐπιδικά ζεσθαι δόξης, ἀλλὰ Ἰάκωβον τὸν δίκαιον ἐπίσκοπον τῶν Ἱεροσολύμων ἑλέσθαι. 11 Maximus Confessor Schol. in Dion. opp. II p. 242 B ed. Corder Migne S. Gr. 4 Col. 421). Ἀνέγνων δὲ τοῦτο "ἑπτὰ οὐρανοὺς" καὶ ἐν τῇ συγγεγραμμένῃ Ἀρίστωνι τῷ Πελλαίῳ διαλέξει Παπίσκου καὶ Ἰάσονος, ἣν Κλήμης ὁ Ἀλεξανδρεὺς ἐν ἕκτῳ βιβλίῳ τῶν Ὑποτυπώσεων τὸν Λουκᾶν φησιν ἀναγράψαι· 12 Vatic. graec. 354 † Evangeliencodex S, bei von Soden89 nach Mercati, Studi e Testi 12 1904 S. 3. Κλήμεντος ἐκ τῆς ϛʹ τῶν Ὑποτυπώσεων· Καὶ τὸν λεπρὸν ἐθερά πευσεν καὶ εἶπεν· "δεῖξον σεαυτὸν τοῖς ἱερεῦσιν εἰς μαρτύριον" διὰ τοιαύτην παράδοσιν. ἔθος εἶχον οἱ ἱερεῖς δυνάμει θεοῦ λεπροὺς ἰᾶ σθαι ἡμέραις τακταῖς. τοῦτον οὖν τὸν λεπρὸν πολλῷ χρόνῳ μὴ δυνη θέντες ἰάσασθαι ἔλεγον· "τοῦτον οὐδεὶς ἰάσεται ἢ μόνος ὁ Χριστός, ἐὰν ἔλθῃ." πολλὰ τοίνυν δεηθέντος τοῦ λεπροῦ ὁ σωτὴρ ἐπισπλαγ χνισθείς, ἰασάμενος αὐτόν, διὰ τοῦτο εἶπεν· "ἄπελθε καὶ δεῖξον σεαυ τὸν τοῖς ἱερεῦσιν εἰς μαρτύριον, ὅτι, εἰ τεθεράπευται οὗτος, ἐφ' οὗ εἰρήκατε οὐδεὶς ἀλλ' ἢ ὁ Χριστὸς μόνος αὐτὸν ἰάσεται, ἦλθεν ὁ Χρι στός, καὶ πιστεύσατε αὐτῷ."

13Euseb. H. E. II 1, 4f. Ὁ δ' αὐτὸς (ξλεμενς) ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως (d. i. der Hypotyposeis) ἔτι καὶ ταῦτα περὶ αὐτοῦ d. i. den Jakobusφησιν· "Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκεν τὴν γνῶσιν ὁ κύριος, οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέ δωκαν, οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα, ὧν εἷς ἦν καὶ Βαρνάβας. δύο δὲ γεγόνασιν Ἰάκωβοι, εἷς ὁ δίκαιος, ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον, ἕτερος δὲ ὁ καρατομηθείς. αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων· ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου." 14Euseb. H. E.