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Eusebius of Caesarea, The Church History. — Preface
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§2. Eusebius’ Birth and Training. His Life in Cæsarea until the Outbreak of the Persecution.
§3. The Persecution of Diocletian.
§4. Eusebius’ Accession to the Bishopric of Cæsarea.
§5. The Outbreak of the Arian Controversy. The Attitude of Eusebius .
§7. Continuance of the Arian Controversy. Eusebius’ Relations to the Two Parties.
§3. Eusebius as a Historian. The Merits and Defects of his History .
Testimonies of the Ancients in Favor of Eusebius.
Testimonies of the Ancients Against Eusebius.
The Church History of Eusebius.
Chapter II.— Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ.
Chapter IV.— The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange.
Chapter V.— The Time of his Appearance among Men.
Chapter VII.— The Alleged Discrepancy in the Gospels in regard to the Genealogy of Christ.
Chapter VIII.— The Cruelty of Herod toward the Infants, and the Manner of his Death.
Chapter IX.— The Times of Pilate.
Chapter X.— The High Priests of the Jews under whom Christ taught.
Chapter XI.— Testimonies in Regard to John the Baptist and Christ.
Chapter XII.— The Disciples of our Saviour.
Chapter XIII.— Narrative concerning the Prince of the Edessenes.
Chapter I.— The Course pursued by the Apostles after the Ascension of Christ.
Chapter II.— How Tiberius was affected when informed by Pilate concerning Christ.
Chapter III.— The Doctrine of Christ soon spread throughout All the World.
Chapter V.— Philo’s Embassy to Caius in Behalf of the Jews.
Chapter VI.— The Misfortunes which overwhelmed the Jews after their Presumption against Christ.
Chapter VII.— Pilate’s Suicide.
Chapter VIII.— The Famine which took Place in the Reign of Claudius.
Chapter IX.— The Martyrdom of James the Apostle.
Chapter XI.— The Impostor Theudas and his Followers.
Chapter XII.— Helen, the Queen of the Osrhœnians.
Chapter XIV.— The Preaching of the Apostle Peter in Rome.
Chapter XV.— The Gospel according to Mark.
Chapter XVI.— Mark first proclaimed Christianity to the Inhabitants of Egypt.
Chapter XVII.— Philo’s Account of the Ascetics of Egypt.
Chapter XVIII.— The Works of Philo that have come down to us.
Chapter XIX.— The Calamity which befell the Jews in Jerusalem on the Day of the Passover.
Chapter XX.— The Events which took Place in Jerusalem during the Reign of Nero.
Chapter XXI.— The Egyptian, who is mentioned also in the Acts of the Apostles.
Chapter XXIII.— The Martyrdom of James, who was called the Brother of the Lord.
Chapter XXIV.— Annianus the First Bishop of the Church of Alexandria after Mark.
Chapter II.— The First Ruler of the Church of Rome.
Chapter III.— The Epistles of the Apostles.
Chapter IV.— The First Successors of the Apostles.
Chapter V.— The Last Siege of the Jews after Christ.
Chapter VI.— The Famine which oppressed them.
Chapter VII.— The Predictions of Christ.
Chapter VIII.— The Signs which preceded the War.
Chapter IX.— Josephus and the Works which he has left.
Chapter X.— The Manner in which Josephus mentions the Divine Books.
Chapter XI.— Symeon rules the Church of Jerusalem after James.
Chapter XII.— Vespasian commands the Descendants of David to be sought.
Chapter XIII.— Anencletus, the Second Bishop of Rome.
Chapter XIV.— Abilius, the Second Bishop of Alexandria.
Chapter XV.— Clement, the Third Bishop of Rome.
Chapter XVI.— The Epistle of Clement.
Chapter XVII.— The Persecution under Domitian.
Chapter XVIII.— The Apostle John and the Apocalypse.
Chapter XIX.— Domitian commands the Descendants of David to be slain.
Chapter XX.— The Relatives of our Saviour.
Chapter XXI.— Cerdon becomes the Third Ruler of the Church of Alexandria.
Chapter XXII.— Ignatius, the Second Bishop of Antioch.
Chapter XXIII.— Narrative Concerning John the Apostle.
Chapter XXIV.— The Order of the Gospels.
Chapter XXV.— The Divine Scriptures that are accepted and those that are not.
Chapter XXVI.— Menander the Sorcerer.
Chapter XXVII.— The Heresy of the Ebionites.
Chapter XXVIII.— Cerinthus the Heresiarch.
Chapter XXIX.— Nicolaus and the Sect named after him.
Chapter XXX.— The Apostles that were Married.
Chapter XXXI.— The Death of John and Philip.
Chapter XXXII.— Symeon, Bishop of Jerusalem, suffers Martyrdom.
Chapter XXXIII.— Trajan forbids the Christians to be sought after.
Chapter XXXIV.— Evarestus, the Fourth Bishop of the Church of Rome.
Chapter XXXV.— Justus, the Third Bishop of Jerusalem.
Chapter XXXVI.— Ignatius and His Epistles.
Chapter XXXVII.— The Evangelists that were still Eminent at that Time.
Chapter XXXVIII.— The Epistle of Clement and the Writings falsely ascribed to him.
Chapter XXXIX.— The Writings of Papias.
Chapter II.— The Calamities of the Jews during Trajan’s Reign.
Chapter III.— The Apologists that wrote in Defense of the Faith during the Reign of Adrian.
Chapter IV.— The Bishops of Rome and of Alexandria under the Same Emperor .
Chapter V.— The Bishops of Jerusalem from the Age of our Saviour to the Period under Consideration
Chapter VI.— The Last Siege of the Jews under Adrian .
Chapter VII.— The Persons that became at that Time Leaders of Knowledge falsely so-called .
Chapter VIII.— Ecclesiastical Writers .
Chapter IX.— The Epistle of Adrian, decreeing that we should not be punished without a Trial .
Chapter X.— The Bishops of Rome and of Alexandria during the Reign of Antoninus .
Chapter XI.— The Heresiarchs of that Age .
Chapter XII.— The Apology of Justin addressed to Antoninus.
ChapterXIII.— The Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctrine .
Chapter XIV.— The Circumstances related of Polycarp, a Friend of the Apostles .
Chapter XV.— Under Verus, Polycarp with Others suffered Martyrdom at Smyrna
Chapter XVI.— Justin the Philosopher preaches the Word of Christ in Rome and suffers Martyrdom.
Chapter XVII.— The Martyrs whom Justin mentions in his Own Work.
Chapter XVIII.— The Works of Justin which have come down to us.
Chapter XIX.— The Rulers of the Churches of Rome and Alexandria during the Reign of Verus.
Chapter XX.— The Rulers of the Church of Antioch.
Chapter XXI.— The Ecclesiastical Writers that flourished in Those Days.
Chapter XXII.— Hegesippus and the Events which he mentions.
Chapter XXIII.— Dionysius, Bishop of Corinth, and the Epistles which he wrote.
Chapter XXIV.— Theophilus Bishop of Antioch.
Chapter XXV.— Philip and Modestus.
Chapter XXVI.— Melito and the Circumstances which he records.
Chapter XXVII.— Apolinarius, Bishop of the Church of Hierapolis.
Chapter XXVIII.— Musanus and His Writings.
Chapter XXIX.— The Heresy of Tatian.
Chapter XXX.— Bardesanes the Syrian and his Extant Works.
Chapter II.— The Martyrs, beloved of God, kindly ministered unto those who fell in the Persecution.
Chapter III.— The Vision which appeared in a Dream to the Witness Attalus.
Chapter IV.— Irenæus commended by the Witnesses in a Letter.
Chapter VI.— Catalogue of the Bishops of Rome.
Chapter VII.— Even down to those Times Miracles were performed by the Faithful.
Chapter VIII.— The Statements of Irenæus in regard to the Divine Scriptures.
Chapter IX.— The Bishops under Commodus.
Chapter X.— Pantænus the Philosopher.
Chapter XI.— Clement of Alexandria.
Chapter XII.— The Bishops in Jerusalem.
Chapter XIII.— Rhodo and his Account of the Dissension of Marcion.
Chapter XIV.— The False Prophets of the Phrygians.
Chapter XV.— The Schism of Blastus at Rome.
Chapter XVI.— The Circumstances related of Montanus and his False Prophets.
Chapter XVII.— Miltiades and His Works.
Chapter XIX.— Serapion on the Heresy of the Phrygians.
Chapter XX.— The Writings of Irenæus against the Schismatics at Rome.
Chapter XXI.— How Appolonius suffered Martyrdom at Rome.
Chapter XXII.— The Bishops that were well known at this Time.
Chapter XXIII.— The Question then agitated concerning the Passover.
Chapter XXIV.— The Disagreement in Asia.
Chapter XXV.— How All came to an Agreement respecting the Passover.
Chapter XXVI.— The Elegant Works of Irenæus which have come down to us.
Chapter XXVII.— The Works of Others that flourished at that Time.
Chapter II.— The Training of Origen from Childhood.
Chapter III.— While still very Young, he taught diligently the Word of Christ.
Chapter IV.— The pupils of Origen that became Martyrs.
Chapter VI.— Clement of Alexandria.
Chapter VII.— The Writer, Judas.
Chapter VIII.— Origen’s Daring Deed.
Chapter IX.— The Miracles of Narcissus.
Chapter X.— The Bishops of Jerusalem.
Chapter XII.— Serapion and his Extant Works.
Chapter XIII.— The Writings of Clement.
Chapter XIV.— The Scriptures mentioned by Him.
Chapter XVI.— Origen’s Earnest Study of the Divine Scriptures.
Chapter XVII.— The Translator Symmachus.
Chapter XIX.— Circumstances Related of Origen.
Chapter XX.— The Extant Works of the Writers of that Age.
Chapter XXI.— The Bishops that were well known at that Time.
Chapter XXII.— The Works of Hippolytus which have reached us.
Chapter XXIII.— Origen’s Zeal and his Elevation to the Presbyterate.
Chapter XXIV.— The Commentaries which he prepared at Alexandria.
Chapter XXV.— His Review of the Canonical Scriptures.
Chapter XXVI.— Heraclas becomes Bishop of Alexandria.
Chapter XXVII.— How the Bishops regarded Origen.
Chapter XXVIII.— The Persecution under Maximinus.
Chapter XXIX.— Fabianus, who was wonderfully designated Bishop of Rome by God.
Chapter XXX.— The Pupils of Origen.
Chapter XXXII.— The Commentaries which Origen composed in Cæsarea in Palestine.
Chapter XXXIII.— The Error of Beryllus.
Chapter XXXV.— Dionysius succeeds Heraclas in the Episcopate.
Chapter XXXVI.— Other Works of Origen.
Chapter XXXVII.— The Dissension of the Arabians.
Chapter XXXVIII.— The Heresy of the Elkesites.
Chapter XXXIX.— The Persecution under Decius, and the Sufferings of Origen.
Chapter XL.— The Events which happened to Dionysius.
Chapter XLI.— The Martyrs in Alexandria.
Chapter XLII.— Others of whom Dionysius gives an Account.
Chapter XLIII.— Novatus, his Manner of Life and his Heresy.
Chapter XLIV.— Dionysius’ Account of Serapion.
Chapter XLV.— An Epistle of Dionysius to Novatus.
Chapter XLVI.— Other Epistles of Dionysius.
Chapter I.— The Wickedness of Decius and Gallus.
Chapter II.— The Bishops of Rome in those Times.
Chapter IV.— The Epistles which Dionysius wrote on this Subject.
Chapter V.— The Peace following the Persecution.
Chapter VI.— The Heresy of Sabellius.
Chapter VIII.— The Heterodoxy of Novatus.
Chapter IX.— The Ungodly Baptism of the Heretics.
Chapter X.— Valerian and the Persecution under him.
Chapter XI.— The Events which happened at this Time to Dionysius and those in Egypt.
Chapter XII.— The Martyrs in Cæsarea in Palestine.
Chapter XIII.— The Peace under Gallienus.
Chapter XIV.— The Bishops that flourished at that Time.
Chapter XV.— The Martyrdom of Marinus at Cæsarea.
Chapter XVI.— Story in Regard to Astyrius.
Chapter XVII.— The Signs at Paneas of the Great Might of our Saviour.
Chapter XVIII.— The Statue which the Woman with an Issue of Blood erected.
Chapter XIX.— The Episcopal Chair of James.
Chapter XX.— The Festal Epistles of Dionysius, in which he also gives a Paschal Canon.
Chapter XXI.— The Occurrences at Alexandria.
Chapter XXII.— The Pestilence which came upon them.
Chapter XXIII.— The Reign of Gallienus.
Chapter XXIV.— Nepos and his Schism.
Chapter XXV.— The Apocalypse of John.
Chapter XXVI.— The Epistles of Dionysius.
Chapter XXVII.— Paul of Samosata, and the Heresy introduced by him at Antioch.
Chapter XXVIII.— The Illustrious Bishops of that Time.
Chapter XXX.— The Epistle of the Bishops against Paul.
Chapter XXXI.— The Perversive Heresy of the Manicheans which began at this Time.
Chapter I.— The Events which preceded the Persecution in our Times.
Chapter II.— The Destruction of the Churches.
Chapter III.— The Nature of the Conflicts endured in the Persecution.
Chapter V.— Those in Nicomedia.
Chapter VI.— Those in the Palace.
Chapter VII.— The Egyptians in Phœnicia.
Chapter VIII.— Those in Egypt .
Chapter IX.— Those in Thebais.
Chapter X.— The Writings of Phileas the Martyr describing the Occurrences at Alexandria.
Chapter XI.— Those in Phrygia.
Chapter XII.— Many Others, both Men and Women, who suffered in Various Ways.
Chapter XIV.— The Character of the Enemies of Religion.
Chapter XV.— The Events which happened to the Heathen.
Chapter XVI.— The Change of Affairs for the Better.
Chapter XVII.— The Revocation of the Rulers.
Chapter II.— The Subsequent Reverse.
Chapter III.— The Newly Erected Statue at Antioch.
Chapter IV.— The Memorials against us.
Chapter VI.— Those who suffered Martyrdom at this Time.
Chapter VII.— The Decree against us which was engraved on Pillars.
Chapter IX.— The Victory of the God-Beloved Emperors.
Chapter X.— The Overthrow of the Tyrants and the Words which they uttered before their Death.
Chapter XI.— The Final Destruction of the Enemies of Religion.
Chapter II.— The Restoration of the Churches.
Chapter III.— The Dedications in Every Place.
Chapter IV.— Panegyric on the Splendor of Affairs.
Chapter V.— Copies of Imperial Laws.
Chapter VI. — Copy of an Imperial Epistle in which Money is granted to the Churches.
Chapter VII.— The Exemption of the Clergy.
Chapter VIII.— The Subsequent Wickedness of Licinius, and his Death.
Supplementary Notes and Tables.
On Bk. III. chap. 3, § 5 (note 17, continued).
On Bk. III. chap. 3, § 6 (note 22, continued).
On Bk. III. chap. 24, § 17 (note 18 continued).
On Bk. III. chap. 25, § 4 (note 18 continued).
On Bk. III. chap. 32, § 6 (note 14 a ).
On Bk. III. chap. 39, § 1 (note 1, continued).
On Bk. V. Introd. § I (note 3, continued). The Successors of Antoninus Pius .
On Bk. V. chap. 1, § 27 (note 26, continued).
On Bk. VI. chap. 2 (note 1, continued). Origen’s Life and Writings .
On Bk. VI. chap. 8, § 5 (note 4). Origen and Demetrius .
On Bk. VI. chap. 23, § 4 (note 6). Origen’s Visit to Achaia .
On Bk. VII. chap. 26, § 1 (note 4, continued).
On Bk. VIII. chap. 2, § 4 (note 3, continued). The Causes of the Diocletian Persecution .
On Bk. X. chap. 8, § 4 (note I, a).
The Bishops of Rome, Alexandria, Antioch, and Jerusalem, mentioned by Eusebius.
Table showing the Roman Method of counting the Days of the Month.
Chapter IX.— Those in Thebais. 45 The majority of the mss. have Νοουατιανῷ, a few Ναυατιανῷ. This is the only place in which the name Novatian occurs in Eusebius’ History, and here it is used not by Eusebius himself but by Dionysius. Eusebius, in referring to the same man, always calls him Novatus (see above, Bk. VI. chap. 43, note 1). Upon Novatian and his schism, see the same note. The majority of the mss. have Νοουατιανῷ, a few Ναυατιανῷ. This is the only place in which the name Novatian occurs in Eusebius’ History, and here it is used not by Eusebius himself but by Dionysius. Eusebius, in referring to the same man, always calls him Novatus (see above, Bk. VI. chap. 43, note 1). Upon Novatian and his schism, see the same note.
1. It would be impossible to describe the outrages and tortures which the martyrs in Thebais endured. They were scraped over the entire body with shells instead of hooks until they died. Women were bound by one foot and raised aloft in the air by machines, and with their bodies altogether bare and uncovered, presented to all beholders this most shameful, cruel, and inhuman spectacle.
2. Others being bound to the branches and trunks of trees perished. For they drew the stoutest branches together with machines, and bound the limbs of the martyrs to them; and then, allowing the branches to assume their natural position, they tore asunder instantly the limbs of those for whom they contrived this.
3. All these things were done, not for a few days or a short time, but for a long series of years. Sometimes more than ten, at other times above twenty were put to death. Again not less than thirty, then about sixty, and yet again a hundred men with young children and women, were slain in one day, being condemned to various and diverse torments.
4. We, also being on the spot ourselves, have observed large crowds in one day; some suffering decapitation, others torture by fire; so that the murderous sword was blunted, and becoming weak, was broken, and the very executioners grew weary and relieved each other.
5. And we beheld the most wonderful ardor, and the truly divine energy and zeal of those who believed in the Christ of God. For as soon as sentence was pronounced against the first, one after another rushed to the judgment seat, and confessed themselves Christians. And regarding with indifference the terrible things and the multiform tortures, they declared themselves boldly and undauntedly for the religion of the God of the universe. And they received the final sentence of death with joy and laughter and cheerfulness; so that they sang and offered up hymns and thanksgivings to the God of the universe till their very last breath.
6. These indeed were wonderful; but yet more wonderful were those who, being distinguished for wealth, noble birth, and honor, and for learning and philosophy, held everything secondary to the true religion and to faith in our Saviour and Lord Jesus Christ.
7. Such an one was Philoromus, who held a high office under the imperial government at Alexandria, 46 λουτρόν. That Novatian re-baptized all those who came over to him from the Church is stated by Cyprian in his epistle to Jubaianus, §2 (No. 72, al. 73). His principle was similar to that which later actuated the Donatists, namely, that baptism is valid only when performed by priests of true and approved Christian character. Denying, then, that those who defiled themselves and did despite to God s holy Church by communing with the lapsed were true Christians, he could not do otherwise than reject their baptism as quite invalid. λουτρόν. That Novatian re-baptized all those who came over to him from the Church is stated by Cyprian in his epistle to Jubaianus, §2 (No. 72, al. 73). His principle was similar to that which later actuated the Donatists, namely, that baptism is valid only when performed by priests of true and approved Christian character. Denying, then, that those who defiled themselves and did despite to God s holy Church by communing with the lapsed were true Christians, he could not do otherwise than reject their baptism as quite invalid. and who administered justice every day, attended by a military guard corresponding to his rank and Roman dignity. Such also was Phileas, 47 It was the custom from a very early period to cause the candidate for baptism to go through a certain course of training of greater or less length, and to require him to assent to a formulated statement of belief before the administration of the sacred rite. Thus we learn from the Didache that even as early as the very beginning of the second century the custom of pre-baptismal training was already in vogue, and we know that by the third century the system of catechetical instruction was a highly developed thing, extending commonly over two to three years. Candidates for baptism were then known as catechumens. So far as a baptismal creed or confession of faith is concerned, Caspari (see his great work, Studien zur Gesch. des Taufsymbols) has shown that such a creed was in use in the Roman church before the middle of the second century, and that it formed the basis of what we know as the Apostles’ Creed, which in the form in which we have it is a later development. Inasmuch as Novatian, so far as we can learn, was perfectly orthodox on matters of faith, he would not have cared to make any alteration in such a creed as the present Apostles’ Creed. Exactly what Dionysius means in the present case is not certain. It is possible that he is simply speaking in general terms, assuming that if Novatian does not accept the Church baptism, he must overturn and pervert with it the instruction which had preceded; or it may be that he is thinking of that form of confession to which the candidate was required to give his assent, according to Cyprian, Ep. 69 (al. 70): credis in vitam æternam et remissionem peccatorum per sanctam ecclesiam? “Dost thou believe in eternal life and remission of sins through the holy Church?” The latter is the view of Valesius, who is followed by all others that have discussed the passage so far as I am aware. Of course Novatian could not put the last clause of this question to his converts, and hence Dionysius may have been thinking of this omission in using the words he does. At the same time I confess myself unable to agree with others in interpreting him thus. In the first place, it is, to say the least, very doubtful whether the question quoted above from Cyprian formed an article in the baptismal confession of the Church in general. It does not appear in the Apostles’ Creed, and can therefore hardly have formed a part of the earlier Roman formula which underlay that. And so far as I am aware there are no traces of the use of such an article in the church of Alexandria. In the second place, Dionysius’ language seems to me too general to admit of such a particular application. Had he been thinking of one especial article of the confession, as omitted or altered by Novatian, he would, in my opinion, have given some indication of it. I am, therefore, inclined to take his words in the most general sense, suggested as possible just above. It was the custom from a very early period to cause the candidate for baptism to go through a certain course of training of greater or less length, and to require him to assent to a formulated statement of belief before the administration of the sacred rite. Thus we learn from the Didache that even as early as the very beginning of the second century the custom of pre-baptismal training was already in vogue, and we know that by the third century the system of catechetical instruction was a highly developed thing, extending commonly over two to three years. Candidates for baptism were then known as catechumens. So far as a baptismal creed or confession of faith is concerned, Caspari (see his great work, Studien zur Gesch. des Taufsymbols) has shown that such a creed was in use in the Roman church before the middle of the second century, and that it formed the basis of what we know as the Apostles’ Creed, which in the form in which we have it is a later development. Inasmuch as Novatian, so far as we can learn, was perfectly orthodox on matters of faith, he would not have cared to make any alteration in such a creed as the present Apostles’ Creed. Exactly what Dionysius means in the present case is not certain. It is possible that he is simply speaking in general terms, assuming that if Novatian does not accept the Church baptism, he must overturn and pervert with it the instruction which had preceded; or it may be that he is thinking of that form of confession to which the candidate was required to give his assent, according to Cyprian, Ep. 69 (al. 70): credis in vitam æternam et remissionem peccatorum per sanctam ecclesiam? “Dost thou believe in eternal life and remission of sins through the holy Church?” The latter is the view of Valesius, who is followed by all others that have discussed the passage so far as I am aware. Of course Novatian could not put the last clause of this question to his converts, and hence Dionysius may have been thinking of this omission in using the words he does. At the same time I confess myself unable to agree with others in interpreting him thus. In the first place, it is, to say the least, very doubtful whether the question quoted above from Cyprian formed an article in the baptismal confession of the Church in general. It does not appear in the Apostles’ Creed, and can therefore hardly have formed a part of the earlier Roman formula which underlay that. And so far as I am aware there are no traces of the use of such an article in the church of Alexandria. In the second place, Dionysius’ language seems to me too general to admit of such a particular application. Had he been thinking of one especial article of the confession, as omitted or altered by Novatian, he would, in my opinion, have given some indication of it. I am, therefore, inclined to take his words in the most general sense, suggested as possible just above. bishop of the church of Thmuis, a man eminent on account of his patriotism and the services rendered by him to his country, and also on account of his philosophical learning.
8. These persons, although a multitude of relatives and other friends besought them, and many in high position, and even the judge himself entreated them, that they would have compassion on themselves and show mercy to their children and wives, yet were not in the least induced by these things to choose the love of life, and to despise the ordinances of our Saviour concerning confession and denial. But with manly and philosophic minds, or rather with pious and God-loving souls, they persevered against all the threats and insults of the judge; and both of them were beheaded.