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having reigned, he built a city named after himself, calling it Philippopolis. But Decius indeed, when all the armies, as has been said, had gone over to him, returned to Rome and became master of the empire. And considering the weight of power and the administration of affairs, as some say, he chose Valerian for the administration of affairs. And immediately, having incited one another to war against God, they raised a most severe persecution against those named after Christ. But there are those who say that it was because of his hatred for Philip that Decius attacked the Christians, as being respected by him; for indeed he raged against the faithful. At which time also Flavian, who presided over the church in Rome, met a martyr's end, and Babylas who governed the church 3.133 of the faithful in Antioch, and Alexander the bishop of Jerusalem, who not then for the first time contended for the faith in the savior Lord, but also before, as has already been said, and then also, being imprisoned in the jail, died. But also the great Cyprian, being bishop of Carthage at that time, contended for the faith in Christ. Therefore, when the said high priests had departed this life, in Rome Cornelius became bishop in place of Flavian, and in Antioch Flavian in place of Babylas, and in Alexandria Dionysius, and in Jerusalem Mazabanes in place of Alexander; and many others were then deemed worthy of martyrdom. Then Origen was also brought before a tyrannical tribunal as one who revered Christ, but he did not meet a martyr's end, I think because God did not judge him worthy of it, on account of that wretched man's perversion concerning the orthodox doctrines. For he deserted, and this after an experience of tortures. This man, as said before, having become great in words and from this having grown proud and arrogant, did not follow the sacred doctrines of the fathers before him, but trusting in himself became an introducer of new doctrines, and poured forth blasphemies against both the holy trinity and the divine incarnation from the evil treasure of his heart, and became the founder of almost every heresy. For he taught that the only-begotten son of God was a creature and that he was alien to the glory and substance of the Father. And he demoted the holy spirit from the dignity of the Father and of the Son, saying that neither can the Son see the Father nor indeed the Spirit the Son, 3.134 just as the angels cannot see the Spirit nor men the angels. These then are the blasphemies of Origen concerning the holy and consubstantial trinity; but concerning the incarnation of the son of God he blasphemed, impiously introducing that Christ did not take ensouled flesh from the holy virgin. For he fabled that the only-begotten son of God had been united before the foundation of the world with the intellect, which he imagined to have been chosen and not having endured wavering, and with this at the end of times became incarnate and assumed flesh without a rational and intellectual soul. And that the Lord would again lay aside the flesh, and he taught that his kingdom would have an end. And he introduced that there would be a future restoration of the demons, and that punishment is temporary, but not eternal; but that it would be for the cleansing of sins, and after being cleansed, all would be restored to the One, both men and demons. But the things concerning this One, requiring much lengthy speech in order that its myth might be made clear, have been omitted, just as also other of his blasphemies. So much then for the matters concerning Origen, whom they also called Adamantius. And then also Novatus, a presbyter of the church in Rome, became a heresiarch and the leader of those who call themselves Cathars, denying repentance to those who, having succumbed in the persecution and offered sacrifice to idols, afterwards returned and confessed; not receiving them when they fell prostrate and sought a cure for their error with repentance and contrition of heart. Against whom a synod was also assembled in Rome, of which Cornelius

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βασιλεύσας ἐπώνυμον ἑαυτῷ ἐδομήσατο, Φιλιππούπολιν ὀνομάσας αὐτήν. Ο γε μὴν ∆έκιος πάντων, ὡς ειρηται, τῶν στρατευμάτων προσχωρησάντων αὐτῷ εἰς τὴν ̔Ρώμην ἐπανελήλυθε καὶ τῆς ἡγεμονίας γέγονεν ἐγκρατής. ἀποσκοπήσας δὲ πρὸς τὸν τῆς ἐξουσίας ογκον καὶ τὴν τῶν πραγμάτων οἰκονομίαν, ὡς ενιοι λέγουσι, τὸν Βαλεριανὸν ἐπὶ τῇ τῶν πραγμάτων διοικήσει προσείλετο. καὶ αὐτίκα ἀλλήλους εἰς θεομαχίαν παρακροτήσαντες, διωγμὸν ἐπήγειραν κατὰ τῶν χριστωνύμων σφοδρότατον. εἰσὶ δ' οι καὶ δι' εχθος τὸ πρὸς τὸν Φίλιππόν φασι τοῖς χριστιανοῖς ἐπιθέσθαι τὸν ∆έκιον, οια παρ' ἐκείνου σεβαζομένοις· ἐμεμήνει γοῦν κατὰ τῶν πιστῶν. οτε καὶ Φλαβιανὸς ὁ τῆς ἐν ̔Ρώμῃ προϊστάμενος ἐκκλησίας ετυχε τέλους μαρτυρικοῦ, καὶ Βαβύλας ὁ τῶν ἐν ̓Αντιοχείᾳ πιστῶν 3.133 τὴν ἐκκλησίαν διέπων, καὶ ̓Αλέξανδρος ὁ τῶν ̔Ιεροσολύμων ἐπίσκοπος, ος οὐ τότε πρώτως ὑπερήθλησε τῆς εἰς τὸν σωτῆρα κύριον πίστεως, ἀλλὰ καὶ πρῴην, ὡς ηδη προείρηται, καὶ τότε δὲ καθειρχθεὶς κατὰ τὸ δεσμωτήριον τελευτᾷ. ἀλλὰ καὶ ὁ μέγας Κυπριανὸς τῆς Καρθαγένης ἐπίσκοπος ων τηνικαῦτα τῆς εἰς Χριστὸν ὑπερήθλησε πίστεως. τῶν ουν εἰρημένων ἀρχιερέων μετηλλαχότων τὸν βίον, ἐν μὲν ̔Ρώμῃ ἀντὶ Φλαβιανοῦ Κορνήλιος ἐπεσκόπησεν, ἐν ̓Αντιοχείᾳ δὲ ἀντὶ Βαβύλα Φλαβιανός, καὶ ἐν ̓Αλεξανδρείᾳ ∆ιονύσιος, ἐν δ' ̔Ιεροσολύμοις ἀντὶ ̓Αλεξάνδρου Μαζαβάνης· καὶ αλλοι δὲ πλεῖστοι τότε μαρτυρίου κατηξιώθησαν. Τότε καὶ ̓Ωριγένης παρήχθη μὲν εἰς βῆμα τυραννικὸν ὡς σεβόμενος τὸν Χριστόν, οὐκ ετυχε δὲ τέλους μαρτυρικοῦ, οιμαι τοῦ θεοῦ ταύτης αὐτὸν μὴ κρίναντος αξιον διὰ τὸ περὶ τὰ ὀρθόδοξα δόγματα τοῦ ἀθλίου ἐκείνου διάστροφον. λειποτακτεῖ γάρ, καὶ ταῦτα μετὰ πεῖραν βασάνων. ουτος, ὡς εμπροσθεν ειρηται, μέγας ἐν λόγοις γενόμενος κἀντεῦθεν ὑπερφρονήσας καὶ ἀλαζονευσάμενος, οὐ τοῖς τῶν πρὸ αὐτοῦ πατέρων ἱερῶν ἠκολούθησε δόγμασιν, ἀλλ' ἑαυτῷ θαρρήσας καινῶν δογμάτων εἰσαγωγεὺς ἐχρημάτισε, καὶ βλασφημίας εις τε τὴν ἁγίαν τριάδα καὶ εἰς τὴν θείαν ἐνανθρώπησιν ἐκ τοῦ πονηροῦ θησαυροῦ τῆς καρδίας αὐτοῦ ἐξηρεύξατο, καὶ πάσης σχεδὸν αἱρέσεως ἐγένετο ἀρχηγός. τόν τε γὰρ μονογενῆ τοῦ θεοῦ υἱὸν κτιστὸν ἐδογμάτισε καὶ τῆς δόξης αὐτὸν ἠλλοτρίου καὶ τῆς οὐσίας τῆς πατρικῆς· καὶ τὸ πνεῦμα τὸ αγιον ὑπεβίβαζε τῆς τοῦ πατρὸς ἀξίας καὶ τῆς τοῦ υἱοῦ, λέγων ὡς ουτε τὸν πατέρα δύναται ὁρᾶν ὁ υἱὸς ουτε μὴν τὸν υἱὸν τὸ πνεῦμα, 3.134 ωσπερ οὐδὲ οἱ αγγελοι τὸ πνεῦμα ουτε τοὺς ἀγγέλους οἱ ανθρωποι. αυται μὲν αἱ περὶ τῆς ἁγίας καὶ ὁμοουσίου τριάδος βλασφημίαι τοῦ ̓Ωριγένους· περὶ δέ γε τὴν ἐνανθρώπησιν τοῦ υἱοῦ τοῦ θεοῦ ἐβλασφήμει, δυσσεβῶς εἰσάγων μὴ σάρκα ἐψυχωμένην ἐκ τῆς παρθένου τῆς ἁγίας λαβεῖν τὸν Χριστόν. ἡνῶσθαι γὰρ ἐμυθεύετο τὸν μονογενῆ τοῦ θεοῦ υἱὸν πρὸ καταβολῆς κόσμου τῷ νῷ, ον ἀνέπλαττεν ἐκεῖνος ἐκλελεγμένον καὶ κλόνον οὐχ ὑποστάντα, καὶ σὺν τούτῳ ἐπ' ἐσχάτων ἐνανθρωπῆσαι καὶ σάρκα προσειληφέναι δίχα ψυχῆς λογικῆς τε καὶ νοερᾶς. καὶ ἀποθέσθαι δὲ τὴν σάρκα πάλιν τὸν κύριον, καὶ τέλος εξειν τὴν βασιλείαν αὐτοῦ ἐδογμάτιζε. καὶ τῶν δαιμόνων εἰσηγεῖτο εσεσθαι μέλλειν ἀποκατάστασιν, καὶ τὴν κόλασιν χρονικήν, ἀλλ' οὐκ αἰωνίζουσαν· πρὸς κάθαρσιν δὲ τῶν ἁμαρτημάτων γενήσεσθαι, μετὰ τὸ καθαρθῆναι δὲ πάντας εἰς τὴν ἑνάδα ἀποκαταστῆναι καὶ τοὺς ἀνθρώπους καὶ τοὺς δαίμονας. τὰ δὲ περὶ τῆς ἑνάδος ταύτης, πολλῆς μακρηγορίας δεόμενα, ιν' ὁ ταύτης υθλος σαφηνισθείη, παρείθησαν, ωσπερ καὶ αλλαι τῶν ἐκείνου βλασφημιῶν. Τὰ μὲν ουν κατὰ τὸν ̓Ωριγένην, ον ἐκάλουν καὶ ̓Αδαμάντιον, ἐν τούτοις· τότε δὲ καὶ Ναυάτος τῆς κατὰ ̔Ρώμην ἐκκλησίας πρεσβύτερος αἱρεσιάρχης ἐγένετο καὶ τῶν καλούντων ἑαυτοὺς Καθαροὺς ἀρχηγός, ἀρνούμενος τοῖς ἐν τῷ διωγμῷ ὑποκύψασι καὶ θυσίαν τοῖς εἰδώλοις προσαγαγοῦσιν, ειτ' ἐπιστρέφουσι καὶ ἐξομολογουμένοις, τὴν μετάνοιαν, καὶ προσπίπτοντας αὐτοὺς καὶ θεραπείαν ζητοῦντας τοῦ σφάλματος ἐν μεταμελείᾳ καὶ συντριβῇ καρδίας μὴ προσιέμενος. καθ' ου καὶ σύνοδος ἐν ̔Ρώμῃ συνέστη, Κορνηλίου ταύτης