Church History 3.25.1–3.38.5
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 3, chapter 25
3.25.1Dindorf 4:115–116
Εὔλογον δʼ ἐνταῦθα γενομένους ἀνακεφαλαιώσασθαι τὰς δηλωθείσας τῆς καινῆς διαθήκης γραφάς. καὶ δὴ τακτέον ἐν πρώτοις τὴν ἁγίαν τῶν εὐαγγελίων τετρακτὺν, οἷς ἴπε- ται ἡ τῶν πράξεων τῶν ἀποστόλων γραφή.
Eulogon dʼ entautha genomenous anakephalaiōsasthai tas dēlōtheisas tēs kainēs diathēkēs graphas. kai dē takteon en prōtois tēn hagian tōn euangeliōn tetraktyn, hois ipe- tai hē tōn praxeōn tōn apostolōn graphē.
Having come to this point, it is reasonable to sum up the writings of the New Testament that have been mentioned. First, then, must be placed the holy tetrad of the Gospels, followed by the writing of the Acts of the Apostles.
Notes and citation
Summary: Eusebius summarizes the New Testament: first the four Gospels and Acts.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.25.1 (Dindorf 4:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-1).
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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.
3.25.2Dindorf 4:116
μετὰ δὲ ταύτην τὰς Παύλου καταλεκτέον ἐπιστολὰς, αἷς ἐξῆς τὴν φερομένην Ἰωάννου προτέραν καὶ ὁμοίως τὴν Πέτρου κυρωτέον ἐπιστολήν. ἐπὶ τούτοις τακτέον, εἴ γε φανείη, τὴν Ἀποκάλυψιν Ἰωάννου, περὶ ἧς τὰ δόξαντα κατὰ καιρὸν ἐκθησόμεθα.
meta de tautēn tas Paulou katalekteon epistolas, hais exēs tēn pheromenēn Iōannou proteran kai homoiōs tēn Petrou kyrōteon epistolēn. epi toutois takteon, ei ge phaneiē, tēn Apokalypsin Iōannou, peri hēs ta doxanta kata kairon ekthēsometha.
After this must be reckoned the letters of Paul; next after them must be ratified the extant former letter of John, and likewise the letter of Peter. After these must be placed, if it seems right, the Apocalypse of John, the opinions about which we shall set out in due course.
Notes and citation
Summary: Then Paul's letters, 1 John, 1 Peter, and, if it seems right, Revelation.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.25.2 (Dindorf 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-2).
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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.
3.25.3Dindorf 4:116
καὶ ταῦτα μὲν ἐν ὁμολογουμένοις. τῶν δʼ ἀντιλεγομένων, γνωρίμων δʼ οὖν ὅμως τοῖς πολλοῖς, ἡ λεγομένη Ἰακώβου φέρεται καὶ ἡ Ἰούδα, ἥ τε Πέτρου δευτέρα ἐπιστολὴ, καὶ ἡ ὀνομαζομένη δευτέρα καὶ τρίτη Ἰωάννου, εἴτε τοῦ εὐαγγελιστοῦ τυγχάνουσαι, εἴτε καὶ ἑτέρου ὁμωνύμου ἐκείνῳ.
kai tauta men en homologoumenois. tōn dʼ antilegomenōn, gnōrimōn dʼ oun homōs tois pollois, hē legomenē Iakōbou pheretai kai hē Iouda, hē te Petrou deutera epistolē, kai hē onomazomenē deutera kai tritē Iōannou, eite tou euangelistou tynchanousai, eite kai heterou homōnymou ekeinǭ.
These, then, are among the acknowledged books. Of the disputed books, which are nevertheless known to most, there are extant the letter called James's and that of Jude, the second letter of Peter, and the so-called second and third of John, whether they belong to the evangelist or to another of the same name.
Notes and citation
Summary: Disputed but widely known: James, Jude, 2 Peter, 2 and 3 John.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.25.3 (Dindorf 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-3).
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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.
3.25.4Dindorf 4:116
ἐν τοῖς νόθοις κατατετάχθω καὶ τῶν Παύλου πράξεων ἡ γραφὴ, ὅ τε λεγόμενος Ποιμὴν, καὶ ἡ Ἀποκάλυψις Πέτρου, καὶ πρὸς τούτοις ἡ φερομένη Βαρνάβα ἐπιστολὴ, καὶ τῶν ἀποστόλων αἱ λεγόμεναι διδαχαί· ἔτι τε, ὡς ἔφην, ἡ Ἰωάννου Ἀποκάλυψις, εἰ φανείη, ἥν τινες, ὡς ἔφην, ἀθετοῦσιν, ἕτεροι δὲ ἐγκρίνουσι τοῖς ὁμολογουμένοις.
en tois nothois katatetachthō kai tōn Paulou praxeōn hē graphē, ho te legomenos Poimēn, kai hē Apokalypsis Petrou, kai pros toutois hē pheromenē Barnaba epistolē, kai tōn apostolōn hai legomenai didachai; eti te, hōs ephēn, hē Iōannou Apokalypsis, ei phaneiē, hēn tines, hōs ephēn, athetousin, heteroi de enkrinousi tois homologoumenois.
Among the spurious let there be placed the writing of the Acts of Paul, the so-called Shepherd, and the Apocalypse of Peter, and besides these the extant Letter of Barnabas and the so-called Teachings of the Apostles; and further, as I said, the Apocalypse of John, if it seems right, which some, as I said, reject, but others count among the acknowledged books.
Notes and citation
Summary: Spurious: Acts of Paul, Shepherd, Apocalypse of Peter, Barnabas, the Teachings (Didache), and perhaps Revelation.
- νόθος (“spurious”) here means not genuinely apostolic, though orthodox and used in churches, as distinct from heretical forgeries (3.25.6–7).
Extrabiblical texts: Acts Paul (Acts of Paul; allusion); Herm. Vis. (Shepherd of Hermas: Visions; allusion); Apoc. Pet. (Apocalypse of Peter; allusion); Barn. (Epistle of Barnabas; allusion); Did. (Didache; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.25.4 (Dindorf 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-4).
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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.
3.25.5Dindorf 4:116
ἤδη δʼ ἐν τούτοις τινὲς καὶ τὸ καθʼ Ἑβραίους εὐαγγέλιον κατέλεξαν, ᾧ μάλιστα Ἑβραίῳ οἱ τὸν Χριστὸν παραδεξάμενοι χαίρουσι. ταῦτα πάντα τῶν ἀντιλεγομένων ἂν εἴη.
ēdē dʼ en toutois tines kai to kathʼ Hebraious euangelion katelexan, hǭ malista Hebraiǭ hoi ton Christon paradexamenoi chairousi. tauta panta tōn antilegomenōn an eiē.
Some have already counted among these the Gospel according to the Hebrews too, in which those of the Hebrews who have received Christ especially delight. All these would be among the disputed books.
Notes and citation
Summary: Some add the Gospel of the Hebrews; all these are disputed.
Extrabiblical texts: Gos. Heb. (Gospel of the Hebrews; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.25.5 (Dindorf 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-5).
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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.
3.25.6Dindorf 4:116–117
ἀναγκαίως δὲ καὶ τούτων ὅμως τὸν κατάλογον πεποιήμεθα, διακρίναντες τάς τε κατὰ τὴν ἐκκλησιαστικὴν παράδοσιν ἀληθεῖς καὶ ἀπλάστους καὶ ἀνωμολογημένας γραφὰς, καὶ τὰς ἄλλας παρὰ ταύτας, οὐκ ἐνδιαθήκους μὲν, ἀλλὰ καὶ ἀντιλεγομένας, ὅμως δὲ παρὰ πλείστοις τῶν ἐκκλησιαστικῶν γινωσκομένας, ἵνʼ εἰδέναι ἔχοιμεν αὐτάς τε ταύτας καὶ τὰς ὀνόματι τῶν ἀποστόλων πρὸς τῶν αἱρετικῶν προφερομένας, ἤτοι ὡς Πέτρου καὶ Θωμᾶ καὶ Ματθία ἢ καί τινων παρὰ τούτους ἄλλων εὐαγγέλια περιεχούσας, ἢ ὡς Ἀνδρέου καὶ Ἰω- άννου καὶ τῶν ἄλλων ἀποστόλων πράξεις, ὧν οὐδὲν οὐδαμῶς ἐν συγγράμματι τῶν κατὰ τὰς διαδοχὰς ἐκκλησιαστικῶν τις ἀνὴρ εἰς μνήμην ἀγαγεῖν ἠξίωσεν.
anankaiōs de kai toutōn homōs ton katalogon pepoiēmetha, diakrinantes tas te kata tēn ekklēsiastikēn paradosin alētheis kai aplastous kai anōmologēmenas graphas, kai tas allas para tautas, ouk endiathēkous men, alla kai antilegomenas, homōs de para pleistois tōn ekklēsiastikōn ginōskomenas, hinʼ eidenai echoimen autas te tautas kai tas onomati tōn apostolōn pros tōn hairetikōn propheromenas, ētoi hōs Petrou kai Thōma kai Matthia ē kai tinōn para toutous allōn euangelia periechousas, ē hōs Andreou kai Iō- annou kai tōn allōn apostolōn praxeis, hōn ouden oudamōs en syngrammati tōn kata tas diadochas ekklēsiastikōn tis anēr eis mnēmēn agagein ēxiōsen.
We have nevertheless necessarily made a list of these too, distinguishing the writings that according to church tradition are true, genuine, and acknowledged, from the others besides these, which are not canonical but disputed, yet known to most churchmen; so that we may be able to know both these and those put forward by the heretics under the name of the apostles, containing Gospels of Peter, Thomas, Matthias, or some others besides them, or Acts of Andrew, John, and the other apostles, none of which any churchman in the succession has ever thought worthy of mention in his writings.
Notes and citation
Summary: The list distinguishes acknowledged, disputed, and heretical writings such as the Gospels of Peter, Thomas, and Matthias and various apocryphal Acts.
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Gos. Thom. (Gospel of Thomas; allusion); Trad. Matt. (Traditions of Matthias; allusion)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.25.6 (Dindorf 4:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-6).
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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.
3.25.7Dindorf 4:117
πόρρω δέ που καὶ ὁ τῆς φράσεως παρὰ τὸ ἦθος τὸ ἀποστολικὸν ἐναλλάττει χαρακτὴρ, ἥ τε γνώμη καὶ ἡ τῶν ἐν αὐτοῖς φερομένων προαίρεσις, πλεῖστον ὅσον τῆς ἀληθοῦς ὀρθοδοξίας ἀπᾴδουσα, ὅτι δὴ αἱρετικῶν ἀνδρῶν ἀναπλάσματα τυγχάνει σαφῶς παρίστησιν· ὅθεν οὐδʼ ἐν νόθοις αὐτὰ κατατακτέον, ἀλλʼ ὡς ἄτοπα πάντη καὶ δυσσεβῆ παραιτητέον. ἴωμεν δὴ λοιπὸν καὶ ἐπὶ τὴν ἐξῆς ἱστορίαν.
porrō de pou kai ho tēs phraseōs para to ēthos to apostolikon enallattei charaktēr, hē te gnōmē kai hē tōn en autois pheromenōn proairesis, pleiston hoson tēs alēthous orthodoxias apądousa, hoti dē hairetikōn andrōn anaplasmata tynchanei saphōs paristēsin; hothen oudʼ en nothois auta katatakteon, allʼ hōs atopa pantē kai dyssebē paraitēteon. iōmen dē loipon kai epi tēn exēs historian.
Moreover, the character of their style differs widely from apostolic usage, and their thought and the purpose of their contents, being utterly at variance with true orthodoxy, clearly show that they are fabrications of heretics. Hence they are not even to be placed among the spurious books, but rejected as altogether absurd and impious. Let us go on now to the history that follows.
Notes and citation
Summary: Heretical books differ in style and teaching from the apostles and must be rejected outright.
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.25.7 (Dindorf 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-25-7).
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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.
Church 3, chapter 26
3.26.1Dindorf 4:117
Σίμωνα τὸν μάγον Μένανδρος διαδεξάμενος ὅπλον δεύτερον, οὐ χεῖρον τοῦ προτέρου, τῆς διαβολικῆς ἐνεργείας ἀποδείκνυται τὸν τρόπον· ἦν καὶ οὗτος Σαμαρεὺς, εἰς ἄκρον δὲ γοητείας οὐκ ἔλαττον τοῦ διδασκάλου προελθὼν μείζοσιν ἐπιδαψιλεύεται τερατολογίαις, ἑαυτὸν μὲν ὡς ἄρα εἴη, λέγων, ὁ σωτὴρ, ἐπὶ τῇ τῶν ἀνθρώπων ἄνωθέν ποθεν ἐξ ἀοράτων αἰώνων ἀπεσταλμένος σωτηρίᾳ,
Simōna ton magon Menandros diadexamenos hoplon deuteron, ou cheiron tou proterou, tēs diabolikēs energeias apodeiknytai ton tropon; ēn kai houtos Samareus, eis akron de goēteias ouk elatton tou didaskalou proelthōn meizosin epidapsileuetai teratologiais, heauton men hōs ara eiē, legōn, ho sōtēr, epi tę̄ tōn anthrōpōn anōthen pothen ex aoratōn aiōnōn apestalmenos sōtērią,
Simon the magician was succeeded by Menander, who showed himself a second weapon of the devil's working, no worse than the first. He too was a Samaritan, and having advanced to the height of sorcery no less than his teacher, he indulged in greater marvels, saying of himself that he was the saviour, sent from somewhere above, from the invisible aeons, for the salvation of men,
Notes and citation
Summary: Menander, Simon's Samaritan successor, claimed to be a saviour sent from invisible aeons.
- Compare Irenaeus, Haer. 1.23.5.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.5 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.26.1 (Dindorf 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-26-1).
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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.
3.26.2Dindorf 4:117
διδάσκων δὲ μὴ ἄλλως δύνασθαί τινα καὶ αὐτῶν τῶν κοσμοποιῶν ἀγγέλων περιγενήσεσθαι, μὴ πρότερον διὰ τῆς πρὸς αὐτοῦ παραδιδομένης μαγικῆς ἐμπειρίας ἀχθέντα, καὶ διὰ τοῦ μεταδιδομένου πρὸς αὐτοῦ βαπτίσματος, οὗ τοὺς κατηξιωμένους ἀθανασίαν ἀΐδιον ἐν αὐτῷ τούτῳ μεθέξειν τῷ βίῳ, μηκέτι θνήσκοντας, αὐτοῦ δὲ παραμένοντας, εἰς τὸ ἀεὶ ἀγήρως τινὰς καὶ ἀθανάτους ἐσομένους. ταῦτα μὲν οὖν καὶ ἐκ τῶν Εἰρηναίου διαγνῶναι ῥᾴδιον.
didaskōn de mē allōs dynasthai tina kai autōn tōn kosmopoiōn angelōn perigenēsesthai, mē proteron dia tēs pros autou paradidomenēs magikēs empeirias achthenta, kai dia tou metadidomenou pros autou baptismatos, hou tous katēxiōmenous athanasian aïdion en autǭ toutǭ methexein tǭ biǭ, mēketi thnēskontas, autou de paramenontas, eis to aei agērōs tinas kai athanatous esomenous. tauta men oun kai ek tōn Eirēnaiou diagnōnai rhądion.
and teaching that no one could overcome even the world-making angels themselves unless he were first led through the magical skill handed down by him and through the baptism imparted by him; those thought worthy of it would share in everlasting immortality in this very life, no longer dying but remaining here, to be for ever ageless and immortal. These things it is easy to learn from the works of Irenaeus.
Notes and citation
Summary: Menander taught that his magic and baptism gave immortality even in this life.
- Source: Irenaeus, Haer. 1.23.5.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.5 (Irenaeus, Against Heresies; allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.26.2 (Dindorf 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-26-2).
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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.
3.26.3Dindorf 4:117–118
καὶ ὁ Ἰουστῖνος δὲ κατὰ τὸ αὐτὸ τοῦ Σίμωνος μνημονεύσας καὶ τὴν περὶ τούτου διήγησιν ἐπιφέρει, λέγων “Μένανδρον δέ τινα καὶ αὐτὸν Σαμαρέα, τὸν ἀπὸ “κώμης Καππαραττέας, γενόμενον μαθητὴν τοῦ Σί- ‘μωνος, οἰστρηθέντα καὶ αὐτὸν ὑπὸ τῶν δαιμόνων “καὶ ἐν Ἀντιοχείᾳ γενόμενον πολλοὺς ἐξαπατῆσαι “διὰ μαγικῆς τέχνης οἴδαμεν, ὃς καὶ τοὺς αὐτῷ ἑπο- “μένους ὧς μὴ ἀποθνήσκοιεν ἔπεισεν. καὶ νῦν “τινές εἰσιν ἀπʼ ἐκείνου τοῦτο ὁμολογοῦντες.”
kai ho Ioustinos de kata to auto tou Simōnos mnēmoneusas kai tēn peri toutou diēgēsin epipherei, legōn “Menandron de tina kai auton Samarea, ton apo “kōmēs Kapparatteas, genomenon mathētēn tou Si- ‘mōnos, oistrēthenta kai auton hypo tōn daimonōn “kai en Antiocheią genomenon pollous exapatēsai “dia magikēs technēs oidamen, hos kai tous autǭ hepo- “menous hōs mē apothnēskoien epeisen. kai nyn “tines eisin apʼ ekeinou touto homologountes.”
And Justin, in the same place where he mentions Simon, also adds the account about this man, saying: “And a certain Menander, also a Samaritan, from the village of Capparetaea, who became a disciple of Simon, and was also driven mad by the demons, came to Antioch, and we know that he deceived many by magic art; he even persuaded his followers that they would not die. And there are still some from him who profess this.”
Notes and citation
Summary: Justin (quoted): Menander, Simon's disciple, deceived many at Antioch, promising they would not die.
- Quotation from Justin, 1 Apol. 26.4.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.26.3 (Dindorf 4:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-26-3).
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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.
3.26.4Dindorf 4:118
ἦν δʼ ἄρα διαβολικῆς ἐνεργείας διὰ τοιῶνδε γοήτων τὴν Χριστιανῶν προσηγορίαν ὑποδυομένων τὸ μέγα τῆς θεοσεβείας μυστήριον ἐπὶ μαγείᾳ σπουδάσαι διαβαλεῖν, διασῦραί τε διʼ αὐτῶν τὰ περὶ ψυχῆς ἀθα- νασίας καὶ νεκρῶν ἀναστάσεως ἐκκλησιαστικὰ δόγματα. ἀλλʼ οὗτοι μὲν τούτους σωτῆρας ἐπιγραψάμενοι τῆς ἀληθοῦς ἀποπεπτώκασιν ἐλπίδος.
ēn dʼ ara diabolikēs energeias dia toiōnde goētōn tēn Christianōn prosēgorian hypodyomenōn to mega tēs theosebeias mystērion epi mageią spoudasai diabalein, diasyrai te diʼ autōn ta peri psychēs atha- nasias kai nekrōn anastaseōs ekklēsiastika dogmata. allʼ houtoi men toutous sōtēras epigrapsamenoi tēs alēthous apopeptōkasin elpidos.
It was indeed a work of the devil, through such sorcerers who took on the name of Christians, to try to slander the great mystery of godliness as magic, and through them to ridicule the church's doctrines about the immortality of the soul and the resurrection of the dead. But those who chose these men as saviours have fallen away from the true hope.
1 Tim 3:16 (echo, high confidence)
Notes and citation
Summary: The devil used such sorcerers to discredit Christian teaching on immortality and resurrection.
- “The great mystery of godliness” echoes 1 Tim 3:16.
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.26.4 (Dindorf 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-26-4).
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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 3, chapter 27
3.27.1Dindorf 4:118
Ἄλλους δὲ ὁ πονηρὸς δαίμων, τῆς περὶ τὸν Χριστὸν τοῦ θεοῦ διαθέσεως ἀδυνατῶν ἐκσεῖσαι, θατέρᾳ ληπτοὺς εὑρὼν ἐσφετερίζετο. Ἐβιωναίους τούτους οἰκείως ἐπεφήμιζον οἷ πρῶτοι, πτωχῶς καὶ ταπεινῶς τὰ περὶ τοῦ Χριστοῦ δοξάζοντας.
Allous de ho ponēros daimōn, tēs peri ton Christon tou theou diatheseōs adynatōn ekseisai, thaterą lēptous heurōn espheterizeto. Ebiōnaious toutous oikeiōs epephēmizon hoi prōtoi, ptōchōs kai tapeinōs ta peri tou Christou doxazontas.
Others the evil demon, unable to shake from their devotion to the Christ of God, found susceptible in another way and made his own. These the first Christians fittingly called Ebionites, since they held poor and mean opinions about Christ.
Notes and citation
Summary: Others, the Ebionites, were named for their “poor” opinions of Christ.
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 3.27.1 (Dindorf 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-1).
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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.
3.27.2Dindorf 4:118
λιτὸν μὲν γὰρ αὐτὸν καὶ κοινὸν ἡγοῦντο κατὰ προκοπὴν ἤθους αὐτὸ μόνον ἄνθρωπον δεδικαιωμένον, ἐξ ἀνδρός τε κοινωνίας καὶ τῆς Μαρίας γεγεννημένον· δεῖν δὲ πάντως αὐτοῖς νομικῆς θρησκείας, ὡς μὴ ἂν διὰ μόνης τῆς εἰς τὸν Χριστὸν πίστεως καὶ τοῦ κατʼ αὐτὴν βίου σωθησομένοις.
liton men gar auton kai koinon hēgounto kata prokopēn ēthous auto monon anthrōpon dedikaiōmenon, ex andros te koinōnias kai tēs Marias gegennēmenon; dein de pantōs autois nomikēs thrēskeias, hōs mē an dia monēs tēs eis ton Christon pisteōs kai tou katʼ autēn biou sōthēsomenois.
For they regarded him as plain and ordinary, a mere man justified by progress in character, born of the union of a man and Mary; and they held that the observance of the law was altogether necessary for them, since they would not be saved by faith in Christ alone and a life in accordance with it.
Notes and citation
Summary: Some Ebionites held Jesus a mere man born of Joseph and Mary, and required the law for salvation.
- Compare Irenaeus, Haer. 1.26.2.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.26.2 (Irenaeus, Against Heresies; allusion)
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 3.27.2 (Dindorf 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-2).
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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.
3.27.3Dindorf 4:118–119
ἄλλοι δὲ παρὰ τούτους τῆς αὐτῆς ὄντες προσηγορίας τὴν μὲν τῶν εἰρημένων ἔκτοπον διεδίδρασκον ἀτοπίαν, ἐκ παρθένου καὶ ἁγίου πνεύματος μὴ ἀρνούμενοι γεγονέναι τὸν κύριον, οὐ μὴν ἔθʼ ὁμοίως καὶ οὗτοι προυπάρχειν αὐτὸν, θεὸν λόγον ὄντα καὶ σοφίαν, ὁμολογοῦντες τῇ τῶν προτέρων περιετρέποντο δυσσεβείᾳ, μάλιστα ὅτε καὶ τὴν σωματικὴν περὶ τὸν νόμον λατρείαν ὁμοίως ἐκείνοις περιέπειν ἐσπούδαζον.
alloi de para toutous tēs autēs ontes prosēgorias tēn men tōn eirēmenōn ektopon diedidraskon atopian, ek parthenou kai hagiou pneumatos mē arnoumenoi gegonenai ton kyrion, ou mēn ethʼ homoiōs kai houtoi prouparchein auton, theon logon onta kai sophian, homologountes tę̄ tōn proterōn perietreponto dyssebeią, malista hote kai tēn sōmatikēn peri ton nomon latreian homoiōs ekeinois periepein espoudazon.
Others besides these, having the same name, escaped the outlandish absurdity of those mentioned, not denying that the Lord was born of a virgin and the Holy Spirit; yet they too did not confess that he pre-existed, being God the Word and Wisdom, and so turned back to the impiety of the former, especially since they, like them, were eager to keep the bodily worship of the law.
Notes and citation
Summary: Other Ebionites accepted the virgin birth but denied Christ's pre-existence as the Word, and kept the law.
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 3.27.3 (Dindorf 4:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-3).
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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.
3.27.4Dindorf 4:119
οὗτοι δὲ τοῦ μὲν ἀποστόλου πάσας τὰς ἐπιστολὰς ἀρνητέας ἡγοῦντο εἶναι δεῖν, ἀποστάτην ἀποκαλοῦντες αὐτὸν τοῦ νόμου· εὐαγγελίῳ δὲ μόνῳ τῷ καθʼ Ἑβραίους λεγομένῳ χρώμενοι τῶν λοιπῶν σμικρὸν ἐποιοῦντο λόγον.
houtoi de tou men apostolou pasas tas epistolas arnēteas hēgounto einai dein, apostatēn apokalountes auton tou nomou; euangeliǭ de monǭ tǭ kathʼ Hebraious legomenǭ chrōmenoi tōn loipōn smikron epoiounto logon.
These thought that all the letters of the apostle ought to be rejected, calling him an apostate from the law; and using only the Gospel called according to the Hebrews, they made little account of the rest.
Notes and citation
Summary: They rejected Paul's letters as an apostate's and used only the Gospel of the Hebrews.
Extrabiblical texts: Gos. Heb. (Gospel of the Hebrews; allusion)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.27.4 (Dindorf 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-4).
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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.
3.27.5Dindorf 4:119
καὶ τὸ μὲν σάββατον καὶ τὴν ἄλλην Ἰουδαϊκὴν ἀγωγὴν ὁμοίως ἐκείνοις παρεφύλαττον, ταῖς δʼ αὖ κυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τῆς τοῦ κυρίου ἀναστάσεως ἐπετέλουν.
kai to men sabbaton kai tēn allēn Ioudaïkēn agōgēn homoiōs ekeinois parephylatton, tais dʼ au kyriakais hēmerais hēmin ta paraplēsia eis mnēmēn tēs tou kyriou anastaseōs epeteloun.
And they kept the sabbath and the rest of the Jewish way of life like the others, but on the Lord's days they celebrated rites similar to ours in memory of the Lord's resurrection.
Notes and citation
Summary: They kept the sabbath and Jewish customs, but also Sunday rites in memory of the resurrection.
Cite (SBL): Eusebius, Hist. eccl. 3.27.5 (Dindorf 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-5).
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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.
3.27.6Dindorf 4:119
ὅθεν παρὰ τὴν τοιαύτην ἐγχείρησιν τῆς τοιᾶσδε λελόγχασι προσηγορίας, τοῦ Ἐβιωναίων ὀνόματος, τὴν τῆς διανοίας πτωχείαν αὐτῶν ὑποφαίνοντος· ταύτῃ γὰρ ἐπίκλην ὁ πτωχὸς παρʼ Ἑβραίοις ὀνομάζεται.
hothen para tēn toiautēn encheirēsin tēs toiasde lelonchasi prosēgorias, tou Ebiōnaiōn onomatos, tēn tēs dianoias ptōcheian autōn hypophainontos; tautę̄ gar epiklēn ho ptōchos parʼ Hebraiois onomazetai.
Hence, because of such an undertaking, they have received the name of Ebionites, which signifies the poverty of their understanding; for this is the name by which the poor man is called among the Hebrews.
Notes and citation
Summary: The name Ebionite comes from the Hebrew word for “poor.”
- Hebrew ʾebyôn means “poor.” The name probably first expressed the group's own ideal of poverty; the explanation here is polemical.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.27.6 (Dindorf 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-27-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 28
3.28.1Dindorf 4:119
Κατὰ τοὺς δεδηλωμένους χρόνους ἑτέρας αἱρέσεως ἀρχηγὸν γενέσθαι Κήρινθον παρειλήφαμεν. Γάϊος, οὗ φωνὰς ἤδη πρότερον παρατέθειμαι, ἐν τῇ φερομένῃ αὐτοῦ ζητήσει ταῦτα περὶ τοῦ αὐτοῦ γράφει
Kata tous dedēlōmenous chronous heteras haireseōs archēgon genesthai Kērinthon pareilēphamen. Gaïos, hou phōnas ēdē proteron paratetheimai, en tę̄ pheromenę̄ autou zētēsei tauta peri tou autou graphei
We have received that in the times indicated Cerinthus became the founder of another heresy. Gaius, whose words I have already quoted earlier, writes this about him in his extant Disputation:
Notes and citation
Summary: Cerinthus founded another heresy, as Gaius reports.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.28.1 (Dindorf 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-1).
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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.
3.28.2Dindorf 4:119
“ἀλλὰ καὶ Κήρινθος “ὁ διʼ ἀποκαλύψεων ὡς ὑπὸ ἀποστόλου μεγάλου γε- “γραμμένων τερατολογίας ἡμῖν ὡς διʼ ἀγγέλων αὐτῷ “δεδειγμένας ψευδόμενος ἐπεισάγει λέγων μετὰ τὴν “ἀνάστασιν ἐπίγειον εἶναι τὸ βασίλειον τοῦ Χρι- “στοῦ, καὶ πάλιν ἐπιθυμίαις καὶ ἡδοναῖς ἐν Ἱερου- “σαλὴμ τὴν σάρκα πολιτευομένην δουλεύειν. καὶ “ἐχθρὸς ὑπάρχων ταῖς γραφαῖς τοῦ θεοῦ ἀριθμὸν “χιλιονταετίας ἐν γάμῳ ἑορτῆς, θέλων πλανᾶν, λέγει “γίνεσθαι.”
“alla kai Kērinthos “ho diʼ apokalypseōn hōs hypo apostolou megalou ge- “grammenōn teratologias hēmin hōs diʼ angelōn autǭ “dedeigmenas pseudomenos epeisagei legōn meta tēn “anastasin epigeion einai to basileion tou Chri- “stou, kai palin epithymiais kai hēdonais en Hierou- “salēm tēn sarka politeuomenēn douleuein. kai “echthros hyparchōn tais graphais tou theou arithmon “chiliontaetias en gamǭ heortēs, thelōn planan, legei “ginesthai.”
“But Cerinthus too, by revelations as if written by a great apostle, falsely brings in marvels to us as though shown to him by angels, saying that after the resurrection the kingdom of Christ will be on earth, and that the flesh, living again in Jerusalem, will be enslaved to desires and pleasures. And being an enemy to the Scriptures of God, wishing to deceive, he says that there will be a period of a thousand years in wedding festivity.”
Notes and citation
Summary: Gaius (quoted): Cerinthus forged revelations teaching an earthly thousand-year kingdom of fleshly pleasures.
- Quotation from Gaius, Dialogue with Proclus. Gaius may mean that Cerinthus wrote the Apocalypse under John's name; this is disputed.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); quotation)
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.28.2 (Dindorf 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-2).
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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.
3.28.3Dindorf 4:119–120
καὶ Διονύσιος δὲ ὁ τῆς κατʼ Ἁλεξάνδρειαν παροικίας καθʼ ἡμᾶς τὴν ἐπισκοπὴν εἰληχὼς, ἐν δευτέρῳ τῶν ἐπαγγελιῶν περὶ τῆς Ἰωάννου Ἀπο- καλύψεως εἰπών τινα ὡς ἐκ τῆς ἀνέκαθεν παραδόσεως, τοῦ αὐτοῦ μέμνηται ἀνδρὸς τούτοις τοῖς ῥήμασι
kai Dionysios de ho tēs katʼ Halexandreian paroikias kathʼ hēmas tēn episkopēn eilēchōs, en deuterǭ tōn epangeliōn peri tēs Iōannou Apo- kalypseōs eipōn tina hōs ek tēs anekathen paradoseōs, tou autou memnētai andros toutois tois rhēmasi
And Dionysius, who obtained the episcopate of the community of Alexandria in our time, in the second book of On the Promises, after saying some things about the Apocalypse of John as from ancient tradition, mentions the same man in these words:
Notes and citation
Summary: Dionysius of Alexandria also mentions Cerinthus in On the Promises.
Extrabiblical texts: Dionysius of Alexandria, On the Promises 2 (Dionysius of Alexandria (letters and fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.28.3 (Dindorf 4:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-3).
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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.
3.28.4Dindorf 4:120
“Κήρινθον δὲ τὸν καὶ τὴν ἀπʼ ἐκείνου κλη- “θεῖσαν Κηρινθιανὴν αἵρεσιν συστησάμενον ἀξιό- “πιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι “ὄνομα. τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ τὸ “δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν. “
“Kērinthon de ton kai tēn apʼ ekeinou klē- “theisan Kērinthianēn hairesin systēsamenon axio- “piston epiphēmisai thelēsanta tǭ heautou plasmati “onoma. touto gar einai tēs didaskalias autou to “dogma, epigeion esesthai tēn tou Christou basileian. “
“Cerinthus, who also founded the heresy called Cerinthian after him, wished to attach a trustworthy name to his own fiction. For this was the doctrine of his teaching, that the kingdom of Christ would be earthly.
Notes and citation
Summary: Dionysius (quoted): Cerinthus gave his fiction a trustworthy name and taught an earthly kingdom of Christ.
- Quotation from Dionysius of Alexandria, On the Promises 2 (repeated at 7.25.2–3).
Extrabiblical texts: Dionysius of Alexandria, On the Promises 2 (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.28.4 (Dindorf 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-4).
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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.
3.28.5Dindorf 4:120
καὶ ὧν αὐτὸς ὠρέγετο φιλοσώματος ὢν καὶ πάνυ “σαρκικὸς, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς “καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τουτέστι σιτίοις “καὶ ποτοῖς καὶ γάμοις, καὶ διʼ ὧν εὐφημότερον “ταῦτα ᾠήθη ποριεῖσθαι, ἑορταῖς καὶ θυσίαις καὶ ἱε- “ρείων σθαγαῖς.”
kai hōn autos ōregeto philosōmatos ōn kai pany “sarkikos, en toutois oneiropolein esesthai, gastros “kai tōn hypo gastera plēsmonais, toutesti sitiois “kai potois kai gamois, kai diʼ hōn euphēmoteron “tauta ǭēthē porieisthai, heortais kai thysiais kai hie- “reiōn sthagais.”
And the things he himself longed for, being a lover of the body and altogether carnal, he dreamed would be there: satisfactions of the belly and what is below the belly, that is, foods and drinks and marriages, and, by which he thought to procure these under a more respectable name, feasts and sacrifices and slaughters of victims.”
Notes and citation
Summary: Dionysius (quoted): Cerinthus's kingdom was a dream of food, drink, marriage, and sacrifices.
- Quotation from Dionysius of Alexandria, On the Promises 2.
Extrabiblical texts: Dionysius of Alexandria, On the Promises 2 (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.28.5 (Dindorf 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-5).
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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.
3.28.6Dindorf 4:120
ταῦτα Διονύσιος. ὁ δὲ Εἰρήναιος ἀπορρητοτέρας δή τινας τοῦ αὐτοῦ ψευδοδοξίας ἐν πρώτῳ συγγράμματι τῶν πρὸς τὰς αἱρέσεις προθεὶς ἐν τῷ τρίτῳ καὶ ἱστορίαν οὐκ ἀξίαν λήθης τῇ γραφῇ παραδέδωκεν, ὡς ἐκ παραδόσεως Πολυκάρπου φάσκων Ἰωάννην τὸν ἀπόστολον εἰσελθεῖν ποτε ἐν βαλανείῳ, ὥστε λούσασθαι, γνόντα δὲ ἔνδον ὄντα τὸν Κήρινθον ἀποπηδῆσαί τε τοῦ τόπου καὶ ἐκφυγεῖν θύραζε, μηδʼ ὑπομείναντα τὴν αὐτὴν αὐτῷ ὑποδῦναι στέγην, ταὐτὸ δὲ τοῦτο καὶ τοῖς σὺν αὐτῷ παραινέσαι φήσαντα, “φύγωμεν, μὴ καὶ τὸ βαλανεῖον “συμπέσῃ, ἔνδον ὄντος Κηρίνθου τοῦ τῆς ἀληθείας ἐχθροῦ.
tauta Dionysios. ho de Eirēnaios aporrētoteras dē tinas tou autou pseudodoxias en prōtǭ syngrammati tōn pros tas haireseis protheis en tǭ tritǭ kai historian ouk axian lēthēs tę̄ graphę̄ paradedōken, hōs ek paradoseōs Polykarpou phaskōn Iōannēn ton apostolon eiselthein pote en balaneiǭ, hōste lousasthai, gnonta de endon onta ton Kērinthon apopēdēsai te tou topou kai ekphygein thyraze, mēdʼ hypomeinanta tēn autēn autǭ hypodynai stegēn, tauto de touto kai tois syn autǭ parainesai phēsanta, “phygōmen, mē kai to balaneion “sympesę̄, endon ontos Kērinthou tou tēs alētheias echthrou.
So much Dionysius. And Irenaeus, having set out certain more secret false opinions of the same man in the first book of Against Heresies, has handed down in the third a story not worth forgetting, saying on the tradition of Polycarp that John the apostle once went into a bath-house to bathe, but learning that Cerinthus was inside, sprang up from the place and fled out of the door, not enduring to be under the same roof with him, and urged those with him to do the same, saying, “Let us flee, lest the bath-house fall in, since Cerinthus, the enemy of the truth, is inside.”
Notes and citation
Summary: Irenaeus, from Polycarp's tradition, tells how John fled a bath-house because Cerinthus was inside.
- The sources are Irenaeus, Haer. 1.26.1 and 3.3.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.4 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.28.6 (Dindorf 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-28-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 29
3.29.1Dindorf 4:120–121
Ἐπὶ τούτῳ δῆτα καἲ ἡ λεγομένη τῶν Νικολαϊτῶν αἵρεσις ἐπὶ σμικρότατον συνέστη χρόνον, ἧς δὴ καὶ ἡ τοῦ Ἰωάννου Ἀποκάλυψις μνημονεύει. οὗτοι Νικόλαον ἔνα τῶν ἀμφὶ τὸν Στέφανον διακόνων πρὸς τῶν ἀποστόλων ἐπὶ τῇ τῶν ἐνδεῶν θεραπείᾳ προκεχειρισμένων ηὔχουν. ὅ γε μὴν Ἀλεξανδρεὺς Κλήμης ἐν τρίτῳ στρωματεῖ ταῦτα περὶ αὐτοῦ κατὰ λέξιν ἱστορεῖ
Epi toutǭ dēta kai hē legomenē tōn Nikolaïtōn hairesis epi smikrotaton synestē chronon, hēs dē kai hē tou Iōannou Apokalypsis mnēmoneuei. houtoi Nikolaon ena tōn amphi ton Stephanon diakonōn pros tōn apostolōn epi tę̄ tōn endeōn therapeią prokecheirismenōn ēuchoun. ho ge mēn Alexandreus Klēmēs en tritǭ strōmatei tauta peri autou kata lexin historei
At this time, too, the so-called heresy of the Nicolaitans arose for a very short time, which the Apocalypse of John also mentions. These boasted of Nicolaus, one of the deacons with Stephen appointed by the apostles for the service of the needy. Clement of Alexandria, in the third book of the Miscellanies, relates these things about him word for word:
Rev 2:6 (allusion, high confidence) · Rev 2:15 (allusion, high confidence) · Acts 6:5 (allusion, high confidence)
Notes and citation
Summary: The short-lived Nicolaitans, mentioned in Revelation, claimed descent from the deacon Nicolaus; Clement tells his story.
- Allusions to Rev 2:6, 15 and Acts 6:5.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 3.29.1 (Dindorf 4:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-29-1).
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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.
3.29.2Dindorf 4:121
“ὡραίαν, φασὶ, γυ- “ναῖκα ἔχων οὗτος μετὰ τὴν ἀνάληψιν τὴν τοῦ σωτῆ- “ρος πρὸς τῶν ἀποστόλων ὀνειδισθεὶς ζηλοτυπίαν εἰς “μέσον ἀγαγὼν τὴν γυναῖκα γῆμαι τῷ βουλομένῳ ἐπέ- “τρεψεν. ἀκόλουθον γὰρ εἶναί φασι τὴν πρᾶξιν ταύ- “την ἐκείνῃ τῇ φωνῇ, τῇ ὅτι παραχρᾶσθαι τῇ σαρκὶ “δεῖ. καὶ δὴ κατακολουθήσαντες τῷ γεγενημένῳ τῷ “τε εἰρημένῳ ἁπλῶς καὶ ἀβασανίστως ἀναίδην ἐκ- “πορνεύουσιν οἱ τὴν αἵρεσιν αὐτοῦ μετιόντες.
“hōraian, phasi, gy- “naika echōn houtos meta tēn analēpsin tēn tou sōtē- “ros pros tōn apostolōn oneidistheis zēlotypian eis “meson agagōn tēn gynaika gēmai tǭ boulomenǭ epe- “trepsen. akolouthon gar einai phasi tēn praxin tau- “tēn ekeinę̄ tę̄ phōnę̄, tę̄ hoti parachrasthai tę̄ sarki “dei. kai dē katakolouthēsantes tǭ gegenēmenǭ tǭ “te eirēmenǭ haplōs kai abasanistōs anaidēn ek- “porneuousin hoi tēn hairesin autou metiontes.
“He had, they say, a beautiful wife, and after the Saviour's ascension, being reproached by the apostles for jealousy, he brought his wife into their midst and allowed anyone who wished to marry her. For they say that this act agrees with that saying of his, that one must ‘abuse the flesh.’ And following what was done and said simply and without examination, those who pursue his heresy commit sexual immorality shamelessly.
Notes and citation
Summary: Clement (quoted): accused of jealousy, Nicolaus offered his wife to others; his followers misread his saying “abuse the flesh” as licence for immorality.
- Quotation from Clement of Alexandria, Strom. 3.4.25. παραχρᾶσθαι τῇ σαρκί can mean “misuse/abuse the flesh” or “treat the flesh with contempt”; the ambiguity is the point of the story. ἐκπορνεύουσιν is rendered “commit sexual immorality.”
Extrabiblical texts: Clement of Alexandria, Strom. 3.4.25 (Miscellanies; quotation)
Topics: Heresy, Marriage, Ethics
Cite (SBL): Eusebius, Hist. eccl. 3.29.2 (Dindorf 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-29-2).
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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.
3.29.3Dindorf 4:121
“πυνθάνομαι δʼ ἐγὼ τὸν Νικόλαον μηδεμιᾷ ἑτέρᾳ “παρʼ ἣν ἔγημε κεχρῆσθαι γυναικὶ, τῶν τε ἐκείνου “τέκνων τὰς μὲν θηλείας καταγηράσαι παρθένους, “ἄφθορον δὲ διαμεῖναι τὸν υἱόν. ὧν οὕτως ἐχόντων “ἀποβολὴ πάθους ἦν ἡ εἰς μέσον τῶν ἀποστόλων τῆς “ζηλοτυπουμένης ἐγκύκλησις γυναικὸς, καὶ ἡ ἐγκρά- “τεια τῶν περισπουδάστων ἡδονῶν τὸ “παραχρᾶσθαι “τῇ σαρκὶ” ἐδίδασκεν. οὐ γὰρ οἶμαι ἐβούλετο κατὰ “τὴν τοῦ σωτῆρος ἐντολὴν δυσὶ κυρίοις δουλεύειν, “ἡσονῇ καὶ κυρίῳ.
“pynthanomai dʼ egō ton Nikolaon mēdemią heterą “parʼ hēn egēme kechrēsthai gynaiki, tōn te ekeinou “teknōn tas men thēleias katagērasai parthenous, “aphthoron de diameinai ton huion. hōn houtōs echontōn “apobolē pathous ēn hē eis meson tōn apostolōn tēs “zēlotypoumenēs enkyklēsis gynaikos, kai hē enkra- “teia tōn perispoudastōn hēdonōn to “parachrasthai “tę̄ sarki” edidasken. ou gar oimai ebouleto kata “tēn tou sōtēros entolēn dysi kyriois douleuein, “hēsonę̄ kai kyriǭ.
But I learn that Nicolaus had relations with no other woman than the one he married, and that of his children the daughters grew old as virgins, and the son remained uncorrupted. Since this is so, the bringing of his wife, of whom he was jealous, into the midst of the apostles was a casting off of passion, and it was self-control from the pleasures eagerly pursued that taught him to ‘abuse the flesh.’ For I think he did not wish, according to the Saviour's command, to serve two masters, pleasure and the Lord.
Matt 6:24 (allusion, high confidence)
Notes and citation
Summary: Clement (quoted): Nicolaus himself lived chastely with his one wife; his act renounced passion, not chastity.
- Quotation from Clement, Strom. 3.4.26, alluding to Matt 6:24. The digital text has ἡσονῇ for ἡδονῇ.
Extrabiblical texts: Clement of Alexandria, Strom. 3.4.26 (Miscellanies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.29.3 (Dindorf 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-29-3).
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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.
3.29.4Dindorf 4:121
λέγουσι δʼ οὖν καὶ τὸν Ματ- “θίαν οὕτω διδάξαι, σαρκὶ μὲν μάχεσθαι καὶ παρα- “χρᾶσθαι, μηδὲν αὐτῇ πρὸς ἡδονὴν ἐνδιδόντα, ψυ- “χὴν δʼ αὔξειν διὰ πίστεως καὶ γνώσεως.” ταῦτα μὲν οὖν περὶ τῶν κατὰ τοὺς δηλουμένους χρόνους παραβραβεῦσαι τὴν ἀλήθειαν ἐγκεχειρηκότων, λόγου γε μὴν θᾶττον εἰς τὸ παντελὲς ἀπεσβηκότων, εἰρήσθω.
legousi dʼ oun kai ton Mat- “thian houtō didaxai, sarki men machesthai kai para- “chrasthai, mēden autę̄ pros hēdonēn endidonta, psy- “chēn dʼ auxein dia pisteōs kai gnōseōs.” tauta men oun peri tōn kata tous dēloumenous chronous parabrabeusai tēn alētheian enkecheirēkotōn, logou ge mēn thatton eis to panteles apesbēkotōn, eirēsthō.
They say, then, that Matthias too taught thus, to fight the flesh and abuse it, yielding nothing to it for pleasure, but to increase the soul through faith and knowledge.” So much, then, about those who in the times mentioned attempted to cheat the truth, but were extinguished completely faster than it takes to tell.
Notes and citation
Summary: Clement (quoted): Matthias likewise taught to fight the flesh and nourish the soul by faith and knowledge; these heresies soon died out.
- Quotation from Clement, Strom. 3.4.26, citing the Traditions of Matthias.
Extrabiblical texts: Clement of Alexandria, Strom. 3.4.26 (Miscellanies; quotation); Trad. Matt. (Traditions of Matthias; quotation)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 3.29.4 (Dindorf 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-29-4).
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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 3, chapter 30
3.30.1Dindorf 4:121–122
. Ὁ μέντοι Κλήμης, οὗ τὰς φωνὰς ἀρτίως ἀνέγνωμεν, τοῖς προειρημένοις ἑξῆς διὰ τοὺς ἀθετοῦντας γάμον τοὺς τῶν ἀποστόλων ἐξετασθέντας ἐν συζυγίαις καταλέγει φάσκων “ἢ καὶ τοὺς ἀποστόλους ἀποδοκιμάσουσι. Πέτρος μὲν γὰρ “καὶ Φίλιππος ἐπαιδοποιήσαντο, Φίλιππος δὲ καὶ τὰς “θυγατέρας ἀνδράσιν ἐξέδωκε. καὶ ὅ γε Παῦλος οὐκ “ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν αὑτοῦ προσαγορεῦσαι σύ- “ζυγον, ἣν οὐ περιεκόμιζε διὰ τὸ τῆς ὑπηρεσίας εὐ- “σταλές.”
. Ho mentoi Klēmēs, hou tas phōnas artiōs anegnōmen, tois proeirēmenois hexēs dia tous athetountas gamon tous tōn apostolōn exetasthentas en syzygiais katalegei phaskōn “ē kai tous apostolous apodokimasousi. Petros men gar “kai Philippos epaidopoiēsanto, Philippos de kai tas “thygateras andrasin exedōke. kai ho ge Paulos ouk “oknei en tini epistolę̄ tēn hautou prosagoreusai sy- “zygon, hēn ou periekomize dia to tēs hypēresias eu- “stales.”
Clement, however, whose words we have just read, next after what was said above, because of those who reject marriage, lists those of the apostles who were proved to have lived in married life, saying: “Or will they reject even the apostles? For Peter and Philip had children, and Philip also gave his daughters in marriage to husbands. And Paul does not hesitate in one letter to address his own yokefellow, whom he did not take about with him for the sake of the convenience of his ministry.”
Phil 4:3 (allusion, high confidence) · 1 Cor 9:5 (allusion, medium confidence)
Notes and citation
Summary: Clement (quoted), against those who reject marriage, notes that Peter and Philip had children, and that Paul addresses his own wife.
- Quotation from Clement, Strom. 3.6.52–53. Clement takes the “yokefellow” (σύζυγος) of Phil 4:3 as Paul's wife, a reading most interpreters reject; compare 1 Cor 9:5.
Extrabiblical texts: Clement of Alexandria, Strom. 3.6.52–53 (Miscellanies; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Hist. eccl. 3.30.1 (Dindorf 4:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-30-1).
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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.
3.30.2Dindorf 4:122
ἐπεὶ δὲ τούτων ἐμνήσθημεν, οὐ λυπεῖ καὶ ἄλλην ἀξιοδιήγητον ἱστορίαν τοῦ αὐτοῦ παραθέσθαι, ἣν ἐν τῷ ἑβδόμῳ στρωματεῖ τοῦτον ἱστορῶν ἀνέγραψε τὸν τρόπον “ φασὶ γοῦν τὸν μακάριον Πέ- “τρον, θεασάμενον τὴν ἑαυτοῦ γυναῖκα ἀπαγομένην τὴν ἐπὶ θανάτῳ, ἡσθῆναι μὲν τῆς κλήσεως χάριν “καὶ τῆς ἐπʼ οἶκον ἀνακομιδῆς, ἐπιφωνῆσαι δὲ εὖ “μάλα προτρεπτικῶς καὶ παρακλητικῶς ἐξ ὀνόματος προσειπόντα ῾μέμνησο, ὦ αὕτη, τοῦ κυρίου.᾿ “τος ἦν ὁ τῶν μακαρίων γάμος καὶ ᾑ τῶν φιλτάτων “τελεία διάθεσις.” καὶ ταῦτα δʼ οἰκεῖα ὄντα τῇ μετὰ χεῖρας ὑποθέσει ἐνταῦθά μοι κατὰ καιρὸν κείσθω.
epei de toutōn emnēsthēmen, ou lypei kai allēn axiodiēgēton historian tou autou parathesthai, hēn en tǭ hebdomǭ strōmatei touton historōn anegrapse ton tropon “ phasi goun ton makarion Pe- “tron, theasamenon tēn heautou gynaika apagomenēn tēn epi thanatǭ, hēsthēnai men tēs klēseōs charin “kai tēs epʼ oikon anakomidēs, epiphōnēsai de eu “mala protreptikōs kai paraklētikōs ex onomatos proseiponta ῾memnēso, ō hautē, tou kyriou.᾿ “tos ēn ho tōn makariōn gamos kai hę̄ tōn philtatōn “teleia diathesis.” kai tauta dʼ oikeia onta tę̄ meta cheiras hypothesei entautha moi kata kairon keisthō.
And since we have mentioned these, it does no harm to set down another story of the same writer, worth telling, which he recorded in the seventh book of the Miscellanies, relating it thus: “They say, at any rate, that blessed Peter, seeing his own wife led away to death, rejoiced at her calling and her return home, and called out to her very encouragingly and comfortingly, addressing her by name: ‘Remember the Lord, O you!’ Such was the marriage of the blessed and their perfect disposition toward those dearest to them.” Let this too, being appropriate to the present subject, be set down here in its place.
Notes and citation
Summary: Clement (quoted): Peter, seeing his wife led to martyrdom, rejoiced and urged her, “Remember the Lord”; such was the marriage of the saints.
- Quotation from Clement, Strom. 7.11.63–64. The digital text repeats καὶ and has lost οὗ- in τοιοῦτος.
Notes on the original text
- Digital text corrected (repeated word in the digital text): “καὶ καὶ τῆς → “καὶ τῆς.
Extrabiblical texts: Clement of Alexandria, Strom. 7.11.63–64 (Miscellanies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.30.2 (Dindorf 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-30-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 31
3.31.1Dindorf 4:122
Παύλου μὲν οὖν καὶ Πέτρου τῆς τελευτῆς ὅ τε χρόνος καὶ ὁ τρόπος καὶ προσέτι τῆς μετὰ τὴν ἀπαλλαγὴν τοῦ βίου τῶν σκη νωμάτων αὐτῶν καταθέσεως ὁ χῶρος ἤδη πρότερον ἡμῖν δεδήλωται.
Paulou men oun kai Petrou tēs teleutēs ho te chronos kai ho tropos kai proseti tēs meta tēn apallagēn tou biou tōn skē nōmatōn autōn katatheseōs ho chōros ēdē proteron hēmin dedēlōtai.
The time and manner of the death of Paul and Peter, and besides the place where their bodies were laid after their departure from life, have already been shown by us.
Notes and citation
Summary: The deaths and burial places of Peter and Paul have been described.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.31.1 (Dindorf 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-1).
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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.
3.31.2Dindorf 4:122–123
τοῦ δὲ Ἰωάννου τὰ μὲν τοῦ χρόνου ἤδη πως εἴρηται, τὸ δέ γε τοῦ σκηνώματος αὐτοῦ χωρίον ἐξ ἐπιστολῆς Πολυκράτους (τῆς δʼ ἐν Ἐφέσῳ παροικίας ἐπίσκοπος οὗτος ἦν) ἐπιδείκνυται, ἣν Οὐίκτορι ‘Ρωμαίων ἐπισκόπῳ γράφων ὁμοῦ τε αὐτοῦ καὶ Φιλίππου μνημονεύει τοῦ ἀποστόλου τῶν τε τούτου θυγατέρων ὧδέ πως “καὶ γὰρ καὶ κατὰ τὴν “Ἀσίαν μεγάλα στοιχεῖα κεκοίμηται, ἅτινα ἀναστή- “σεται τῇ ἐσχάτῃ ἡμέρᾳ τῆς παρουσίας τοῦ κυρίου, “ἐν ᾖ ἔρχεται μετὰ δόξης ἐξ οὐρανοῦ, καὶ ἀναζητήσει “πάντας τοὺς ἁγίους, Φίλιππον τὸν τῶν δώδεκα ἀποστόλων, ὃς κεκοίμηται ἐν Ἱεραπόλει, καὶ δύο θυγατέρες αὐτοῦ γεγηρακυῖαι παρθένοι, καὶ ἡ ἑτέρα ‘αὐτοῦ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη, ἣ ἐν Ἐφέσω ἀναπαύεται,
tou de Iōannou ta men tou chronou ēdē pōs eirētai, to de ge tou skēnōmatos autou chōrion ex epistolēs Polykratous (tēs dʼ en Ephesǭ paroikias episkopos houtos ēn) epideiknytai, hēn Ouiktori ‘Rōmaiōn episkopǭ graphōn homou te autou kai Philippou mnēmoneuei tou apostolou tōn te toutou thygaterōn hōde pōs “kai gar kai kata tēn “Asian megala stoicheia kekoimētai, hatina anastē- “setai tę̄ eschatę̄ hēmerą tēs parousias tou kyriou, “en ę̄ erchetai meta doxēs ex ouranou, kai anazētēsei “pantas tous hagious, Philippon ton tōn dōdeka apostolōn, hos kekoimētai en Hierapolei, kai dyo thygateres autou gegērakuiai parthenoi, kai hē hetera ‘autou thygatēr en hagiǭ pneumati politeusamenē, hē en Ephesō anapauetai,
As for John, the time has already been stated in some way; and the place of his body is shown from a letter of Polycrates (he was bishop of the community in Ephesus), which he wrote to Victor, bishop of the Romans, mentioning both him and Philip the apostle and his daughters as follows: “For in Asia too great luminaries have fallen asleep, who will rise again on the last day of the Lord's coming, when he comes with glory from heaven and will seek out all the saints: Philip, one of the twelve apostles, who has fallen asleep in Hierapolis, and two of his daughters who grew old as virgins, and his other daughter, who lived in the Holy Spirit and rests at Ephesus;
Acts 21:8–9 (allusion, medium confidence)
Notes and citation
Summary: Polycrates of Ephesus (quoted) names the great saints buried in Asia: Philip at Hierapolis with his daughters.
- The quotation (3.31.2–3) is from Polycrates' Letter to Victor (repeated at 5.24.2–3). Polycrates appears to confuse Philip the apostle with Philip the evangelist (Acts 21:8–9).
Extrabiblical texts: Polycrates of Ephesus, Polycrates Letter to Victor (Polycrates of Ephesus, Letter to Victor; quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.31.2 (Dindorf 4:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-2).
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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.
3.31.3Dindorf 4:123
ἔτι δὲ καὶ Ἰωάννης ὁ ἐπὶ τὸ ‘στῆθος τοῦ κυρίου ἀναπεσὼν, ὃς ἐγενήθη ἱερεὺς τὸ πέταλον πεφορηκὼς καὶ μάρτυς καὶ διδάσκαλος· οὑ- “τος ἐν Ἐφέσω κεκοίμηται.” ταῦτα καὶ περὶ τῆς τῶνδε τελευτῆς.
eti de kai Iōannēs ho epi to ‘stēthos tou kyriou anapesōn, hos egenēthē hiereus to petalon pephorēkōs kai martys kai didaskalos; hou- “tos en Ephesō kekoimētai.” tauta kai peri tēs tōnde teleutēs.
and further John too, who leaned on the Lord's breast, who became a priest wearing the sacred plate, both martyr and teacher; he has fallen asleep at Ephesus.” So much about the deaths of these.
John 13:25 (allusion, high confidence) · Exod 28:36 (allusion, medium confidence)
Notes and citation
Summary: Polycrates (quoted): John, who leaned on the Lord's breast and wore the priestly plate, is buried at Ephesus.
- Quotation from Polycrates' Letter to Victor, alluding to John 13:25. The “plate” (πέταλον) is the high priest's gold plate (Exod 28:36); its meaning here is unclear.
Extrabiblical texts: Polycrates of Ephesus, Polycrates Letter to Victor (Polycrates of Ephesus, Letter to Victor; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.31.3 (Dindorf 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-3).
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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.
3.31.4Dindorf 4:123
καὶ ἐν τῷ Γαΐου δὲ, οὑ μικρῷ πρόσθεν ἐμνήσθημεν, διαλόγῳ Πρόκλος, πρὸς ὃν ἐποιεῖτο τὴν ζήτησιν, περὶ τῆς Φιλίππου καὶ τῶν θυγατέρων αὐτοῦ τελευτῆς συνᾴδων τοῖς ἐκτεθεῖσιν οὕτω φησίν μετὰ τοῦτον δὲ προφήτιδες τέσσαρες αἱ Φιλίππου γεγένηνται ἐν Ἱεραπόλει τῇ κατὰ τὴν Ἀσέαν· ὁ τά- “φος αὐτῶν έστιν ἐκεῖ καὶ ὁ τοῦ πατρὸς αὐτῶν. ”
kai en tǭ Gaïou de, hou mikrǭ prosthen emnēsthēmen, dialogǭ Proklos, pros hon epoieito tēn zētēsin, peri tēs Philippou kai tōn thygaterōn autou teleutēs synądōn tois ektetheisin houtō phēsin meta touton de prophētides tessares hai Philippou gegenēntai en Hierapolei tę̄ kata tēn Asean; ho ta- “phos autōn estin ekei kai ho tou patros autōn. ”
And in the dialogue of Gaius, whom we mentioned a little before, Proclus, against whom he was disputing, agreeing with what has been set out about the death of Philip and his daughters, says this: “After him the four prophetesses, the daughters of Philip, were at Hierapolis in Asia. Their tomb is there, and that of their father.”
Notes and citation
Summary: Proclus (quoted in Gaius's dialogue): Philip's four prophetess daughters and their father are buried at Hierapolis.
- Quotation from Gaius, Dialogue with Proclus; Proclus was a Montanist leader.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.31.4 (Dindorf 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-4).
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3.31.5Dindorf 4:123
ταῦτα μὲν οὗτος. ὁ δὲ Λουκᾶς ἐν ταῖς Πράξεσι τῶν ἀποστόλων τῶν Φιλίππου θυγατέρων ἐν Καισαρείᾳ τῆς Ἰουδαίας ἅμα τῷ πατρὶ τότε διατριβουσῶν, προφητικοῦ τε χαρίσματος ἠξιωμένων, μνημονεύει κατὰ λέξιν ὧδέ πως λέγων “ἤλθομεν εἰς Και- “σάρειαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου “τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρ αὐτῷ. τούτῳ δὲ ἤσαν παρθένοι θυγατέρες προφητεύουσαι τέσσαρες.”
tauta men houtos. ho de Loukas en tais Praxesi tōn apostolōn tōn Philippou thygaterōn en Kaisareią tēs Ioudaias hama tǭ patri tote diatribousōn, prophētikou te charismatos ēxiōmenōn, mnēmoneuei kata lexin hōde pōs legōn “ēlthomen eis Kai- “sareian, kai eiselthontes eis ton oikon Philippou “tou euangelistou ontos ek tōn hepta emeinamen par autǭ. toutǭ de ēsan parthenoi thygateres prophēteuousai tessares.”
So much he says. And Luke, in the Acts of the Apostles, mentions the daughters of Philip, then living at Caesarea in Judea with their father and thought worthy of the gift of prophecy, speaking word for word as follows: “We came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. He had four virgin daughters who prophesied.”
Acts 21:8–9 (quotation, high confidence)
Notes and citation
Summary: Acts mentions Philip the evangelist's four prophesying daughters at Caesarea.
- The quotation is Acts 21:8–9.
Cite (SBL): Eusebius, Hist. eccl. 3.31.5 (Dindorf 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-5).
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3.31.6Dindorf 4:123–124
τὰ μὲν οὖν εἰς ἡμετέραν ἐλθόντα γνῶσιν περί τε τῶν ἀποστόλων αὐτῶν καὶ τῶν ἀποστολικῶν χρόνων, ὧν τε καταλελοίπασιν ἡμῖν ἱερῶν γραμμάτων, καὶ τῶν ἀντιλεγομένων μὲν, ὅμως δʼ ἐν πλείσταις ἐκκλησίαις παρὰ πολλοῖς ἀποστολικῆς μένων, τῶν τε παντελῶς νόθων καὶ τῆς ἀποστολικῆς ὀρθοδοξίας ἀλλοτρίων ἐν τούτοις διειληφότες ἐπὶ τὴν τῶν ἑξῆς προΐωμεν ἱστορίαν.
ta men oun eis hēmeteran elthonta gnōsin peri te tōn apostolōn autōn kai tōn apostolikōn chronōn, hōn te kataleloipasin hēmin hierōn grammatōn, kai tōn antilegomenōn men, homōs dʼ en pleistais ekklēsiais para pollois apostolikēs menōn, tōn te pantelōs nothōn kai tēs apostolikēs orthodoxias allotriōn en toutois dieilēphotes epi tēn tōn hexēs proïōmen historian.
Having thus set out what has come to our knowledge about the apostles themselves and the apostolic times, the sacred writings they have left us, those which are disputed yet publicly read by many in very many churches, and those altogether spurious and foreign to apostolic orthodoxy, let us proceed to the history of what follows.
Notes and citation
Summary: Having covered the apostles and the writings, Eusebius moves on.
- The digital text has μένων for δεδημοσιευμένων (lost letters).
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.31.6 (Dindorf 4:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-31-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 32
3.32.1Dindorf 4:124
Μετὰ Νέρωνα καὶ Δομετιανὸν, κατὰ τοῦτον οὗ νῦν τοὺς χρόνους ἐξε- τάζομεν, μερικῶς καὶ κατὰ πόλεις ἐξ ἐπαναστάσεως δήμων τὸν καθʼ ἡμῶν κατέχει λόγος ἀνακινηθῆναι διωγμὸν, ἐν ᾧ Συμεῶνα τὸν τοῦ Κλωπᾶ, ὃν δεύτερον καταστῆναι τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπον ἐδηλώσαμεν, μαρτυρίῳ τὸν βίον ἀναλῦσαι παρειλήφαμεν.
Meta Nerōna kai Dometianon, kata touton hou nyn tous chronous exe- tazomen, merikōs kai kata poleis ex epanastaseōs dēmōn ton kathʼ hēmōn katechei logos anakinēthēnai diōgmon, en hǭ Symeōna ton tou Klōpa, hon deuteron katastēnai tēs en Hierosolymois ekklēsias episkopon edēlōsamen, martyriǭ ton bion analysai pareilēphamen.
After Nero and Domitian, under the emperor whose times we are now examining, tradition holds that persecution was stirred up against us in part and city by city through popular uprisings; in it we have received that Simeon the son of Clopas, whom we showed to have been appointed second bishop of the church in Jerusalem, ended his life by martyrdom.
Notes and citation
Summary: Under Trajan local persecutions broke out, and Simeon son of Clopas, bishop of Jerusalem, was martyred.
Topics: Persecution, Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 3.32.1 (Dindorf 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-1).
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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.
3.32.2Dindorf 4:124
καὶ τούτου μάρτυς αὐτὸς ἐκεῖνος, οὗ διαφόροις ἤδη πρότερον ἐχρησάμεθα φωναῖς, Ἡγήσιππος· ὃς δὴ περί τινων αἱρετικῶν ἱστορῶν ἐπιφέρει δηλῶν ὡς ἄρα ὑπὸ τούτων κατὰ τόνδε τὸν χρόνον ὑπομείνας κατηγορίαν, πολυτρόπως ὁ δηλούμενος ὡσὰν Χριστιανὸς ἐπὶ πλείσταις αἰκισθεὶς ἡμέραις, αὐτόν τε τὸν δικαστὴν καὶ τοὺς ἀμφʼ αὐτὸν εἰς τὰ μέγιστα καταπλήξας, τῷ τοῦ κυρίου πάθει παραπλήσιον τὸ τέλος ἀπηνέγκατο.
kai toutou martys autos ekeinos, hou diaphorois ēdē proteron echrēsametha phōnais, Hēgēsippos; hos dē peri tinōn hairetikōn historōn epipherei dēlōn hōs ara hypo toutōn kata tonde ton chronon hypomeinas katēgorian, polytropōs ho dēloumenos hōsan Christianos epi pleistais aikistheis hēmerais, auton te ton dikastēn kai tous amphʼ auton eis ta megista kataplēxas, tǭ tou kyriou pathei paraplēsion to telos apēnenkato.
The witness of this is that same Hegesippus whose words we have already used in various places. Relating about certain heretics, he adds, showing that at this time he, having endured an accusation from them, was tortured in various ways for very many days as a Christian, astonishing the judge himself and those with him in the highest degree, and met an end like the Lord's Passion.
Notes and citation
Summary: Hegesippus reports that heretics accused Simeon, who after many days of torture died like the Lord.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.32.2 (Dindorf 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-2).
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3.32.3Dindorf 4:124
οὐδὲν δὲ οἷον καὶ τοῦ συγγραφέως ἐπακοῦσαι, αὐτὰ δὴ ταῦτα κατὰ λέξι ὧδέ πως ἱστοροῦντος “ἀπὸ τούτων δηλαδὴ τῶν αἱρε- “τικῶν κατηγοροῦσί τινες Συμεῶνος τοῦ Κλωπᾶ, ὡς “ὄντος ἀπὸ Δαβὶδ καὶ Χριστιανοῦ, καὶ οὕτω μαρτυ- “ρεῖ ἐτῶν ὢν ἑκατὸν εἴκοσιν, ἐπὶ Τραϊανοῦ Καίσα- “ρος καὶ ὑπατικοῦ Ἀττικοῦ.”
ouden de hoion kai tou syngrapheōs epakousai, auta dē tauta kata lexi hōde pōs historountos “apo toutōn dēladē tōn haire- “tikōn katēgorousi tines Symeōnos tou Klōpa, hōs “ontos apo Dabid kai Christianou, kai houtō marty- “rei etōn ōn hekaton eikosin, epi Traïanou Kaisa- “ros kai hypatikou Attikou.”
There is nothing like hearing the writer himself, who relates these very things word for word as follows: “Some of these heretics, namely, accused Simeon the son of Clopas of being of David's line and a Christian; and so he bore witness, being a hundred and twenty years old, under Trajan Caesar and the consular Atticus.”
Notes and citation
Summary: Hegesippus (quoted): heretics accused Simeon of being a Davidid and a Christian; he was martyred at 120 under Trajan.
- Quotation from Hegesippus, Memoirs. The age of 120 is Hegesippus's figure.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.32.3 (Dindorf 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-3).
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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.
3.32.4Dindorf 4:124–125
φησὶ δὲ ὁ αὐτὸς ὡς ἄρα καὶ τοὺς κατηγόρους αὐτοῦ, ζητουμένων τότε τῶν ἀπὸ τῆς βασιλικῆς Ἰουδαίων φυλῆς, ὡσὰν ἐξ αὐτῆς ὄντας ἁλῶναι συνέβη. λογισμῷ δʼ ἂν καὶ τὸν Συμεῶνα τῶν αὐτοπτῶν καὶ αὐτηκόων εἴποι ἄν τις γεγονέναι τοῦ κυρίου, τεκμηρίῳ τῷ μήκει τοῦ χρό- νου τῆς αὐτοῦ ζωῆς χρώμενος, καὶ τῷ μνημονεύειν τὴν τῶν εὐαγγελίων γραφὴν Μάριας τῆς τοῦ Κλωπᾶ, οὗ γεγονέναι αὐτὸν καὶ πρότερον ὁ λόγος ἐδήλωσεν.
phēsi de ho autos hōs ara kai tous katēgorous autou, zētoumenōn tote tōn apo tēs basilikēs Ioudaiōn phylēs, hōsan ex autēs ontas halōnai synebē. logismǭ dʼ an kai ton Symeōna tōn autoptōn kai autēkoōn eipoi an tis gegonenai tou kyriou, tekmēriǭ tǭ mēkei tou chro- nou tēs autou zōēs chrōmenos, kai tǭ mnēmoneuein tēn tōn euangeliōn graphēn Marias tēs tou Klōpa, hou gegonenai auton kai proteron ho logos edēlōsen.
The same writer says that his accusers too, when those of the royal tribe of the Jews were being sought out at that time, were arrested as belonging to it. And one might reasonably say that Simeon too was one of the eyewitnesses and hearers of the Lord, using as evidence the length of his life and the fact that the scripture of the Gospels mentions Mary the wife of Clopas, whose son, as our account showed before, he was.
John 19:25 (allusion, high confidence)
Notes and citation
Summary: Simeon's accusers were themselves arrested as Davidids; Simeon, son of Clopas and Mary, was probably an eyewitness of the Lord.
- Allusion to John 19:25.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.32.4 (Dindorf 4:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-4).
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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.
3.32.5Dindorf 4:125
ὁ δʼ αὐτὸς συγγραφεὺς καὶ ἑτέρους ἀπὸ γένους ἑνὸς τῶν φερομένων ἀδελφῶν τοῦ σωτῆρος, ᾧ ὄνομα Ἰούδας, φησὶν εἰς τὴν αὐτὴν ἐπιβιῶναι βασιλείαν, μετὰ τὴν ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ Δομετιανοῦ μαρτυρίαν.
ho dʼ autos syngrapheus kai heterous apo genous henos tōn pheromenōn adelphōn tou sōtēros, hǭ onoma Ioudas, phēsin eis tēn autēn epibiōnai basileian, meta tēn ēdē proteron historētheisan autōn hyper tēs eis ton Christon pisteōs epi Dometianou martyrian.
The same writer says that others, descendants of one of the so-called brothers of the Saviour, whose name was Jude, lived on into the same reign, after the witness for faith in Christ which they had borne under Domitian, as related before.
Notes and citation
Summary: Jude's descendants, confessors under Domitian, lived into Trajan's reign.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.32.5 (Dindorf 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-5).
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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.
3.32.6Dindorf 4:125
γράφει δὲ οὕτως “ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες καὶ ἀπὸ γένους τοῦ κυρίου, καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ μένουσι μέχρι Τραϊανοῦ Καίσαρος, μέχρις οὗ ὁ ἐκ θείου τοῦ κυρίου, ὁ προειρημένος Συμεὼν υἱὸς Κλωπᾶ, συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων, ὡσαύτως κατηγορήθη καὶ αὐτὸς ἐπὶ τῷ αὐτῷ λόγῳ ἐπὶ Ἀττικοῦ τοῦ ὑπατικοῦ. καὶ ἐπὶ πολλαῖς ἡμέραις αἰκιζόμενος ἐμαρτύρησεν, ὡς πάντας ὑπερθαυμάζειν καὶ τὸν ὑπατικὸν πῶς ἑκατὸν εἴκοσι τυγχάνων ἐτῶν ὑπέμεινε· καὶ ἐκελεύσθη σταυρωθῆναι.”
graphei de houtōs “erchontai oun kai proēgountai pasēs ekklēsias hōs martyres kai apo genous tou kyriou, kai genomenēs eirēnēs batheias en pasę̄ ekklēsią menousi mechri Traïanou Kaisaros, mechris hou ho ek theiou tou kyriou, ho proeirēmenos Symeōn huios Klōpa, sykophantētheis hypo tōn haireseōn, hōsautōs katēgorēthē kai autos epi tǭ autǭ logǭ epi Attikou tou hypatikou. kai epi pollais hēmerais aikizomenos emartyrēsen, hōs pantas hyperthaumazein kai ton hypatikon pōs hekaton eikosi tynchanōn etōn hypemeine; kai ekeleusthē staurōthēnai.”
He writes thus: “They came, then, and presided over every church as witnesses and as of the Lord's family; and when deep peace came in every church, they remained until Trajan Caesar, until the son of the Lord's uncle, the aforesaid Simeon son of Clopas, was falsely accused by the heresies and likewise himself charged on the same ground before Atticus the consular. And being tortured for many days he bore witness, so that all, even the consular, marvelled how at a hundred and twenty years he endured; and he was ordered to be crucified.”
Notes and citation
Summary: Hegesippus (quoted): the Lord's relatives led the churches until Simeon, denounced by heretics, was tortured and crucified at 120.
- Quotation from Hegesippus, Memoirs.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 3.32.6 (Dindorf 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-6).
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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.
3.32.7Dindorf 4:125
ἐπὶ τούτοις ὁ αὐτὸς ἀνὴρ διηγούμενος τὰ κατὰ τοὺς δηλουμένους ἐπιλέγει, ὡς ἄρα μέχρι τῶν τότε χρόνων παρθένος καθαρὰ καὶ ἀδιάφθορος ἔμενεν ἡ ἐκκλησία, ἐν ἀδήλῳ που σκότει φωλευόντων εἰσέτι τότε τῶν, εἰ καί τινες ὑπῆρχον, παραφθείρειν ἐπιχειρούντων τὸν ὑγιῆ κανόνα τοῦ σωτηρίου κηρύγματος.
epi toutois ho autos anēr diēgoumenos ta kata tous dēloumenous epilegei, hōs ara mechri tōn tote chronōn parthenos kathara kai adiaphthoros emenen hē ekklēsia, en adēlǭ pou skotei phōleuontōn eiseti tote tōn, ei kai tines hypērchon, paraphtheirein epicheirountōn ton hygiē kanona tou sōtēriou kērygmatos.
In addition, the same man, narrating the events of the times indicated, adds that until then the church remained a pure and uncorrupted virgin, since those who attempted to corrupt the sound rule of the saving proclamation, if there were any, still lurked then in some obscure darkness.
Notes and citation
Summary: Hegesippus says the church remained a pure virgin until then, with would-be corrupters still hidden.
- Paraphrase of Hegesippus (compare 4.22.4).
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.32.7 (Dindorf 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-7).
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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.
3.32.8Dindorf 4:125–126
ὡς δʼ ὁ ἱερὸς τῶν ἀποστόλων χορὸς διάφορον εἰλήφει τοῦ βίου τέλος, παρεληλύθει τε ἡ γενεὰ ἐκείνη τῶν αὐταῖς ἀκοαῖς τῆς ἐνθέου σοφίας ἐπακοῦσαι κατηξιωμένων, τηνικαῦτα τῆς ἀθέου πλάνης ἀρχὴν ἐλάμβανεν ἡ σύστασις, διὰ τῆς τῶν ἑτεροδιδασκάλων ἀπάτης, οἳ καὶ, ἅτε μηδενὸς ἔτι τῶν ἀποστόλων λειπομένου, γυμνῇ λοιπὸν ἤδη τῇ κεφαλῇ τῷ τῆς ἀληθείας κηρύγματι τὴν ψευδώνυμον γνῶσιν ἀντικηρύττειν ἐπεχείρουν.
hōs dʼ ho hieros tōn apostolōn choros diaphoron eilēphei tou biou telos, parelēlythei te hē genea ekeinē tōn autais akoais tēs entheou sophias epakousai katēxiōmenōn, tēnikauta tēs atheou planēs archēn elambanen hē systasis, dia tēs tōn heterodidaskalōn apatēs, hoi kai, hate mēdenos eti tōn apostolōn leipomenou, gymnę̄ loipon ēdē tę̄ kephalę̄ tǭ tēs alētheias kērygmati tēn pseudōnymon gnōsin antikēryttein epecheiroun.
But when the sacred band of the apostles had in various ways reached the end of their life, and that generation had passed of those thought worthy to hear the divine wisdom with their own ears, then the conspiracy of godless error took its beginning through the deceit of false teachers, who, since none of the apostles was left any longer, attempted with bare head thereafter to proclaim against the proclamation of the truth the knowledge falsely so called.
1 Tim 6:20 (echo, high confidence)
Notes and citation
Summary: Once the apostles and their hearers had died, false teachers openly proclaimed “knowledge falsely so called.”
- Paraphrase of Hegesippus; “knowledge falsely so called” is from 1 Tim 6:20.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.32.8 (Dindorf 4:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-32-8).
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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.
Church 3, chapter 33
3.33.1Dindorf 4:126
Τοσοῦτός γε μὴν ἐν πλείοσι τόποις ὁ καθʼ ἡμῶν ἐπετάθη τότε διωγμὸς, ὡς Πλίνιον Σεκοῦνδον ἐπισημότατον ἡγεμόνων, ἐπὶ τῷ πλήθει τῶν μαρτύρων κινηθέντα, βασιλεῖ κοινωσασθαι περὶ τοῦ πλήθους τῶν ὑπὲρ τῆς πίστεως ἀναιρουμένων, ἅμα δʼ ἐν ταὐτῷ μηνῦσαι, μηδὲν ἀνόσιον μηδὲ παρὰ τοὺς νόμους πράττειν αὐτοὺς κατειληφέναι, πλὴν τό γε ἅμα τῇ ἕῳ διεγειρομένους τὸν Χριστὸν θεοῦ δίκην ὑμνεῖν, τὸ δὲ μοιχεύειν καὶ φονεύειν καὶ τὰ συγγενῆ τούτοις ἀθέμιτα πλημμελήματα καὶ αὐτοὺς ἀπαγορεύειν, πάντα τε πράττειν ἀκολούθως τοῖς νόμοις.
Tosoutos ge mēn en pleiosi topois ho kathʼ hēmōn epetathē tote diōgmos, hōs Plinion Sekoundon episēmotaton hēgemonōn, epi tǭ plēthei tōn martyrōn kinēthenta, basilei koinōsasthai peri tou plēthous tōn hyper tēs pisteōs anairoumenōn, hama dʼ en tautǭ mēnysai, mēden anosion mēde para tous nomous prattein autous kateilēphenai, plēn to ge hama tę̄ heǭ diegeiromenous ton Christon theou dikēn hymnein, to de moicheuein kai phoneuein kai ta syngenē toutois athemita plēmmelēmata kai autous apagoreuein, panta te prattein akolouthōs tois nomois.
So severe was the persecution against us then in many places that Plinius Secundus, a most distinguished governor, moved by the number of the martyrs, communicated with the emperor about the multitude of those being put to death for the faith, and at the same time reported that he had found them doing nothing unholy or unlawful, except that they rose at dawn and sang hymns to Christ as to a god, and that they themselves forbade adultery, murder, and the lawless offences akin to these, and did everything in accordance with the laws.
Notes and citation
Summary: Pliny, alarmed by the number of martyrs, told Trajan that Christians only sang to Christ at dawn and forbade adultery and murder.
- The source is Pliny, Ep. 10.96, known to Eusebius through Tertullian (3.33.3). The digital text repeats ἡγεμόνων.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἡγεμόνων ἡγεμόνων, → ἡγεμόνων,.
Extrabiblical texts: Pliny the Younger, Ep. 10.96 (Pliny the Younger, Letters; allusion)
Topics: Persecution, Prayer
Cite (SBL): Eusebius, Hist. eccl. 3.33.1 (Dindorf 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-33-1).
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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.
3.33.2Dindorf 4:126
πρὸς ἃ τὸν Τραϊανὸν δόγμα τοιόνδε τεθεικέναι, τὸ Χριστιανῶν φῦλον μὴ ἐκζητεῖσθαι μὲν, ἐμπεσὸν δὲ κολάζεσθαι· οὗ γενομένου ποσῶς μὲν τοῦ διωγμοῦ σβεσθῆναι τὴν ἀπειλὴν σφοδρότατα ἐγκειμένου, οὐ χείρονάς γε μὴν τοῖς κακουργεῖν περὶ ἡμᾶς ἐθέλουσι λείπεσθαι προφάσεις, ἔσθʼ ὅπη μὲν τῶν δήμων, ἔσθʼ ὅπη δὲ καὶ τῶν κατὰ χώρας ἀρχόντων τὰς καθʼ ἡμῶν συσκευαζομένων ἐπιβουλὰς, ὡς καὶ ἄνευ προφανῶν διωγμῶν μερικοὺς κατʼ ἐπαρχίαν ἐξάπτεσθαι, πλείους τε τῶν πιστῶν διαφόροις ἐναγωνίζεσθαι μαρτυρίοις.
pros ha ton Traïanon dogma toionde tetheikenai, to Christianōn phylon mē ekzēteisthai men, empeson de kolazesthai; hou genomenou posōs men tou diōgmou sbesthēnai tēn apeilēn sphodrotata enkeimenou, ou cheironas ge mēn tois kakourgein peri hēmas ethelousi leipesthai prophaseis, esthʼ hopē men tōn dēmōn, esthʼ hopē de kai tōn kata chōras archontōn tas kathʼ hēmōn syskeuazomenōn epiboulas, hōs kai aneu prophanōn diōgmōn merikous katʼ eparchian exaptesthai, pleious te tōn pistōn diaphorois enagōnizesthai martyriois.
To this Trajan made a decree of this kind: that the tribe of Christians should not be sought out, but punished if they fell in the way. By this the threat of persecution, which had been pressing most violently, was to some extent quenched; yet no fewer pretexts remained for those who wished to do us harm, the populace in some places and in others the local governors devising plots against us, so that even without open persecutions partial ones flared up in the provinces, and many of the faithful contended in various martyrdoms.
Notes and citation
Summary: Trajan ruled that Christians should not be hunted but punished if accused; local persecutions and martyrdoms continued.
- The source is Pliny, Ep. 10.97 (Trajan's reply).
Extrabiblical texts: Pliny the Younger, Ep. 10.97 (Pliny the Younger, Letters; allusion)
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.33.2 (Dindorf 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-33-2).
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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.
3.33.3Dindorf 4:126–127
εἴληπται δ ἡμίν ἡ ἱστορία ἐξ ἧς ἀνωτέρω δεδηλώκαμεν τοῦ Τερτυλλιανοῦ ‘Ρωμαϊκῆς ἀπολογίας, ἧς ἡ ἑρμηνεία τοῦτον ἔχει τὸν τρόπον “καίτοι ηὑρήκαμεν καὶ τὴν εἰς “ἡμᾶς ἐπιζήτησιν κεκωλυμένην. Πλίνιος γὰρ Σε- “κοῦνδος ἡγούμενος ἐπαρχίου, κατακρίνας Χριστια- “νούς τινας καὶ τῆς ἀξίας ἐκβαλὼν, ταραχθεὶς τῷ “πλήθει ἠγνόει τί αὐτῷ λοιπὸν εἴη πρακτέον. Τραϊ- “ανῷ οὖν τῷ βασιλεῖ ἀνεκοινώσατο λέγων ἔξω τοῦ “μὴ βούλεσθαι αὐτοὺς εἰδωλολατρεῖν οὐδὲν ἀνόσιον ‘ἐν αὐτοῖς ηὑρηκέναι. ἐμήνυε δὲ καὶ τοῦτο, ἀνίστα- “σθαι ἔωθεν τοὺς Χριστιανοὺς καὶ τὸν Χριστὸν “θεοῦ δίκην ὑμνεῖν, καὶ πρὸς τὸ τὴν ἐπιστήμην αὐ- “τῶν διαφυλάσσειν κωλύεσθαι φονεύειν, μοιχεύειν, “πλεονεκτεῖν, ἀποστερεῖν καὶ τὰ τούτοις ὅμοια. πρὸς “ταῦτα ἀντέγραψε Τραϊανὸς τὸ τῶν Χριστιανῶν φῦ- “λον μὴ ἐκζητεῖσθαι μὲν, ἐμπεσὸν δὲ κολάζεσθαι.” καὶ ταῦτα μὲν ἐν τούτοις ἠν.
eilēptai d hēmin hē historia ex hēs anōterō dedēlōkamen tou Tertyllianou ‘Rōmaïkēs apologias, hēs hē hermēneia touton echei ton tropon “kaitoi hēurēkamen kai tēn eis “hēmas epizētēsin kekōlymenēn. Plinios gar Se- “koundos hēgoumenos eparchiou, katakrinas Christia- “nous tinas kai tēs axias ekbalōn, tarachtheis tǭ “plēthei ēgnoei ti autǭ loipon eiē prakteon. Traï- “anǭ oun tǭ basilei anekoinōsato legōn exō tou “mē boulesthai autous eidōlolatrein ouden anosion ‘en autois hēurēkenai. emēnye de kai touto, anista- “sthai eōthen tous Christianous kai ton Christon “theou dikēn hymnein, kai pros to tēn epistēmēn au- “tōn diaphylassein kōlyesthai phoneuein, moicheuein, “pleonektein, aposterein kai ta toutois homoia. pros “tauta antegrapse Traïanos to tōn Christianōn phy- “lon mē ekzēteisthai men, empeson de kolazesthai.” kai tauta men en toutois ēn.
The account has been taken by us from Tertullian's Latin Apology, mentioned above, the translation of which runs thus: “And yet we have found that even search for us has been forbidden. For Plinius Secundus, governor of a province, having condemned some Christians and removed them from their rank, was troubled by their number and did not know what remained for him to do. So he communicated with the emperor Trajan, saying that apart from their unwillingness to worship idols he had found nothing unholy in them. He reported this too, that the Christians rose at dawn and sang hymns to Christ as to a god, and that to preserve their discipline they were forbidden to murder, commit adultery, defraud, rob, and the like. To this Trajan replied that the tribe of Christians should not be sought out, but punished if they fell in the way.” Such were the events of this time.
Notes and citation
Summary: Tertullian (quoted) reports Pliny's letter and Trajan's reply forbidding a search for Christians.
- Quotation from Tertullian, Apology 2.6–7 (Greek translation; not tagged, since Tertullian's Apology is not on this site), summarizing Pliny, Ep. 10.96–97.
Extrabiblical texts: Pliny the Younger, Ep. 10.96–97 (Pliny the Younger, Letters; allusion)
Topics: Persecution, Ethics
Cite (SBL): Eusebius, Hist. eccl. 3.33.3 (Dindorf 4:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-33-3).
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Church 3, chapter 34
3.34.1Dindorf 4:127
Τῶν δὲ ἐπὶ ‘Ρώμης ἐπισκόπων ἔτει τρίτῳ τῆς τοῦ προειρημένου βασιλέως ἀρχῆς Κλήμης Εὐαρέστῳ παραδοὺς τὴν λειτουργίαν ἀναλύει τὸν βίον, τὰ πάντα προστὰς ἔτη ἐννέα τῆς τοῦ θείου λόγου διδασκαλίας.
Tōn de epi ‘Rōmēs episkopōn etei tritǭ tēs tou proeirēmenou basileōs archēs Klēmēs Euarestǭ paradous tēn leitourgian analyei ton bion, ta panta prostas etē ennea tēs tou theiou logou didaskalias.
Of the bishops at Rome, in the third year of the reign of the emperor mentioned, Clement handed the ministry to Evarestus and departed this life, having presided over the teaching of the divine word nine years in all.
Notes and citation
Summary: In Trajan's third year Clement of Rome died and Evarestus succeeded him.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.34.1 (Dindorf 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-34-1).
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Church 3, chapter 35
3.35.1Dindorf 4:127
Ἀλλὰ καὶ τοῦ Συμεῶνος τὸν δηλωθέντα τελειωθέντος τρόπον, τῆς ἐν ‘Ιεροσολύμοις ἐπισκοπῆς τὸν θρόνον Ἰουδαῖός τις ὄνομα Ιοῦστος, μυρίων ὅσων ἐκ περιτομῆς εἰς τὸν Χριστὸν τηνικαῦτα πεπιστευκότων εἶς καὶ αὐτὸς ὢν, διαδέχεται.
Alla kai tou Symeōnos ton dēlōthenta teleiōthentos tropon, tēs en ‘Ierosolymois episkopēs ton thronon Ioudaios tis onoma Ioustos, myriōn hosōn ek peritomēs eis ton Christon tēnikauta pepisteukotōn eis kai autos ōn, diadechetai.
And when Simeon had been perfected in the manner shown, a Jew named Justus, himself one of the countless numbers of the circumcision who had then believed in Christ, succeeded to the throne of the episcopate in Jerusalem.
Notes and citation
Summary: After Simeon's martyrdom a Jewish Christian named Justus became bishop of Jerusalem.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.35.1 (Dindorf 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-35-1).
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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 3, chapter 36
3.36.1Dindorf 4:127
Διέπρεπέ γε μὴν κατὰ τούτους ἐπὶ τῆς Ἀσίας τῶν ἀποστόλων ὁμιλητὴς Πολύκαρπος, τῆς κατὰ Σμύρναν ἐκκλησίας πρὸς τῶν αὐτοπτῶν καὶ ὑπηρετῶν τοῦ κυρίου τὴν ἐπισκοπὴν ἐγκεχειρισμένος.
Dieprepe ge mēn kata toutous epi tēs Asias tōn apostolōn homilētēs Polykarpos, tēs kata Smyrnan ekklēsias pros tōn autoptōn kai hypēretōn tou kyriou tēn episkopēn enkecheirismenos.
At this time there flourished in Asia Polycarp, a companion of the apostles, who had been entrusted with the episcopate of the church at Smyrna by the eyewitnesses and ministers of the Lord.
Notes and citation
Summary: Polycarp, companion of the apostles, was bishop of Smyrna.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.36.1 (Dindorf 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-1).
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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.
3.36.2Dindorf 4:127–128
καθʼ ὃν ἐγνωρίζετο Παπίας τῆς ἐν Ἱεραπόλει παροικίας καὶ αὐτὸς ἐπίσκοπος, ὅ τε παρὰ πλείστοις εἰσέτι νῦν διαβόητος Ἰγνάτιος, τῆς κατʼ Ἀντιόχειαν Πέτρου διαδοχῆς δεύτερος τὴν ἐπισκοπὴν κεκληρωμένος.
kathʼ hon egnōrizeto Papias tēs en Hierapolei paroikias kai autos episkopos, ho te para pleistois eiseti nyn diaboētos Ignatios, tēs katʼ Antiocheian Petrou diadochēs deuteros tēn episkopēn keklērōmenos.
In his time Papias was known, himself bishop of the community in Hierapolis, and Ignatius, still celebrated by very many even now, who was allotted the episcopate at Antioch second in the succession of Peter.
Notes and citation
Summary: Papias of Hierapolis and Ignatius of Antioch were then known.
- Eusebius counts Ignatius second after Peter (Evodius being the first after Peter; compare 3.22.1).
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.36.2 (Dindorf 4:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-2).
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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.
3.36.3Dindorf 4:128
λόγος δʼ ἔχει τοῦτον ἀπὸ Συρίας ἐπὶ τὴν Ῥωμαίων πόλιν ἀναπεμφθέντα θηρίων γενέσθαι βορὰν τῆς εἰς Χριστὸν μαρτυρίας ἕνεκεν.
logos dʼ echei touton apo Syrias epi tēn Rhōmaiōn polin anapemphthenta thēriōn genesthai boran tēs eis Christon martyrias heneken.
The account holds that he was sent from Syria to the city of the Romans and became food for wild beasts because of his witness to Christ.
Notes and citation
Summary: Ignatius was taken from Syria to Rome and thrown to the beasts for Christ.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.3 (Dindorf 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-3).
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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.
3.36.4Dindorf 4:128
οὗτος δὴ οὖν τὴν διʼ Ἀσίας ἀνακομιδὴν μετʼ ἐπιμελεστάτης φρουρῶν φυλακῆς ποιούμενος τὰς κατὰ πόλιν αἷς ἐπεδήμει παροικίας ταῖς διὰ λόγων ὁμιλίαις τε καὶ προτροπαῖς ἐπιρρωννὺς, ἐν πρώτοις μάλιστα προφυλάττεσθαι τὰς αἱρέσεις ἄρτι τότε πρῶτον ἀναφυείσας καὶ ἐπιπολαζούσας παρῄνει, προύτρεπέ τε ἀπρὶξ ἔχεσθαι τῆς τῶν ἀποστόλων παραδόσεως, ἣν ὑπὲρ ἀσφαλείας καὶ ἐγγράφως ἤδη μαρτυρόμενος διατυποῦσθαι ἀναγκαῖον ἡγεῖτο.
houtos dē oun tēn diʼ Asias anakomidēn metʼ epimelestatēs phrourōn phylakēs poioumenos tas kata polin hais epedēmei paroikias tais dia logōn homiliais te kai protropais epirrōnnys, en prōtois malista prophylattesthai tas haireseis arti tote prōton anaphyeisas kai epipolazousas parę̄nei, proutrepe te aprix echesthai tēs tōn apostolōn paradoseōs, hēn hyper asphaleias kai engraphōs ēdē martyromenos diatypousthai anankaion hēgeito.
As he made the journey through Asia under the most careful guard of soldiers, he strengthened the communities in each city where he stayed with spoken homilies and exhortations, above all urging them to be on guard against the heresies which had just then first sprung up and were prevailing, and exhorting them to hold fast to the tradition of the apostles, which, for safety's sake, he thought necessary, now that he was a martyr, to set down also in writing.
Notes and citation
Summary: On his way through Asia, Ignatius warned the churches against heresies and urged them to hold to apostolic tradition, also in writing.
Cite (SBL): Eusebius, Hist. eccl. 3.36.4 (Dindorf 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-4).
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3.36.5Dindorf 4:128
οὕτω δῆτα ἐν Σμύρνῃ γενόμενος, ἔνθα ὁ Πολύκαρπος ἦν, μίαν μὲν τῇ κατὰ τὴν Ἔφεσον ἐπιστολὴν ἐκκλησίᾳ γράφει, ποιμένος αὐτῆς μνημονεύων Ὀνησίμου, ἑτέραν δὲ τῇ ἐν Μαγνησίᾳ τῇ πρὸς Μαιάνδρῳ, ἔνθα πάλιν ἐπισκόπου Δάμα μνήμην πεποίηται, καὶ τῇ ἐν Τράλλεσι δὲ ἄλλην, ἧς ἄρχοντα τότʼ ὄντα Πολύβιον ἱστορεῖ.
houtō dēta en Smyrnę̄ genomenos, entha ho Polykarpos ēn, mian men tę̄ kata tēn Epheson epistolēn ekklēsią graphei, poimenos autēs mnēmoneuōn Onēsimou, heteran de tę̄ en Magnēsią tę̄ pros Maiandrǭ, entha palin episkopou Dama mnēmēn pepoiētai, kai tę̄ en Trallesi de allēn, hēs archonta totʼ onta Polybion historei.
So, being at Smyrna, where Polycarp was, he wrote one letter to the church at Ephesus, mentioning its pastor Onesimus; another to the church in Magnesia on the Maeander, where again he mentions the bishop Damas; and another to the church in Tralles, whose ruler at that time he records was Polybius.
Notes and citation
Summary: From Smyrna Ignatius wrote to Ephesus, Magnesia, and Tralles, naming their bishops.
- References: Ign. Eph. 1.3; Ign. Magn. 2.1; Ign. Trall. 1.1.
Extrabiblical texts: Ign. Eph. 1.3 (To the Ephesians; allusion); Ign. Magn. 2.1 (To the Magnesians; allusion); Ign. Trall. 1.1 (To the Trallians; allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.36.5 (Dindorf 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-5).
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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.
3.36.6Dindorf 4:128
πρὸς ταύταις καὶ τῇ ‘Ρωμαίων ἐκκλησίᾳ γράφει, ᾗ καὶ παράκλησιν προτείνει, ὡς μὴ παραιτησάμενοι τοῦ μαρτυρίου τῆς ποθουμένης αὐτὸν ἀποστερήσαιεν ἐλπίδος· ἐξ ὧν καὶ βραχύτατα εἰς ἐπίδειξιν τῶν εἰρημένων παραθέσθαι ἄξιον.
pros tautais kai tę̄ ‘Rōmaiōn ekklēsią graphei, hę̄ kai paraklēsin proteinei, hōs mē paraitēsamenoi tou martyriou tēs pothoumenēs auton aposterēsaien elpidos; ex hōn kai brachytata eis epideixin tōn eirēmenōn parathesthai axion.
In addition to these he wrote also to the church of the Romans, to which he makes an appeal that they should not, by begging him off from martyrdom, deprive him of his longed-for hope. From these it is worth setting down a very few words to illustrate what has been said.
Notes and citation
Summary: He also wrote to Rome, begging them not to prevent his martyrdom.
Extrabiblical texts: Ign. Rom. (To the Romans; allusion)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.6 (Dindorf 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-6).
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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.
3.36.7Dindorf 4:128
γράφει δὴ οὖν κατὰ λέξιν “ἀπὸ Συρίας μέχρι ‘Ρώ- ‘μης θηριομαχῶ διὰ γῆς καὶ θαλάσσης, νυκτὸς καὶ ἡμέρας, ἐνδεδεμένος δέκα λεοπάρδοις, ὅ ἐστι στρατιωτικὸν τάγμα, οἳ καὶ εὐεργετούμενοι χείρονες γίνονται. ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθη- “τεύομαι, ἀλλʼ οὐ παρὰ τοῦτο δεδικαίωμαι.
graphei dē oun kata lexin “apo Syrias mechri ‘Rō- ‘mēs thēriomachō dia gēs kai thalassēs, nyktos kai hēmeras, endedemenos deka leopardois, ho esti stratiōtikon tagma, hoi kai euergetoumenoi cheirones ginontai. en de tois adikēmasin autōn mallon mathē- “teuomai, allʼ ou para touto dedikaiōmai.
He writes, then, word for word: “From Syria to Rome I fight with wild beasts, by land and sea, by night and day, bound to ten leopards, that is, a company of soldiers, who become worse even when they are treated well. By their wrongdoings I am becoming more a disciple, but not by this am I justified.
1 Cor 4:4 (echo, high confidence)
Notes and citation
Summary: Ignatius (quoted): chained to ten “leopards,” he fights beasts all the way to Rome.
- The quotation (3.36.7–9) is Ign. Rom. 5.1–3. The last clause echoes 1 Cor 4:4.
Extrabiblical texts: Ign. Rom. 5.1 (To the Romans; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.7 (Dindorf 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-7).
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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.
3.36.8Dindorf 4:128–129
ὀναί- ”μην τῶν θηρίων τῶν ἐμοὶ ἑτοίμων, ἃ καὶ εὔχομαι “σύντομά μοι εὑρεθῆναι, ἃ καὶ κολακεύσω συντόμως “με καταφαγεῖν, οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ “ἥψαντο· κἂν αὐτὰ δὲ ἄκοντα μὴ θέλῃ, ἐγὼ προσ- ῾ βιάσομαι.
onai- ”mēn tōn thēriōn tōn emoi hetoimōn, ha kai euchomai “syntoma moi heurethēnai, ha kai kolakeusō syntomōs “me kataphagein, ouch hōsper tinōn deilainomena ouch “hēpsanto; kan auta de akonta mē thelę̄, egō pros- ῾ biasomai.
May I have joy of the beasts prepared for me, and I pray that they may be found prompt with me; I will even coax them to devour me promptly, not as they have done with some whom they were afraid to touch; and if they themselves are unwilling, I will force them.
Notes and citation
Summary: Ignatius (quoted): he longs for the beasts and will even force them to devour him.
- Quotation from Ign. Rom. 5.2.
Extrabiblical texts: Ign. Rom. 5.2 (To the Romans; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.8 (Dindorf 4:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-8).
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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.
3.36.9Dindorf 4:129
συγγνώμην μοι ἔχετε. τί μοι συμφέ- “ρει ἐγὼ γινώσκω. νῦν ἄρχομαι μαθητὴς εἶναι. μη- “ δέν με ζηλώσαι τῶν ὁρατῶν καὶ ἀοράτων, ἔνα Ἰησοῦ “ Χριστοῦ ἐπιτύχω· πῦρ καὶ σταυρὸς, θηρίων τε συ- “ στάσεις, σκορπισμοὶ ὀστέων, συγκοπαὶ μελῶν, ἀλε- “σμοὶὅλου τοῦ σώματος, κολάσεις τοῦ διαβόλου εἰς ἐμὲ “ ἐρχέσθωσαν, μόνον ἔνα Ἰησοῦ Χριστοῦ ἐπιτύχω.’’
syngnōmēn moi echete. ti moi symphe- “rei egō ginōskō. nyn archomai mathētēs einai. mē- “ den me zēlōsai tōn horatōn kai aoratōn, ena Iēsou “ Christou epitychō; pyr kai stauros, thēriōn te sy- “ staseis, skorpismoi osteōn, synkopai melōn, ale- “smoiolou tou sōmatos, kolaseis tou diabolou eis eme “ erchesthōsan, monon ena Iēsou Christou epitychō.’’
Forgive me; I know what is to my advantage. Now I am beginning to be a disciple. May nothing of things visible and invisible envy me, that I may attain Jesus Christ. Fire and cross, and struggles with wild beasts, scatterings of bones, mangling of limbs, grinding of the whole body, cruel tortures of the devil, let them come upon me, only that I may attain Jesus Christ.”
Notes and citation
Summary: Ignatius (quoted): let any torment come, if only he may attain Jesus Christ.
- Quotation from Ign. Rom. 5.3.
Extrabiblical texts: Ign. Rom. 5.3 (To the Romans; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.9 (Dindorf 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-9).
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3.36.10Dindorf 4:129
καὶ ταῦτα μὲν ἀπὸ τῆς δηλωθείσης πόλεως ταῖς καταλεχθείσαις ἐκκλησίαις διετυπώσατο. ἤδη δʼ ἐπέκεινα τῆς Σμύρνης γενόμενος ἀπὸ Τρωάδος τοῖς τε ἐν Φιλαδελφείᾳ αὖθις διὰ γραφῆς ὁμιλεῖ καὶ τῇ Σμυρναίων ἐκκλησίᾳ, ἰδίως τε τῷ ταύτης προηγουμένῳ Πολυκάρπῳ, ὃν οἶα δὴ ἀποστολικὸν ἄνδρα εὖ μάλα γνωρίζων, τὴν κατʼ Ἀντιόχειαν αὐτῷ ποίμνην ὡσὰν γνήσιος καὶ ἀγαθὸς ποιμὴν παρατίθεται, τὴν περὶ αὐτῆς φροντίδα διὰ σπουδῆς ἔχειν αὐτὸν ἀξιῶν.
kai tauta men apo tēs dēlōtheisēs poleōs tais katalechtheisais ekklēsiais dietypōsato. ēdē dʼ epekeina tēs Smyrnēs genomenos apo Trōados tois te en Philadelpheią authis dia graphēs homilei kai tę̄ Smyrnaiōn ekklēsią, idiōs te tǭ tautēs proēgoumenǭ Polykarpǭ, hon oia dē apostolikon andra eu mala gnōrizōn, tēn katʼ Antiocheian autǭ poimnēn hōsan gnēsios kai agathos poimēn paratithetai, tēn peri autēs phrontida dia spoudēs echein auton axiōn.
These things he wrote from the city mentioned to the churches listed. And when he was already beyond Smyrna, from Troas he again addressed in writing those in Philadelphia and the church of the Smyrnaeans, and particularly Polycarp, who presided over it; knowing him well as an apostolic man, he commends to him the flock at Antioch as a true and good shepherd, asking him to take earnest care of it.
Notes and citation
Summary: From Troas Ignatius wrote to Philadelphia, Smyrna, and Polycarp, entrusting Antioch's flock to him.
- Compare Ign. Pol. 7.1–2.
Extrabiblical texts: Ign. Phld. (To the Philadelphians; allusion); Ign. Smyrn. (To the Smyrnaeans; allusion); Ign. Pol. 7.1–2 (To Polycarp; allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.36.10 (Dindorf 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-10).
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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.
3.36.11Dindorf 4:129
ὁ δʼ αὐτὸς Σμυρναίοις γράφων οὐκ οἶδʼ ὁπόθεν ῥητοῖς συγκέχρηται, τοιαῦτά τινα περὶ τοῦ Χριστοῦ διεξιών “ἐγὼ δὲ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα. καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἐλήλυθεν, ἔφη αὐτοῖς, λάβετε, ψηλαφήσατέ με καὶ ἴδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον· καὶ εὐθὺς αὐτοῦ ἥψαντο καὶ ἐπίστευσαν.’’
ho dʼ autos Smyrnaiois graphōn ouk oidʼ hopothen rhētois synkechrētai, toiauta tina peri tou Christou diexiōn “egō de kai meta tēn anastasin en sarki auton oida kai pisteuō onta. kai hote pros tous peri Petron elēlythen, ephē autois, labete, psēlaphēsate me kai idete, hoti ouk eimi daimonion asōmaton; kai euthys autou hēpsanto kai episteusan.’’
The same writer, writing to the Smyrnaeans, has used words from I know not what source, relating such things as these about Christ: “But I know and believe that he was in the flesh even after the resurrection. And when he came to those with Peter, he said to them, Take, handle me, and see that I am not a bodiless demon. And at once they touched him and believed.”
Luke 24:39 (allusion, high confidence)
Notes and citation
Summary: Ignatius (quoted) says that the risen Christ told Peter's company to touch him, for he was not a bodiless spirit.
- Quotation from Ign. Smyrn. 3.1–2. The saying resembles Luke 24:39; Jerome attributes it to the Gospel of the Hebrews, Origen to the Teaching of Peter.
Extrabiblical texts: Ign. Smyrn. 3.1–2 (To the Smyrnaeans; quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 3.36.11 (Dindorf 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-11).
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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.
3.36.12Dindorf 4:129–130
οἶδε δὲ αὐτοῦ τὸ μαρτύριον καὶ ὁ Εἰρήναιος, καὶ τῶν ἐπιστολῶν αὐτοῦ μνημονεύει λέγων οὕτως “ ὡς εἶπέ τις τῶν ἡμετέρων διὰ τὴν πρὸς θεὸν μαρτυρίαν κατα- “κριθεὶς πρὸς θηρία, ὅτι σῖτός εἰμι θεοῦ, καὶ διʼ ‘ὀδόντων θηρίων ἀλήθομαι, ἵνα καθαρὸς ἄρτος εὑ- “ ρεθῶ.”
oide de autou to martyrion kai ho Eirēnaios, kai tōn epistolōn autou mnēmoneuei legōn houtōs “ hōs eipe tis tōn hēmeterōn dia tēn pros theon martyrian kata- “kritheis pros thēria, hoti sitos eimi theou, kai diʼ ‘odontōn thēriōn alēthomai, hina katharos artos heu- “ rethō.”
Irenaeus too knew of his martyrdom and mentions his letters, speaking thus: “As one of ours said, condemned to the beasts because of his witness to God: I am God's wheat, and I am ground by the teeth of beasts, that I may be found pure bread.”
Notes and citation
Summary: Irenaeus (quoted) cites Ignatius's words: “I am God's wheat, ground by the teeth of beasts.”
- Quotation from Irenaeus, Haer. 5.28.4, citing Ign. Rom. 4.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.28.4 (Irenaeus, Against Heresies; quotation); Ign. Rom. 4.1 (To the Romans; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.12 (Dindorf 4:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-12).
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3.36.13Dindorf 4:130
καὶ ὁ Πολύκαρπος δὲ τούτων αὐτῶν μέμνηται ἐν τῇ φερομένῃ αὐτοῦ πρὸς Φιλιππησίους ἐπιστολῇ, φάσκων αὐτοῖς ῥήμασι “ παρακαλῶ “ πάντας ὑμᾶς πειθαρχεῖν καὶ ἀσκεῖν πᾶσαν ὑπομο- ‘νὴν, ἣν εἴδετε κατʼ ὀφθαλμοὺς οὐ μόνον ἐν τοῖ “μακαρίοις Ἰγνατίῳ καὶ Ῥούφῳ καὶ Ζωσίμῳ, ἀλλα “ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν, καὶ ἐν αὐτῷ Παύλφ “καὶ τοῖς λοιποῖς ἀποστόλοις, πεπεισμένους ὅτι οὗτο “πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλʼ ἐν πίστει κα “ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς το “πον εἰσὶ παρὰ κυρίῳ, ᾧ καὶ συνέπαθον. οὐ γὰ “ τὸν νῦν ἠγάπησαν αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἄπο “θανόντα καὶ διʼ ἡμᾶς ὑπὸ τοῦ θεοῦ ἀναστάντα.”
kai ho Polykarpos de toutōn autōn memnētai en tę̄ pheromenę̄ autou pros Philippēsious epistolę̄, phaskōn autois rhēmasi “ parakalō “ pantas hymas peitharchein kai askein pasan hypomo- ‘nēn, hēn eidete katʼ ophthalmous ou monon en toi “makariois Ignatiǭ kai Rhouphǭ kai Zōsimǭ, alla “ kai en allois tois ex hymōn, kai en autǭ Paulph “kai tois loipois apostolois, pepeismenous hoti houto “pantes ouk eis kenon edramon, allʼ en pistei ka “ dikaiosynę̄, kai hoti eis ton opheilomenon autois to “pon eisi para kyriǭ, hǭ kai synepathon. ou ga “ ton nyn ēgapēsan aiōna, alla ton hyper hēmōn apo “thanonta kai diʼ hēmas hypo tou theou anastanta.”
And Polycarp too mentions these very things in his extant letter to the Philippians, saying in these words: “I exhort you all to obey and to practise all endurance, which you saw before your eyes not only in the blessed Ignatius and Rufus and Zosimus, but also in others from among you, and in Paul himself and the rest of the apostles; being persuaded that all these did not run in vain, but in faith and righteousness, and that they are in the place due to them with the Lord, with whom they also suffered. For they did not love the present age, but him who died for our sake and was raised by God for us.”
Phil 2:16 (echo, high confidence) · 2 Tim 4:10 (echo, medium confidence)
Notes and citation
Summary: Polycarp (quoted) urges the Philippians to endure like Ignatius, Rufus, Zosimus, and the apostles, now with the Lord.
- Quotation from Pol. Phil. 9.1–2, with echoes of Phil 2:16 and 2 Tim 4:10.
Extrabiblical texts: Pol. Phil. 9.1–2 (To the Philippians; quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.36.13 (Dindorf 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-13).
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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.
3.36.14Dindorf 4:130
καὶ ἐξῆς ἐπιφέρει “ἐγράψατέ μοι καὶ ὑμεῖς καὶ Ἰγνα “τιος, ἵνα ἐάν τις ἀπέρχηται εἰς Συρίαν, καὶ τὰ παρ “ὑμῶν ἀποκομίσῃ γράμματα. ὅπερ ποιήσω, ἐὰν “καιρὸν εὔθετον, εἴτε· ἐγὼ, εἴτε ὃν πέμπω πρεσβεύ- “ σοντα καὶ περὶ ὑμῶν.
kai exēs epipherei “egrapsate moi kai hymeis kai Igna “tios, hina ean tis aperchētai eis Syrian, kai ta par “hymōn apokomisę̄ grammata. hoper poiēsō, ean “kairon eutheton, eite; egō, eite hon pempō presbeu- “ sonta kai peri hymōn.
And next he adds: “Both you and Ignatius wrote to me that if anyone goes to Syria, he should carry your letters too. This I will do, if I find a suitable opportunity, either myself or one whom I send as envoy on your behalf also.
Notes and citation
Summary: Polycarp (quoted) promises to forward the Philippians' letter to Syria.
- Quotation from Pol. Phil. 13.1.
Extrabiblical texts: Pol. Phil. 13.1 (To the Philippians; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.36.14 (Dindorf 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-14).
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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.
3.36.15Dindorf 4:130
τὰς ἐπιστολὰς Ἰγνατίου “τὰς πεμφθείσας ἡμῖν ὑπʼ αὐτοῦ καὶ ἄλλας ὅσας εἴ“χομεν παρʼ ἡμῖν ἐπέμψαμεν ὑμῖν καθὼς ἐνετεί- “λασθε, αἵτινες ὑποτεταγμέναι εἰσὶ τῇ ἐπιστολῇ “ταύτῃ, ἐξ ὧν μεγάλα ὠφεληθῆναι δυνήσεσθε. πε- “ ριέχουσι γὰρ πίστιν καὶ ὑπομονὴν καὶ πᾶσαν οἰκο- “ δομὴν τὴν εἰς τὸν κύριον ἡμῶν ἀνήκουσασν.” καὶ τὰ μὲν περὶ τὸν Ἰγνάτιον τοιαῦτα. διαδέχεται δὲ μετʼ αὐτὸν τὴν Ἀντιοχείας ἐπισκοπὴν Ἥρως.
tas epistolas Ignatiou “tas pemphtheisas hēmin hypʼ autou kai allas hosas ei“chomen parʼ hēmin epempsamen hymin kathōs enetei- “lasthe, haitines hypotetagmenai eisi tę̄ epistolę̄ “tautę̄, ex hōn megala ōphelēthēnai dynēsesthe. pe- “ riechousi gar pistin kai hypomonēn kai pasan oiko- “ domēn tēn eis ton kyrion hēmōn anēkousasn.” kai ta men peri ton Ignation toiauta. diadechetai de metʼ auton tēn Antiocheias episkopēn Hērōs.
The letters of Ignatius sent to us by him, and others that we had with us, we have sent to you, as you instructed; they are appended to this letter, and from them you will be able to benefit greatly. For they contain faith and endurance and all edification that pertains to our Lord.” Such is what concerns Ignatius. After him Heros succeeded to the episcopate of Antioch.
Notes and citation
Summary: Polycarp (quoted) sends the Philippians a collection of Ignatius's letters; Heros succeeded Ignatius at Antioch.
- Quotation from Pol. Phil. 13.2. The digital text has unread letters and Beta Code (ei(??) xomen par’) for εἴχομεν παρʼ.
Notes on the original text
- Digital text corrected (unread letters and Beta-Code slip in the digital text; reading certain from context; unread letters in the digital text; reading certain from context): Ἰγνατίο(??) → Ἰγνατίου; ei(??) “xomen par’ → εἴ“χομεν παρʼ.
Extrabiblical texts: Pol. Phil. 13.2 (To the Philippians; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.36.15 (Dindorf 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-36-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 37
3.37.1Dindorf 4:130–131
Τῶν δὲ κατὰ τού- τους διαλαμψάντων καὶ Κοδρᾶτος ἦν, ὃν ἅμα ταῖς Φιλίππου θυγατράσι προφητικῷ χαρίσματι λόγος ἔχει διαπρέψαι. καὶ ἄλλοι δʼ ἐπὶ τούτοις πλείους εγνωρίζοντο κατὰ τούσδε, τὴν πρώτην τάξιν τῆς τῶν ἀποστόλων ἐπέχοντες διαδοχῆς· οἳ καὶ, ἅτε τηλικῶνδε ὄντες διαπρεπεῖς μαθηταὶ, τοὺς κατὰ πάντα τόπον τῶν ἐκκλησιῶν προκαταβληθέντας ὑπὸ τῶν ἀποστόλων θεμελίους ἐπῳκοδόμουν, αὔξοντες εἰς πλέον τὸ κήρυγμα καὶ τὰ σωτήρια σπέρματα τῆς τῶν οὐρανῶν βασιλείας ἀνὰ πᾶσαν εἰς πλάτος ἐπισπείροντες τὴν οἰκουμένην.
Tōn de kata tou- tous dialampsantōn kai Kodratos ēn, hon hama tais Philippou thygatrasi prophētikǭ charismati logos echei diaprepsai. kai alloi dʼ epi toutois pleious egnōrizonto kata tousde, tēn prōtēn taxin tēs tōn apostolōn epechontes diadochēs; hoi kai, hate tēlikōnde ontes diaprepeis mathētai, tous kata panta topon tōn ekklēsiōn prokatablēthentas hypo tōn apostolōn themelious epǭkodomoun, auxontes eis pleon to kērygma kai ta sōtēria spermata tēs tōn ouranōn basileias ana pasan eis platos epispeirontes tēn oikoumenēn.
Among those who were distinguished at this time was Quadratus, who, the account holds, excelled, together with the daughters of Philip, in the prophetic gift. And many others besides were known at this time, holding the first rank in the succession of the apostles; and they, as distinguished disciples of such great men, built on the foundations of the churches laid everywhere by the apostles, increasing the proclamation more and more and sowing the saving seeds of the kingdom of heaven far and wide throughout the whole world.
Notes and citation
Summary: Quadratus, a prophet, and many others of the first generation after the apostles built on their foundations and spread the gospel.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.37.1 (Dindorf 4:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-37-1).
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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.
3.37.2Dindorf 4:131
καὶ γὰρ δὴ πλεῖστοι τῶν τότε μαθητῶν σφοδροτέρῳ φιλισοφίας ἔρωτι πρὸς τοῦ θείου λόγου τὴν ψυχὴν πληττόμενοι τὴν σωτήριον πρότερον ἀπεπλήρουν παρακέλευσιν, ἐνδεέσι νέμοντες τὰς οὐσίας, ἔπειτα δὲ ἀποδημίας στελλόμενοι ἔργον ἐπετέλουν εὐαγγελιστῶν, τοῖς ἔτι πάμπαν ἀνηκόοις τοῦ τῆς πίστεως λόγου κηρύττειν τὸν Χριστὸν φιλοτιμούμενοι καὶ τὴν τῶν θείων εὐαγγελίων παραδιδόναι γραφήν.
kai gar dē pleistoi tōn tote mathētōn sphodroterǭ philisophias erōti pros tou theiou logou tēn psychēn plēttomenoi tēn sōtērion proteron apeplēroun parakeleusin, endeesi nemontes tas ousias, epeita de apodēmias stellomenoi ergon epeteloun euangelistōn, tois eti pampan anēkoois tou tēs pisteōs logou kēryttein ton Christon philotimoumenoi kai tēn tōn theiōn euangeliōn paradidonai graphēn.
For most of the disciples of that time, their souls struck by the divine word with a more ardent love of philosophy, first fulfilled the Saviour's command, distributing their property to the needy; and then, setting out on journeys, they performed the work of evangelists, eager to preach Christ to those who had not yet heard the word of faith at all and to hand down the scripture of the divine Gospels.
Matt 19:21 (allusion, high confidence) · 2 Tim 4:5 (echo, medium confidence)
Notes and citation
Summary: Many disciples gave their goods to the poor and went out as evangelists, carrying the written Gospels.
- Allusions to Matt 19:21 and 2 Tim 4:5.
Topics: Ethics, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.37.2 (Dindorf 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-37-2).
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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.
3.37.3Dindorf 4:131
οὑτοι δὲ θεμελίους τῆς πίστεως ἐπὶ ξένοις τισὶ τόποις αὐτὸ μόνον καταβαλλόμενοι, ποιμένας τε καθιστάντες ἑτέρους, τούτοις τε αὐτοῖς ἐγχιρίζοντες τὴν τῶν ἀρτίως εἰσαχθέντων γεωργίαν, ἑτέρας αὐτοὶ πάλιν χώρας τε καὶ ἔθνη μετῄεσαν σὺν τῇ ἐκ θεοῦ χάριτι καὶ συνεργίᾳ, ἐπεὶ καὶ τοῦ θείου πνεύματος εἰσέτι τότε διʼ αὐτῶν πλεῖσται παράδοξοι δυνάμεις ἐνήργουν, ὥστε ἀπὸ πρώτης ἀκροάσεως ἀθρόως αὔτανδρα πλήθη προθύμως τὴν εἰς τὸν τῶν ὅλων δημιουργὸν εὐσέβειαν ἐν ταῖς αὐτῶν ψυχαῖς καταδέχεσθαι.
houtoi de themelious tēs pisteōs epi xenois tisi topois auto monon kataballomenoi, poimenas te kathistantes heterous, toutois te autois enchirizontes tēn tōn artiōs eisachthentōn geōrgian, heteras autoi palin chōras te kai ethnē metę̄esan syn tę̄ ek theou chariti kai synergią, epei kai tou theiou pneumatos eiseti tote diʼ autōn pleistai paradoxoi dynameis enērgoun, hōste apo prōtēs akroaseōs athroōs autandra plēthē prothymōs tēn eis ton tōn holōn dēmiourgon eusebeian en tais autōn psychais katadechesthai.
They only laid the foundations of the faith in foreign places, appointed others as shepherds, and entrusted to them the cultivation of those newly brought in, while they themselves went on again to other countries and nations with the grace and help of God; for at that time very many wonderful works of power of the divine Spirit were still worked through them, so that at the first hearing whole multitudes at once eagerly received in their souls piety toward the Creator of the universe.
Notes and citation
Summary: They founded churches, appointed pastors, and moved on, aided by miracles through which whole crowds believed.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.37.3 (Dindorf 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-37-3).
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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.
3.37.4Dindorf 4:131–132
ἀδυνάτου δʼ ὄντος ἡμῖν ἅπαντας ἐξ ὀνόματος ἀπαριθμεῖσθαι, ὅσοι ποτὲ κατὰ τὴν πρώτην τῶν ἀποστόλων διαδοχὴν ἐν ταῖς κατὰ τὴν οἰκουμένην ἐκκλησίαις γεγόνασι ποιμένες ἢ καὶ εὐαγ- γελισταὶ, τούτων εἰκότως ἐξ ὀνόματος γραφῇ μόνων τῂν μνήμην κατατεθείμεθα, ὡν ἔτι καὶ νῦν εἰς ἡμᾶς διʼ ὑπομνημάτων τῆς ἀποστολικῆς διδασκαλίας ἡ παράδοσις φέρεται·
adynatou dʼ ontos hēmin hapantas ex onomatos aparithmeisthai, hosoi pote kata tēn prōtēn tōn apostolōn diadochēn en tais kata tēn oikoumenēn ekklēsiais gegonasi poimenes ē kai euag- gelistai, toutōn eikotōs ex onomatos graphę̄ monōn tę̄n mnēmēn katatetheimetha, hōn eti kai nyn eis hēmas diʼ hypomnēmatōn tēs apostolikēs didaskalias hē paradosis pheretai;
Since it is impossible for us to enumerate by name all who were ever shepherds or evangelists in the churches throughout the world in the first succession of the apostles, we have naturally recorded by name in writing only those of whom the tradition of the apostolic teaching still comes down to us through memoirs;
Notes and citation
Summary: Eusebius names only those whose writings still hand down the apostolic teaching.
Cite (SBL): Eusebius, Hist. eccl. 3.37.4 (Dindorf 4:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-37-4).
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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 3, chapter 38
3.38.1Dindorf 4:132
ὥσπερ οὖν ἀμέλει τοῦ Ἰγνατίου ἐν αἷς κατελέξαμεν ἐπιστολαῖς, καὶ τοῦ Κλήμεντος ἐν τῇ ἀνωμολογημένῃ παρὰ πᾶσιν, ἣν ἐκ προσώπου τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διετυπώσατο, ἐν ᾗ τῆς πρὸς Ἑβραίους πολλὰ νοήματα παραθεὶς, ἤδη δὲ καὶ αὐτολεξεὶ ῥητοῖς τισὶν ἐξ αὐτῆς χρησάμενος, σαφέστατα παρίστησιν ὅτι μη νέον ὑπάρχει τὸ σύγγραμμα.
hōsper oun amelei tou Ignatiou en hais katelexamen epistolais, kai tou Klēmentos en tę̄ anōmologēmenę̄ para pasin, hēn ek prosōpou tēs Rhōmaiōn ekklēsias tę̄ Korinthiōn dietypōsato, en hę̄ tēs pros Hebraious polla noēmata paratheis, ēdē de kai autolexei rhētois tisin ex autēs chrēsamenos, saphestata paristēsin hoti mē neon hyparchei to syngramma.
as, for example, Ignatius in the letters we have listed, and Clement in the letter acknowledged by all, which he composed in the name of the church of the Romans to that of the Corinthians. In it he sets out many thoughts of the Letter to the Hebrews, and even uses some of its words verbatim, and so shows most clearly that the work is not recent.
Heb 1:3–13 (allusion, medium confidence)
Notes and citation
Summary: Clement's letter, acknowledged by all, draws heavily on Hebrews, proving Hebrews is early.
- Compare 1 Clem. 36 with Heb 1.
Notes on the original text
- Digital text corrected (unread letter in the digital text; reading certain from context): τισὶ(??) → τισὶν.
Extrabiblical texts: 1 Clem. 36 (1 Clement; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.38.1 (Dindorf 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-38-1).
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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.
3.38.2Dindorf 4:132
ὅθεν δὴ καὶ εἰκότως ἔδοξεν αὐτὸ τοῖς λοιποῖς ἐγκαταλεχθῆναι γράμμασι τοῦ ἀποστόλου. Ἑβραίοις γὰρ διὰ τῆς πατρίου γλώττης ἐγγράφως ὡμιληκότος τοῦ Παύλου οἱ μὲν τὸν εὐαγγελιστὴν Λουκᾶν, οἱ δὲ τὸν Κλήμεντα τοῦτον αὐτὸν ἑρμηνεῦσαι λέγουσι τὴν γραφήν.
hothen dē kai eikotōs edoxen auto tois loipois enkatalechthēnai grammasi tou apostolou. Hebraiois gar dia tēs patriou glōttēs engraphōs hōmilēkotos tou Paulou hoi men ton euangelistēn Loukan, hoi de ton Klēmenta touton auton hermēneusai legousi tēn graphēn.
Hence it has reasonably seemed right to count it with the other writings of the apostle. For since Paul had addressed the Hebrews in writing in their native tongue, some say that the evangelist Luke, others that this very Clement, translated the writing.
Notes and citation
Summary: Hebrews is counted with Paul's letters; some say Luke or Clement translated it from Paul's Hebrew.
Notes on the original text
- Digital text corrected (unread letter in the digital text; reading certain from context): τοῦτο(??) → τοῦτον.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.38.2 (Dindorf 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-38-2).
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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.
3.38.3Dindorf 4:132
ὃ καὶ μᾶλλον ἂν εἴη ἀληθὲς, τῷ τὸν ὅμοιον τῆς φράσεως χαρακτῆρα τήν τε τοῦ Κλήμεντος ἐπιστολὴν καὶ τὴν πρὸς Ἑβραίους ἀποσώζειν, καὶ τῷ μὴ πόρρω τὰ ἐν ἑκατέροις τοῖς συγγράμμασι νοήματα καθεστάναι.
ho kai mallon an eiē alēthes, tǭ ton homoion tēs phraseōs charaktēra tēn te tou Klēmentos epistolēn kai tēn pros Hebraious aposōzein, kai tǭ mē porrō ta en hekaterois tois syngrammasi noēmata kathestanai.
And this would be more likely true, because the letter of Clement and that to the Hebrews preserve a similar character of style, and because the thoughts in both works are not far apart.
Notes and citation
Summary: Clement is the likelier translator, given the similar style and thought.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.38.3 (Dindorf 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-38-3).
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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.
3.38.4Dindorf 4:132
ἰστέον δʼ ὡς καὶ δευτέρα τις εἶναι λέγεται τοῦ Κλήμεντος ἐπιστολή. οὐ μὴν ἴθʼ ὁμοίως τῇ προτέρᾳ καὶ ταύτην γνώριμον ἐπιστάμεθα, ὅτι μηδὲ τοὺς ἀρχαίους αὐτῇ κεχρημένους ἴσμεν.
isteon dʼ hōs kai deutera tis einai legetai tou Klēmentos epistolē. ou mēn ithʼ homoiōs tę̄ proterą kai tautēn gnōrimon epistametha, hoti mēde tous archaious autę̄ kechrēmenous ismen.
It should be known that a second letter of Clement is also said to exist. But we do not know it to be recognized like the first, since we do not know that the ancients used it.
Notes and citation
Summary: A second letter of Clement exists, but was not used by the ancients.
- This is the work now called 2 Clement.
Extrabiblical texts: 2 Clem. (2 Clement; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.38.4 (Dindorf 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-38-4).
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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.
3.38.5Dindorf 4:132–133
ἤδη δὲ καὶ ἕτερα πολυεπῆ καὶ μακρὰ συγγράμματα ὡς τοῦ αὐτοῦ ἐχθὲς καὶ πρώην τινὲς προήγαγον, Πέτρου δὴ καὶ Ἀπίωνος διαλόγους περιέχοντα, ὧν οὐδʼ ὅλως μνήμη τις παρὰ τοῖς παλαιοῖς φέρεται. οὐδὲ γὰρ καθαρὸν τῆς ἀποστολικῆς ὀρθοδοξίας ἀποσώζει τὸν χαρακτῆρα. ἡ μὲν οὖν τοῦ Κλήμεντος ὁμολογουμένη γραφὴ πρόδηλος. εἴρηται δὲ καὶ τὰ Ἰγνατίου καὶ Πολυκάρπου.
ēdē de kai hetera polyepē kai makra syngrammata hōs tou autou echthes kai prōēn tines proēgagon, Petrou dē kai Apiōnos dialogous periechonta, hōn oudʼ holōs mnēmē tis para tois palaiois pheretai. oude gar katharon tēs apostolikēs orthodoxias aposōzei ton charaktēra. hē men oun tou Klēmentos homologoumenē graphē prodēlos. eirētai de kai ta Ignatiou kai Polykarpou.
And some have recently brought forward other wordy and lengthy works as his, containing dialogues of Peter and Apion, of which there is no mention at all among the ancients; for they do not preserve the pure character of apostolic orthodoxy. The acknowledged writing of Clement, then, is plain. And what concerns Ignatius and Polycarp has also been told.
Notes and citation
Summary: Later lengthy works with dialogues of Peter and Apion are wrongly ascribed to Clement.
- The works are the Pseudo-Clementine writings (Homilies and Recognitions).
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 3.38.5 (Dindorf 4:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-25-1/#p-3-38-5).
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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.