Church History 5.16.1–5.23.4
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 5, chapter 16
5.16.1Dindorf 4:214
Πρὸς μὲν οὖν τὴν λεγομένην κατὰ Φρύγας αἵρεσιν ὅπλον ἰσχυρὸν καὶ ἀκαταγώνιστον ἐπὶ τῆς Ἱεραπόλεως τὸν Ἀπολινάριον, οὗ καὶ πρόσθεν μνήμην ὁ λόγος πεποίητο, ἄλλους τε σὺν αὐτῷ πλείους τῶν τηνικάδε λογίων ἀνδρῶν ἡ τῆς ἀληθείας ὑπέρμαχος ἀνίστη δύναμις, ἐξ ὧν καὶ ἡμῖν ἱστορίας πλείστη τις ὑπόθεσις καταλέλειπται.
Pros men oun tēn legomenēn kata Phrygas hairesin hoplon ischyron kai akatagōniston epi tēs Hierapoleōs ton Apolinarion, hou kai prosthen mnēmēn ho logos pepoiēto, allous te syn autǭ pleious tōn tēnikade logiōn andrōn hē tēs alētheias hypermachos anistē dynamis, ex hōn kai hēmin historias pleistē tis hypothesis kataleleiptai.
Against the so-called Phrygian heresy, the power that fights for the truth raised up a strong and invincible weapon in Apolinarius of Hierapolis, whom our account has mentioned before, and with him many other learned men of that time, from whom abundant material for history has been left to us.
Notes and citation
Summary: Apolinarius of Hierapolis and other learned men wrote against the Montanists.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.1 (Dindorf 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-1).
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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.
5.16.2Dindorf 4:214–215
ἀρχόμενος γοῦν τῆς κατʼ αὐτῶν γραφῆς τῶν εἰρημένων δή τις πρῶτον ἐπισημαίνεται, ὡς καὶ ἀγράφοις τοῖς κατʼ αὐτῶν ἐπεξέλθοι ἐλέγχοις. προοιμιά- ζεται γοῦν τοῦτον τὸν τρόπον
archomenos goun tēs katʼ autōn graphēs tōn eirēmenōn dē tis prōton episēmainetai, hōs kai agraphois tois katʼ autōn epexelthoi elenchois. prooimia- zetai goun touton ton tropon
One of those mentioned, at the beginning of his writing against them, first indicates that he had also opposed them with unwritten refutations. He begins in this way:
Notes and citation
Summary: An anonymous writer against the Montanists had first refuted them orally.
- The author of the following extracts (5.16.3–17.4) is anonymous; Jerome's attribution to Rhodon is not accepted.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.2 (Dindorf 4:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-2).
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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.
5.16.3Dindorf 4:215
“ἐκ πλείστου ὅσου “καὶ ἱκανωτάτου χρόνου, ἀγαπητὲ Ἀουίρκιε Μάρ- “κελλε, ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον “εἰς τὴν τῶν κατὰ Μιλτιάδην λεγομένων αἵρεσιν, “ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην, οὐκ ἀπο- “ρίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος, μαρτυ- “ρεῖν δὲ τῇ ἀληθείᾳ, δεδιὼς δὲ καὶ ἐξευλαβούμενος “μή πη δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι “τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ, ᾧ “μήτε προσθεῖναι μήτʼ ἀφελεῖν δυνατὸν τῷ κατὰ τὸ “εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ.
“ek pleistou hosou “kai hikanōtatou chronou, agapēte Aouirkie Mar- “kelle, epitachtheis hypo sou syngrapsai tina logon “eis tēn tōn kata Miltiadēn legomenōn hairesin, “ephektikōteron pōs mechri nyn diekeimēn, ouk apo- “rią tou dynasthai elenchein men to pseudos, marty- “rein de tę̄ alētheią, dediōs de kai exeulaboumenos “mē pē doxō tisin episyngraphein ē epidiatassesthai “tǭ tēs tou euangeliou kainēs diathēkēs logǭ, hǭ “mēte prostheinai mētʼ aphelein dynaton tǭ kata to “euangelion auto politeuesthai proę̄rēmenǭ.
“For a very long and ample time, beloved Avircius Marcellus, you have urged me to write some treatise against the heresy of those called after Miltiades, but until now I have been rather hesitant, not from lack of ability to refute the falsehood and bear witness to the truth, but from fear and caution lest I might seem to some to be adding to the writings or injunctions of the word of the new covenant of the gospel, to which one who has chosen to live according to the gospel itself can neither add nor take away.
Textual problem in this passage: see the notes.
Rev 22:18 (echo, medium confidence) · Deut 4:2 (echo, medium confidence)
Notes and citation
Summary: The anonymous writer hesitated to write against the Montanists lest he seem to add to the New Testament.
- Quotation from the Anonymous Anti-Montanist (to 5.16.10), echoing Deut 4:2 and Rev 22:18–19. “Miltiades” is probably a Montanist leader (Eusebius elsewhere names a Christian writer Miltiades who opposed them); the reading is uncertain. Avircius Marcellus may be the Abercius of the famous inscription.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.16.3 (Dindorf 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-3).
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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.
5.16.4Dindorf 4:215
προσ- “φάτως δὲ γενόμενος ἐν Ἀγκύρᾳ τῆς Γαλατίας, καὶ “καταλαβὼν τὴν κατὰ Πόντον ἐκκλησίαν ὑπὸ τῆς “νέας ταύτης, οὐχ, ὡς αὐτοί φασι, προφητείας, πολὺ “δὲ μᾶλλον, ὡς δειχθήσεται, ψευδοπροφητείας δια- “τεθρυλημένην, καθʼ ὅσον δυνατὸν, τοῦ κυρίου πα- “ρασχόντος, περὶ αὐτῶν τε τούτων καὶ τῶν προτει- “νομένων ὑπʼ αὐτῶν ἕκαστά τε διελέχθημεν ἡμέραις “πλείοσιν ἐν τῇ ἐκκλησία, ὡς τὴν μὲν ἐκκλησίαν “ἀγαλλιασθῆναι καὶ πρὸς τὴν ἀλήθειαν ἐπιρρωσθῆ- “ναι, τοὺς δʼ ἐξ ἐναντίας πρὸς τὸ παρὸν ἀποκρουσθῆ- “ναι, καὶ τοὺς ἀντιθέους λυπηθῆναι.
pros- “phatōs de genomenos en Ankyrą tēs Galatias, kai “katalabōn tēn kata Ponton ekklēsian hypo tēs “neas tautēs, ouch, hōs autoi phasi, prophēteias, poly “de mallon, hōs deichthēsetai, pseudoprophēteias dia- “tethrylēmenēn, kathʼ hoson dynaton, tou kyriou pa- “raschontos, peri autōn te toutōn kai tōn protei- “nomenōn hypʼ autōn hekasta te dielechthēmen hēmerais “pleiosin en tę̄ ekklēsia, hōs tēn men ekklēsian “agalliasthēnai kai pros tēn alētheian epirrōsthē- “nai, tous dʼ ex enantias pros to paron apokrousthē- “nai, kai tous antitheous lypēthēnai.
But having recently been in Ancyra in Galatia and found the church in Pontus deafened by this new, not prophecy, as they call it, but much rather, as will be shown, false prophecy, we discussed, as far as possible, the Lord granting it, both these people themselves and each of their propositions for many days in the church, so that the church rejoiced and was strengthened in the truth, while the opponents were for the present repulsed and the adversaries grieved.
Notes and citation
Summary: At Ancyra the writer debated the Montanists for many days, strengthening the church.
- Quotation from the Anonymous Anti-Montanist.
Notes on the original text
- Digital text corrected (missing letter in the digital text; wrong accent in the digital text): τεθρυλημἐνην → τεθρυλημένην; ἕκαςά → ἕκαστά.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.4 (Dindorf 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-4).
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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.
5.16.5Dindorf 4:215
ἀξιούντων “οὖν τῶν κατὰ τόπον πρεσβυτέρων, ὅπως τῶν λε- “χθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀλη- “θείας λόγῳ ὑπόμνημά τι καταλίπωμεν, παρόντος καὶ “τοῦ συμπρεσβυτέρου ἡμῶν Ζωτικοῦ τοῦ Ὀτρηνοῦ, “τοῦτο μὲν οὐκ ἐπράξαμεν, ἐπηγγειλάμεθα δὲ, ἐν- “θάδε γράψαντες τοῦ κυρίου διδόντος διὰ σπουδῆς “πέμψειν αὐτοῖς.”
axiountōn “oun tōn kata topon presbyterōn, hopōs tōn le- “chthentōn kata tōn antidiatithemenōn tǭ tēs alē- “theias logǭ hypomnēma ti katalipōmen, parontos kai “tou sympresbyterou hēmōn Zōtikou tou Otrēnou, “touto men ouk epraxamen, epēngeilametha de, en- “thade grapsantes tou kyriou didontos dia spoudēs “pempsein autois.”
So when the presbyters of the place asked that we leave some record of what was said against those who oppose the word of truth, our fellow presbyter Zoticus of Otrous also being present, we did not do it then, but promised to write it here, the Lord granting, and send it to them with all speed.”
Notes and citation
Summary: The local presbyters asked for a written record, which he promised to send.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.16.5 (Dindorf 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-5).
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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.
5.16.6Dindorf 4:215–216
ταῦτα καὶ ἑξῆς τούτοις ἕτερα κατʼ ἀρχὰς εἰπὼν τοῦ λόγου, τὸν αἴτιον τῆς δηλουμένης αἱρέσεως προϊὼν τοῦτον ἀνιστορεῖ τὸν τρόπον “ἡ τοίνυν ἔνστασις αὐτῶν καὶ ἡ πρόσφατος τοῦ ἀπο- “σχίσματος αἵρεσις πρὸς τὴν ἐκκλησίαν τὴν αἰτία “ἔσχε τοιαύτην.
tauta kai hexēs toutois hetera katʼ archas eipōn tou logou, ton aition tēs dēloumenēs haireseōs proïōn touton anistorei ton tropon “hē toinyn enstasis autōn kai hē prosphatos tou apo- “schismatos hairesis pros tēn ekklēsian tēn aitia “esche toiautēn.
After saying this and other things at the beginning of his treatise, he goes on to relate the originator of the heresy in question in this way: “Their opposition and their recent heresy of separation from the church had the following cause.
Notes and citation
Summary: The anonymous writer turns to the origin of Montanism.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.6 (Dindorf 4:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-6).
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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.
5.16.7Dindorf 4:216
κώμη τις εἶναι λέγεται ἐν τῇ κατὰ “τὴν Φρυγίαν Μυσίᾳ, καλουμένη Ἀρδαβαῦ τοὔνομα· “ἔνθα φασί τινα τῶν νεοπίστων πρώτως, Μοντανὸν “τοὔνομα, κατὰ Γρᾶτον Ἀσίας ἀνθύπατον, ἐν ἐπιθυμίᾳ “ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς “ἑαυτὸν τῷ ἀντικειμένῳ πνευματοφορηθῆναί τε καὶ “αἰφνιδίως ἐν κατοχῇ τινι καὶ παρεκστάσει γενόμενον “ἐνθουσιᾶν ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν, “παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν “τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα.
kōmē tis einai legetai en tę̄ kata “tēn Phrygian Mysią, kaloumenē Ardabau tounoma; “entha phasi tina tōn neopistōn prōtōs, Montanon “tounoma, kata Graton Asias anthypaton, en epithymią “psychēs ametrǭ philoprōteias donta parodon eis “heauton tǭ antikeimenǭ pneumatophorēthēnai te kai “aiphnidiōs en katochę̄ tini kai parekstasei genomenon “enthousian arxasthai te lalein kai xenophōnein, “para to kata paradosin kai kata diadochēn anōthen “tēs ekklēsias ethos dēthen prophēteuonta.
There is said to be a village in Mysia on the Phrygian side called Ardabau. There, they say, one of the recent converts named Montanus, when Gratus was proconsul of Asia, in the unbounded lust of his soul for pre-eminence, first gave the adversary access to himself, was carried away in spirit, and suddenly falling into a kind of possession and abnormal ecstasy, began to rave and to speak and utter strange sounds, prophesying contrary to the custom of the church handed down by tradition and succession from the beginning.
Notes and citation
Summary: Montanus, a recent convert at Ardabau, began to prophesy in ecstatic frenzy contrary to the church's tradition.
- Quotation from the Anonymous Anti-Montanist. The digital text reads ἀπιθυμίᾳ for ἐπιθυμίᾳ (“lust”).
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἀπιθυμίᾳ → ἐπιθυμίᾳ.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.7 (Dindorf 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-7).
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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.
5.16.8Dindorf 4:216
τῶν δὲ “κατʼ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων “ἀκροάσει γενομένων οἶ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ “δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι καὶ “τοὺς ὄχλους ταράττοντι ἀχθόμενοι ἐπετίμων καὶ λαλεῖν “ἐκώλυον, μεμνημένοι τῆς τοῦ κυρίου διαστολῆς “τε καὶ ἀπειλῆς πρὸς τὸ φυλάττεσθαι τὴν τῶν “ψευδοπροφητῶν ἐγρηγορότως παρουσίαν· οἱ δὲ ὡς “ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι “καὶ οὐχ ἥκιστα χαυνούμενοι, καὶ τῆς “τοῦ κυρίου ἐπιλανθανόμενοι, τὸ βλαψίφρον καὶ ὑποκοριστικὸν “καὶ λαοπλάνον πνεῦμα προυκαλοῦντο, “θελγόμενοι καὶ πλανώμενοι ὑπʼ αὐτοῦ, εἰς τὸ μηκέτι “κωλύεσθαι σιωπᾶν.
tōn de “katʼ ekeino kairou en tę̄ tōn nothōn ekphōnēmatōn “akroasei genomenōn oi men hōs epi energoumenǭ kai “daimonōnti kai en planēs pneumati hyparchonti kai “tous ochlous tarattonti achthomenoi epetimōn kai lalein “ekōlyon, memnēmenoi tēs tou kyriou diastolēs “te kai apeilēs pros to phylattesthai tēn tōn “pseudoprophētōn egrēgorotōs parousian; hoi de hōs “hagiǭ pneumati kai prophētikǭ charismati epairomenoi “kai ouch hēkista chaunoumenoi, kai tēs “tou kyriou epilanthanomenoi, to blapsiphron kai hypokoristikon “kai laoplanon pneuma proukalounto, “thelgomenoi kai planōmenoi hypʼ autou, eis to mēketi “kōlyesthai siōpan.
Of those who at that time heard the spurious utterances, some were vexed with him as possessed, demon-ridden, in a spirit of error, and disturbing the crowds; they rebuked him and forbade him to speak, remembering the Lord's distinction and warning to guard watchfully against the coming of false prophets. But others, elated as though by a holy spirit and a prophetic gift, and not a little puffed up, and forgetting the Lord's distinction, called forth the mind-harming, flattering, people-deceiving spirit, being charmed and led astray by it, so that he was no longer prevented from speaking.
Matt 7:15 (allusion, high confidence)
Notes and citation
Summary: Some hearers rebuked Montanus as possessed; others, deceived, encouraged him.
- Quotation from the Anonymous Anti-Montanist, alluding to Matt 7:15.
Notes on the original text
- Digital text corrected (missing letter in the digital text): ἥκιςα → ἥκιστα.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.8 (Dindorf 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-8).
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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.
5.16.9Dindorf 4:216–217
τέχνῃ δέ τινι, μᾶλλον “δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν κατὰ “τῶν παρηκόων ἀπώλειαν μηχανησάμενος, καὶ παρʼ “ἀξίαν ὑπʼ αὐτῶν τιμώμενος, ὑπεξήγειρέ τε καὶ προσεξέκαυσεν “αὐτῶν τὴν ἀποκεκοιμημένην ἀπὸ τῆς κατʼ “ἀλήθειαν πίστεως διάνοιαν, ὡς καὶ ἑτέρας τινὰς δύο “γυναῖκας ἐπεγεῖραι καὶ τοῦ νόθου πνεύματος πληρῶσαι, “ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ “ἀλλοτριοτρόπως, ὁμοίως τῷ προειρημένῳ, καὶ τοὺς “μὲν χαίροντας καὶ χαυνουμένους ἐπʼ αὐτῷ μακαρί- “ζοντος τοῦ πνεύματος, καὶ διὰ τοῦ μεγέθους τῶν “ἐπαγγελμάτων ἐκφυσιοῦντος, ἔσθʼ ὅπη δὲ καὶ κα- “τακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς “ἄντικρυς, ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ, (ὀλίγοι δʼ “ἦσαν οὗτοι τῶν Φρυγῶν ἐξηπατημένοι), τὴν δὲ κα- “θόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν “βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύ- “ματος, ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ “ψευδοπροφητικὸν ἐλάμβανε πνεῦμα.
technę̄ de tini, mallon “de toiautę̄ methodǭ kakotechnias ho diabolos tēn kata “tōn parēkoōn apōleian mēchanēsamenos, kai parʼ “axian hypʼ autōn timōmenos, hypexēgeire te kai prosexekausen “autōn tēn apokekoimēmenēn apo tēs katʼ “alētheian pisteōs dianoian, hōs kai heteras tinas dyo “gynaikas epegeirai kai tou nothou pneumatos plērōsai, “hōs kai lalein ekphronōs kai akairōs kai “allotriotropōs, homoiōs tǭ proeirēmenǭ, kai tous “men chairontas kai chaunoumenous epʼ autǭ makari- “zontos tou pneumatos, kai dia tou megethous tōn “epangelmatōn ekphysiountos, esthʼ hopē de kai ka- “takrinontos stochastikōs kai axiopistōs autous “antikrys, hina kai elenktikon einai dokę̄, (oligoi dʼ “ēsan houtoi tōn Phrygōn exēpatēmenoi), tēn de ka- “tholou kai pasan tēn hypo ton ouranon ekklēsian “blasphēmein didaskontos tou apēuthadismenou pneu- “matos, hoti mēte timēn mēte parodon eis autēn to “pseudoprophētikon elambane pneuma.
By a certain art, or rather by such a method of evil craft, the devil contrived the destruction of the disobedient and, honoured by them beyond his deserts, stirred up and further inflamed their understanding, which had fallen asleep from the true faith, so that he raised up two other women as well and filled them with the spurious spirit, so that they spoke madly, unseasonably, and strangely, like the one already mentioned. The spirit called blessed those who rejoiced and were puffed up in him, and inflated them by the greatness of its promises; yet sometimes it also condemned them outright, shrewdly and plausibly, so as to seem also to reprove (but few of the Phrygians were deceived); and the arrogant spirit taught them to blaspheme the whole catholic church under heaven, because the spirit of false prophecy received from it neither honour nor entrance.
Notes and citation
Summary: Two women were also filled with this spirit, which flattered its followers and taught them to revile the whole church for rejecting it.
- Quotation from the Anonymous Anti-Montanist. The two women are Priscilla and Maximilla. “Catholic” here means “universal”.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.9 (Dindorf 4:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.10Dindorf 4:217
τῶν γὰρ “κατὰ τὴν Ἀσίαν πιστῶν πολλάκις καὶ πολλαχῆ τῆς “Ἀσίας εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους “λόγους ἐξετασάντων καὶ βεβήλους ἀποφηνάντων καὶ “ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς τε ἐκ- “κλησίας ἐξεώσθησαν καὶ τῆς κοινωνίας εἴρχθη- “σαν.”
tōn gar “kata tēn Asian pistōn pollakis kai pollachē tēs “Asias eis touto synelthontōn, kai tous prosphatous “logous exetasantōn kai bebēlous apophēnantōn kai “apodokimasantōn tēn hairesin, houtō dē tēs te ek- “klēsias exeōsthēsan kai tēs koinōnias eirchthē- “san.”
For when the faithful in Asia had met often and in many places of Asia for this purpose, and examined the recent sayings and declared them profane and rejected the heresy, then they were expelled from the church and shut out from communion.”
Notes and citation
Summary: Repeated meetings of the Asian faithful condemned the new prophecy and excommunicated its followers.
- Quotation from the Anonymous Anti-Montanist; among the earliest mentions of church synods.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.16.10 (Dindorf 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-10).
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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.
5.16.11Dindorf 4:217
ταῦτα ἐν πρώτοις ἱστορήσας, καὶ διʼ ὅλου τοῦ συγγράμματος τὸν ἔλεγχον τῆς κατʼ αὐτοὺς πλάνης ἐπαγαγὼν, ἐν τῷ δευτέρῳ περὶ τῆς τελευτῆς τῶν προδεδηλωμένων ταῦτά φησιν
tauta en prōtois historēsas, kai diʼ holou tou syngrammatos ton elenchon tēs katʼ autous planēs epagagōn, en tǭ deuterǭ peri tēs teleutēs tōn prodedēlōmenōn tauta phēsin
Having related these things at the beginning, and having carried through the whole treatise the refutation of their error, in the second book he says this about the end of those mentioned:
Notes and citation
Summary: The writer's second book tells of the Montanist leaders' deaths.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.11 (Dindorf 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-11).
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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.
5.16.12Dindorf 4:217
“ἐπειδὴ τοί- “νυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ “τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα, “(τούτους γὰρ εἶναί φασιν, οὕσπερ ἐπηγγείλατο τῷ “λαῷ πέμψειν ὁ κύριος), ἀποκρινάσθωσαν ἡμῖν πρὸς “θεοῦ, ἔστι τις, ὦ βέλτιστοι, τούτων τῶν ἀπὸ Μον- “τανοῦ καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων, ὅστις “ὑπὸ Ἰουδαίων ἐδιώχθη ἢ ὑπὸ παρανόμων ἀπεκτάν- “θη; οὐδείς. οὐδέ γέ τις αὐτῶν κρατηθεὶς ὑπὲρ τοῦ “ὀνόματος ἀνεσταυρώθη. οὐ γὰρ οὖν. οὐδὲ μὴν “οὐδὲ ἐν συναγωγαῖς Ἰουδαίων τῶν γυναικῶν τις “ἐμαστιγώθη ποτὲ ἢ ἐλιθοβολήθη. οὐδαμόσε οὐδα- “μῶς.
“epeidē toi- “nyn kai prophētophontas hēmas apekaloun, hoti mē “tous ametrophōnous autōn prophētas edexametha, “(toutous gar einai phasin, housper epēngeilato tǭ “laǭ pempsein ho kyrios), apokrinasthōsan hēmin pros “theou, esti tis, ō beltistoi, toutōn tōn apo Mon- “tanou kai tōn gynaikōn lalein arxamenōn, hostis “hypo Ioudaiōn ediōchthē ē hypo paranomōn apektan- “thē? oudeis. oude ge tis autōn kratētheis hyper tou “onomatos anestaurōthē. ou gar oun. oude mēn “oude en synagōgais Ioudaiōn tōn gynaikōn tis “emastigōthē pote ē elithobolēthē. oudamose ouda- “mōs.
“Since, then, they also called us prophet-killers because we did not receive their prophets who speak beyond measure (for they say these are the ones the Lord promised to send to the people), let them answer us before God: is there anyone, good sirs, of these who began to speak from Montanus and the women, who was persecuted by the Jews or killed by the lawless? Not one. Nor was any of them seized and crucified for the Name. Certainly not. Nor indeed was any of the women ever scourged in synagogues of the Jews or stoned. Nowhere at all.
Matt 23:34 (allusion, high confidence)
Notes and citation
Summary: The writer answers the charge of killing prophets: none of the Montanist prophets suffered as the true prophets did.
- Quotation from the Anonymous Anti-Montanist (to 5.16.15), alluding to Matt 23:34.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.16.12 (Dindorf 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.13Dindorf 4:217–218
ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται Μον- “τανός τε καὶ Μαξίμιλλα. τούτους γὰρ ὑπὸ πνεύμα- “τος βλαψίφρονος ἑκατέρους ὑποκινήσαντος λόγος “ἀναρτῆσαι ἑαυτοὺς, οὐχ ὁμοῦ, κατὰ δὲ τὸν τῆς ἑκά- “στου τελευτῆς καιρὸν φήμη πολλὴ, καὶ οὕτω δὲ τε- “λευτῆσαι καὶ τὸν βίον καταστρέψαι Ἰούδα προδότου “δίκην.
allǭ de thanatǭ teleutēsai legontai Mon- “tanos te kai Maximilla. toutous gar hypo pneuma- “tos blapsiphronos hekaterous hypokinēsantos logos “anartēsai heautous, ouch homou, kata de ton tēs heka- “stou teleutēs kairon phēmē pollē, kai houtō de te- “leutēsai kai ton bion katastrepsai Iouda prodotou “dikēn.
But Montanus and Maximilla are said to have died by another death. For the report is that, moved by a mind-harming spirit, each of them hanged themselves, not together, but at the time of each one's death, as widely rumoured; and so they died and ended their lives like Judas the traitor.
Matt 27:5 (allusion, high confidence)
Notes and citation
Summary: Rumour said Montanus and Maximilla hanged themselves like Judas.
- Quotation from the Anonymous Anti-Montanist; cf. Matt 27:5. The writer himself qualifies the rumour in 5.16.15.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.13 (Dindorf 4:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-13).
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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.
5.16.14Dindorf 4:218
καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν “πρῶτον τῆς κατʼ αὐτοὺς λεγομένης προφητείας οἷον “ἐπίτροπόν τινα Θεόδοτον πολὺς αἱρεῖ λόγος, ὡς αἰ- “ρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς “παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς “ἀπάτης πνεύματι, καὶ δισκευθέντα κακῶς τελευτῆ- “σαι.
kathaper kai ton thaumaston ekeinon ton “prōton tēs katʼ autous legomenēs prophēteias hoion “epitropon tina Theodoton polys hairei logos, hōs ai- “romenon pote kai analambanomenon eis ouranous “parekstēnai te kai katapisteusai heauton tǭ tēs “apatēs pneumati, kai diskeuthenta kakōs teleutē- “sai.
So too a widespread report holds that that remarkable Theodotus, the first steward, as it were, of their so-called prophecy, was once lifted up and taken up to heaven, fell into a trance and entrusted himself to the spirit of deceit, and, being hurled down like a discus, died miserably.
Notes and citation
Summary: Theodotus, an early Montanist leader, reportedly fell to his death during an ecstatic ascent.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.14 (Dindorf 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-14).
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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.
5.16.15Dindorf 4:218
φασὶ γοῦν τοῦτο οὕτως γεγονέναι, ἀλλὰ “μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τι τῶν τοιού- “των νομίζομεν, ὦ μακάριε. ἴσως μὲν γὰρ οὕτως, “ἴσως δὲ οὐχ οὕτως τετελευτήκασι Μοντανός τε καὶ “Θεόδοτος καὶ ἡ προειρημένη γυνή.”
phasi goun touto houtōs gegonenai, alla “mē aneu tou idein hēmas epistasthai ti tōn toiou- “tōn nomizomen, ō makarie. isōs men gar houtōs, “isōs de ouch houtōs teteleutēkasi Montanos te kai “Theodotos kai hē proeirēmenē gynē.”
They say at least that this happened so; but without having seen it we do not think we know any such thing, blessed man. Perhaps it was so, perhaps not so, that Montanus and Theodotus and the woman mentioned died.”
Notes and citation
Summary: The writer admits he cannot confirm these reports.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.15 (Dindorf 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-15).
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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.
5.16.16Dindorf 4:218
αὖθις δʼ ἐν τῷ αὐτῷ φησι λόγῳ τοὺς τότε ἱεροὺς ἐπισκόπους πεπειρᾶσθαι μὲν τὸ ἐν τῇ Μαξιμίλλῃ πνεῦμα διελέγξαι, κεκωλύσθαι δὲ πρὸς ἑτέρων, συνεργούντων δηλαδὴ τῷ πνεύματι.
authis dʼ en tǭ autǭ phēsi logǭ tous tote hierous episkopous pepeirasthai men to en tę̄ Maximillę̄ pneuma dielenxai, kekōlysthai de pros heterōn, synergountōn dēladē tǭ pneumati.
Again in the same book he says that the holy bishops of that time tried to refute the spirit in Maximilla but were prevented by others, who evidently co-operated with the spirit.
Notes and citation
Summary: Bishops who tried to examine Maximilla's spirit were prevented by her supporters.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; allusion)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.16.16 (Dindorf 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.17Dindorf 4:218
γράφει δὲ οὕτως “καὶ μὴ λε- “γέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ Ἀστέριον Οὐρβανὸν “τὸ διὰ Μαξιμίλλης πνεῦμα ῾διώκομαι ὡς λύκος ἐκ “προβάτων· οὐκ εἰμὶ λύκος· ῥῆμά εἰμι καὶ πνεῦμα καὶ “δύναμιςʼ, ἀλλὰ τὴν ἐν τῷ πνεύματι δύναμιν ἐναργῶς “δειξάτω καὶ ἐλεγξάτω, καὶ ἐξομολογεῖσθαι διὰ τοῦ “πνεύματος καταναγκασάτω τοὺς τότε παρόντας εἰς “τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, “ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κο- “μάνης κώμης καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας, ὧν οἱ “περὶ Θεμίσωνα τὰ στόματα φιμώσαντες οὐκ εἴασαν “τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπʼ αὐτῶν ἐλεγ- “χθῆναι.”
graphei de houtōs “kai mē le- “getō en tǭ autǭ logǭ tǭ kata Asterion Ourbanon “to dia Maximillēs pneuma ῾diōkomai hōs lykos ek “probatōn; ouk eimi lykos; rhēma eimi kai pneuma kai “dynamisʼ, alla tēn en tǭ pneumati dynamin enargōs “deixatō kai elenxatō, kai exomologeisthai dia tou “pneumatos katanankasatō tous tote parontas eis “to dokimasai kai dialechthēnai tǭ pneumati lalounti, “andras dokimous kai episkopous, Zōtikon apo Ko- “manēs kōmēs kai Ioulianon apo Apameias, hōn hoi “peri Themisōna ta stomata phimōsantes ouk eiasan “to pseudes kai laoplanon pneuma hypʼ autōn eleg- “chthēnai.”
He writes thus: “And let not the spirit speaking through Maximilla say, in the same book according to Asterius Urbanus, ‘I am driven away like a wolf from the sheep; I am not a wolf; I am word and spirit and power.’ But let it show clearly the power in the spirit and prove it, and let it compel through the spirit to confess it those who were then present to test and converse with the spirit as it spoke, approved men and bishops, Zoticus from the village of Comana and Julian from Apamea, whose mouths the followers of Themiso muzzled and would not allow the false and people-deceiving spirit to be refuted by them.”
Matt 7:15 (echo, low confidence)
Notes and citation
Summary: The writer challenges Maximilla's spirit, which claimed to be “word and spirit and power,” to prove itself before the bishops her followers silenced.
- Quotation from the Anonymous Anti-Montanist, citing an oracle of Maximilla as recorded by one Asterius Urbanus; cf. Matt 7:15 and John 10:12.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.16.17 (Dindorf 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.18Dindorf 4:218–219
ἐν ταὐτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψευδοπροφητειῶν εἰ- πὼν, ὁμοῦ τόν τε χρόνον καθʼ ὃν ταῦτʼ ἔγραφε σημαίνει καὶ τῶν προρρήσεων αὐτῆς μέμνηται, διʼ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο, ὧν καὶ τὴν ψευδολογίαν εὐθύνει ὧδε λέγων
en tautǭ de palin hetera metaxy pros elenchon tōn tēs Maximillēs pseudoprophēteiōn ei- pōn, homou ton te chronon kathʼ hon tautʼ egraphe sēmainei kai tōn prorrēseōn autēs memnētai, diʼ hōn polemous esesthai kai akatastasias proemanteusato, hōn kai tēn pseudologian euthynei hōde legōn
In the same book again, after saying other things in refutation of Maximilla's false prophecies, he indicates at once the time when he was writing and mentions her predictions, in which she foretold that there would be wars and upheavals; and he exposes their falsehood, saying:
Notes and citation
Summary: The writer dates his work and refutes Maximilla's predictions of war.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.16.18 (Dindorf 4:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.19Dindorf 4:219
“καὶ “πῶς οὐ καταφανὲς ἤδη γέγονε καὶ τοῦτο τὸ ψεῦδος; “πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέ- “ραν, ἐξ οὗ τετελεύτηκεν ἡ γυνὴ, καὶ οὔτε μερικὸς “οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος, ἀλλὰ καὶ “Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέου θεοῦ”. καὶ ταῦτα δὲ ἐκ τοῦ δευτέρου συγγράμματος
“kai “pōs ou kataphanes ēdē gegone kai touto to pseudos? “pleiō gar ē triskaideka etē eis tautēn tēn hēme- “ran, ex hou teteleutēken hē gynē, kai oute merikos “oute katholikos kosmǭ gegone polemos, alla kai “Christianois mallon eirēnē diamonos ex eleou theou”. kai tauta de ek tou deuterou syngrammatos
“And how has not this falsehood too already become manifest? For it is more than thirteen years to this day since the woman died, and there has been neither local nor general war in the world, but rather, by the mercy of God, continuing peace even for Christians.” This too is from the second book.
Notes and citation
Summary: Thirteen years after Maximilla's death, no war had come, but peace for Christians.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 5.16.19 (Dindorf 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.16.20Dindorf 4:219
καὶ ἀπὸ τοῦ τρίτου δὲ σμικρὰς παραθήσομαι λέξεις, διʼ ὧν πρὸς τοὺς αὐχοῦντας, ὡς ἄρα πλείους καὶ αὐτῶν μεμαρτυρηκότες εἶεν, ταῦτά φησιν “ὅταν τοίνυν ἐν “πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ “τοὺς μάρτυρας πειρῶνται καταφεύγειν, λέγοντες “πολλοὺς ἔχειν μάρτυρας, καὶ τοῦτο εἶναι τεκμήριον “πιστὸν τῆς δυνάμεως τοῦ παρʼ αὐτοῖς λεγομένου “προφητικοῦ πνεύματος. τὸ δʼ ἔστιν ἄρα, ὡς ἔοικε, “παντὸς μᾶλλον οὐκ ἀληθές.
kai apo tou tritou de smikras parathēsomai lexeis, diʼ hōn pros tous auchountas, hōs ara pleious kai autōn memartyrēkotes eien, tauta phēsin “hotan toinyn en “pasi tois eirēmenois elenchthentes aporēsōsin, epi “tous martyras peirōntai katapheugein, legontes “pollous echein martyras, kai touto einai tekmērion “piston tēs dynameōs tou parʼ autois legomenou “prophētikou pneumatos. to dʼ estin ara, hōs eoike, “pantos mallon ouk alēthes.
From the third book also I shall set out a few words, in which he says this to those who boast that they too have had many martyrs: “When, then, refuted in all that has been said, they are at a loss, they try to take refuge in the martyrs, saying that they have many martyrs and that this is a trustworthy proof of the power of what they call the prophetic spirit among them. But this, it seems, is anything but true.
Notes and citation
Summary: When refuted, the Montanists appeal to their many martyrs as proof.
- Quotation from the Anonymous Anti-Montanist (to 5.16.22).
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.16.20 (Dindorf 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-20).
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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.
5.16.21Dindorf 4:219
καὶ γὰρ τῶν ἄλλων “αἱρέσεών τινες πλείστους ὅσους ἔχουσι μάρτυρας, “καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ “ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί “γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιωνισταὶ “καλούμενοι πλείστους ὅσους ἔχειν Χριστοῦ μάρτυ- “ρας λέγουσιν, ἀλλὰ τόν γε Χριστὸν αὐτὸν κατʼ ἀλήθειαν οὐχ ὁμολογοῦσι.” καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων
kai gar tōn allōn “haireseōn tines pleistous hosous echousi martyras, “kai ou para touto dēpou synkatathēsometha, oude “alētheian echein autous homologēsomen. kai prōtoi “ge hoi apo tēs Markiōnos haireseōs Markiōnistai “kaloumenoi pleistous hosous echein Christou marty- “ras legousin, alla ton ge Christon auton katʼ alētheian ouch homologousi.” kai meta brachea toutois epipherei legōn
For some of the other heresies have very many martyrs, and surely we shall not on that account agree with them or confess that they have the truth. First of all, those called Marcionites, from the heresy of Marcion, say that they have very many martyrs of Christ, yet they do not confess Christ himself in truth.” And shortly after he adds:
Notes and citation
Summary: Martyrs prove nothing: the Marcionites have many martyrs but do not truly confess Christ.
- Quotation from the Anonymous Anti-Montanist.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Martyrdom, Christology
Cite (SBL): Eusebius, Hist. eccl. 5.16.21 (Dindorf 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-21).
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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.
5.16.22Dindorf 4:219–220
“ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ “τῆς κατʼ ἀλήθειαν πίστεως μαρτύριον κληθέντες “ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς “τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, δια- “φέρονταί τε πρὸς αὐτοὺς καὶ μὴ κοινωνήσαντες αὐ- “τοῖς τελειοῦνται, διὰ τὸ μὴ βούλεσθαι συγκαταθέ- “συαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύ- “ματι. καὶ ὅτι τοῦτο ἀληθὲς καὶ ἐπὶ τῶν ἡμετέρων “χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει “γεγενημένον ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον “ἀπὸ Εὐμενείας μαρτυρήσασι πρόδηλον.”
“hothen toi kai epeidan hoi epi to “tēs katʼ alētheian pisteōs martyrion klēthentes “apo tēs ekklēsias tychōsi meta tinōn tōn apo tēs “tōn Phrygōn haireseōs legomenōn martyrōn, dia- “pherontai te pros autous kai mē koinōnēsantes au- “tois teleiountai, dia to mē boulesthai synkatathe- “syai tǭ dia Montanou kai tōn gynaikōn pneu- “mati. kai hoti touto alēthes kai epi tōn hēmeterōn “chronōn en Apameią tę̄ pros Maiandrǭ tynchanei “gegenēmenon en tois peri Gaïon kai Alexandron “apo Eumeneias martyrēsasi prodēlon.”
“Hence, whenever those called from the church to martyrdom for the true faith happen to be with any of the so-called martyrs of the Phrygian heresy, they keep apart from them and are perfected without having communion with them, because they are unwilling to assent to the spirit of Montanus and the women. That this is true, and happened even in our own times at Apamea on the Maeander, is plain from those who were martyred with Gaius and Alexander of Eumeneia.”
Notes and citation
Summary: Catholic martyrs refused communion with Montanist martyrs even when dying together.
- Quotation from the Anonymous Anti-Montanist. The digital text reads συγκαταθέσυαι (a slip for συγκατατίθεσθαι or συγκαταθέσθαι).
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.16.22 (Dindorf 4:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-16-22).
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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 5, chapter 17
5.17.1Dindorf 4:220
Ἐν τούτῳ δὲ τῷ συγγράμματι καὶ Μιλτιάδου συγγραφέως μέμνηται, ὡς λόγον τινὰ καὶ αὐτοῦ κατὰ τῆς προειρημένης αἱρέσεως γεγραφότος. παραθέμενος γοῦν αὐτῶν λέξεις τινὰς ἐπιφέρει λέγων “ταῦτα εὑρὼν ἔν τινι συγγράμ- “ματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελ- “φοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσι περὶ τοῦ μὴ “δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην.”
En toutǭ de tǭ syngrammati kai Miltiadou syngrapheōs memnētai, hōs logon tina kai autou kata tēs proeirēmenēs haireseōs gegraphotos. parathemenos goun autōn lexeis tinas epipherei legōn “tauta heurōn en tini syngram- “mati autōn enistamenōn tǭ Miltiadou tou adel- “phou syngrammati, en hǭ apodeiknysi peri tou mē “dein prophētēn en ekstasei lalein, epetemomēn.”
In this work he also mentions a writer Miltiades, as having himself written a treatise against the heresy mentioned. After quoting some of their words, he continues: “Having found these things in a certain work of theirs opposing the work of our brother Miltiades, in which he proves that a prophet ought not to speak in ecstasy, I made an abridgement.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: The anonymous writer cites Miltiades, who argued that a true prophet does not speak in ecstasy.
- Quotation from the Anonymous Anti-Montanist. Some manuscripts read “Alcibiades” for Miltiades here.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong breathing in the digital text): παραθἑμενος → παραθέμενος; μὴ “δεῖς → μὴ “δεῖν.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.17.1 (Dindorf 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-17-1).
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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.
5.17.2Dindorf 4:220
ὑποκαταβὰς δὲ ἐν αὐτῷ τοὺς κατὰ τὴν καινὴν διαθήκην προπεφητευκότας καταλέγει, ἐν οἷς καταριθμεῖ Ἀμμίαν τινὰ καὶ Κοδρᾶτον, λέγων οὕτως “ἀλλʼ ὅ γε ψευδοπροφήτης ἐν παρεκστάσει, ᾧ ἕπεται “ἄδεια καὶ ἀφοβία, ἀρχόμενος μὲν ἐξ ἑκουσίου ἀμα- “θίας, καταστρέφων δὲ εἰς ἀκούσιον μανίαν ψυχῆς, “ὡς προείρηται.
hypokatabas de en autǭ tous kata tēn kainēn diathēkēn propephēteukotas katalegei, en hois katarithmei Ammian tina kai Kodraton, legōn houtōs “allʼ ho ge pseudoprophētēs en parekstasei, hǭ hepetai “adeia kai aphobia, archomenos men ex hekousiou ama- “thias, katastrephōn de eis akousion manian psychēs, “hōs proeirētai.
Further on in it he lists those who prophesied under the new covenant, among whom he counts a certain Ammia and Quadratus, saying thus: “But the false prophet speaks in ecstasy, which is accompanied by licence and fearlessness; beginning with voluntary ignorance, it ends, as has been said, in involuntary madness of soul.
Notes and citation
Summary: The false prophet speaks in an ecstasy that begins in wilful ignorance and ends in madness.
- Quotation from the Anonymous Anti-Montanist (to 5.17.4).
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.17.2 (Dindorf 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-17-2).
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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.
5.17.3Dindorf 4:220
τοῦτον δὲ τὸν τρόπον οὔτε τινὰ “τῶν κατὰ τὴν παλαιὰν, οὕτε τῶν κατὰ τὴν καινὴν “πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται, “οὔτε Ἄγαβον, οὔτε Ἰούδαν, οὔτε Σίλαν, οὔτε τὰς “Φιλίππου θυγατέρας, οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμ- “μίαν, οὔτε Κοδρᾶτον, οὔτε γε δή τινας ἄλλους μη- “δὲν αὐτοῖς προσήκοντας καυχήσονται.”
touton de ton tropon oute tina “tōn kata tēn palaian, houte tōn kata tēn kainēn “pneumatophorēthenta prophētēn deixai dynēsontai, “oute Agabon, oute Ioudan, oute Silan, oute tas “Philippou thygateras, oute tēn en Philadelpheią Am- “mian, oute Kodraton, oute ge dē tinas allous mē- “den autois prosēkontas kauchēsontai.”
They will not be able to show any prophet, either under the old or under the new covenant, who was moved by the Spirit in this way: neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor Ammia in Philadelphia, nor Quadratus; nor will they boast of any others, since they have nothing to do with them.”
Acts 11:28 (allusion, high confidence) · Acts 15:32 (allusion, high confidence) · Acts 21:9 (allusion, high confidence)
Notes and citation
Summary: No biblical or later prophet — Agabus, Judas, Silas, Philip's daughters, Ammia, Quadratus — prophesied in such ecstasy.
- Quotation from the Anonymous Anti-Montanist; cf. Acts 11:28, 15:32, 21:9.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.17.3 (Dindorf 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-17-3).
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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.
5.17.4Dindorf 4:220–221
καὶ αὖθις δὲ μετὰ βραχέα ταῦτά φησιν “εἰ γὰρ μετὰ “Κοδρᾶτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, ὥς φα- “σιν, αἱ περὶ Μοντανὸν διεδεξαντο γυναῖκες τὸ προ- “φητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυ- “ναικῶν τίνες παρʼ αὐτοῖς διεδέξαντο δειξάτωσαν· “δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ “ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος “ἀξιοῖ· ἀλλʼ οὐκ ἂν ἔχοιεν δεῖξαι “τον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης “τῆς.”
kai authis de meta brachea tauta phēsin “ei gar meta “Kodraton kai tēn en Philadelpheią Ammian, hōs pha- “sin, hai peri Montanon diedexanto gynaikes to pro- “phētikon charisma, tous apo Montanou kai tōn gy- “naikōn tines parʼ autois diedexanto deixatōsan; “dein gar einai to prophētikon charisma en pasę̄ tę̄ “ekklēsią mechri tēs teleias parousias ho apostolos “axioi; allʼ ouk an echoien deixai “ton ēdē pou touto etos apo tēs Maximillēs “tēs.”
And again shortly after he says: “For if, as they say, the women around Montanus succeeded Quadratus and Ammia in Philadelphia in the prophetic gift, let them show who among them succeeded Montanus and the women. For the apostle holds that the prophetic gift must be in the whole church until the final coming. But they cannot show anyone, though this is already the fourteenth year from the death of Maximilla.”
1 Cor 1:7 (allusion, medium confidence) · Eph 4:13 (echo, low confidence)
Notes and citation
Summary: If the Montanist women inherited prophecy, who inherited it from them? None has appeared in fourteen years since Maximilla's death.
- Quotation from the Anonymous Anti-Montanist, alluding to 1 Cor 1:7 and Eph 4:11–13. Words are lost at the end in the digital text; “the fourteenth year from the death of Maximilla” is supplied from the sense.
Extrabiblical texts: Anon. Mont. (Anonymous Treatise against the Montanists; quotation)
Topics: Heresy, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 5.17.4 (Dindorf 4:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-17-4).
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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.
5.17.5Dindorf 4:221
οὗτος μὲν δὴ τοσαῦτα. ὅ γέ τοι πρὸς δεδηλωμένος Μιλτιάδης καὶ ἄλλας ἡμῖν τῆς ἰδίας περὶ τὰ θεῖα λόγια σπουδῆς μνήμας καταλέλοιπεν, ἔν τε οἷς πρὸς Ἕλληνας συνέταξε λόγοις καὶ τοῖς πρὸς Ἰουδαίους, ἑκατέρᾳ ἰδίως ὑποθέσει ἐν δυσὶν ὑπαντήσας συγγράμμασιν. ἔτι δὲ καὶ πρὸς τοὺς κοσμικοὺς ἄρχοντας ὑπὲρ ἧς μετῄει φιλοσοφίας πεποίῃται ἀπολογίαν.
houtos men dē tosauta. ho ge toi pros dedēlōmenos Miltiadēs kai allas hēmin tēs idias peri ta theia logia spoudēs mnēmas kataleloipen, en te hois pros Hellēnas synetaxe logois kai tois pros Ioudaious, hekaterą idiōs hypothesei en dysin hypantēsas syngrammasin. eti de kai pros tous kosmikous archontas hyper hēs metę̄ei philosophias pepoię̄tai apologian.
So much from him. The Miltiades mentioned has left us other records of his own zeal for the divine oracles, in the treatises he composed against the Greeks and against the Jews, meeting each subject separately in two works. Besides, he also made a defence addressed to the rulers of the world on behalf of the philosophy he followed.
Notes and citation
Summary: Miltiades also wrote against Greeks and Jews and an apology to the rulers; all are lost.
Cite (SBL): Eusebius, Hist. eccl. 5.17.5 (Dindorf 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-17-5).
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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.
Church 5, chapter 18
5.18.1Dindorf 4:221
τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως καὶ Ἀπολλών·ιος, ἐκκλησιαστικὸς συγγραφεὺς, ἀκμαζούσης εἰσέτι τότε κατὰ τὴν Φρυγίαν ἔλεγχον ἐνστησάμενος ἴδιον κατʼ αὐτῶν πεποίηται σύγγραμμα, τὰς μὲν φερομένας αὐτῶν προφητείας ψευδεῖς οὔσας κατὰ λέξιν εὐθύνων, τὸν δὲ βίον τῶν τῆς αἱρέσεως ἀρχηγῶν ὁποῖός τις γέγονε διελέγχων. αὐτοῖς δὲ ῥήμασι περὶ τοῦ Μοντανοῦ ταῦτα λέγοντος ἄκουε
tēs de kata Phrygas kaloumenēs haireseōs kai Apollōn;ios, ekklēsiastikos syngrapheus, akmazousēs eiseti tote kata tēn Phrygian elenchon enstēsamenos idion katʼ autōn pepoiētai syngramma, tas men pheromenas autōn prophēteias pseudeis ousas kata lexin euthynōn, ton de bion tōn tēs haireseōs archēgōn hopoios tis gegone dielenchōn. autois de rhēmasi peri tou Montanou tauta legontos akoue
Apollonius too, an ecclesiastical writer, undertook a refutation of the so-called Phrygian heresy while it was still flourishing in Phrygia, and composed a special work against them, correcting word for word their current prophecies as false and exposing what sort of life the leaders of the heresy had led. Hear him saying this about Montanus in his own words:
Notes and citation
Summary: Apollonius wrote against the Montanists, exposing their prophecies and their leaders' lives.
- Apollonius's work (ca. 197) is lost except for these extracts.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): ἀκκλησιαστικὸς → ἐκκλησιαστικὸς; ἀυτῶν → αὐτῶν.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.18.1 (Dindorf 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-1).
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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.
5.18.2Dindorf 4:221
“ἀλλὰ τίς οὗτός ἐστιν ὁ “πρόσφατος διδάσκαλος τὰ ἔργα αὐτοῦ καὶ ἡ διδα- “σκαλία δείκνυσιν. οὗτός ἐστιν ὁ διδάξας λύσεις “γάμων, ὁ νηστείας νομοθετήσας, ὁ Πέπουζαν καὶ Τύμιον Ἰερουσαλὴμ ὀνομάσας πόλεις δέ εἰσιν αὗ- ‘ται μικραὶ τῆς Φρυγίας), τοὺς πανταχόθεν ἐκεῖ ῾συναγαγεῖν ἐθέλων, ὁ πρακτῆρας χρημάτων ‘στήσας, ὁ ἐπʼ ὀνόματι προσφορῶν τὴν δωροληψίαν “ἐπιτεχνώμενος, ὁ σαλάρια χορηγῶν τοῖς κηρύττου- “σιν αὐτοῦ τὸν λόγον, ἵνα διὰ τῆς γαστριμαργίας ἡ διδασκαλία τοῦ λόγου κρατύνηται.’’
“alla tis houtos estin ho “prosphatos didaskalos ta erga autou kai hē dida- “skalia deiknysin. houtos estin ho didaxas lyseis “gamōn, ho nēsteias nomothetēsas, ho Pepouzan kai Tymion Ierousalēm onomasas poleis de eisin hau- ‘tai mikrai tēs Phrygias), tous pantachothen ekei ῾synagagein ethelōn, ho praktēras chrēmatōn ‘stēsas, ho epʼ onomati prosphorōn tēn dōrolēpsian “epitechnōmenos, ho salaria chorēgōn tois kēryttou- “sin autou ton logon, hina dia tēs gastrimargias hē didaskalia tou logou kratynētai.’’
“But who this new teacher is, his works and his teaching show. This is he who taught the dissolution of marriages, who made laws about fasting, who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people there from everywhere; who appointed collectors of money, who contrived the receiving of gifts under the name of offerings, who provides salaries for those who preach his doctrine, so that the teaching of his word may gain strength through gluttony.”
Notes and citation
Summary: Apollonius: Montanus dissolved marriages, imposed fasts, called Pepuza “Jerusalem,” and raised money to pay his preachers.
- Quotation from Apollonius (to 5.18.11). Apollonius's is a hostile account; “dissolution of marriages” probably refers to the Montanists' high esteem for continence and their rejection of second marriage.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): Πἐπουζαν → Πέπουζαν.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Topics: Heresy, Marriage, Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.18.2 (Dindorf 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-2).
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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.
5.18.3Dindorf 4:221–222
καὶ ταῦτα μὲν περὶ τοῦ Μοντανοῦ· καὶ περὶ τῶν προφητίδων δὲ αὐτοῦ ὑποκαταβὰς οὕτω γράφει “δείκνυμεν οὖν “αὐτὰς πρώτας τὰς προφήτιδας ταύτας, ἀφʼ οὗ τοῦ “πνεύματος ἐπληρώθησαν, τοὺς ἄνδρας καταλιπού- “σας. πῶς οὖν ἐψεύδοντο Πρίσκον. παρθένον “καλοῦντες;” εἶτʼ ἐπιφέρει λέγων
kai tauta men peri tou Montanou; kai peri tōn prophētidōn de autou hypokatabas houtō graphei “deiknymen oun “autas prōtas tas prophētidas tautas, aphʼ hou tou “pneumatos eplērōthēsan, tous andras katalipou- “sas. pōs oun epseudonto Priskon. parthenon “kalountes?” eitʼ epipherei legōn
So much about Montanus. Further on he writes thus about his prophetesses: “We show, then, that these very prophetesses were the first, from the time they were filled with the spirit, to leave their husbands. How then did they lie in calling Prisca a virgin?” Then he continues:
Notes and citation
Summary: Apollonius: the prophetesses left their husbands, yet Prisca was falsely called a virgin.
- Quotation from Apollonius.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): δείκνυμεν οὑν → δείκνυμεν οὖν; ἀφʼ οὑ τοῦ → ἀφʼ οὗ τοῦ.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.3 (Dindorf 4:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-3).
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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.
5.18.4Dindorf 4:222
“δοκεῖ σοι “γραφὴ κωλύειν προφήτην λαμβάνειν δῶρα καὶ χρή- “ματα; ὅταν οὖν ἴδω τὴν προφῆτιν εἰληφυῖαν “χρυσὸν καὶ ἄργυρον καὶ πολυτελεῖς ἐσθῆτας, πῶς “ αὐτὴν μὴ παραιτήσωμαι;’’
“dokei soi “graphē kōlyein prophētēn lambanein dōra kai chrē- “mata? hotan oun idō tēn prophētin eilēphuian “chryson kai argyron kai polyteleis esthētas, pōs “ autēn mē paraitēsōmai?’’
“Does it not seem to you that all Scripture forbids a prophet to receive gifts and money? When therefore I see that the prophetess has received gold and silver and costly clothes, how should I not reject her?”
Matt 10:9 (allusion, medium confidence)
Notes and citation
Summary: Apollonius: a prophetess who takes gold, silver, and fine clothes must be rejected.
- Quotation from Apollonius. A word (probably πᾶσα, “all”) is partly lost in the digital text; cf. Matt 10:9.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.4 (Dindorf 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-4).
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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.
5.18.5Dindorf 4:222
αὖθις δὲ ὑποκαταβὰς περί τινος τῶν κατʼ αὐτοὺς ὁμολογητῶν ταῦτά φησιν “ἔτι δὲ καὶ Θεμίσων, ὁ τὴν ἀξιόπιστον πλεονεξίαν ἠμφιεσμένος, ὁ μὴ βαστάσας τῆς ὁμολογίας τὸ “σημεῖον, ἀλλὰ πλήθει χρημάτων ἀποθέμενος “δεσμὰ, δέον ἐπὶ τούτῳ ταπεινοφρονεῖν, ὡς μάρτυς “καυχώμενος ἐτόλμησε, μιμούμενος τὸν ἀπόστολον, “καθολικήν τινα συνταξάμενος ἐπιστολὴν κατηχεῖν “μὲν τοὺς ἄμεινον αὐτοῦ πεπιστευκότας, “ζεσθαι δὲ τοῖς τῆς κενοφωνίας λόγοις, βλασφημῆσαι δὲ εἰς τὸν κύριον καὶ τοὺς ἀποστόλους καὶ τὴν ἁγίαν ἐκκλησίαν.
authis de hypokatabas peri tinos tōn katʼ autous homologētōn tauta phēsin “eti de kai Themisōn, ho tēn axiopiston pleonexian ēmphiesmenos, ho mē bastasas tēs homologias to “sēmeion, alla plēthei chrēmatōn apothemenos “desma, deon epi toutǭ tapeinophronein, hōs martys “kauchōmenos etolmēse, mimoumenos ton apostolon, “katholikēn tina syntaxamenos epistolēn katēchein “men tous ameinon autou pepisteukotas, “zesthai de tois tēs kenophōnias logois, blasphēmēsai de eis ton kyrion kai tous apostolous kai tēn hagian ekklēsian.
Again further on he says this about one of their confessors: “Moreover Themiso too, clothed in plausible covetousness, who did not bear the sign of confession but threw off his bonds by a great deal of money, and who, when he ought to have been humbled on this account, boasting as a martyr, dared, imitating the apostle, to compose a catholic letter, to instruct those who had believed better than he, to contend for words of empty sound, and to blaspheme against the Lord and the apostles and the holy church.
Notes and citation
Summary: Apollonius: Themiso bribed his way out of prison, yet posed as a martyr and wrote a “catholic letter” in imitation of the apostle.
- Quotation from Apollonius. A word (probably συναγωνίζεσθαι, “contend”) is partly lost in the digital text.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.5 (Dindorf 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-5).
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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.
5.18.6Dindorf 4:222
καὶ περὶ ἑτέρων δὲ αὖθις τῶν κατʼ αὐτοὺς τετιμημένων ὡς δὴ μαρτύρων οὕτω γράφει ἵνα δὲ μὴ περὶ πλειόνων λέγωμεν, ἡ προφῆτις ἡμῖν εἰπάτω τὰ κατὰ Ἀλέξανδρον τὸν λέγοντα ἑαυτὸν μάρτυρα, ᾧ συνεστιᾶται, ᾧ προσκυνοῦσι καὶ αὐτῷ πολλοὶ, οὗ τὰς λῃστείας καὶ τὰ ἄλλα τολμή- μάτα, ἐφʼ οἶς κεκόλασται, οὐχ ἡμὰς δεῖ λέγειν, ἀλλὰ ὁ ὀπισθόδομος ἔχει.
kai peri heterōn de authis tōn katʼ autous tetimēmenōn hōs dē martyrōn houtō graphei hina de mē peri pleionōn legōmen, hē prophētis hēmin eipatō ta kata Alexandron ton legonta heauton martyra, hǭ synestiatai, hǭ proskynousi kai autǭ polloi, hou tas lę̄steias kai ta alla tolmē- mata, ephʼ ois kekolastai, ouch hēmas dei legein, alla ho opisthodomos echei.
And again about others honoured among them as martyrs he writes thus: “Not to speak of many, let the prophetess tell us about Alexander, who calls himself a martyr, with whom she banquets, and whom many also worship. We need not speak of his robberies and the other crimes for which he has been punished; the record office has them.
Notes and citation
Summary: Apollonius: the prophetess feasts with Alexander, a so-called martyr who was really a convicted robber.
- Quotation from Apollonius. The ὀπισθόδομος is the public archive.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.6 (Dindorf 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-6).
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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.
5.18.7Dindorf 4:222–223
τίς οὖν τίνι χαρίζεται τὰ ἁμαρτήματα; πότερον ὁ προφήτης τὰς λῃστείας τῷ μάρτυρι, ἢ ὁ μάρτυς τῷ προφήτῃ τὰς πλεονεξίας; εἰρηκότος γὰρ τοῦ κυρίου ‘μὴ κτήσησθε χρυσὸν μήτε ἄργυρον μήτε δύο χιτῶνας οὗτοι πᾶν τοὐναν- “τίον πεπλημμελήκασι περὶ τὰς τούτων τῶν ἀπηγο- “ρευμένων κτήσεις. δείξομεν γὰρ τοὺς λεγομένους “παρʼ αὐτοῖς προφήτας καὶ μάρτυρας μὴ μόνον “πλουσίων, ἀλλὰ καὶ παρὰ πτωχῶν καὶ ὀρφανῶν καὶ “χηρῶν κερματιζομένους.
tis oun tini charizetai ta hamartēmata? poteron ho prophētēs tas lę̄steias tǭ martyri, ē ho martys tǭ prophētę̄ tas pleonexias? eirēkotos gar tou kyriou ‘mē ktēsēsthe chryson mēte argyron mēte dyo chitōnas houtoi pan tounan- “tion peplēmmelēkasi peri tas toutōn tōn apēgo- “reumenōn ktēseis. deixomen gar tous legomenous “parʼ autois prophētas kai martyras mē monon “plousiōn, alla kai para ptōchōn kai orphanōn kai “chērōn kermatizomenous.
Who, then, forgives the sins of whom? Does the prophet forgive the martyr his robberies, or the martyr the prophet his covetousness? For though the Lord said, ‘Do not acquire gold or silver or two tunics,’ these have done the very opposite in acquiring these forbidden things. For we shall show that those whom they call prophets and martyrs gather their pennies not only from the rich but also from the poor and orphans and widows.
Matt 10:9 (quotation, high confidence)
Notes and citation
Summary: Apollonius: contrary to Christ's command, the Montanist prophets and martyrs extort money even from the poor, orphans, and widows.
- Quotation from Apollonius, citing Matt 10:9–10.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.7 (Dindorf 4:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-7).
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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.
5.18.8Dindorf 4:223
καὶ εἰ πεποίθησιν ἔχου- “σιν, στήτωσαν ἐν τούτῳ, καὶ διορισάσθωσαν “τούτοις, ἵνα ἐὰν ἐλεγχθῶσι, κἂν τοῦ λοιποῦ παύ- “σωνται πλημμελοῦντες· δεῖ γὰρ τοὺς καρποὺς δο- “κιμάζεσθαι τοῦ προφήτου, ἀπὸ γὰρ τοῦ καρποῦ τὸ “ ξύλον γινώσκεται.
kai ei pepoithēsin echou- “sin, stētōsan en toutǭ, kai diorisasthōsan “toutois, hina ean elenchthōsi, kan tou loipou pau- “sōntai plēmmelountes; dei gar tous karpous do- “kimazesthai tou prophētou, apo gar tou karpou to “ xylon ginōsketai.
And if they are confident, let them stand firm on this and settle it, so that, if they are convicted, they may at least stop offending in future. For the fruits of the prophet must be tested; for the tree is known by its fruit.
Matt 12:33 (quotation, high confidence) · Matt 7:16 (allusion, high confidence)
Notes and citation
Summary: A prophet must be tested by his fruits.
- Quotation from Apollonius, citing Matt 12:33 and alluding to Matt 7:16.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.18.8 (Dindorf 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-8).
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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.
5.18.9Dindorf 4:223
ἔνα δὲ τοῖς βουλομένοις τὰ “κατὰ Ἀλέξανδρον ᾖ γνώριμα, κέκριται ὑπὸ Αἰμιλίου “Φροντίνου ἀνθυπάτου ἐν Ἐφέσω, οὐ διὰ τὸ ὄνομα, ‘ἀλλὰ διʼ ἃς ἐτόλμησε λῃστείας, ὢν ἤδη παραβάτης· εἶτα ἐπιψευσάμενος τῷ ὀνόματι τοῦ κυρίου ἀπολέ- “λυταὶ, πλανήσας τοὺς ἐκεῖ πιστούς· καὶ ἡ ἰδία πα- ‘ροικία αὐτὸν, ὅθεν ἦν, οὐκ ἐδέξατο, διὰ τὸ “αὐτὸν λῃστήν. καὶ οἱ θέλοντες μαθεῖν τὰ κατʼ αὐ- “τὸν ἔχουσι τὸ τῆς Ἀσίας δημόσιον ἀρχεῖον.
ena de tois boulomenois ta “kata Alexandron ę̄ gnōrima, kekritai hypo Aimiliou “Phrontinou anthypatou en Ephesō, ou dia to onoma, ‘alla diʼ has etolmēse lę̄steias, ōn ēdē parabatēs; eita epipseusamenos tǭ onomati tou kyriou apole- “lytai, planēsas tous ekei pistous; kai hē idia pa- ‘roikia auton, hothen ēn, ouk edexato, dia to “auton lę̄stēn. kai hoi thelontes mathein ta katʼ au- “ton echousi to tēs Asias dēmosion archeion.
So that those who wish may know about Alexander: he was tried by Aemilius Frontinus, proconsul at Ephesus, not for the Name but for the robberies he dared, being already an apostate. Then, having falsely invoked the name of the Lord, he was released, deceiving the faithful there; and his own community, where he came from, would not receive him, because he was a robber. Those who wish to learn about him have the public archive of Asia.
Notes and citation
Summary: Alexander was tried at Ephesus for robbery, not for the faith, and his own church would not receive him.
- Quotation from Apollonius. A word is lost before “robber” in the digital text.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ἀπολἐ- → ἀπολέ-.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.18.9 (Dindorf 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.18.10Dindorf 4:223
ὃν “ὁ προφήτης συνόντα πολλοῖς ἔτεσιν ἀγνοεῖ, “ἐλέγχοντες ἡμεῖς διʼ αὐτοῦ καὶ τὴν ὑπόστασιν ἐξελέγχομεν τοῦ προφήτου. τὸ ὅμοιον ἐπὶ πολλῶν δυ- “νάμεθα ἀποδεῖξαι, καὶ εἰ θαρροῦσιν, ὑπομεινάτω- “σαν τὸν ἔλεγχον.”
hon “ho prophētēs synonta pollois etesin agnoei, “elenchontes hēmeis diʼ autou kai tēn hypostasin exelenchomen tou prophētou. to homoion epi pollōn dy- “nametha apodeixai, kai ei tharrousin, hypomeinatō- “san ton elenchon.”
When the prophet does not recognize this man, though he has been with him many years, by exposing him we also expose the nature of the prophet. We can show the same in the case of many, and if they are bold, let them submit to the test.”
Notes and citation
Summary: A prophet who failed to see through Alexander is himself exposed.
- Quotation from Apollonius.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.18.10 (Dindorf 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-10).
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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.
5.18.11Dindorf 4:223–224
πάλιν τε αὖ ἐν ἑτέρῳ τοῦ συγγράμματος περὶ ὧν αὐχοῦσι προφητῶν ἐπιλέγει ταῦτα “ἐὰν ἀρνῶνται δῶρα τοὺς προφήτας αὐτῶν εἰληφέναι, τοῦτο ὁμολογησάτωσαν, ὅτι ἐὰν “ἐλεγχθῶσιν εἰληφότες, οὐκ εἰσὶ προφῆται, καὶ μυρίας ἀποδείξεις τούτων παραστήσομεν. ἀναγκαῖον “δέ ἐστι πάντας καρποὺς δοκιμάζεσθαι προφήτης, εἰπέ μοι, βάπτεται; προφήτης στιβίζε- “ται; προφήτης φιλοκοσμεῖ; προφήτης τάβλαις “κύβοις παίζει; προφήτης δανείζει; ταῦτα ὁμολογη- “σάτωσαν πότερον ἔξεστιν ἢ μὴ, ἐγὼ δὲ ὅτι γέγονε “παρʼ αὐτοῖς δείξω.’’
palin te au en heterǭ tou syngrammatos peri hōn auchousi prophētōn epilegei tauta “ean arnōntai dōra tous prophētas autōn eilēphenai, touto homologēsatōsan, hoti ean “elenchthōsin eilēphotes, ouk eisi prophētai, kai myrias apodeixeis toutōn parastēsomen. anankaion “de esti pantas karpous dokimazesthai prophētēs, eipe moi, baptetai? prophētēs stibize- “tai? prophētēs philokosmei? prophētēs tablais “kybois paizei? prophētēs daneizei? tauta homologē- “satōsan poteron exestin ē mē, egō de hoti gegone “parʼ autois deixō.’’
And again in another part of the work he says this about the prophets they boast of: “If they deny that their prophets have taken gifts, let them confess this: that if they are convicted of taking them, they are not prophets; and we shall bring countless proofs of this. But all the fruits of a prophet must be tested. Tell me: does a prophet dye his hair? Does a prophet paint his eyelids? Does a prophet love finery? Does a prophet play at gaming-tables and dice? Does a prophet lend money at interest? Let them confess whether these things are permitted or not; I will show that they have happened among them.”
Notes and citation
Summary: Apollonius: true prophets do not dye their hair, use make-up, gamble, or lend at interest, as the Montanist prophets do.
- Quotation from Apollonius.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; quotation)
Cite (SBL): Eusebius, Hist. eccl. 5.18.11 (Dindorf 4:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-11).
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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.
5.18.12Dindorf 4:224
ὁ δʼ αὐτὸς οὗτος κατὰ τὸ αὐτὸ σύγγραμμα ἱστορεῖ ὡς ἄρα τεσσαρακοστὸν ἐτύγχανεν ἔτος ἐπὶ τὴν τοῦ συγγράμματος αὐτοῦ γραφὴν, ἐξ οὗ τῷ προσποιήτῳ αὐτοῦ προφητείᾳ ὁ Μοντανὸς ἐπικεχείρηκε.
ho dʼ autos houtos kata to auto syngramma historei hōs ara tessarakoston etynchanen etos epi tēn tou syngrammatos autou graphēn, ex hou tǭ prospoiētǭ autou prophēteią ho Montanos epikecheirēke.
This same writer relates in the same work that it was the fortieth year, at the time he wrote his work, since Montanus had begun his pretended prophecy.
Notes and citation
Summary: Apollonius wrote forty years after Montanus began to prophesy.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.18.12 (Dindorf 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.18.13Dindorf 4:224
καὶ πάλιν φησὶν ὡς ἄρα Ζωτικὸς, οὗ καὶ ὁ πρότερος συγγραφεὺς ἐμνημόνευσεν, ἐν Πεπούζοις προφητεύειν δὴ προσποιουμένης τῆς Μαξιμίλλης ἐπιστὰς διελέγξαι τὸ ἐνεργοῦν ἐν αὐτῇ πνεῦμα πεπείραται, ἐκωλύθη γε μὴν πρὸς τῶν τὰ ἐκείνης φρονούντων. καὶ Θρασέα δέ τινος τῶν τότε μαρτύρων μνημονεύει.
kai palin phēsin hōs ara Zōtikos, hou kai ho proteros syngrapheus emnēmoneusen, en Pepouzois prophēteuein dē prospoioumenēs tēs Maximillēs epistas dielenxai to energoun en autę̄ pneuma pepeiratai, ekōlythē ge mēn pros tōn ta ekeinēs phronountōn. kai Thrasea de tinos tōn tote martyrōn mnēmoneuei.
And he says again that Zoticus, whom the earlier writer also mentioned, when Maximilla was pretending to prophesy at Pepuza, stood by and tried to refute the spirit working in her, but was prevented by those who held her views. He also mentions a certain Thraseas among the martyrs of that time.
Notes and citation
Summary: Apollonius confirms that Zoticus was prevented from examining Maximilla's spirit, and mentions the martyr Thraseas.
Extrabiblical texts: Apollonius (Apollonius, Against the Montanists; allusion)
Cite (SBL): Eusebius, Hist. eccl. 5.18.13 (Dindorf 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-13).
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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.
5.18.14Dindorf 4:224
ἔτι δὲ ὡς ἐκ παραδόσεως τὸν σωτῆρά φησι προστεταχέναι τοῖς αὐτοῦ ἀποστόλοις, ἐπὶ δώδεκα ἔτεσι μὴ χωρισθῆναι τῆς Ἰερουσαλήμ. κέχρηται δὲ καὶ μαρτυρίαις ἀπὸ τῆς Ἰωάννου ἀποκαλύψεως, καὶ νεκρὸν δὲ δυνάμει θείᾳ πρὸς αὐτοῦ Ἰωάννου ἐν τῇ Ἐφέσω ἐγηγέρθαι ἱστορεῖ. καὶ ἄλλα τινά φησι, διʼ ὧν ἱκανῶς τῆς προειρημένης αἱρέσεως πληρέστατα διηύθυνε τὴν πλάνην. ταῦτα καὶ ὁ Ἀπολλώνιος.
eti de hōs ek paradoseōs ton sōtēra phēsi prostetachenai tois autou apostolois, epi dōdeka etesi mē chōristhēnai tēs Ierousalēm. kechrētai de kai martyriais apo tēs Iōannou apokalypseōs, kai nekron de dynamei theią pros autou Iōannou en tę̄ Ephesō egēgerthai historei. kai alla tina phēsi, diʼ hōn hikanōs tēs proeirēmenēs haireseōs plērestata diēuthyne tēn planēn. tauta kai ho Apollōnios.
He says further, as from tradition, that the Saviour commanded his apostles not to leave Jerusalem for twelve years. He also uses testimonies from the Apocalypse of John, and relates that a dead man was raised by divine power by John himself at Ephesus. And he says other things by which he sufficiently and fully corrected the error of the heresy mentioned. So much from Apollonius.
Notes and citation
Summary: Apollonius records a tradition that the apostles stayed twelve years in Jerusalem, uses the Apocalypse, and tells of John raising a dead man at Ephesus.
- The twelve-year tradition also appears in the Preaching of Peter (Clement, Strom. 6.5.43).
Extrabiblical texts: Ker. Pet. (Preaching of Peter; allusion); Apollonius (Apollonius, Against the Montanists; allusion)
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.18.14 (Dindorf 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-18-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 19
5.19.1Dindorf 4:224
Τῶν δὲ Ἀπολιναρίου κατὰ τῆς δηλωθείσης αἱρέσεως μνήμην πεποίηται Σαραπίων, ὃν ἐπὶ τῶν δηλουμένων χρόνων μετὰ Μαξιμῖνον ἐπίσκοπον τῆς Ἀντιοχέων ἐκκλησίας γενέσθαι κατέχει λόγος. μέμνηται δὲ αὐτοῦ ἐν ἰδίᾳ ἐπιστολῇ τῇ πρὸς Καρικὸν καὶ Πόντιον, ἐν ᾗ διευθύνων καὶ αὐτὸς τὴν αὐτὴν αἵρεσιν ἐπιλέγει ταῦτα
Tōn de Apolinariou kata tēs dēlōtheisēs haireseōs mnēmēn pepoiētai Sarapiōn, hon epi tōn dēloumenōn chronōn meta Maximinon episkopon tēs Antiocheōn ekklēsias genesthai katechei logos. memnētai de autou en idią epistolę̄ tę̄ pros Karikon kai Pontion, en hę̄ dieuthynōn kai autos tēn autēn hairesin epilegei tauta
The writings of Apolinarius against the heresy mentioned are referred to by Serapion, who is said to have become bishop of the church of the Antiochenes after Maximinus in the times in question. He mentions him in his letter to Caricus and Pontius, in which he too corrects the same heresy, saying this:
Notes and citation
Summary: Serapion, bishop of Antioch, refers to Apolinarius's writings against the Montanists in a letter to Caricus and Pontius.
Extrabiblical texts: Serapion of Antioch, Serapion (Serapion of Antioch (letters); allusion)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.19.1 (Dindorf 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-19-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.19.2Dindorf 4:224–225
“ὅπως δὲ καὶ τοῦτο ἴδητε, ὅτι τῆς ψευδοῦς ταύ- “τῆς τάξεως τῆς ἐπικαλουμένης νέας προφητείας “ἐβδέλυκται ἡ ἐνέργεια παρὰ πάσῃ τῇ ἐν κόσμῳ ἀδελφότητι, πέπομφα ὑμῖν καὶ Κλαυδίου Ἀπολινα- ‘ρίου τοῦ μακαριωτάτου γενομένου ἐν Ἱεραπόλει τῆς ‘Ἀσίας ἐπισκόπου γράμματα.’’
“hopōs de kai touto idēte, hoti tēs pseudous tau- “tēs taxeōs tēs epikaloumenēs neas prophēteias “ebdelyktai hē energeia para pasę̄ tę̄ en kosmǭ adelphotēti, pepompha hymin kai Klaudiou Apolina- ‘riou tou makariōtatou genomenou en Hierapolei tēs ‘Asias episkopou grammata.’’
“So that you may see this too, that the working of this lying organization, called the New Prophecy, is abhorred by the whole brotherhood in the world, I have sent you also the writings of Claudius Apolinarius, who became most blessed bishop in Hierapolis in Asia.”
Notes and citation
Summary: Serapion sends Apolinarius's writings to show that the whole church abhors the “New Prophecy.”
- Quotation from Serapion of Antioch, Letter to Caricus and Pontius.
Extrabiblical texts: Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.19.2 (Dindorf 4:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-19-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.19.3Dindorf 4:225
ἐν ταύτῃ δὲ τῇ τοῦ Σαραπίωνος ἐπιστολῇ καὶ ὑποσημειώσεις φέρονται διαφόρων ἐπισκόπων, ὧν ὁ μέν τις ὧδέ πως ὑποσεσημείωται “Αὐρήλιος Κυρήνιος μάρτυς ἐρρῶσθαι ὑμᾶς εὔχομαι”, ὁ δέ τις τοῦτον τὸν τρόπον “Αἴλιος Πούπλιος Ἰούλιος ἀπὸ Δεβελτοῦ κολωνίας τῆς Θρᾴ- κης ἐπίσκοπος· ζῇ ὁ θεὸς ὁ ἐν τοῖς οὐρανοῖς, ὅτι Σωτᾶς ὁ μακάριος ὁ ἐν Ἀγχιάλῳ ἠθέλησε τὸν δαίμονα τὸν Πρισκίλλης ἐκβαλεῖν, καὶ οἶ ὑποκριταὶ οὐκ ἀφῆκαν.
en tautę̄ de tę̄ tou Sarapiōnos epistolę̄ kai hyposēmeiōseis pherontai diaphorōn episkopōn, hōn ho men tis hōde pōs hyposesēmeiōtai “Aurēlios Kyrēnios martys errōsthai hymas euchomai”, ho de tis touton ton tropon “Ailios Pouplios Ioulios apo Debeltou kolōnias tēs Thrą- kēs episkopos; zę̄ ho theos ho en tois ouranois, hoti Sōtas ho makarios ho en Anchialǭ ēthelēse ton daimona ton Priskillēs ekbalein, kai oi hypokritai ouk aphēkan.
In this letter of Serapion signatures of various bishops are also found. One of them has signed somewhat thus: “I, Aurelius Quirinius, a martyr, pray for your health.” Another in this way: “Aelius Publius Julius, bishop of Debeltum, a colony of Thrace: as God lives who is in heaven, the blessed Sotas in Anchialus wished to cast out the demon of Priscilla, and the hypocrites would not allow it.”
Notes and citation
Summary: Bishops signed Serapion's letter; one testifies that Sotas of Anchialus tried to exorcize Priscilla's demon but was prevented.
- Quotation of signatures appended to Serapion's letter. “Martyr” here probably means a living confessor.
Extrabiblical texts: Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.19.3 (Dindorf 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-19-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.19.4Dindorf 4:225
καὶ ἄλλων δὲ πλειόνων τὸν ἀριθμὸν ἐπισκόπων συμψήφων τούτοις ἐν τοῖς δηλωθεῖσι γράμμασιν αὐτόγραφοι φέρονται σημειώσεις. καὶ τὰ μὲν κατὰ τούτους ἦν τοιαῦτα.
kai allōn de pleionōn ton arithmon episkopōn sympsēphōn toutois en tois dēlōtheisi grammasin autographoi pherontai sēmeiōseis. kai ta men kata toutous ēn toiauta.
The autograph signatures of many other bishops who agreed with them are also found in the letter mentioned. Such were the affairs concerning these people.
Notes and citation
Summary: Many other bishops signed in agreement.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.19.4 (Dindorf 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-19-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 20
5.20.1Dindorf 4:225
Ἐξ ἐναντίας δὲ τῶν ἐπὶ Ῥώμης τὸν ὑγιῆ τῆς ἐκκλησίας θεσμὸν παραχαραττόντων, Εἰρήναιος διαφόρους ἐπιστολὰς συντάττει, τὴν μὲν ἐπιγράψας πρὸς Βλάστον περὶ σχίσματος, τὴν δὲ πρὸς Φλωρῖνον περὶ μοναρχίας ἢ περὶ τοῦ μὴ εἶναι τὸν θεὸν ποιητὴν κακῶν. ταύτης γάρ τοι τῆς γνώμης οὗτος ἐδόκει προασπίζειν· διʼ ὃν αὖθις ὑποσυρόμενον τῇ κατὰ Οὐαλεντῖνον πλάνῃ καὶ τὸ περὶ ὀγδοάδος συντάττεται τῷ Εἰρηναίῳ σπούδασμα, ἐν ᾧ καὶ ἐπισημαίνεται τὴν πρώτην τῶν ἀποστόλων κατειληφέναι ἑαυτὸν διαδοχήν.
Ex enantias de tōn epi Rhōmēs ton hygiē tēs ekklēsias thesmon paracharattontōn, Eirēnaios diaphorous epistolas syntattei, tēn men epigrapsas pros Blaston peri schismatos, tēn de pros Phlōrinon peri monarchias ē peri tou mē einai ton theon poiētēn kakōn. tautēs gar toi tēs gnōmēs houtos edokei proaspizein; diʼ hon authis hyposyromenon tę̄ kata Oualentinon planę̄ kai to peri ogdoados syntattetai tǭ Eirēnaiǭ spoudasma, en hǭ kai episēmainetai tēn prōtēn tōn apostolōn kateilēphenai heauton diadochēn.
Against those at Rome who were debasing the sound ordinance of the church, Irenaeus composed various letters, one entitled To Blastus, On Schism, another To Florinus, On Monarchy, or That God Is Not the Maker of Evil. For Florinus seemed to champion this opinion. And because he was again being drawn away by the error of Valentinus, Irenaeus also composed the treatise On the Ogdoad, in which he indicates that he himself had belonged to the first succession after the apostles.
Notes and citation
Summary: Irenaeus wrote letters against Blastus and Florinus and a treatise On the Ogdoad against Florinus's drift into Valentinianism.
- These works are lost except for the extracts that follow. The Ogdoad is the first group of eight Aeons in the Valentinian system.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.20.1 (Dindorf 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.20.2Dindorf 4:225–226
ἔνθα πρὸς τῷ τοῦ συγγράμματος τέλει χαριεστάτην αὐτοῦ σημείωσιν εὑρόντες ἀναγκαίως καὶ ταύτην τῇδε καταλέξομεν τῇ γραφῇ, τοῦτον ἔχουσαν τὸν τρόπον “ὁρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο κατὰ τοῦ κυρίου “ἡμῶν Ἰησοῦ Χριστοῦ καὶ κατὰ τῆς ἐνδόξου παρου- “σίας αὐτοῦ, ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκροὺς, “ἵνα ἀντιβάλῃς ὃ μετεγράψω, καὶ κατορθώσῃς αὐτὸ “πρὸς τὸ ἀντίγραφον τοῦτο, ὅθεν μετεγράψω, ἐπιμε- “λῶς· καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψεις καὶ “θήσεις ἐν τῷ ἀντιγράφῳ.”
entha pros tǭ tou syngrammatos telei chariestatēn autou sēmeiōsin heurontes anankaiōs kai tautēn tę̄de katalexomen tę̄ graphę̄, touton echousan ton tropon “horkizō se ton metagrapsomenon to biblion touto kata tou kyriou “hēmōn Iēsou Christou kai kata tēs endoxou parou- “sias autou, hēs erchetai krinai zōntas kai nekrous, “hina antibalę̄s ho metegrapsō, kai katorthōsę̄s auto “pros to antigraphon touto, hothen metegrapsō, epime- “lōs; kai ton horkon touton homoiōs metagrapseis kai “thēseis en tǭ antigraphǭ.”
Finding at the end of that treatise a most gracious note of his, we must include it in this work too. It runs thus: “I adjure you who shall copy this book, by our Lord Jesus Christ and by his glorious coming, when he comes to judge the living and the dead, to compare what you have copied and correct it carefully against this copy from which you copied it; and you shall likewise copy this oath and put it in the copy.”
2 Tim 4:1 (echo, medium confidence)
Notes and citation
Summary: Irenaeus adjures future copyists to check their copies carefully and to copy his oath too.
- Quotation from Irenaeus, On the Ogdoad (lost); cf. 2 Tim 4:1.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): κατὰ τοὐ κυρίου → κατὰ τοῦ κυρίου.
Topics: Scripture and canon, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 5.20.2 (Dindorf 4:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.20.3Dindorf 4:226
καὶ ταῦτα δὲ ὠφελίμως ὑπʼ ἐκείνου λελέχθω, πρὸς ἡμῶν τε ἱστορείσθω, ὡς ἂν ἔχοιμεν ἄριστον σπουδαιοτάτης ἐπιμελείας τοὺς ἀρχαίους ἐκείνους καὶ ὄντως ἱεροὺς ἄνδρας ὑπόδειγμα.
kai tauta de ōphelimōs hypʼ ekeinou lelechthō, pros hēmōn te historeisthō, hōs an echoimen ariston spoudaiotatēs epimeleias tous archaious ekeinous kai ontōs hierous andras hypodeigma.
Let this be usefully said by him and recorded by us, so that we may have those ancient and truly holy men as the best example of most earnest care.
Notes and citation
Summary: Eusebius commends Irenaeus's care for accurate copying.
Cite (SBL): Eusebius, Hist. eccl. 5.20.3 (Dindorf 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.20.4Dindorf 4:226
ἐν ᾗ γε μὴν προειρήκαμεν πρὸς τὸν Φλωρῖνον ὁ Εἰρηναῖος ἐπιστολῇ αὖθις τῆς ἅμα Πολυκάρπῳ συνουσίας αὐτοῦ μνημονεύει λέγων “ταῦτα τὰ δόγματα, “Φλωρῖνε, ἵνα πεφεισμένως εἴπω, οὐκ ἔστιν ὑγιοῦς “γνώμης· ταῦτα τὰ δόγματα ἀσύμφωνά ἐστι τῇ ἐκ- “κλησίᾳ, εἰς τὴν μεγίστην ἀσέβειαν περιβάλλοντα “τοὺς πειθομένους αὐτοῖς· ταῦτα τὰ δόγματα οὐδὲ “οἱ ἔξω τῆς ἐκκλησίας αἱρετικοὶ ἐτόλμησαν ἀποφή- “νασθαί ποτε· ταῦτα τὰ δόγματα οἱ πρὸ ἡμῶν πρεσ- “βύτεροι οἱ καὶ τοῖς ἀποστόλοις συμφοιτήσαντες οὐ “παρέδωκάν σοι.
en hę̄ ge mēn proeirēkamen pros ton Phlōrinon ho Eirēnaios epistolę̄ authis tēs hama Polykarpǭ synousias autou mnēmoneuei legōn “tauta ta dogmata, “Phlōrine, hina pepheismenōs eipō, ouk estin hygious “gnōmēs; tauta ta dogmata asymphōna esti tę̄ ek- “klēsią, eis tēn megistēn asebeian periballonta “tous peithomenous autois; tauta ta dogmata oude “hoi exō tēs ekklēsias hairetikoi etolmēsan apophē- “nasthai pote; tauta ta dogmata hoi pro hēmōn pres- “byteroi hoi kai tois apostolois symphoitēsantes ou “paredōkan soi.
In the letter to Florinus which we mentioned, Irenaeus again mentions his association with Polycarp, saying: “These doctrines, Florinus, to speak mildly, are not of sound judgment; these doctrines are not in harmony with the church and involve those who follow them in the greatest impiety; these doctrines not even the heretics outside the church ever dared to declare; these doctrines the presbyters before us, who also were companions of the apostles, did not hand down to you.
Notes and citation
Summary: Irenaeus tells Florinus that his doctrines are foreign to the church and to the presbyters who knew the apostles.
- Quotation from Irenaeus, Letter to Florinus (lost; to 5.20.8).
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.20.4 (Dindorf 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-4).
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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.
5.20.5Dindorf 4:226
εἶδον γάρ σε παῖς ἔτι ὢν ἐν τῇ “κάτω Ἀσίᾳ παρὰ Πολυκάρπῳ, λαμπρῶς πράσσοντα “ἐν τῇ βασιλικῇ αὐλῇ, καὶ πειρώμενον εὐδοκιμεῖν “παρʼ αὐτῷ. μᾶλλον γὰρ τὰ τότε διαμνημονεύω τῶν “ἔναγχος γινομένων.
eidon gar se pais eti ōn en tę̄ “katō Asią para Polykarpǭ, lamprōs prassonta “en tę̄ basilikę̄ aulę̄, kai peirōmenon eudokimein “parʼ autǭ. mallon gar ta tote diamnēmoneuō tōn “enanchos ginomenōn.
For when I was still a boy I saw you in lower Asia with Polycarp, faring brilliantly in the royal court and trying to win his approval. For I remember the events of that time better than those of recent years.
Notes and citation
Summary: Irenaeus recalls seeing Florinus, then a courtier, with Polycarp when Irenaeus was a boy.
- Quotation from Irenaeus, Letter to Florinus.
Cite (SBL): Eusebius, Hist. eccl. 5.20.5 (Dindorf 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-5).
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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.
5.20.6Dindorf 4:226–227
αἱ γὰρ ἐκ παίδων μαθήσεις “συναύξουσαι τῇ ψυχῇ ἑνοῦνται αὐτῇ, ὥστε με δύ- “νασθαι εἰπεῖν καὶ τὸν τόπον ἐν ᾧ καθεζόμενος διε- “λέγετο ὁ μακάριος Πολύκαρπος, καὶ τὰς προόδους “αὐτοῦ καὶ τὰς εἰσόδους, καὶ τὸν χαρακτῆρα τοῦ βίου, “καὶ τὴν τοῦ σώματος ἰδέαν, καὶ τὰς διαλέξεις ἃς “ἐποιεῖτο πρὸς τὸ πλῆθος, καὶ τὴν μετὰ Ἰωάννου “συναναστροφὴν ὡς ἀπήγγελλε καὶ τὴν μετὰ “λοιπῶν τῶν ἑωρακότων τὸν κύριον, καὶ ὡς ἀπεμνη- “μόνευε τοὺς λόγους αὐτῶν, καὶ περὶ τοῦ κυρίου “τίνα ἦν ἃ παρʼ ἐκείνων ἀκηκόει, καὶ περὶ τῶν “δυνάμεων αὐτοῦ, καὶ περὶ τῆς διδασκαλίας, ὡς “παρὰ τῶν αὐτοπτῶν τῆς ζωῆς τοῦ λόγου παρειληφὼς ὁ Πολύκαρπος ἀπήγγελλε πάντα σύμφωνα “ταἴς γραφαῖς.
hai gar ek paidōn mathēseis “synauxousai tę̄ psychę̄ henountai autę̄, hōste me dy- “nasthai eipein kai ton topon en hǭ kathezomenos die- “legeto ho makarios Polykarpos, kai tas proodous “autou kai tas eisodous, kai ton charaktēra tou biou, “kai tēn tou sōmatos idean, kai tas dialexeis has “epoieito pros to plēthos, kai tēn meta Iōannou “synanastrophēn hōs apēngelle kai tēn meta “loipōn tōn heōrakotōn ton kyrion, kai hōs apemnē- “moneue tous logous autōn, kai peri tou kyriou “tina ēn ha parʼ ekeinōn akēkoei, kai peri tōn “dynameōn autou, kai peri tēs didaskalias, hōs “para tōn autoptōn tēs zōēs tou logou pareilēphōs ho Polykarpos apēngelle panta symphōna “tais graphais.
For what we learn as children grows with the soul and becomes one with it, so that I can tell even the place where the blessed Polycarp sat and discoursed, his goings out and comings in, the character of his life, the appearance of his body, the discourses he made to the people, how he reported his intercourse with John and with the others who had seen the Lord, how he remembered their words, and what the things were that he had heard from them about the Lord, about his miracles and his teaching; how Polycarp, having received them from the eyewitnesses of the life of the Word, reported all things in agreement with the Scriptures.
Luke 1:2 (echo, medium confidence) · 1 John 1:1 (echo, medium confidence)
Notes and citation
Summary: Irenaeus vividly remembers Polycarp recounting what he had heard from John and other eyewitnesses of the Lord.
- Quotation from Irenaeus, Letter to Florinus; “eyewitnesses … of the Word” echoes Luke 1:2 and 1 John 1:1.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 5.20.6 (Dindorf 4:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-6).
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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.
5.20.7Dindorf 4:227
ταῦτα καὶ τότε διὰ τὸ ἔλεος τοῦ “θεοῦ τὸ ἐπʼ ἐμοὶ γεγονὸς σπουδαίως ἤκουον, ‘μνηματιζόμενος αὐτὰ οὐκ ἐν χάρτῃ, ἀλλʼ ἐν τῇ ἐμῇ “καρδίᾳ, καὶ ἀεὶ διὰ τὴν χάριν τοῦ θεοῦ γνησίως “αὐτὰ ἀναμαρυκῶμαι· καὶ δύναμαι διαμαρτύρασθαι “ἔμπροσθεν τοῦ θεοῦ, ὅτι εἴ τι τοιοῦτον ἀκηκόει “ἐκεῖνος ὁ μακάριος καὶ ἀποστολικὸς πρεσβύτερος, “ἀνακράξας ἂν καὶ ἐμφράξας τὰ ὦτα αὐτοῦ, καὶ τὸ “σύνηθες αὐτῷ εἰπών ‘ ὦ καλὲ θεὲ, εἰς οἴους με και- “ροὺς τετήρηκας, ἔνα τούτων ἀνέχωμαι πεφεύγει ἂν “καὶ τὸν τόπον ἐν ᾧ καθεζόμενος ἢ ἑστὼς τῶν “ούτων ἀκηκόει λόγων.
tauta kai tote dia to eleos tou “theou to epʼ emoi gegonos spoudaiōs ēkouon, ‘mnēmatizomenos auta ouk en chartę̄, allʼ en tę̄ emę̄ “kardią, kai aei dia tēn charin tou theou gnēsiōs “auta anamarykōmai; kai dynamai diamartyrasthai “emprosthen tou theou, hoti ei ti toiouton akēkoei “ekeinos ho makarios kai apostolikos presbyteros, “anakraxas an kai emphraxas ta ōta autou, kai to “synēthes autǭ eipōn ‘ ō kale thee, eis oious me kai- “rous tetērēkas, ena toutōn anechōmai pepheugei an “kai ton topon en hǭ kathezomenos ē hestōs tōn “outōn akēkoei logōn.
These things even then, through the mercy of God that was upon me, I listened to eagerly, noting them down not on paper but in my heart; and always, by the grace of God, I ruminate on them faithfully. And I can bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out and stopped his ears and said, as was his custom, ‘O good God, for what times have you kept me, that I should endure these things?’ and would have fled even from the place where, sitting or standing, he had heard such words.
Notes and citation
Summary: Irenaeus is sure that Polycarp would have stopped his ears and fled on hearing Florinus's teaching.
- Quotation from Irenaeus, Letter to Florinus. ἂν (“would have”) is supplied after πεφεύγει (“fled”); the sense is the same without it.
Notes on the original text
- Digital text corrected (missing particle in the digital text): πεφεύγει → πεφεύγει ἂν.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 5.20.7 (Dindorf 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-7).
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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.
5.20.8Dindorf 4:227
καὶ ἐκ τῶν ἐπιστολῶν δὲ αὐτοῦ ὧν ἐπέστειλεν ἤτοι ταῖς γειτνιώσαις ἐκκλησίαις ἐπιστηρίζων αὐτὰς, ἢ τῶν ἀδελφῶν τισὶ νουθετῶν αὐτοὺς καὶ προτρεπόμενος, δύναται φανερωθῆναι.” ταῦτα ὁ Εἰρήναιος.
kai ek tōn epistolōn de autou hōn epesteilen ētoi tais geitniōsais ekklēsiais epistērizōn autas, ē tōn adelphōn tisi nouthetōn autous kai protrepomenos, dynatai phanerōthēnai.” tauta ho Eirēnaios.
And this can be shown from his letters which he sent either to the neighbouring churches, strengthening them, or to some of the brothers, admonishing and exhorting them.” So far Irenaeus.
Notes and citation
Summary: Polycarp's letters confirm this.
- Quotation from Irenaeus, Letter to Florinus; cf. Polycarp's surviving Letter to the Philippians.
Extrabiblical texts: Pol. Phil. (To the Philippians; allusion)
Cite (SBL): Eusebius, Hist. eccl. 5.20.8 (Dindorf 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-20-8).
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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 5, chapter 21
5.21.1Dindorf 4:227–228
Κατὰ δὲ τὸν αὐτὸν τῆς Κομόδου βασιλείας χρόνον μεταβέβλητο μὲν ἐπὶ τὸ πρᾶον τὰ καθʼ ἡμᾶς, εἰρήνης σὺν θείᾳ χάριτι τὰς καθʼ ὅλης τῆς οἰκουμένης διαλαβούσης ἐκκλησίας, ὅτε καὶ ὁ σωτήριος λόγος ἐκ παντὸς γένους ἀνθρώπων πᾶσαν ὑπήγετο ψυχὴν ἐπὶ τὴν εὐσεβῆ τοῦ τῶν ὅλων θεοῦ θρησκείαν, ὥστε ἤδη καὶ τῶν ἐπὶ Ῥώμης εὖ μάλα πλούτῳ καὶ γένει διαφανῶν πλείους ἐπὶ τὴν σφῶν ὁμόσε χωρεῖν πανοικί τε καὶ παγγενῆ σωτηρίαν.
Kata de ton auton tēs Komodou basileias chronon metabeblēto men epi to praon ta kathʼ hēmas, eirēnēs syn theią chariti tas kathʼ holēs tēs oikoumenēs dialabousēs ekklēsias, hote kai ho sōtērios logos ek pantos genous anthrōpōn pasan hypēgeto psychēn epi tēn eusebē tou tōn holōn theou thrēskeian, hōste ēdē kai tōn epi Rhōmēs eu mala ploutǭ kai genei diaphanōn pleious epi tēn sphōn homose chōrein panoiki te kai pangenē sōtērian.
About the same time, in the reign of Commodus, our situation changed to a milder state, and by divine grace peace took hold of the churches throughout the whole world. Then too the saving word was leading every soul from every race of men to the pious worship of the God of the universe, so that now many at Rome, very distinguished in wealth and birth, came with all their household and kin to their salvation.
Notes and citation
Summary: Under Commodus the church enjoyed peace and grew, even among the Roman nobility.
Cite (SBL): Eusebius, Hist. eccl. 5.21.1 (Dindorf 4:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-21-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.21.2Dindorf 4:228
οὐκ ἦν δὲ ἄρα τοῦτο τῷ μισοκάλῳ δαίμονι βασκάνῳ ὄντι τὴν φύσιν οἰστόν· ἀπεδύετο δʼ οὖν αὖθις, ποικίλας τὰς καθʼ ἡμῶν μηχανὰς ἐπιτεχνώμενος. ἐπὶ γοῦν τῆς Ῥωμαίων πόλεως Ἀπολλώνιον, ἄνδρα τῶν τότε πιστῶν ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ βεβοημένον, ἐπὶ δικαστήριον ἄγει, ἴνα γέ τινʼ τῶν εἰς ταῦτα ἐπιτηδείων αὐτῷ διακόνων ἐπὶ κατηγορίᾳ τἀνδρὸς ἐγείρας.
ouk ēn de ara touto tǭ misokalǭ daimoni baskanǭ onti tēn physin oiston; apedyeto dʼ oun authis, poikilas tas kathʼ hēmōn mēchanas epitechnōmenos. epi goun tēs Rhōmaiōn poleōs Apollōnion, andra tōn tote pistōn epi paideią kai philosophią beboēmenon, epi dikastērion agei, ina ge tinʼ tōn eis tauta epitēdeiōn autǭ diakonōn epi katēgorią tandros egeiras.
But this was intolerable to the demon who hates good, being envious by nature; so he stripped for the fight again, devising various machinations against us. At Rome he brought to court Apollonius, a man renowned among the faithful of that time for learning and philosophy, stirring up one of his servants who was fit for such things to accuse the man.
Notes and citation
Summary: The devil had Apollonius, a learned Roman Christian, accused before a court.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.21.2 (Dindorf 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-21-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.21.3Dindorf 4:228
ἀλλʼ ὁ μὲν δείλαιος παρὰ καιρὸν τὴν δίκην εἰσελθὼν, ὅτι μὴ ζῆν ἐξὸν ἦν κατὰ βασιλικὸν ὅρον τοὺς τῶν τοιῶνδε μηνυτὰς, αὐτίκα κατάγνυται τὰ σκέλη, Περεννίου δικαστοῦ τοιαύτην κατʼ αὐτοῦ ψῆφον ἀπενέγκαντος.
allʼ ho men deilaios para kairon tēn dikēn eiselthōn, hoti mē zēn exon ēn kata basilikon horon tous tōn toiōnde mēnytas, autika katagnytai ta skelē, Perenniou dikastou toiautēn katʼ autou psēphon apenenkantos.
But the wretch, having brought the case at the wrong time, since by an imperial decree informers of such things were not permitted to live, immediately had his legs broken, the judge Perennius passing this sentence on him.
Notes and citation
Summary: The informer was himself punished by having his legs broken.
- Perennius was praetorian prefect under Commodus. The decree punishing informers is otherwise unknown.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.21.3 (Dindorf 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-21-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.21.4Dindorf 4:228
ὁ δέ γε θεοφιλέστατος μάρτυς, πολλὰ λιπαρῶς ἱκετεύσαντος τοῦ δικαστοῦ καὶ λόγον αὐτὸν ἐπὶ τῆς συγκλήτου βουλῆς αἰτήσαντος, λογιωτάτην ὑπὲρ ἧς ἐμαρτύρει πίστεως ἐπὶ πάντων παρασχὼν ἀπολογίαν κεφαλικῇ κολάσει ὡσὰν ἀπὸ δόγματος συγκλήτου τελειοῦται, μηδʼ ἄλλως ἀφεῖσθαι τοὺς ἅπαξ εἰς δικαστήριον παριόντας καὶ μηδαμῶς τῆς προθέσεως μεταβαλλομένους ἀρχαίου παρʼ αὐτοῖς νόμου κεκρατηκότος.
ho de ge theophilestatos martys, polla liparōs hiketeusantos tou dikastou kai logon auton epi tēs synklētou boulēs aitēsantos, logiōtatēn hyper hēs emartyrei pisteōs epi pantōn paraschōn apologian kephalikę̄ kolasei hōsan apo dogmatos synklētou teleioutai, mēdʼ allōs apheisthai tous hapax eis dikastērion pariontas kai mēdamōs tēs protheseōs metaballomenous archaiou parʼ autois nomou kekratēkotos.
But the most God-beloved martyr, when the judge earnestly entreated him and asked him to give an account before the senate, gave before all a most learned defence of the faith for which he bore witness, and was perfected by beheading, as by decree of the senate; for an ancient law prevailed among them that those who had once come before a court and in no way changed their purpose should not otherwise be released.
Notes and citation
Summary: Apollonius defended the faith before the senate and was beheaded.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἱκετεύσαντος τοὐ → ἱκετεύσαντος τοῦ.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 5.21.4 (Dindorf 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-21-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.21.5Dindorf 4:228
τούτου μὲν οὖν τὰς ἐπὶ τοῦ δικαστοῦ φωνὰς καὶ τὰς ἀποκρίσεις, ἃς πρὸς πεῦσιν πεποίητο τοῦ Περεννίου, πᾶσάν τε τὴν πρὸς τὴν σύγκλητον ἀπολογίαν ὅτῳ διαγνῶναι φίλον, ἐκ τῆς τῶν ἀρχαίων μαρτυρίων συναχθείσης ἡμῖν ἀναγραφῆς εἴσεται.
toutou men oun tas epi tou dikastou phōnas kai tas apokriseis, has pros peusin pepoiēto tou Perenniou, pasan te tēn pros tēn synklēton apologian hotǭ diagnōnai philon, ek tēs tōn archaiōn martyriōn synachtheisēs hēmin anagraphēs eisetai.
His words before the judge and the answers he made to Perennius's questioning, and the whole defence before the senate, anyone who wishes may learn from the record of the ancient martyrdoms collected by us.
Notes and citation
Summary: Apollonius's trial is recorded in Eusebius's martyr collection.
- A later version survives as the Acts of Apollonius.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 5.21.5 (Dindorf 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-21-5).
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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.
Church 5, chapter 22
5.22.1Dindorf 4:228–229
Δεκάτῳ γε μὴν τῆς Κομόδου βασιλείας ἔτει δέκα πρὸς τρισὶν ἔτεσι τὴν ἐπισκοπὴν λελειτουργηκότα Ἐλεύθερον διαδέχεται Βίκτωρ· ἐν ᾧ καὶ Ἰουλιανοῦ δέκατον ἔτος ἀναπλήσαντος τῶν κατʼ Ἀλεξάνδρειαν παροικιῶν τὴν λειτουργίαν ἐγχειρίζεται Δημήτριος· καθʼ οὓς καὶ τῆς Ἀντιοχέων ἐκκλησίας ὄγδοος ἀπὸ τῶν ἀποστόλων ὁ πρόσθεν ἤδη δεδηλωμένος ἔτι τότε Σαραπίων ἐπίσκοπος ἐγνωρίζετο· Καισαρείας δὲ τῆς ἐπὶ Παλαιστίνῃ καθηγεῖτο Θεόφιλος. καὶ Νάρκισσος δὲ ὁμοίως, οὗ καὶ πρόσθεν ὁ λόγος μνήμην ἐποιήσατο, τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἔτι τότε τὴν λειτουργίαν εἶχεν. Κορίνθου δὲ τῆς καθʼ Ἑλλάδα κατὰ τοὺς αὐτοὺς χρόνους ἐπίσκοπος ἦν Βάκχυλλος, καὶ τῆς ἐν Ἐφέσω παροικίας Πολυκράτης, καὶ ἄλλοι δὲ, ὥς γε εἰκὸς, ἐπὶ τούτοις μυρίοι κατὰ τούσδε διέπρεπον. ὧν γε μὴν ἔγγραφος ἡ τῆς πίστεως εἰς ἡμὰς κατῆλθεν ὀρθοδοξία, τούτους εἰκότως ὀνομαστὶ κατελέξαμεν.
Dekatǭ ge mēn tēs Komodou basileias etei deka pros trisin etesi tēn episkopēn leleitourgēkota Eleutheron diadechetai Biktōr; en hǭ kai Ioulianou dekaton etos anaplēsantos tōn katʼ Alexandreian paroikiōn tēn leitourgian encheirizetai Dēmētrios; kathʼ hous kai tēs Antiocheōn ekklēsias ogdoos apo tōn apostolōn ho prosthen ēdē dedēlōmenos eti tote Sarapiōn episkopos egnōrizeto; Kaisareias de tēs epi Palaistinę̄ kathēgeito Theophilos. kai Narkissos de homoiōs, hou kai prosthen ho logos mnēmēn epoiēsato, tēs en Hierosolymois ekklēsias eti tote tēn leitourgian eichen. Korinthou de tēs kathʼ Hellada kata tous autous chronous episkopos ēn Bakchyllos, kai tēs en Ephesō paroikias Polykratēs, kai alloi de, hōs ge eikos, epi toutois myrioi kata tousde dieprepon. hōn ge mēn engraphos hē tēs pisteōs eis hēmas katēlthen orthodoxia, toutous eikotōs onomasti katelexamen.
In the tenth year of Commodus's reign Victor succeeded Eleutherus, who had held the episcopate for thirteen years. In the same year, when Julian had completed his tenth year, Demetrius was entrusted with the ministry of the communities of Alexandria. At this time Serapion, already mentioned, was still known as bishop of the church of the Antiochenes, the eighth from the apostles. Theophilus presided over Caesarea in Palestine; and Narcissus likewise, whom our account has mentioned before, still held the ministry of the church in Jerusalem. At the same time Bacchyllus was bishop of Corinth in Greece, and Polycrates of the community of Ephesus; and besides these countless others, as is likely, were prominent then. But we have rightly named only those whose orthodoxy of faith has come down to us in writing.
Notes and citation
Summary: Eusebius lists the bishops of Rome, Alexandria, Antioch, Caesarea, Jerusalem, Corinth, and Ephesus around 189.
- A noun is missing after τὴν in the digital text; λειτουργίαν (“ministry”) is supplied, as in the phrase used of Narcissus in the same section.
Notes on the original text
- Digital text corrected (word omitted in the digital text): παροικιῶν τὴν ἐγχειρίζεται → παροικιῶν τὴν λειτουργίαν ἐγχειρίζεται.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.22.1 (Dindorf 4:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-22-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 5, chapter 23
5.23.1Dindorf 4:229
Ζητήσεως δῆτα κατὰ τούσδε οὐ σμικρὰς ἀνακινηθείσης, ὅτι δὴ τῆς Ἀσίας ἁπάσης αἶ παροικίαι ὡσὰν ἐκ παραδόσεως ἀρχαιοτέρας σελήνης τὴν τεσσαρεσκαιδεκάτην ᾤοντο δεῖν ἐπὶ τῆς τοῦ πάσχα σωτηρίου ἑορτῆς παραφυλάττειν, ἐν ᾗ θύειν τὸ πρόβατον Ἰουδαίοις προηγόρευτο, ὡς δέον ἐκ παντὸς κατὰ ταύτην, ὁποίᾳ δʼ ἂν ἡμέρᾳ τῆς ἑβδομάδος περιτυγχάνοι, τὰς τῶν ἀσιτιῶν ἐπιλύσεις ποιεῖσθαι, οὐκ ἔθους ὄντος τοῦτον ἐπιτελεῖν τὸν τρόπον ταῖς ἀνὰ τὴν λοιπὴν ἅπασαν οἰκουμένην ἐκκλησίαις, ἑ § ἀποστολικῆς παραδόσεως τὸ καὶ εἰς δεῦρο κρατῆσαν ἔθος φυλαττούσαις, ὡς μηδʼ ἑτέρᾳ προσήκειν παρὰ τὴν τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν ἡμέρᾳ τὰς νηστείας ἐπιλύεσθαι.
Zētēseōs dēta kata tousde ou smikras anakinētheisēs, hoti dē tēs Asias hapasēs ai paroikiai hōsan ek paradoseōs archaioteras selēnēs tēn tessareskaidekatēn ǭonto dein epi tēs tou pascha sōtēriou heortēs paraphylattein, en hę̄ thyein to probaton Ioudaiois proēgoreuto, hōs deon ek pantos kata tautēn, hopoią dʼ an hēmerą tēs hebdomados peritynchanoi, tas tōn asitiōn epilyseis poieisthai, ouk ethous ontos touton epitelein ton tropon tais ana tēn loipēn hapasan oikoumenēn ekklēsiais, he § apostolikēs paradoseōs to kai eis deuro kratēsan ethos phylattousais, hōs mēdʼ heterą prosēkein para tēn tēs anastaseōs tou sōtēros hēmōn hēmerą tas nēsteias epilyesthai.
At this time no small controversy arose, because the communities of all Asia, as from an older tradition, thought that they ought to observe the fourteenth day of the moon for the feast of the Saviour's Pascha, the day on which the Jews had been commanded to sacrifice the lamb, so that the ending of the fasts had to be made on that day, whatever day of the week it might fall on. But it was not the custom for the churches throughout all the rest of the world to do it in this way; they kept the custom, which has prevailed to this day, from apostolic tradition, that it is not fitting to end the fasts on any other day than the day of our Saviour's resurrection.
Exod 12:6 (allusion, high confidence)
Notes and citation
Summary: The Easter controversy: the Asian churches ended the paschal fast on the fourteenth of the month whatever the weekday; the rest of the church ended it only on the Sunday of the resurrection.
- The Asian (“Quartodeciman”) practice follows Exod 12:6. The digital text has a stray “ἑ §” for ἐξ (“from”).
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 5.23.1 (Dindorf 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-23-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.23.2Dindorf 4:229–230
σύνοδοι δὴ καὶ συγκροτήσεις ἐπισκόπων ἐπὶ ταὐτὸν ἐγίνοντο, πάντες τε μιᾷ γνώμῃ διʼ ἐπιστολῶν ἐκκλησιαστικὸν δόγμα τοῖς πανταχόσε διετυποῦντο, ὡς ἂν μηδʼ ἐν ἄλλῃ ποτὲ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς ἐκ νεκρῶν ἀναστάσεως ἐπιτελοῖτο τοῦ κυρίου μυστήριον, καὶ ὅπως ἐν ταύτῃ μόνῃ τῶν κατὰ τὸ πάσχα νηστειῶν φυλαττοίμεθα τὰς ἐπιλύσεις.
synodoi dē kai synkrotēseis episkopōn epi tauton eginonto, pantes te mią gnōmę̄ diʼ epistolōn ekklēsiastikon dogma tois pantachose dietypounto, hōs an mēdʼ en allę̄ pote tēs kyriakēs hēmerą to tēs ek nekrōn anastaseōs epiteloito tou kyriou mystērion, kai hopōs en tautę̄ monę̄ tōn kata to pascha nēsteiōn phylattoimetha tas epilyseis.
Synods and assemblies of bishops were held on this matter, and all with one mind drew up through letters an ecclesiastical decree for everyone everywhere, that the mystery of the Lord's resurrection from the dead should never be celebrated on any other than the Lord's day, and that on this day alone we should observe the ending of the paschal fasts.
Notes and citation
Summary: Synods decreed that Easter be celebrated and the fast ended only on a Sunday.
Topics: Fasting, Church office
Cite (SBL): Eusebius, Hist. eccl. 5.23.2 (Dindorf 4:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-23-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.23.3Dindorf 4:230
φέρεται δʼ εἰσέτι νῦν τῶν κατὰ Παλαιστίνην τηνικάδε συγκεκροτημένων γραφὴ, ὧν προυτέτακτο Θεόφιλος τῆς ἐν Καισαρείᾳ παροικίας ἐπίσκοπος καὶ Νάρκισσος τῆς ἐν Ἱεροσολύμοις· καὶ τῶν ἐπὶ ῾Ρώμης δὲ ὁμοίως ἄλλη περὶ τοῦ αὐτοῦ ζητήματος, ἐπίσκοπον Βίκτορα δηλοῦσα· τῶν τε κατὰ Πόντον ἐπισκόπων, ὧν Πάλμας ὡς ἀρχαιότατος προυτέτακτο, καὶ τῶν κατὰ Γαλλίαν δὲ παροικιῶν, ἃς Εἰρήναιος ἐπεσκόπει·
pheretai dʼ eiseti nyn tōn kata Palaistinēn tēnikade synkekrotēmenōn graphē, hōn proutetakto Theophilos tēs en Kaisareią paroikias episkopos kai Narkissos tēs en Hierosolymois; kai tōn epi ῾Rōmēs de homoiōs allē peri tou autou zētēmatos, episkopon Biktora dēlousa; tōn te kata Ponton episkopōn, hōn Palmas hōs archaiotatos proutetakto, kai tōn kata Gallian de paroikiōn, has Eirēnaios epeskopei;
There is still extant a letter of those assembled at that time in Palestine, over whom Theophilus, bishop of the community in Caesarea, and Narcissus, of that in Jerusalem, presided; and likewise another of those at Rome on the same question, bearing the name of Bishop Victor; and one of the bishops in Pontus, over whom Palmas presided as the eldest; and of the communities in Gaul, over which Irenaeus was bishop;
Notes and citation
Summary: Letters survive from synods in Palestine, Rome, Pontus, and Gaul.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.23.3 (Dindorf 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-23-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
5.23.4Dindorf 4:230
ἔτι τε τῶν κατὰ τὴν Ὀσροηνὴν καὶ τὰς ἐκεῖσε πόλεις· καὶ ἰδίως Βακχύλλου τῆς Κορινθίων ἐκκλησίας ἐπισκόπου, καὶ πλείστων ὅσων ἄλλων, οἳ μίαν καὶ τὴν αὐτὴν δόξαν τε καὶ κρίσιν ἐξενηνεγμένοι τὴν αὐτὴν τέθεινται ψῆφον. καὶ τούτων μὲν ἦν ὅρος εἷς, ὁ δεδηλωμένος·
eti te tōn kata tēn Osroēnēn kai tas ekeise poleis; kai idiōs Bakchyllou tēs Korinthiōn ekklēsias episkopou, kai pleistōn hosōn allōn, hoi mian kai tēn autēn doxan te kai krisin exenēnegmenoi tēn autēn tetheintai psēphon. kai toutōn men ēn horos heis, ho dedēlōmenos;
and further of those in Osrhoene and the cities there; and in particular of Bacchyllus, bishop of the church of the Corinthians; and of very many others, who expressed one and the same opinion and judgment and cast the same vote. And theirs was the one rule already described.
Notes and citation
Summary: Osrhoene, Corinth, and many others agreed in the same decision.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 5.23.4 (Dindorf 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/5-16-1/#p-5-23-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.