Church History 6.5.1–6.18.4
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 6, chapter 5
6.5.1Dindorf 4:246–247
Ἕβδομος δὲ ἐν τούτοις ἀριθμείσθω Βασιλείδης, τὴν περιβόητον Ποταμίαι- νᾶν ἀπαγαγὼν, περὶ ἧς πολὺς ὁ λόγος εἰσέτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται, μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας, ἐν ᾗ διέπρεψε, πρὸς ἐραστὰς ἀγωνισαμένης (καὶ γὰρ οὖν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος ὡραῖον ἐπήνθει), μυρία δὲ ὑπὲρ τῆς εἰς Χριστὸν πίστεως ἀνατλησάσης, καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα τῇ μητρὶ Μαρκέλλῃ διὰ πυρὸς τελειωθείσης.
Hebdomos de en toutois arithmeisthō Basileidēs, tēn periboēton Potamiai- nan apagagōn, peri hēs polys ho logos eiseti nyn para tois epichōriois ądetai, myria men hyper tēs tou sōmatos hagneias te kai parthenias, en hę̄ dieprepse, pros erastas agōnisamenēs (kai gar oun autę̄ akmaion pros tę̄ psychę̄ kai to tou sōmatos hōraion epēnthei), myria de hyper tēs eis Christon pisteōs anatlēsasēs, kai telos meta deinas kai phriktas eipein basanous hama tę̄ mētri Markellę̄ dia pyros teleiōtheisēs.
Let Basilides be counted the seventh among these. He led away the celebrated Potamiaena, of whom much is still sung by the people of the place. She endured countless contests with lovers for the purity and virginity of her body, in which she excelled (for together with her soul the beauty of her body was in full flower); she endured countless sufferings for faith in Christ, and at last, after tortures terrible and dreadful to speak of, she was perfected by fire together with her mother Marcella.
Notes and citation
Summary: Basilides led to death the famous virgin Potamiaena, who was burned with her mother Marcella.
Notes on the original text
- Digital text corrected (wrong accent and missing bracket in the digital text): καὶ γὰρ οὑν αὐτῇ → (καὶ γὰρ οὖν αὐτῇ.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.5.1 (Dindorf 4:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-1).
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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.
6.5.2Dindorf 4:247
φασί γέ τοι τὸν δικαστὴν (Ἀκύλας ἦν τούτῳ ὄνομα), χαλεπὰς ἐπιθέντα αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας, τέλος ἐφʼ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι· τὴν δὲ βραχύ τι εἰς ἑαυτὴν ἐπισκεψαμένην, ἐρωτηθεῖσαν ὃ κρίνειε, τοιαύτην δοῦναι ἀπόκρισιν, διʼ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς ἀποφθέγξασθαι
phasi ge toi ton dikastēn (Akylas ēn toutǭ onoma), chalepas epithenta autę̄ kata pantos tou sōmatos aikias, telos ephʼ hybrei tou sōmatos monomachois autēn apeilēsai paradounai; tēn de brachy ti eis heautēn episkepsamenēn, erōtētheisan ho krineie, toiautēn dounai apokrisin, diʼ hēs edokei nenomismenon ti autois asebes apophthenxasthai
They say that the judge (his name was Aquila), having inflicted severe tortures on her whole body, finally threatened to hand her over to the gladiators to outrage her body; and she, after considering a little within herself, when asked what her decision was, gave such an answer as seemed to them to utter something impious in their eyes.
Notes and citation
Summary: Threatened with rape by gladiators, Potamiaena gave an answer the judge took as impious.
- The sentence seems to end abruptly in the digital text; her answer is not recorded.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.5.2 (Dindorf 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-2).
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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.
6.5.3Dindorf 4:247
ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως ὅρον καταδεξαμένην ὁ Βασιλείδης, εἶς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων, ἀπάγει παραλαβὼν τὴν ἐπὶ θανάτῳ. ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτῇ καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο, ὁ μὲν ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας, πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος, ἡ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται· ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου, καὶ οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν ἀμοιβὴν ἀποτίσειν αὐτῷ.
hama de logǭ ton tēs apophaseōs horon katadexamenēn ho Basileidēs, eis tis ōn tōn en strateiais anapheromenōn, apagei paralabōn tēn epi thanatǭ. hōs de to plēthos enochlein autę̄ kai akolastois enybrizein rhēmasin epeirato, ho men aneirgen aposobōn tous enybrizontas, pleiston eleon kai philanthrōpian eis autēn endeiknymenos, hē de tēs peri autēn sympatheias apodexamenē ton andra tharrein parakeleuetai; exaitēsesthai gar auton apelthousan para tou heautēs kyriou, kai ouk eis makron tōn eis autēn pepragmenōn tēn amoibēn apotisein autǭ.
No sooner had she spoken than she received the sentence, and Basilides, one of those serving in the army, took her and led her to death. When the crowd tried to annoy her and insult her with licentious words, he restrained them and drove away those who insulted her, showing her very great pity and kindness. She, accepting his sympathy toward her, bade the man be of good courage; for when she had departed she would ask her Lord for him, and before long would repay him for what he had done for her.
Notes and citation
Summary: Basilides protected her from the crowd, and she promised to pray for him after her death.
Cite (SBL): Eusebius, Hist. eccl. 6.5.3 (Dindorf 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-3).
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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.
6.5.4Dindorf 4:247
ταῦτα δὲ εἰποῦσαν γενναίως τὴν ἔξοδον ὑποστῆναι, πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπʼ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καὶ κατὰ μικρὸν περιχυθείσης αὐτῇ
tauta de eipousan gennaiōs tēn exodon hypostēnai, pittēs empyrou kata diaphora merē tou sōmatos apʼ akrōn podōn kai mechri koryphēs ērema kai kata mikron perichytheisēs autę̄
Having said this, they say, she nobly endured her departure, boiling pitch being poured slowly and little by little over different parts of her body, from the tips of her feet to the crown of her head.
Notes and citation
Summary: She died as boiling pitch was poured slowly over her.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἠρέμα καἰ → ἠρέμα καὶ.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.5.4 (Dindorf 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-4).
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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.
6.5.5Dindorf 4:247–248
καὶ ὁ μὲν τῆς ἀοιδίμου κόρης τοιοῦτος κατηγώνιστο ἆθλος. οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ Βασιλείδης, ὅρκον διά τινα αἰτίαν πρὸς τῶν συστρατιωτῶν αἰτηθεὶς, μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο· Χριστιανὸν γὰρ ὑπάρχειν, καὶ τοῦτο ἐμφανῶς ὁμολογεῖν. παίζειν μὲν οὖν ἐνομίζετο τέως τὰ πρῶτα, ὡς δὲ ἐπιμόνως ἀπισχυρίζετο, ἄγεται ἐπὶ τὸν δικαστὴν, ἐφʼ οὗ τὴν ἔνστασιν ὁμολογήσας δεσμοῖς παραδίδοται.
kai ho men tēs aoidimou korēs toioutos katēgōnisto athlos. ou makron de chronon dialipōn ho Basileidēs, horkon dia tina aitian pros tōn systratiōtōn aitētheis, mē exeinai autǭ to parapan omnynai diebebaiouto; Christianon gar hyparchein, kai touto emphanōs homologein. paizein men oun enomizeto teōs ta prōta, hōs de epimonōs apischyrizeto, agetai epi ton dikastēn, ephʼ hou tēn enstasin homologēsas desmois paradidotai.
Such was the contest waged by the celebrated maiden. Not long afterward Basilides, being asked for some reason by his fellow soldiers to take an oath, insisted that it was not lawful for him to swear at all, for he was a Christian and confessed it openly. At first they thought he was joking, but when he persistently affirmed it, he was led before the judge, and, having confessed his conviction before him, was put in bonds.
Matt 5:34 (allusion, medium confidence)
Notes and citation
Summary: Basilides refused to take an oath, confessed he was a Christian, and was imprisoned.
- The refusal to swear follows Matt 5:34.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐνομίξετο → ἐνομίζετο.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 6.5.5 (Dindorf 4:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-5).
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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.
6.5.6Dindorf 4:248
τῶν δὲ κατὰ θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων, καὶ τὴν αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων, λέγεται εἰπεῖν ὡς ἄρα Ποταμίαινα τρισὶν ὕστερον ἡμέραις τοῦ μαρτυρίου νύκτωρ ἐπιστᾶσα στέφανον αὐτοῦ τῇ κεφαλῇ περιθεῖσα εἴη, φαίη τε παρακεκληκέναι χάριν αὐτοῦ τὸν κύριον, καὶ τῆς ἀξιώσεως τετυχηκέναι, οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι. ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ, τῇ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν κεφαλὴν ἀποτέμνεται.
tōn de kata theon adelphōn hōs auton aphiknoumenōn, kai tēn aitian tēs athroas kai paradoxou tautēs hormēs pynthanomenōn, legetai eipein hōs ara Potamiaina trisin hysteron hēmerais tou martyriou nyktōr epistasa stephanon autou tę̄ kephalę̄ peritheisa eiē, phaiē te parakeklēkenai charin autou ton kyrion, kai tēs axiōseōs tetychēkenai, ouk eis makron te auton paralēpsesthai. epi toutois tōn adelphōn tēs en kyriǭ sphragidos metadontōn autǭ, tę̄ metepeita hēmerą tǭ tou kyriou diaprepsas martyriǭ tēn kephalēn apotemnetai.
When the brothers in God came to him and asked the reason for this sudden and astonishing impulse, he is said to have told them that Potamiaena, three days after her martyrdom, stood by him at night, placed a crown on his head, and said that she had entreated the Lord for him and obtained her request, and that before long she would take him to herself. Thereupon the brothers gave him the seal in the Lord, and on the next day, distinguished in martyrdom for the Lord, he was beheaded.
Notes and citation
Summary: Potamiaena appeared to Basilides and crowned him; he was baptized and beheaded the next day.
- “The seal in the Lord” is baptism.
Cite (SBL): Eusebius, Hist. eccl. 6.5.6 (Dindorf 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-6).
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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.
6.5.7Dindorf 4:248
καὶ ἄλλοι δὲ πλείους τῶν κατʼ Ἀλεξάνδρειαν ἀθρόως τῷ Χριστοῦ λόγῳ προσελθεῖν κατὰ τοὺς δεδηλωμένους ἱστοροῦνται, ὡς δὴ καθʼ ὕπνους τῆς Ποταμιαίνης ἐπιφανείσης καὶ προσκεκλημένης αὐτούς. ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.
kai alloi de pleious tōn katʼ Alexandreian athroōs tǭ Christou logǭ proselthein kata tous dedēlōmenous historountai, hōs dē kathʼ hypnous tēs Potamiainēs epiphaneisēs kai proskeklēmenēs autous. alla tauta men hōde echetō.
Many others at Alexandria are recorded to have come over to the word of Christ all at once in the times mentioned, because Potamiaena appeared to them in their sleep and summoned them. But let this suffice.
Notes and citation
Summary: Many others at Alexandria converted after dreams of Potamiaena.
Cite (SBL): Eusebius, Hist. eccl. 6.5.7 (Dindorf 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-5-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 6
6.6.1Dindorf 4:248–249
Πάνταινον δὲ Κλήμης διαδεξάμενος τῆς κατʼ Ἀλεξάνδρειαν κατηχήσεως εἰς ἐκεῖνο τοῦ καιροῦ καθηγεῖτο, ὡς καὶ τὸν Ὠριγένην τῶν φοιτητῶν γενέσθαι αὐτοῦ. τήν γέ τοι τῶν Στρωματέων αὐτοῦ πραγματείαν ὁ Κλήμης ὑπομνηματιζόμενος, κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφὴν, εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, ὡς εἶναι σαφὲς ὅτι κατὰ Σεβῆρον αὐτῷ πεπόνηται τὰ σπουδάσματα, οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος.
Pantainon de Klēmēs diadexamenos tēs katʼ Alexandreian katēchēseōs eis ekeino tou kairou kathēgeito, hōs kai ton Ōrigenēn tōn phoitētōn genesthai autou. tēn ge toi tōn Strōmateōn autou pragmateian ho Klēmēs hypomnēmatizomenos, kata to prōton syngramma chronikēn ekthemenos graphēn, eis tēn Komodou teleutēn perigraphei tous chronous, hōs einai saphes hoti kata Sebēron autǭ peponētai ta spoudasmata, hou tous chronous ho parōn historei logos.
Clement, having succeeded Pantaenus, was at that time in charge of catechetical instruction at Alexandria, so that Origen too was one of his pupils. When Clement wrote his treatise the Miscellanies, he set out a chronology in the first book, bringing the dates down to the death of Commodus, so that it is clear that his work was composed under Severus, whose times the present account records.
Notes and citation
Summary: Clement, successor of Pantaenus and teacher of Origen, wrote the Miscellanies under Severus.
- Clement, Miscellanies 1.21.139–147. That Origen studied under Clement is Eusebius's inference.
Extrabiblical texts: Clement of Alexandria, Strom. 1.21.139-147 (Miscellanies; allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.6.1 (Dindorf 4:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-6-1).
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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 6, chapter 7
6.7.1Dindorf 4:249
Ἐν τούτῳ καὶ Ἰούδας συγγραφέων ἕτερος, εἰς τὰς παρὰ τῷ Δανιὴλ ἑβδομάδας ἐγγράφως διαλεχθεὶς, ἐπὶ τὸ δέκατον τῆς Σεβήρου βασιλείας ἵστησι τὴν χρονογραφίαν, ὃς καὶ τὴν θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε πλησιάζειν ᾤετο· οὕτω σφοδρῶς ἡ τοῦ τότε καθʼ ἡμῶν διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας.
En toutǭ kai Ioudas syngrapheōn heteros, eis tas para tǭ Daniēl hebdomadas engraphōs dialechtheis, epi to dekaton tēs Sebērou basileias histēsi tēn chronographian, hos kai tēn thryloumenēn tou antichristou parousian ēdē tote plēsiazein ǭeto; houtō sphodrōs hē tou tote kathʼ hēmōn diōgmou kinēsis tas tōn pollōn anatetarachei dianoias.
At this time Jude, another writer, having composed a discussion of the seventy weeks in Daniel, brings his chronology to the tenth year of the reign of Severus. He thought that the much-talked-of coming of the Antichrist was then already near; so violently had the stirring of the persecution against us at that time disturbed the minds of many.
Dan 9:24 (allusion, high confidence)
Notes and citation
Summary: A writer named Jude, commenting on Daniel's seventy weeks, thought the Antichrist was near.
- Jude's work, on Dan 9:24–27, is lost.
Topics: Eschatology, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.7.1 (Dindorf 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-7-1).
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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 6, chapter 8
6.8.1Dindorf 4:249
Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι τῷ Ὠριγένει πρᾶγμά τι διαπέπρακται, φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς, πίστεως δὲ ὁμοῦ καὶ σωφροσύνης μέγιστον δεῖγμα περιέχον.
En toutǭ de tēs katēchēseōs epi tēs Alexandreias tourgon epitelounti tǭ Ōrigenei pragma ti diapepraktai, phrenos men atelous kai neanikēs, pisteōs de homou kai sōphrosynēs megiston deigma periechon.
At this time, while Origen was carrying on the work of catechesis at Alexandria, he did a thing which showed an immature and youthful mind, but at the same time contained the greatest proof of faith and self-control.
Notes and citation
Summary: Eusebius introduces a rash but devout act of the young Origen.
Cite (SBL): Eusebius, Hist. eccl. 6.8.1 (Dindorf 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-1).
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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.
6.8.2Dindorf 4:249
τὸ γὰρ “εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασι- ῾ λείαν τῶν οὐρανῶν ἁπλούστερον καὶ νεανικώτερον ἐκλαβὼν ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος, ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον, καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν, ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειε, τὴν σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη, τοὺς πολλοὺς τῶν ἀμφʼ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας.
to gar “eisin eunouchoi hoitines eunouchisan heautous dia tēn basi- ῾ leian tōn ouranōn haplousteron kai neanikōteron eklabōn homou men sōtērion phōnēn apoplēroun oiomenos, homou de kai dia to neon tēn hēlikian onta mē andrasi monon, kai gynaixi de ta theia prosomilein, hōs an pasan tēn para tois apistois aischras diabolēs hyponoian apokleiseie, tēn sōtērion phōnēn ergois epitelesai hōrmēthē, tous pollous tōn amphʼ auton gnōrimōn dialathein phrontisas.
For taking the saying, “There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,” in too literal and youthful a sense, and thinking at once to fulfil the Saviour's word, and at the same time, since he was young and had to converse about divine things not only with men but also with women, to cut off from unbelievers all suspicion of shameful slander, he set about carrying out the Saviour's word in deed, taking care to escape the notice of most of his acquaintances.
Matt 19:12 (quotation, high confidence)
Notes and citation
Summary: Taking Matt 19:12 literally, and to avoid scandal in teaching women, Origen castrated himself.
- The quotation is Matt 19:12. The report of Origen's self-castration comes from Eusebius; some modern scholars doubt it, but it cannot be settled.
Topics: Ethics, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.8.2 (Dindorf 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-2).
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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.
6.8.3Dindorf 4:249
οὐκ ἦν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι. γνοὺς δῆτα ὕστερον ὁ Δημήτριος, ἅτε τῆς αὐτόθι παροικίας προεστὼς, εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος, τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος θαρρεῖν αὐτίκα παρακελεύεται, καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ.
ouk ēn de ara dynaton autǭ kaiper boulomenǭ tosouton ergon epikrypsasthai. gnous dēta hysteron ho Dēmētrios, hate tēs autothi paroikias proestōs, eu mala men auton apothaumazei tou tolmēmatos, tēn de ge prothymian kai to gnēsion autou tēs pisteōs apodexamenos tharrein autika parakeleuetai, kai nyn mallon echesthai auton tou tēs katēchēseōs ergou parormą.
But it was not possible for him, though he wished it, to conceal so great a deed. When Demetrius, as head of the community there, later learned of it, he greatly admired his daring, and, approving his zeal and the genuineness of his faith, at once bade him take courage and urged him all the more to hold to the work of catechesis.
Notes and citation
Summary: Demetrius at first admired Origen's zeal and encouraged him to continue teaching.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): οὐκ ἣν δὲ → οὐκ ἦν δὲ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.8.3 (Dindorf 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-3).
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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.
6.8.4Dindorf 4:249–250
ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν. οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα, μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον, ἀνθρώπινόν τι πεπονθὼς τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος αὐτῷ ἐπειρᾶτο, ὅτε γε τῶν κατὰ Παλαιστίνην οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασι.
alla tote men houtos toioutos tis ēn. ou makrois de chronois hysteron ho autos horōn eu prattonta, megan te kai lampron kai para pasin onta beboēmenon, anthrōpinon ti peponthōs tois ana tēn oikoumenēn episkopois katagraphein hōs atopōtatou tou prachthentos autǭ epeirato, hote ge tōn kata Palaistinēn hoi malista dokimoi kai diaprepontes Kaisareias te kai Hierosolymōn episkopoi presbeiōn ton Ōrigenēn kai tēs anōtatō timēs axion einai dokimasantes cheiras eis presbyterion autǭ tetheikasi.
Such was he at that time. But not long afterward the same man, seeing him prospering and great and illustrious and famous among all, was affected by human weakness and tried to write to the bishops throughout the world describing what he had done as most absurd, when the most approved and distinguished bishops in Palestine, those of Caesarea and Jerusalem, having judged Origen worthy of privilege and the highest honour, had laid hands on him for the presbyterate.
Notes and citation
Summary: Later, jealous of Origen's fame, Demetrius denounced the deed when bishops in Palestine ordained Origen presbyter.
- Eusebius's account is sympathetic to Origen and critical of Demetrius.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.8.4 (Dindorf 4:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-4).
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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.
6.8.5Dindorf 4:250
τηνικαῦτα δʼ οὖν εἰς μέγα δόξης προελθόντος αὐτοῦ, ὄνομά τε παρὰ τοῖς πανταχῆ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου, μηδεμιᾶς ἄλλης εὐπορῶν ὁ Δημήτριος κατηγορίας, τῆς πάλαι ἐν παιδὶ γεγονυίας αὐτῷ πράξεως δεινὴν ποιεῖται διαβολὴν, συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας.
tēnikauta dʼ oun eis mega doxēs proelthontos autou, onoma te para tois pantachē pasin anthrōpois kai kleos aretēs kai sophias ou smikron ktēsamenou, mēdemias allēs euporōn ho Dēmētrios katēgorias, tēs palai en paidi gegonuias autǭ praxeōs deinēn poieitai diabolēn, symperilabein tolmēsas tais katēgoriais tous epi to presbyterion auton proaxantas.
So when he had then advanced to great glory and gained no small name and fame for virtue and wisdom among all people everywhere, Demetrius, having no other charge to bring, made a grave accusation of the deed done long before when he was a boy, and dared to include in his accusations those who had advanced him to the presbyterate.
Notes and citation
Summary: Having no other charge, Demetrius accused Origen and those who ordained him.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.8.5 (Dindorf 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-5).
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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.
6.8.6Dindorf 4:250
ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον. τότε γε μὴν ὁ Ὠριγένης ἐπὶ τῆς Ἀλεξανδρείας τὸ τῆς θείας διδασκαλίας ἔργον εἰς πάντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μεθʼ ἡμέραν ἐπετέλει, τοῖς θείοις ἀόκνως μαθήμασι καὶ τοῖς ὡς αὐτὸν φοιτῶσι τὴν πᾶσαν ἀνατιθεὶς σχολήν
tauta men oun mikron eprachthē hysteron. tote ge mēn ho Ōrigenēs epi tēs Alexandreias to tēs theias didaskalias ergon eis pantas aphylaktōs tous prosiontas nyktōr kai methʼ hēmeran epetelei, tois theiois aoknōs mathēmasi kai tois hōs auton phoitōsi tēn pasan anatitheis scholēn
These things were done a little later. At that time Origen carried on at Alexandria the work of divine teaching for all who came to him, night and day, without reserve, devoting all his leisure unweariedly to divine studies and to his pupils.
Notes and citation
Summary: Meanwhile Origen taught day and night at Alexandria.
Cite (SBL): Eusebius, Hist. eccl. 6.8.6 (Dindorf 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-6).
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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.
6.8.7Dindorf 4:250–251
ἐπὶ δέκα δὲ καὶ ὀκτὼ ἔτεσι τὴν ἀρχὴν ἐπικρατήσαντα Σεβῆρον Ἀντωνῖνος ὁ παῖς διαδέχεται. ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας θεοῦ πεφυλαγμένων εἷς τις ὢν ὁ Ἀλέξανδρος, ὃν ἀρτίως ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐδηλώσαμεν, οἷα ταῖς ὑπὲρ Χριστοῦ διαπρέψας ὁμολογίαις, τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται, ἔτι Ναρκίσσου, ὃς ἦν αὐτοῦ πρότερος, περιόντος τῷ βίω.
epi deka de kai oktō etesi tēn archēn epikratēsanta Sebēron Antōninos ho pais diadechetai. en toutǭ de tōn kata ton diōgmon andrisamenōn kai meta tous en homologiais agōnas dia pronoias theou pephylagmenōn heis tis ōn ho Alexandros, hon artiōs episkopon tēs en Hierosolymois ekklēsias edēlōsamen, hoia tais hyper Christou diaprepsas homologiais, tēs dēlōtheisēs episkopēs axioutai, eti Narkissou, hos ēn autou proteros, periontos tǭ biō.
When Severus had held power for eighteen years, his son Antoninus succeeded him. At this time Alexander, one of those who had shown courage in the persecution and after the contests of confession had been preserved by God's providence, whom we have just shown to be bishop of the church in Jerusalem, was deemed worthy of that episcopate because he had distinguished himself in confessions for Christ, while Narcissus, his predecessor, was still alive.
Notes and citation
Summary: Caracalla succeeded Severus; the confessor Alexander became bishop of Jerusalem while Narcissus still lived.
- “Antoninus” is Caracalla (211).
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.8.7 (Dindorf 4:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-8-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 9
6.9.1Dindorf 4:251
Πόλλα μὲν οὑν καὶ ἄλλα παράδοξα οἶ τῆς παροικίας πολῖται ὡσὰν ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν, ἐν οἶς καὶ τοιόνδε τι θαῦμα διʼ αὐτοῦ γεγονὸς ἱστοροῦσι.
Polla men houn kai alla paradoxa oi tēs paroikias politai hōsan ek paradoseōs tōn kata diadochēn adelphōn tou Narkissou mnēmoneuousin, en ois kai toionde ti thauma diʼ autou gegonos historousi.
The citizens of that community record many other wonders of Narcissus, as from the tradition of the brothers in succession, among which they relate the following miracle done through him.
Notes and citation
Summary: Jerusalem preserved traditions of Narcissus's miracles.
Cite (SBL): Eusebius, Hist. eccl. 6.9.1 (Dindorf 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-1).
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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.
6.9.2Dindorf 4:251
κατὰ τὴν μεγάλην ποτὲ τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασι τοῖς διακόνοις ἐπιλιπεῖν. ἐφʼ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι.
kata tēn megalēn pote tou pascha dianyktereusin toulaion phasi tois diakonois epilipein. ephʼ hǭ to pan plēthos deinēs athymias dialabousēs ton Narkisson tois ta phōta paraskeuazousin epitaxai hydōr animēsantas hōs auton komieisthai.
Once, during the great all-night vigil of the Pascha, they say, the oil failed the deacons. When deep dismay seized the whole multitude, Narcissus ordered those who prepared the lamps to draw water and bring it to him.
Notes and citation
Summary: At an Easter vigil when the lamp oil ran out, Narcissus had water brought to him.
Topics: Church office, Prayer
Cite (SBL): Eusebius, Hist. eccl. 6.9.2 (Dindorf 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-2).
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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.
6.9.3Dindorf 4:251
τούτου δὲ ἅμα λόγῳ πραχθέντος ἐπευξάμενον τῷ ὕδατι ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι. ποιησάντων δὲ καὶ τοῦτο παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν, παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.
toutou de hama logǭ prachthentos epeuxamenon tǭ hydati encheai kata tōn lychnōn pistei tę̄ eis ton kyrion gnēsią parakeleusasthai. poiēsantōn de kai touto para panta logon dynamei paradoxǭ kai theią metabalein ex hydatos eis elaiou poiotēta tēn physin, para te pleistois tōn autothi adelphōn epi mēkiston ex ekeinou kai eis hēmas brachy ti deigma tou tote thaumatos phylachthēnai.
When this was done at once, he prayed over the water and bade them pour it into the lamps with genuine faith in the Lord. When they did this, against all reason, by a wonderful and divine power, its nature was changed from water into the quality of oil; and a small sample of the miracle of that time has been preserved from then until our own day by very many of the brothers there.
Notes and citation
Summary: At his prayer the water became oil, and some of it was kept as a relic.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 6.9.3 (Dindorf 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-3).
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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.
6.9.4Dindorf 4:251
ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν, ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν, δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας, διὰ τὸ μυρία κακὰ ἑαυτοῖς συνειδέναι, συσκευὴν κατʼ αὐτοῦ προλαβόντες συρράπτουσι, καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν.
alla te pleista peri tou biou toude tou andros mnēmēs axia katalegousin, en hois kai toionde ti. to eutonon autou kai sterron tou biou phauloi tines anthrōpiskoi mē hoioi te pherein, deei tou mē dikēn hyposchein halontas, dia to myria kaka heautois syneidenai, syskeuēn katʼ autou prolabontes syrraptousi, kai tina deinēn katacheousin autou diabolēn.
They relate very many other things about this man's life worthy of remembrance, among them this. Some worthless fellows, unable to bear the strength and firmness of his life, and fearing that they would be caught and punished because they were conscious of countless crimes, anticipated him by concocting a plot against him and poured out a terrible slander against him.
Notes and citation
Summary: Wicked men, fearing exposure, slandered Narcissus.
Cite (SBL): Eusebius, Hist. eccl. 6.9.4 (Dindorf 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-4).
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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.
6.9.5Dindorf 4:251
εἶτα πιστούμενοι τοὺς ἀκροωμένους ὅρκοις ἐβεβαίουν τὰς κατηγορίας, καὶ ὁ μὲν ἦ μὴν ἀπόλοιτο πυρὶ ὤμνυεν, ὁ δὲ ἠ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα, ὁ δὲ τρίτος ἧ μὴν τὰς ὁράσεις πηρωθείη. ἀλλʼ οὐδʼ οὕτως αὐτοῖς, καίπερ ὀμνύουσι, τῶν πιστῶν τις προσεῖχε τὸν νοῦν, διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου.
eita pistoumenoi tous akroōmenous horkois ebebaioun tas katēgorias, kai ho men ē mēn apoloito pyri ōmnyen, ho de ē mēn skaią nosǭ dapanētheiē to sōma, ho de tritos hē mēn tas horaseis pērōtheiē. allʼ oudʼ houtōs autois, kaiper omnyousi, tōn pistōn tis proseiche ton noun, dia tēn eis pantas lampousan ek tou pantos sōphrosynēn te kai panareton agōgēn tou Narkissou.
Then, to convince their hearers, they confirmed the accusations with oaths: one swore, “May I perish by fire, if it is not so”; another, “May my body be wasted by a foul disease”; the third, “May I lose my sight.” But even so, though they swore, none of the faithful paid attention to them, because of the self-control and all-virtuous conduct of Narcissus, which shone upon all in every respect.
Notes and citation
Summary: The accusers swore self-curses, but no believer credited them.
Cite (SBL): Eusebius, Hist. eccl. 6.9.5 (Dindorf 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-5).
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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.
6.9.6Dindorf 4:251–252
αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν, καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον, διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος, ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων, πλείστοις ἔτεσι διέτριβεν.
autos ge mēn tēn tōn eirēmenōn mēdamōs hypomenōn mochthērian, kai allōs ek makrou ton philosophon aspazomenos bion, diadras pan to tēs ekklēsias plēthos, en erēmiais kai aphanesin agrois lanthanōn, pleistois etesi dietriben.
He himself, however, could not endure the wickedness of what was said, and having long embraced the philosophic life, he fled from the whole multitude of the church and lived for very many years hidden in deserts and obscure places.
Notes and citation
Summary: Narcissus withdrew into the desert for many years.
Cite (SBL): Eusebius, Hist. eccl. 6.9.6 (Dindorf 4:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-6).
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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.
6.9.7Dindorf 4:252
ἀλλʼ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει, μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθʼ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος, ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτω σμικροῦ διαπεσόντος ἐφʼ ἧς κατέμενεν οἰκίας σπινθῆρος, νύκτωρ ὑφαφθείσης ἁπάσης, παγγενῆ καταφλέγεται. ὁ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν, ἧς αὐτὸς προσετίμησεν ἑαυτῷ, νόσου πίμπλαται.
allʼ ou kai ho tēs dikēs megas ophthalmos epi tois pepragmenois ēremei, metę̄ei de hōs tachista tous asebeis hais kathʼ heautōn epiorkountes katedēsanto arais. ho men oun prōtos, ek mēdemias prophaseōs haplōs houtō smikrou diapesontos ephʼ hēs katemenen oikias spinthēros, nyktōr hyphaphtheisēs hapasēs, pangenē kataphlegetai. ho de athroōs to sōma ex akrōn podōn epi kephalēn, hēs autos prosetimēsen heautǭ, nosou pimplatai.
But the great eye of justice did not stay quiet at what had been done, but very quickly pursued the impious with the curses by which they had bound themselves in their perjury. The first, from no cause at all, simply when a little spark fell in the house where he was staying, the whole house was set on fire at night, and he was burned with all his family. The second was suddenly filled from head to foot with the disease he had invoked on himself.
Notes and citation
Summary: Divine justice fulfilled the first two perjurers' curses: one burned, one was diseased.
Cite (SBL): Eusebius, Hist. eccl. 6.9.7 (Dindorf 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-7).
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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.
6.9.8Dindorf 4:252
ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις, καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας τὴν ἀδιάδραστον δίκην, ὡμολόγει μὲν τοῖς πᾶσι τὰ κοινὴ σφίσιν αὐτοῖς ἐσκαιωρημένα, τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς, δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν, ἕως ἄμφω διεφθάρη τὰς ὄψεις. καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ἐπέσχον τιμωρίας.
ho de tritos tas tōn proterōn synidōn ekbaseis, kai tou pantōn ephorou theou tresas tēn adiadraston dikēn, hōmologei men tois pasi ta koinē sphisin autois eskaiōrēmena, tosautais de katetrycheto metamelomenos oimōgais, dakryōn te es tosouton ouk apelipen, heōs amphō diephtharē tas opseis. kai hoide men tēs pseudologias toiautas epeschon timōrias.
The third, seeing what had happened to the others and fearing the inescapable justice of God who oversees all, confessed to everyone what they had plotted together; but he was so worn down by his repentant lamentations and did not cease weeping until both his eyes were destroyed. Such were the punishments these men suffered for their lies.
Notes and citation
Summary: The third confessed and wept until he went blind.
Cite (SBL): Eusebius, Hist. eccl. 6.9.8 (Dindorf 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-9-8).
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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 6, chapter 10
6.10.1Dindorf 4:252–253
Τοῦ δὲ Ναρκίσσου ἀνακεχωρηκότος, καὶ μηδαμῶς ὅπη ὢν τυγχάνοι γινωσκομένου, δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν ἐφʼ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν. Δῖος τούτῳ ὄνομα ἦν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται καὶ τοῦτον Γόρδιος, καθʼ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ Νάρκισσος αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακλεῖται, μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν, τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας, καὶ ἐφʼ ἅπασι διʼ ἣν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.
Tou de Narkissou anakechōrēkotos, kai mēdamōs hopē ōn tynchanoi ginōskomenou, doxan tois tōn homorōn ekklēsiōn proestōsin ephʼ heterou metiasin episkopou cheirotonian. Dios toutǭ onoma ēn; hon ou polyn prostanta chronon Germaniōn diadechetai kai touton Gordios, kathʼ hon hōsper ex anabiōseōs anaphaneis pothen ho Narkissos authis hypo tōn adelphōn epi tēn prostasian parakleitai, meizonōs eti mallon tōn pantōn agasthentōn auton, tēs te anachōrēseōs heneka kai tēs philosophias, kai ephʼ hapasi diʼ hēn para tou theou katēxiōto ekdikēsin.
When Narcissus had withdrawn and nobody knew where he was, it seemed good to those who presided over the neighbouring churches to proceed to the ordination of another bishop. His name was Dius. He presided for no long time and was succeeded by Germanion, and he by Gordius. In his time Narcissus appeared from somewhere as though returned to life, and was again summoned by the brothers to preside, all admiring him still more because of his withdrawal and philosophy, and above all because of the vengeance of which God had deemed him worthy.
Notes and citation
Summary: In his absence Dius, Germanion, and Gordius succeeded as bishop, until Narcissus returned and resumed office.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.10.1 (Dindorf 4:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-10-1).
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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 6, chapter 11
6.11.1Dindorf 4:253
Καὶ δὴ μηκέθʼ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας, τὸν εἰρημένον Ἀλέξανδρον, ἐπίσκοπον ἑτέρας ὑπάρχοντα παροικίας, οἰκονομία θεοῦ ἐπὶ τὴν ἅμα τῷ Ναρκίσσῳ λειτουργίαν ἐκάλει, κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ διʼ ὁράματος φανεῖσαν.
Kai dē mēkethʼ hoiou te ontos leitourgein dia liparon gēras, ton eirēmenon Alexandron, episkopon heteras hyparchonta paroikias, oikonomia theou epi tēn hama tǭ Narkissǭ leitourgian ekalei, kata apokalypsin nyktōr autǭ diʼ horamatos phaneisan.
When he could no longer perform his ministry because of extreme old age, the providence of God called Alexander, mentioned above, who was bishop of another community, to the ministry together with Narcissus, through a revelation that appeared to him at night in a vision.
Notes and citation
Summary: When Narcissus grew too old, God called Alexander to share his office.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.11.1 (Dindorf 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-1).
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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.
6.11.2Dindorf 4:253
ταύτῃ δʼ οὖν ὡς κατά τι θεοπρόπιον ἐκ τῆς Καππαδοκῶν γῆς, ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο, τὴν πορείαν ἐπὶ τὰ Ἱεροσόλυμα εὐχῆς καὶ τῶν τόπων ἱστορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτʼ οἴκαδε παλινοστεῖν αὐτῷ ἐπιτρέπουσι, καθʼ ἑτέραν ἀποκάλυψιν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν, μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν· ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι. τοῦτο δὲ πράξαντες μετὰ κοινῆς τῶν ἐπισκόπων, οἱ τὰς πέριξ διεῖπον ἐκκλησίας, γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται.
tautę̄ dʼ oun hōs kata ti theopropion ek tēs Kappadokōn gēs, entha to prōton tēs episkopēs ēxiōto, tēn poreian epi ta Hierosolyma euchēs kai tōn topōn historias heneken pepoiēmenon philophronestata hoi tę̄de hypolabontes ouketʼ oikade palinostein autǭ epitrepousi, kathʼ heteran apokalypsin kai autois nyktōr ophtheisan, mian te phōnēn saphestatēn tois malista autōn spoudaiois chrēsasan; edēlou gar proelthontas exō pylōn ton ek theou proōrismenon autois episkopon hypodexasthai. touto de praxantes meta koinēs tōn episkopōn, hoi tas perix dieipon ekklēsias, gnōmēs epanankes auton paramenein biazontai.
So, as if by an oracle, he made the journey from the land of the Cappadocians, where he had first been deemed worthy of the episcopate, to Jerusalem, for prayer and to visit the places. Those there received him most cordially and would no longer allow him to return home, in accordance with another revelation seen by them at night, which gave a very clear voice to the most earnest among them; for it told them to go outside the gates and receive the bishop foreordained for them by God. Having done this with the common consent of the bishops who governed the churches round about, they compelled him to remain.
Notes and citation
Summary: Alexander came on pilgrimage from Cappadocia, and a revelation led Jerusalem to keep him as bishop.
- An early instance of pilgrimage to the holy places and of a bishop's translation.
Topics: Church office, Prayer
Cite (SBL): Eusebius, Hist. eccl. 6.11.2 (Dindorf 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-2).
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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.
6.11.3Dindorf 4:253
μνημονεύει γέ τοι καὶ αὐτὸς ὁ Ἀλέξανδρος ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς Ἀντινοείτας εἰσέτι νῦν παρʼ ἡμῖν σωζομέναις τῆς Ναρκίσσου σὺν αὐτῷ προεδρίας, ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων τῆς ἐπιστολῆς ἀσπάζεται ὑμᾶς Νάρκισσος, ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε, καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν, ἑκατὸν δεκαὲξ ἔτη ἠνυκὼς, παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ ὁμοφρονῆσαι
mnēmoneuei ge toi kai autos ho Alexandros en idiais epistolais tais pros Antinoeitas eiseti nyn parʼ hēmin sōzomenais tēs Narkissou syn autǭ proedrias, tauta kata lexin epi telei graphōn tēs epistolēs aspazetai hymas Narkissos, ho pro emou diepōn ton topon tēs episkopēs ton enthade, kai nyn synexetazomenos moi dia tōn euchōn, hekaton dekaex etē ēnykōs, parakalōn hymas homoiōs emoi homophronēsai
Alexander himself, in his own letters to the Antinoites, still preserved by us, mentions that Narcissus held the presidency together with him, writing thus word for word at the end of the letter: “Narcissus greets you, who held the place of the episcopate here before me and is now associated with me in the prayers, having completed a hundred and sixteen years, and he exhorts you, as I do, to be of one mind.”
Phil 2:2 (echo, low confidence)
Notes and citation
Summary: Alexander writes that Narcissus, aged 116, shared his episcopate.
- Quotation from Alexander of Jerusalem, Letter to the Antinoites; cf. Phil 2:2.
Topics: Church office, Prayer
Cite (SBL): Eusebius, Hist. eccl. 6.11.3 (Dindorf 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-3).
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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.
6.11.4Dindorf 4:253
καὶ ταῦτα μὲν οὕτως εἶχε. τῆς δὲ κατʼ Ἀντιόχειαν ἐκκλησίας Σαραπίωνος ἀναπαυσαμένου τὴν ἐπισκοπὴν διαδέχεται Ἀσκληπιάδης, ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ αὐτός.
kai tauta men houtōs eiche. tēs de katʼ Antiocheian ekklēsias Sarapiōnos anapausamenou tēn episkopēn diadechetai Asklēpiadēs, en tais kata ton diōgmon homologiais diaprepsas kai autos.
So it was with these things. When Serapion went to his rest, Asclepiades succeeded to the episcopate of the church at Antioch; he too had distinguished himself in confessions during the persecution.
Notes and citation
Summary: Asclepiades, a confessor, succeeded Serapion at Antioch.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἐπισκοπήν διαδέχεται → ἐπισκοπὴν διαδέχεται.
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.11.4 (Dindorf 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-4).
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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.
6.11.5Dindorf 4:253–254
μέμνηται καὶ τῆς τούτου καταστάσεως Ἀλέξανδρος, Ἀντιοχεῦσι γράφων ὧδε “Ἀλέξανδρος, δοῦλος καὶ δέσμιος “Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ ἐκκλησίᾳ Ἀντιοχέων ἐν “κυρίῳ χαίρειν. ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ “κύριος ἐποίησε κατὰ τὸν καιρὸν τῆς εἱρκτῆς, πυθο- “μένῳ μοι τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων ἐκκλησίας “κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτη- “δειότατον κατʼ ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκε- “χειρισμένον.”
memnētai kai tēs toutou katastaseōs Alexandros, Antiocheusi graphōn hōde “Alexandros, doulos kai desmios “Iēsou Christou, tę̄ makarią ekklēsią Antiocheōn en “kyriǭ chairein. elaphra moi kai koupha ta desma ho “kyrios epoiēse kata ton kairon tēs heirktēs, pytho- “menǭ moi tēs hagias hymōn tōn Antiocheōn ekklēsias “kata tēn theian pronoian Asklēpiadēn ton epitē- “deiotaton katʼ axian tēn pistin tēs episkopēs enke- “cheirismenon.”
Alexander mentions his appointment too, writing to the Antiochenes thus: “Alexander, servant and prisoner of Jesus Christ, to the blessed church of the Antiochenes in the Lord, greeting. The Lord made my bonds light and easy during the time of my imprisonment, when I learned that by divine providence Asclepiades, most fit by the worthiness of his faith, had been entrusted with the episcopate of your holy church of the Antiochenes.”
Notes and citation
Summary: From prison Alexander rejoiced to hear of Asclepiades's appointment at Antioch.
- Quotation from Alexander of Jerusalem, Letter to the Antiochenes.
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.11.5 (Dindorf 4:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-5).
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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.
6.11.6Dindorf 4:254
ταύτην δὲ τὴν ἐπιστολὴν σημαίνει διὰ Κλήμεντος ἀπεσταλκέναι, πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον “ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελ- “φοὶ, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ “μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκί- “μου, ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε, ὃς καὶ ἐν- “θάδε παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ “δεσπότου ἐπεστήριξέ τε καὶ ηὔξησε τὴν τοῦ κυρίου “ἐκκλησίαν.”
tautēn de tēn epistolēn sēmainei dia Klēmentos apestalkenai, pros tǭ telei touton graphōn ton tropon “tauta de hymin, kyrioi mou adel- “phoi, ta grammata apesteila dia Klēmentos tou “makariou presbyterou, andros enaretou kai doki- “mou, hon iste kai hymeis kai epignōsesthe, hos kai en- “thade parōn kata tēn pronoian kai episkopēn tou “despotou epestērixe te kai ēuxēse tēn tou kyriou “ekklēsian.”
He indicates that he sent this letter by Clement, writing at the end thus: “I have sent you this letter, my lords and brothers, by Clement the blessed presbyter, a virtuous and approved man, whom you yourselves know and will come to know; who, being here by the providence and oversight of the Master, strengthened and increased the Lord's church.”
Notes and citation
Summary: The letter was carried by the presbyter Clement, who had strengthened the church in Jerusalem.
- Quotation from Alexander of Jerusalem. Clement is Clement of Alexandria.
Notes on the original text
- Digital text corrected (misread letter in the digital text): τοῦ κυρίον → τοῦ κυρίου.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.11.6 (Dindorf 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-11-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 12
6.12.1Dindorf 4:254
Τοῦ δὲ Σαραπίωνος τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σώζεσθαι παρʼ ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθε τὰ πρὸς Δομνῖνον, ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεως ἐπὶ τὴν Ἰουδαϊκὴν ἐκκλησιαστικοὺς καὶ τὰ πρὸς Πόντιον καὶ Καρικὸν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί·
Tou de Sarapiōnos tēs peri logous askēseōs kai alla men eikos sōzesthai parʼ heterois hypomnēmata, eis hēmas de mona katēlthe ta pros Domninon, ekpeptōkota tina para ton tou diōgmou kairon apo tēs eis Christon pisteōs epi tēn Ioudaïkēn ekklēsiastikous kai ta pros Pontion kai Karikon, ekklēsiastikous andras, kai allai pros heterous epistolai;
Of Serapion's literary labours other records are likely preserved by others, but there have come down to us only those addressed to Domninus, who in the time of persecution had fallen away from faith in Christ to Jewish will-worship; those to Pontius and Caricus, churchmen; and other letters to other persons.
Notes and citation
Summary: Serapion's surviving works include letters to Domninus, who lapsed into Judaism, and to Pontius and Caricus.
- The digital text repeats ἐκκλησιαστικοὺς where a word such as ἐθελοθρησκείαν (“will-worship”) is expected.
Extrabiblical texts: Serapion of Antioch, Serapion (Serapion of Antioch (letters); allusion)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 6.12.1 (Dindorf 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-1).
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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.
6.12.2Dindorf 4:254
ἕτερός τε συντεταγμένος αὐτῷ λόγος περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα, διά τινας ἐν τῇ κατὰ ῾Ρωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας. ἀφʼ ἧς εὔλογον βραχείας παραθέσθαι λέξεις, διʼ ὧν ἣν εἶχε περὶ τοῦ βιβλίου γνώμην προτίθησιν οὕτω γράφων
heteros te syntetagmenos autǭ logos peri tou legomenou kata Petron euangeliou, hon pepoiētai apelenchōn ta pseudōs en autǭ eirēmena, dia tinas en tę̄ kata ῾Rōsson paroikią prophasei tēs eirēmenēs graphēs eis heterodoxous didaskalias apokeilantas. aphʼ hēs eulogon bracheias parathesthai lexeis, diʼ hōn hēn eiche peri tou bibliou gnōmēn protithēsin houtō graphōn
And another treatise composed by him, On the So-Called Gospel of Peter, which he wrote to refute the falsehoods in it, because of some in the community at Rhossus who had been led astray by that writing into heterodox teachings. It is reasonable to quote brief passages from it, in which he sets out the opinion he held about the book, writing thus:
Notes and citation
Summary: Serapion wrote against the Gospel of Peter because it had misled some at Rhossus.
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Serapion of Antioch, Serapion (Serapion of Antioch (letters); allusion)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.12.2 (Dindorf 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-2).
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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.
6.12.3Dindorf 4:254–255
“ἡμεῖς γὰρ, ἀδελφοὶ, καὶ “Πέτρον καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα “ὡς Χριστὸν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς “ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα “οὐ παρελάβομεν.
“hēmeis gar, adelphoi, kai “Petron kai tous allous apostolous apodechometha “hōs Christon, ta de onomati autōn pseudepigrapha hōs “empeiroi paraitoumetha, ginōskontes hoti ta toiauta “ou parelabomen.
“For we, brothers, receive both Peter and the other apostles as Christ; but the writings falsely ascribed to their names we, as experienced men, reject, knowing that such things we did not receive.
Notes and citation
Summary: Serapion: we receive the apostles as Christ but reject writings forged in their names.
- Quotation from Serapion, On the Gospel of Peter (to 6.12.6).
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.12.3 (Dindorf 4:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-3).
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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.
6.12.4Dindorf 4:255
ἐγὼ γὰρ γενόμενος παρʼ ὑμῖν ‘ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι, καὶ μὴ διελθὼν τὸ ὑπʼ αὐτῶν προφερόμενον ὀνό- “ματι Πέτρου εὐαγγέλιον εἶπον ὅτι, εἰ τοῦτό ἐστι “μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω. νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς “αὐτῶν ἐνεφώλευεν ἐκ τῶν λεχθέντων μοι, σπουδάσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε, ἀδελφοὶ, “προσδοκᾶτέ με ἐν τάχει.
egō gar genomenos parʼ hymin ‘hypenooun tous pantas orthę̄ pistei prospheresthai, kai mē dielthōn to hypʼ autōn propheromenon ono- “mati Petrou euangelion eipon hoti, ei touto esti “monon to dokoun hymin parechein mikropsychian, anaginōskesthō. nyn de mathōn hoti hairesei tini ho nous “autōn enephōleuen ek tōn lechthentōn moi, spoudasō palin genesthai pros hymas, hōste, adelphoi, “prosdokate me en tachei.
For when I was with you, I supposed that all held the right faith, and, without going through the Gospel put forward by them under Peter's name, I said, ‘If this is the only thing that seems to cause you petty dispute, let it be read.’ But now, having learned from what was told me that their mind was lurking in some heresy, I will hasten to come to you again; so, brothers, expect me soon.
Notes and citation
Summary: Serapion had allowed the Gospel of Peter to be read without examining it, but now, hearing of heresy, will return.
- Quotation from Serapion, On the Gospel of Peter.
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.12.4 (Dindorf 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-4).
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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.
6.12.5Dindorf 4:255
ὑμεῖς δὲ, ἀδελφοὶ, κατα- “λαβόμενοι ὁποίας ἦν αἱρέσεως ὁ Μαρκιανὸς, ὡς καὶ “ἑαυτῷ ἠναντιοῦτο μὴ νοῶν ἃ ἐλάλει μαθήσεσθε ἐξ “ὧν ὑμῖν ἐγράφη.
hymeis de, adelphoi, kata- “labomenoi hopoias ēn haireseōs ho Markianos, hōs kai “heautǭ ēnantiouto mē noōn ha elalei mathēsesthe ex “hōn hymin egraphē.
But you, brothers, grasping what kind of heresy Marcianus held, and how he contradicted himself, not understanding what he said, will learn from what has been written to you.
Notes and citation
Summary: Serapion explains the heresy of Marcianus in his letter.
- Quotation from Serapion, On the Gospel of Peter.
Extrabiblical texts: Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.12.5 (Dindorf 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-5).
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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.
6.12.6Dindorf 4:255
ἐδυνήθημεν γὰρ παρʼ ἄλλων “τῶν ἀσκησάντων αὐτὸ τοῦτο τὸ εὐαγγέλιον, τουτέστι “παρὰ τῶν διαδόχων τῶν. καταρξαμένων αὐτοῦ, οὓς ῾᾿Δοκητὰς καλοῦμεν τὰ γὰρ φρονήματα τὰ πλείονα “ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρʼ “αὐτῶν, διελθεῖν, καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ “ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ “καὶ ὑπετάξαμεν ὑμῖν.’ καὶ ταῦτα μὲν τὰ Σαραπίωνος.
edynēthēmen gar parʼ allōn “tōn askēsantōn auto touto to euangelion, toutesti “para tōn diadochōn tōn. katarxamenōn autou, hous ῾᾿Dokētas kaloumen ta gar phronēmata ta pleiona “ekeinōn esti tēs didaskalias), chrēsamenoi parʼ “autōn, dielthein, kai heurein ta men pleiona tou “orthou logou tou sōtēros, tina de prosdiestalmena, ha “kai hypetaxamen hymin.’ kai tauta men ta Sarapiōnos.
For we were able, having borrowed it from others who used this very Gospel, that is, from the successors of those who began it, whom we call Docetae (for most of its ideas belong to their teaching), to go through it and to find most of it in accordance with the true teaching of the Saviour, but some things added, which we have set out for you below.” These are the words of Serapion.
Notes and citation
Summary: Serapion found the Gospel of Peter mostly orthodox but with Docetic additions.
- Quotation from Serapion, On the Gospel of Peter. The Docetists held that Christ only seemed to have a body.
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Serapion of Antioch, Serapion (Serapion of Antioch (letters); quotation)
Topics: Heresy, Christology, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.12.6 (Dindorf 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-12-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 6, chapter 13
6.13.1Dindorf 4:255
Τοῦ δὲ Κλήμεντος Στρωματεῖς οἱ πάντες ὀκτὼ παρʼ ἡμῖν σώζονται, οὓς καὶ τοιαύτης ἠξίωσε προγραφῆς “Τίτου Φλαυίου “Κλήμεντος τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς.
Tou de Klēmentos Strōmateis hoi pantes oktō parʼ hēmin sōzontai, hous kai toiautēs ēxiōse prographēs “Titou Phlauiou “Klēmentos tōn kata tēn alēthē philosophian gnōstikōn hypomnēmatōn strōmateis.
All eight books of Clement's Miscellanies are preserved by us, to which he gave this title: “Titus Flavius Clement's Miscellanies of gnostic notes according to the true philosophy.”
Notes and citation
Summary: Eusebius has all eight books of Clement's Miscellanies.
Extrabiblical texts: Clement of Alexandria, Strom. (Miscellanies; allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.13.1 (Dindorf 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-1).
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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.
6.13.2Dindorf 4:255
ἰσάριθμοί τε τούτοις εἰσὶν οἶ ἐπιγεγραμμένοι Ὑποτυπώσεων αὐτοῦ λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει, ἐκδοχάς τε αὐτοῦ γράφων καὶ παραδόσεις ἐκτιθέμενος.
isarithmoi te toutois eisin oi epigegrammenoi Hypotypōseōn autou logoi, en hois onomasti hōs didaskalou tou Pantainou mnēmoneuei, ekdochas te autou graphōn kai paradoseis ektithemenos.
Equal in number to these are the books entitled Outlines, in which he mentions Pantaenus by name as his teacher, and sets out his interpretations and traditions.
Notes and citation
Summary: Clement's eight books of Outlines name Pantaenus as his teacher.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.13.2 (Dindorf 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-2).
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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.
6.13.3Dindorf 4:255–256
ἔστι δὲ αὐτῷ καὶ πρὸς Ἕλληνας λόγος ὁ προτρεπτικὸς, τρεῖς τε οἶ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ, καὶ “τίς ὁ σωζόμενος πλούσιος” οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος· τό τε περὶ τοῦ πάσχα σύγγραμμα, καὶ διαλέξεις περὶ νηστείας, καὶ περὶ καταλαλιᾶς, καὶ ὁ προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους, καὶ ὁ ἐπιγεγραμμένος κανὼν ἐκκλησιαστικὸς, ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν.
esti de autǭ kai pros Hellēnas logos ho protreptikos, treis te oi tou epigegrammenou Paidagōgou, kai “tis ho sōzomenos plousios” houtōs epigrapheis heteros autou logos; to te peri tou pascha syngramma, kai dialexeis peri nēsteias, kai peri katalalias, kai ho protreptikos eis hypomonēn ē pros tous neōsti bebaptismenous, kai ho epigegrammenos kanōn ekklēsiastikos, ē pros tous Ioudaïzontas, hon Alexandrǭ tǭ dedēlōmenǭ episkopǭ anatetheiken.
There is also his Exhortation to the Greeks, the three books of the work entitled The Instructor, and another work of his entitled Who Is the Rich Man That Is Saved?; the treatise On the Pascha, discourses On Fasting and On Slander, the Exhortation to Endurance, or To the Newly Baptized, and the work entitled The Ecclesiastical Canon, or Against the Judaizers, which he dedicated to Alexander, the bishop mentioned.
Notes and citation
Summary: Eusebius lists Clement's other works, including the Exhortation, the Instructor, and Who Is the Rich Man.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐπιρεγραμμένος → ἐπιγεγραμμένος.
Extrabiblical texts: Clement of Alexandria, Protr. (Exhortation to the Greeks; allusion); Clement of Alexandria, Paed. (The Instructor; allusion); Clement of Alexandria, Quis div. (Who Is the Rich Man That Is Saved?; allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.13.3 (Dindorf 4:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-3).
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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.
6.13.4Dindorf 4:256
ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρʼ Ἕλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει, τῶν τε παρὰ τοῖς πολλοῖς δογμάτων, τὰ Ἑλλήνων ὁμοῦ καὶ τὰ βαρβάρων ἀναπτύσσων.
en men oun tois Strōmateusin ou monon tēs theias katastrōsin pepoiētai graphēs, alla kai tōn parʼ Hellēsin, ei ti ara ōphelimon edokei kai autois eirēsthai, mnēmoneuei, tōn te para tois pollois dogmatōn, ta Hellēnōn homou kai ta barbarōn anaptyssōn.
In the Miscellanies he has made a patchwork not only of the divine Scripture but also of the Greek writers, mentioning anything that seemed useful to have been said by them too, and unfolding the opinions of the many, both Greek and barbarian.
Notes and citation
Summary: The Miscellanies combine Scripture with useful sayings of Greek and other writers.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.13.4 (Dindorf 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-4).
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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.
6.13.5Dindorf 4:256
καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασι καταμίγνυσι καὶ τὰ φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ τὴν προγραφὴν τῶν Στρωματέων πεποίηται.
kai eti tas tōn hairesiarchōn pseudodoxias euthynōn historian te pollēn exaploi, hypothesin hēmin polymathous parechōn paideias. toutois hapasi katamignysi kai ta philosophōn dogmata, hothen eikotōs katallēlon tę̄ hypothesei kai tēn prographēn tōn Strōmateōn pepoiētai.
He also corrects the false opinions of the heresiarchs and unfolds much history, giving us the material for a very learned education. With all these he mixes the doctrines of the philosophers, so that he has fittingly made the title of the Miscellanies correspond to its subject.
Notes and citation
Summary: Clement refutes heretics and mixes history and philosophy, as the title suggests.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.13.5 (Dindorf 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-5).
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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.
6.13.6Dindorf 4:256
κέχρηται δʼ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος σοφίας, καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ, καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς, τῆς τε Βαρνάβα καὶ Κλήμεντος καὶ Ἰούδα
kechrētai dʼ en autois kai tais apo tōn antilegomenōn graphōn martyriais, tēs te legomenēs Solomōnos sophias, kai tēs Iēsou tou Sirach, kai tēs pros Hebraious epistolēs, tēs te Barnaba kai Klēmentos kai Iouda
In them he also uses testimonies from the disputed writings: the so-called Wisdom of Solomon, the Wisdom of Jesus son of Sirach, the Letter to the Hebrews, and those of Barnabas, Clement, and Jude.
Notes and citation
Summary: Clement cites disputed books: Wisdom, Sirach, Hebrews, Barnabas, 1 Clement, and Jude.
Extrabiblical texts: Wis (Wisdom of Solomon [in RC, EO, ETH canons]; allusion); Sir (Sirach [in RC, EO, ETH canons]; allusion); Barn. (Epistle of Barnabas; allusion); 1 Clem. (1 Clement; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.13.6 (Dindorf 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-6).
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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.
6.13.7Dindorf 4:256
μνημονεύει τε τοῦ πρὸς Ἕλληνας Τατιανοῦ λόγου, καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου· ἔτι μὴν Φίλωνος καὶ Ἀριστοβούλου, Ἰωσήπου τε καὶ Δημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡσὰν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρʼ Ἕλλησιν ἀρχαιογονίας Μωυσέα τε καὶ τὸ Ἰουδαίων γένος ἀποδειξάντων.
mnēmoneuei te tou pros Hellēnas Tatianou logou, kai Kassianou hōs kai autou chronographian pepoiēmenou; eti mēn Philōnos kai Aristoboulou, Iōsēpou te kai Dēmētriou kai Eupolemou, Ioudaiōn syngrapheōn, hōsan toutōn hapantōn engraphōs presbyteron tēs parʼ Hellēsin archaiogonias Mōysea te kai to Ioudaiōn genos apodeixantōn.
He mentions Tatian's work Against the Greeks, and Cassian as having also composed a chronology; and further Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, Jewish writers, since all of these showed in writing that Moses and the Jewish race were older than the earliest origins of the Greeks.
Notes and citation
Summary: Clement also cites Tatian, Cassian, and Jewish writers who proved Moses older than the Greeks.
Extrabiblical texts: Tatian, Or. Graec. (Oration to the Greeks; allusion); Philo (Philo of Alexandria (works); allusion); Aristobulus, Aristob. (Aristobulus (fragments); allusion); Josephus (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 6.13.7 (Dindorf 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-7).
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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.
6.13.8Dindorf 4:256
καὶ ἄλλης δὲ πλείστης χρηστομαθείας ἔμπλεοι οἱ δηλούμενοι τυγχάνουσι τοῦ ἀνδρὸς λόγοι, ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων γενομένου διαδοχῆς. ὑπισχνεῖται δʼ ἐν αὐτοῖς καὶ εἰς τὴν Γένεσιν ὑπομνηματιεῖσθαι.
kai allēs de pleistēs chrēstomatheias empleoi hoi dēloumenoi tynchanousi tou andros logoi, hōn en tǭ prōtǭ peri heautou dēloi hōs engista tēs tōn apostolōn genomenou diadochēs. hypischneitai dʼ en autois kai eis tēn Genesin hypomnēmatieisthai.
The books of the man mentioned are full of much other useful learning. In the first of them he shows about himself that he was very near the succession of the apostles. He also promises in them to write a commentary on Genesis.
Notes and citation
Summary: Clement says he stood close to the apostolic succession and promised a commentary on Genesis.
- See 5.11.3–5.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.13.8 (Dindorf 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-8).
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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.
6.13.9Dindorf 4:256–257
καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων, ἃς ἔτυχε παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις, γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι. μέμνηται δὲ ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται.
kai en tǭ logǭ de autou tǭ peri tou pascha ekbiasthēnai homologei pros tōn hetairōn, has etyche para tōn archaiōn presbyterōn akēkoōs paradoseis, graphę̄ tois meta tauta paradounai. memnētai de en autǭ Melitōnos kai Eirēnaiou kai tinōn heterōn, hōn kai tas diēgēseis tetheitai.
And in his book On the Pascha he acknowledges that he was urged by his companions to hand down in writing, to those who would come after, the traditions he had heard from the ancient presbyters. In it he mentions Melito and Irenaeus and some others, whose accounts he has also set down.
Notes and citation
Summary: In On the Pascha Clement recorded traditions of the ancient presbyters and cited Melito and Irenaeus.
Cite (SBL): Eusebius, Hist. eccl. 6.13.9 (Dindorf 4:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-13-9).
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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.
Church 6, chapter 14
6.14.1Dindorf 4:257
Ἐν δὲ ταῖς Ὑποτυπώσεσι, ξυνελόντα εἰπεῖν, πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθὼν, τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς, τήν τε Βαρνάβα καὶ τὴν Πέτρου λεγομένην ἀποκάλυψιν.
En de tais Hypotypōsesi, xynelonta eipein, pasēs tēs endiathēkou graphēs epitetmēmenas pepoiētai diēgēseis, mēde tas antilegomenas parelthōn, tēn Iouda legō kai tas loipas katholikas epistolas, tēn te Barnaba kai tēn Petrou legomenēn apokalypsin.
In the Outlines, to speak briefly, he has given concise accounts of the whole of canonical Scripture, not passing over even the disputed writings — I mean Jude and the other catholic letters, and Barnabas, and the so-called Apocalypse of Peter.
Notes and citation
Summary: Clement's Outlines commented on all Scripture, including disputed books such as Jude, Barnabas, and the Apocalypse of Peter.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion); Barn. (Epistle of Barnabas; allusion); Apoc. Pet. (Apocalypse of Peter; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.1 (Dindorf 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-1).
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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.
6.14.2Dindorf 4:257
καὶ τὴν πρὸς Ἑβραίους δὲ ἐπιστολὴν Παύλου μὲν εἶναί φησι, γεγράφθαι δὲ Ἑβραίοις Ἑβραικῇ φωνῇ, Λουκᾶν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς Ἕλλησιν, ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς καὶ τῶν Πραξέων·
kai tēn pros Hebraious de epistolēn Paulou men einai phēsi, gegraphthai de Hebraiois Hebraikę̄ phōnę̄, Loukan de philotimōs autēn methermēneusanta ekdounai tois Hellēsin, hothen ton auton chrōta heuriskesthai kata tēn hermēneian tautēs te tēs epistolēs kai tōn Praxeōn;
He says that the Letter to the Hebrews is Paul's, but was written to the Hebrews in the Hebrew language, and that Luke carefully translated it and published it for the Greeks; hence the same colouring of style is found in the translation of this letter and of the Acts.
Notes and citation
Summary: Clement held that Hebrews was Paul's, written in Hebrew and translated by Luke.
- Report of Clement, Outlines (lost).
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.2 (Dindorf 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-2).
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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.
6.14.3Dindorf 4:257
μὴ προγεγράφθαι δὲ τὸ “Παῦλος ἀπόστολος”, εἰκότως· Ἑβραίοις γὰρ, φησὶν, ἐπιστέλλων, πρόληψιν εἰληφόσι κατʼ αὐτοῦ καὶ ὑποπτεύουσιν αὐτὸν, συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεψεν αὐτοὺς τὸ ὄνομα θείς
mē progegraphthai de to “Paulos apostolos”, eikotōs; Hebraiois gar, phēsin, epistellōn, prolēpsin eilēphosi katʼ autou kai hypopteuousin auton, synetōs pany ouk en archę̄ apetrepsen autous to onoma theis
And that the words “Paul an apostle” were naturally not prefixed; for, he says, writing to Hebrews who had formed a prejudice against him and were suspicious of him, he very wisely did not repel them at the beginning by putting his name.
Notes and citation
Summary: Paul omitted his name so as not to repel Hebrews prejudiced against him.
- Report of Clement, Outlines.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.3 (Dindorf 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-3).
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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.
6.14.4Dindorf 4:257
εἶτα ὑποβὰς ἐπιλέγει ‘ἤδη δὲ ὡς ὁ μακάριος ἔλεγε πρεσβύτερος, ἐπεὶ ὁ ‘κύριος ἀπόστολος ὢν τοῦ παντοκράτορος ἀπεστάλη ῾πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡσὰν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον, διά τε τὴν πρὸς τὸν κύριον τιμὴν, διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.”
eita hypobas epilegei ‘ēdē de hōs ho makarios elege presbyteros, epei ho ‘kyrios apostolos ōn tou pantokratoros apestalē ῾pros Hebraious, dia metriotēta ho Paulos, hōsan eis ta ethnē apestalmenos, ouk engraphei heauton Hebraiōn apostolon, dia te tēn pros ton kyrion timēn, dia te to ek periousias kai tois Hebraiois epistellein, ethnōn kēryka onta kai apostolon.”
Then further on he adds: “But now, as the blessed presbyter used to say, since the Lord, being the apostle of the Almighty, was sent to the Hebrews, Paul, out of modesty, as one sent to the Gentiles, does not inscribe himself apostle of the Hebrews, both out of honour for the Lord and because it was a work of supererogation for him to write also to the Hebrews, being herald and apostle of the Gentiles.”
Heb 3:1 (allusion, high confidence)
Notes and citation
Summary: Clement cites a presbyter: Paul did not call himself apostle of the Hebrews, since the Lord himself was their apostle.
- Quotation from Clement, Outlines, citing “the blessed presbyter” (probably Pantaenus); cf. Heb 3:1.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); quotation)
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Hist. eccl. 6.14.4 (Dindorf 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-4).
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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.
6.14.5Dindorf 4:257–258
αὖθις δʼ ἐν τοῖς αὐτοῖς ὁ Κλήμης βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται, τοῦτον ἔχουσαν τὸν τρόπον· προγε- γράφθαι [ἔλεγεν] τῶν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας,
authis dʼ en tois autois ho Klēmēs bibliois peri tēs taxeōs tōn euangeliōn paradosin tōn anekathen presbyterōn tetheitai, touton echousan ton tropon; proge- graphthai [elegen] tōn euangeliōn ta periechonta tas genealogias,
Again, in the same books Clement has set down a tradition of the presbyters of old about the order of the Gospels, in this manner. He said that the Gospels containing the genealogies were written first,
Notes and citation
Summary: Clement records the presbyters' tradition that the Gospels with genealogies were written first.
- Report of Clement, Outlines. The Gospels with genealogies are Matthew and Luke.
Notes on the original text
- Digital text corrected (misread letter in the digital text): τόν εὐαγγελίων → τῶν εὐαγγελίων.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.5 (Dindorf 4:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-5).
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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.
6.14.6Dindorf 4:258
τὸ δὲ κατὰ Μάρκον ταύτην ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν λόγον, καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας πολλοὺς ὄντας παρακαλέσαι τὸν Μάρκον, ὡσὰν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα· ποιήσαντα δὲ τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ.
to de kata Markon tautēn eschēkenai tēn oikonomian. tou Petrou dēmosią en Rhōmę̄ kēryxantos ton logon, kai pneumati to euangelion exeipontos, tous parontas pollous ontas parakalesai ton Markon, hōsan akolouthēsanta autǭ porrōthen kai memnēmenon tōn lechthentōn, anagrapsai ta eirēmena; poiēsanta de to euangelion metadounai tois deomenois autou.
and that the Gospel according to Mark had this occasion. When Peter had publicly preached the word in Rome and declared the gospel by the Spirit, those present, who were many, urged Mark, as one who had followed him for a long time and remembered what had been said, to write out what he had said; and having done so he gave the Gospel to those who asked him.
Notes and citation
Summary: Mark wrote his Gospel at Rome at the request of Peter's hearers.
- Report of Clement, Outlines.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.6 (Dindorf 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-6).
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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.
6.14.7Dindorf 4:258
ὅπερ ἐπιγνόντα τὸν Πέτρον προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι, τὸν μέντοι Ἰωάννην ἔσχατον συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, πνεύματι θεοφορηθέντα, πνευματικὸν ποιῆσαι εὐαγγέλιον. τοσαῦτα ὁ Κλήμης.
hoper epignonta ton Petron protreptikōs mēte kōlysai mēte protrepsasthai, ton mentoi Iōannēn eschaton synidonta hoti ta sōmatika en tois euangeliois dedēlōtai, protrapenta hypo tōn gnōrimōn, pneumati theophorēthenta, pneumatikon poiēsai euangelion. tosauta ho Klēmēs.
When Peter learned of this, he neither actively forbade nor encouraged it. But John, last of all, perceiving that the bodily facts had been set out in the Gospels, urged by his acquaintances and borne along by the Spirit, composed a spiritual Gospel. So much from Clement.
Notes and citation
Summary: Peter neither forbade nor encouraged Mark's work; John last wrote a “spiritual Gospel.”
- Report of Clement, Outlines. Compare 2.15, where Peter is said to have approved Mark's Gospel.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.14.7 (Dindorf 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-7).
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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.
6.14.8Dindorf 4:258
πάλιν δʼ ὁ δηλωθεὶς Ἀλέξανδρος τοῦ Κλήμεντος, ἅμα δὲ καὶ τοῦ Πανταίνου ἔν τινι πρὸς Ὠριγένην ἐπιστολῇ μνημονεύει, ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν. γράφει δὲ οὕτως “τοῦτο γὰρ καὶ θέλημα θεοῦ, ὡς οἶδας, γέγονεν, ἔνα ἡ ἀπὸ προγόνων ἡμῖν “φιλία μένῃ ἄσυλος, μᾶλλον δὲ θερμοτέρα ᾖ καὶ βεβαιοτέρα.
palin dʼ ho dēlōtheis Alexandros tou Klēmentos, hama de kai tou Pantainou en tini pros Ōrigenēn epistolę̄ mnēmoneuei, hōs dē gnōrimōn autǭ genomenōn tōn andrōn. graphei de houtōs “touto gar kai thelēma theou, hōs oidas, gegonen, ena hē apo progonōn hēmin “philia menę̄ asylos, mallon de thermotera ę̄ kai bebaiotera.
Again the Alexander mentioned, in a letter to Origen, mentions Clement and also Pantaenus as men he had known. He writes thus: “For this, as you know, has been the will of God, that the friendship begun from our forefathers should remain inviolate, or rather become warmer and firmer.
Notes and citation
Summary: Alexander of Jerusalem, writing to Origen, recalls their shared friendship with earlier teachers.
- Quotation from Alexander of Jerusalem, Letter to Origen.
Cite (SBL): Eusebius, Hist. eccl. 6.14.8 (Dindorf 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-8).
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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.
6.14.9Dindorf 4:258
πατέρας γὰρ ἴσμεν τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας, πρὸς οὓς μετʼ ὀλίγον “ἐσόμεθα, Πάνταινον τὸν μακάριον ὡς ἀληθῶς καὶ κύριον, καὶ τὸν ἱερὸν Κλήμεντα κύριόν μου γενό- “μενον καὶ ὠφελήσαντά με, καὶ εἴ τις ἕτερος ῾διʼ ὧν σε ἐγνώρισα τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν.”
pateras gar ismen tous makarious ekeinous tous proodeusantas, pros hous metʼ oligon “esometha, Pantainon ton makarion hōs alēthōs kai kyrion, kai ton hieron Klēmenta kyrion mou geno- “menon kai ōphelēsanta me, kai ei tis heteros ῾diʼ hōn se egnōrisa ton kata panta ariston kai kyrion mou kai adelphon.”
For we know as fathers those blessed ones who have gone before, with whom we shall soon be: Pantaenus, truly blessed and my master, and the holy Clement, who was my master and helped me, and any others like them; through whom I came to know you, the best in all things, my master and brother.”
Notes and citation
Summary: Alexander names Pantaenus and Clement as his teachers, through whom he came to know Origen.
- Quotation from Alexander of Jerusalem, Letter to Origen.
Cite (SBL): Eusebius, Hist. eccl. 6.14.9 (Dindorf 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-9).
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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.
6.14.10Dindorf 4:258–259
καὶ ταῦτα μὲν τοιαῦτα. ὁ μέντοι Ἀδαμάντιος, καὶ τοῦτο γὰρ ἦν τῷ Ὠριγένει ὄνομα, Ζεφυρίνου κατὰ τούσδε τοὺς χρόνους τῆς Ῥωμαίων ἐκκλησίας ἡγουμένου ἐπιδημῆσαι τῇ Ῥώμῃ, καὶ αὐτός που γράφει λέγων “εὐξάμενος τὴν ἀρχαιοτάτην Ῥωμαίων ἐκκλησίαν ἰδεῖνʼ’, ἔνθα οὐ πολὺ διατρίψας ἐπάνεισιν εἰς τὴν Ἀλεξάνδρειαν.
kai tauta men toiauta. ho mentoi Adamantios, kai touto gar ēn tǭ Ōrigenei onoma, Zephyrinou kata tousde tous chronous tēs Rhōmaiōn ekklēsias hēgoumenou epidēmēsai tę̄ Rhōmę̄, kai autos pou graphei legōn “euxamenos tēn archaiotatēn Rhōmaiōn ekklēsian ideinʼ’, entha ou poly diatripsas epaneisin eis tēn Alexandreian.
So much for this. Adamantius — for this too was Origen's name — when Zephyrinus was leading the church of the Romans at this time, himself writes somewhere that he stayed at Rome, saying, “wishing to see the most ancient church of the Romans.” After a short stay there he returned to Alexandria.
Notes and citation
Summary: Origen, also called Adamantius, visited Rome under Zephyrinus to see its ancient church.
- The quotation is from a lost work of Origen.
Cite (SBL): Eusebius, Hist. eccl. 6.14.10 (Dindorf 4:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-10).
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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.
6.14.11Dindorf 4:259
καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς, Δημητρίου τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μονονουχὶ ἀντιβολοῦντος ἀόκνως τὴν εἰς τοὺς ἀδελφοὺς ὠφέλειαν ποιεῖσθαι.
kai dē ta synēthē tēs katēchēseōs entautha meta pasēs eplērou spoudēs, Dēmētriou tōn tę̄de episkopou eti tote parormōntos auton kai mononouchi antibolountos aoknōs tēn eis tous adelphous ōpheleian poieisthai.
There he fulfilled the usual duties of catechesis with all zeal, Demetrius, bishop there, still urging him at that time and all but begging him to work unweariedly for the benefit of the brothers.
Notes and citation
Summary: Back in Alexandria he resumed catechesis at Demetrius's urging.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 6.14.11 (Dindorf 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-14-11).
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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.
Church 6, chapter 15
6.15.1Dindorf 4:259
Ὁ δʼ ὡς ἑαυτὸν ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ, τῇ τε ἐξετάσει καὶ ἑρμηνείαι τῶν ἱερῶν γραμμάτων, καὶ προσέτι τῇ τῶν προσιόντων κατηχήσει, μηδʼ ἀναπνεῦσαι συγχωρούντων αὐτῷ, ἑτέρων ἐφʼ ἑτέροις ἐξ ἕω καὶ μέχρις ἐσπέρας ἐπὶ τὸ παρʼ αὐτῷ διδασκαλεῖον φοιτώντων, διανείμας τὰ πλήθη, τὸν Ἡρακλᾶν τῶν γνωρίμων προκρίνας, ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας οὐκ ἄμοιρον, κοινωνὸν καθίστη τῆς κατηχήσεως, τῷ μὲν τὴν πρώτην τῶν ἄρτι στοιχειουμενων εἰσαγωγὴν ἐπιτρέψας, αὐτῷ δὲ τὴν τῶν ἐν ἕξει φυλάξας ἀκρόασιν.
Ho dʼ hōs heauton heōra mē eparkounta tę̄ tōn theiōn bathyterą scholę̄, tę̄ te exetasei kai hermēneiai tōn hierōn grammatōn, kai proseti tę̄ tōn prosiontōn katēchēsei, mēdʼ anapneusai synchōrountōn autǭ, heterōn ephʼ heterois ex heō kai mechris esperas epi to parʼ autǭ didaskaleion phoitōntōn, dianeimas ta plēthē, ton Hēraklan tōn gnōrimōn prokrinas, en te tois theiois spoudaion kai allōs onta logiōtaton andra kai philosophias ouk amoiron, koinōnon kathistē tēs katēchēseōs, tǭ men tēn prōtēn tōn arti stoicheioumenōn eisagōgēn epitrepsas, autǭ de tēn tōn en hexei phylaxas akroasin.
When he saw that he was not equal to the deeper study of divine things, the examination and interpretation of the sacred writings, and also to the catechesis of those who came to him, since they did not allow him even to breathe, one after another coming to his school from morning till evening, he divided the multitude. Choosing Heraclas from among his pupils, a man zealous in divine things, very learned besides, and not without a share of philosophy, he made him his partner in catechesis, entrusting to him the first introduction of beginners and keeping for himself the instruction of the advanced.
Notes and citation
Summary: Overwhelmed by students, Origen gave the beginners to Heraclas and kept the advanced.
Cite (SBL): Eusebius, Hist. eccl. 6.15.1 (Dindorf 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-15-1).
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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 6, chapter 16
6.16.1Dindorf 4:259
Τοσαύτη δὲ εἰσήγετο τῷ Ὠριγένει τῶν θείων λόγων ἀπηκριβωμένη ἐξέτασις ὡς καὶ τὴν Ἑβραίδα γλῶτταν ἐκμαθεῖν, τάς τε παρὰ τοῖς Ἰουδαίοις φερομένας πρωτοτύπους αὐτοῖς Ἑβραίων στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι, ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἡρμηνευκότων ἐκδόσεις, καί τινας ἑτέρας παρὰ τὰς καθημαξευμένας ἑρμηνείας ἐναλλαττούσας, τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος, ἐφευρεῖν, ἃς οὐκ οἶδʼ ὁπόθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον εἰς φῶς ἀνιχνεύσας προήγαγεν.
Tosautē de eisēgeto tǭ Ōrigenei tōn theiōn logōn apēkribōmenē exetasis hōs kai tēn Hebraida glōttan ekmathein, tas te para tois Ioudaiois pheromenas prōtotypous autois Hebraiōn stoicheiois graphas ktēma idion poiēsasthai, anichneusai te tas tōn heterōn para tous hebdomēkonta tas hieras graphas hērmēneukotōn ekdoseis, kai tinas heteras para tas kathēmaxeumenas hermēneias enallattousas, tēn Akylou kai Symmachou kai Theodotiōnos, epheurein, has ouk oidʼ hopothen ek tinōn mychōn ton palai lanthanousas chronon eis phōs anichneusas proēgagen.
So precise an examination of the divine words was undertaken by Origen that he even learned the Hebrew language and obtained for his own the original Scriptures current among the Jews in the Hebrew letters themselves. He also traced the editions of the others besides the Seventy who had translated the sacred Scriptures, and discovered certain other translations differing from the well-worn versions, those of Aquila, Symmachus, and Theodotion, which, from I know not what hiding places where they had lain hidden for a long time, he tracked down and brought to light.
Notes and citation
Summary: Origen learned Hebrew and collected the Hebrew text and the Greek versions of Aquila, Symmachus, Theodotion, and others.
- Eusebius's wording (“discovered … besides … Aquila, Symmachus, and Theodotion”) is loose; the “other” versions are those described in 6.16.2–3.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.16.1 (Dindorf 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-16-1).
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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.
6.16.2Dindorf 4:259–260
ἐφʼ ὧν διὰ τὴν ἀδηλότητα, τίνος ἄρ εἶεν οὐκ εἰδὼς, αὐτὸ τοῦτο μόνον ἐπεσημήνατο, ὡς ἄρα τὴν μὲν εὕροι ἐν τῇ πρὸς Ἀκτίοις Νικοπόλει, τὴν δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ.
ephʼ hōn dia tēn adēlotēta, tinos ar eien ouk eidōs, auto touto monon epesēmēnato, hōs ara tēn men heuroi en tę̄ pros Aktiois Nikopolei, tēn de en heterǭ toiǭde topǭ.
Of these, because of their obscurity, not knowing whose they were, he noted only this: that he found one at Nicopolis near Actium, and another in some other such place.
Notes and citation
Summary: Of two anonymous versions, Origen noted only where he found them.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.16.2 (Dindorf 4:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-16-2).
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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.
6.16.3Dindorf 4:260
ἔν γε μὴν τοῖς ἑξαπλοῖς τῶν ψαλμῶν μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην, ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, ἐπὶ μιᾶς αὖθις σεσημείωται ὡς ἐν Ἱεριχοῖ ηὑρημένης ἐν πίθῳ, κατὰ τοὺς χρόνους Ἀντωνίνου τοῦ υἱοῦ Σεβήρου.
en ge mēn tois hexaplois tōn psalmōn meta tas episēmous tessaras ekdoseis ou monon pemptēn, alla kai hektēn kai hebdomēn paratheis hermēneian, epi mias authis sesēmeiōtai hōs en Hierichoi hēurēmenēs en pithǭ, kata tous chronous Antōninou tou huiou Sebērou.
In the Hexapla of the Psalms, after the four well-known editions, he placed beside them not only a fifth but also a sixth and a seventh translation, and noted of one of them again that it had been found in a jar at Jericho in the time of Antoninus son of Severus.
Notes and citation
Summary: In the Psalms the Hexapla had fifth, sixth, and seventh versions, one found in a jar at Jericho.
- “Antoninus son of Severus” is Caracalla (211–217).
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.16.3 (Dindorf 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-16-3).
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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.
6.16.4Dindorf 4:260
ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν συναγαγὼν, διελών τε πρὸς κῶλον, καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς Ἑβραίων σημειώσεως, τὰ τῶν λεγομένων ἡμῖν ἑξαπλῶν ἀντίγραφα καταλέλοιπεν, ἰδίως τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος ἔκδοσιν ἅμα τῇ τῶν ἑβδομήκοντα ἐν τοῖς τετραπλοῖς ἐπικατασκευάσας.
tautas de hapasas epi tauton synagagōn, dielōn te pros kōlon, kai antiparatheis allēlais meta kai autēs tēs Hebraiōn sēmeiōseōs, ta tōn legomenōn hēmin hexaplōn antigrapha kataleloipen, idiōs tēn Akylou kai Symmachou kai Theodotiōnos ekdosin hama tę̄ tōn hebdomēkonta en tois tetraplois epikataskeuasas.
Bringing all these together, dividing them into clauses and setting them side by side, together with the Hebrew text itself, he left us the copies of the so-called Hexapla; and he prepared separately the edition of Aquila, Symmachus, and Theodotion together with that of the Seventy in the Tetrapla.
Notes and citation
Summary: Origen arranged the Hebrew and Greek versions in parallel columns in the Hexapla, and four Greek versions in the Tetrapla.
Notes on the original text
- Digital text corrected (word split in the digital text): ἐπικατα σκευάσας → ἐπικατασκευάσας.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.16.4 (Dindorf 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-16-4).
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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.
Church 6, chapter 17
6.17.1Dindorf 4:260
Τῶν γε μὴν ἑρμηνευτῶν αὐτῶν δὴ τούτων ἰστέον Ἐβιωναῖον τὸν Σύμμαχον γεγονέναι. αἵρεσις δέ ἐστιν ἡ τῶν Ἐβιωναίων οὕτω καλουμένη τῶν τὸν Χριστὸν ἐξ Ἰωσὴφ καὶ Μαρίας γεγονέναι φασκόντων, ψιλόν τε ἄνθρωπον ὑπειληφότων αὐτὸν, καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερον φυλάττειν ἀπισχυριζομένων, ὥς που καὶ ἐκ τῆς πρόσθεν ἱστορίας ἔγνωμεν. καὶ ὑπομνήματα δὲ τοῦ Συμμάχου εἰσέτι νῦν φέρεται ἐν οἶς δοκεῖ πρὸς τὸ κατὰ Ματθαῖον ἀποτεινόμενος εὐαγγέλιον τὴν δεδηλωμένην αἵρεσιν κρατύνειν. ταῦτα δὲ ὁ Ὠριγένης μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν τοῦ Συμμάχου σημαίνει παρὰ Ἰουλιανῆς τινος εἰληφέναι, ἣν καί φησι παρʼ αὐτοῦ Συμμάχου τὰς βίβλους διαδέξασθαι.
Tōn ge mēn hermēneutōn autōn dē toutōn isteon Ebiōnaion ton Symmachon gegonenai. hairesis de estin hē tōn Ebiōnaiōn houtō kaloumenē tōn ton Christon ex Iōsēph kai Marias gegonenai phaskontōn, psilon te anthrōpon hypeilēphotōn auton, kai ton nomon chrēnai Ioudaïkōteron phylattein apischyrizomenōn, hōs pou kai ek tēs prosthen historias egnōmen. kai hypomnēmata de tou Symmachou eiseti nyn pheretai en ois dokei pros to kata Matthaion apoteinomenos euangelion tēn dedēlōmenēn hairesin kratynein. tauta de ho Ōrigenēs meta kai allōn eis tas graphas hermēneiōn tou Symmachou sēmainei para Ioulianēs tinos eilēphenai, hēn kai phēsi parʼ autou Symmachou tas biblous diadexasthai.
Of these translators, it should be known that Symmachus was an Ebionite. The heresy called that of the Ebionites is that of those who say that Christ was born of Joseph and Mary, and suppose him a mere man, and insist that the law should be kept in a more Jewish manner, as we have learned somewhere from the earlier history. Commentaries of Symmachus are still extant, in which he seems to support this heresy by attacking the Gospel according to Matthew. Origen indicates that he received these, together with other interpretations of the Scriptures by Symmachus, from a certain Juliana, who, he says, inherited the books from Symmachus himself.
Notes and citation
Summary: Symmachus the translator was an Ebionite; Origen received his writings from a woman named Juliana.
- See 3.27 on the Ebionites.
Topics: Heresy, Christology, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.17.1 (Dindorf 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-17-1).
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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.
Church 6, chapter 18
6.18.1Dindorf 4:260–261
Ἐν τούτῳ καὶ Ἀμβρόσιος, τὰ τῆς Οὐαλεντίνου φρονῶν αἱρέσεως, πρὸς τῆς ὑπὸ Ὠριγένους πρεσβευομένης ἀληθείας ἐλεγχθεὶς, καὶ ὡσὰν ὑπὸ φωτὸς καταυγασθεὶς τὴν διάνοιαν, τῷ τῆς ἐκκλησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ·
En toutǭ kai Ambrosios, ta tēs Oualentinou phronōn haireseōs, pros tēs hypo Ōrigenous presbeuomenēs alētheias elenchtheis, kai hōsan hypo phōtos kataugastheis tēn dianoian, tǭ tēs ekklēsiastikēs orthodoxias prostithetai logǭ;
At this time Ambrose too, who held the views of the heresy of Valentinus, was refuted by the truth championed by Origen, and, as if his mind had been illuminated by light, attached himself to the orthodox teaching of the church.
Notes and citation
Summary: Origen won Ambrose from Valentinianism to orthodoxy.
- Ambrose later became Origen's patron (6.23).
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.18.1 (Dindorf 4:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-18-1).
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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.
6.18.2Dindorf 4:261
καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας, τῆς περὶ τὸν Ὠριγένην φήμης πανταχόσε βοωμένης, ᾔεσαν ὡς αὐτὸν, πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι· μυρίοι δὲ τῶν αἱρετικῶν, φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον, μονονουχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ παιδευόμενοι.
kai alloi de pleious tōn apo paideias, tēs peri ton Ōrigenēn phēmēs pantachose boōmenēs, ę̄esan hōs auton, peiran tēs en tois hierois logois hikanotētos tandros lēpsomenoi; myrioi de tōn hairetikōn, philosophōn te tōn malista epiphanōn ouk oligoi dia spoudēs autǭ proseichon, mononouchi pros tois theiois kai ta tēs exōthen philosophias pros autou paideuomenoi.
Many others of the learned too, as Origen's fame was proclaimed everywhere, came to him to test the man's skill in the sacred words; and countless heretics, and not a few of the most distinguished philosophers, listened to him eagerly, being instructed by him almost as much in outside philosophy as in divine things.
Notes and citation
Summary: Scholars, heretics, and philosophers flocked to Origen.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 6.18.2 (Dindorf 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-18-2).
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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.
6.18.3Dindorf 4:261
εἰσῆγέ τε γὰρ ὅσους εὐφυῶς ἔχοντας ἑώρα καὶ ἐπὶ τὰ φιλόσοφα μαθήματα, γεωμετρίαν καὶ ἀριθμητικὴν καὶ τὰ ἄλλα προπαιδεύματα παραδιδοὺς, εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων, καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος, ὑπομνηματιζόμενοί τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρʼ αὐτοῖς Ἕλλησι φιλόσοφον τὸν ἄνδρα κηρύττεσθαι.
eisēge te gar hosous euphyōs echontas heōra kai epi ta philosopha mathēmata, geōmetrian kai arithmētikēn kai ta alla propaideumata paradidous, eis te tas haireseis tas para tois philosophois proagōn, kai ta para toutois syngrammata diēgoumenos, hypomnēmatizomenoi te kai theōrōn eis hekasta, hōste megan kai parʼ autois Hellēsi philosophon ton andra kēryttesthai.
For he introduced all whom he saw to be naturally gifted to philosophical studies as well, teaching geometry and arithmetic and the other preliminary subjects, and leading them on to the schools of the philosophers, expounding their writings, commenting on them and examining each, so that the man was proclaimed a great philosopher even among the Greeks themselves.
Notes and citation
Summary: He taught gifted students the full course of philosophy, winning fame even among pagans.
Cite (SBL): Eusebius, Hist. eccl. 6.18.3 (Dindorf 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-18-3).
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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.
6.18.4Dindorf 4:261
πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν. ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόσοφα μαθήματα ἄσκησιν.
pollous de kai tōn idiōtikōterōn enēgen epi ta enkyklia grammata, ou mikran autois esesthai phaskōn ex ekeinōn epitēdeiotēta eis tēn tōn theiōn graphōn theōrian te kai paraskeuēn. hothen malista kai heautǭ anankaian hēgēsato tēn peri ta kosmika kai philosopha mathēmata askēsin.
Many of the less educated he also led to the ordinary curriculum, saying that they would gain from it no small fitness for the study and preparation for the divine Scriptures. Hence above all he considered training in secular and philosophical studies necessary for himself too.
Notes and citation
Summary: Origen held general learning to be useful preparation for studying Scripture.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 6.18.4 (Dindorf 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/6-5-1/#p-6-18-4).
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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.