Church History 7.30.1–8.1.9
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 7, chapter 30
7.30.1Dindorf 4:333
Μίαν δὴ οὖν ἐκ κοινῆς γνώμης οἱ ἐπὶ ταὐτὸ συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε Ῥωμαίων ἐπισκόπου Διονυσίου καὶ Μαξίμου τοῦ Ἀλεξάνδρειαν ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας, τὴν αὐτῶν τε σπουδὴν τοῖς πᾶσι φανερὰν καθιστάντες, καὶ τοῦ Παύλου τὴν διάστροφον ἑτεροδοξίαν, ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἀνακεκινήκασι, καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι· ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς φωνάς
Mian dē oun ek koinēs gnōmēs hoi epi tauto synkekrotēmenoi poimenes diacharaxantes epistolēn eis prosōpon tou te Rhōmaiōn episkopou Dionysiou kai Maximou tou Alexandreian epi pasas diapempontai tas eparchias, tēn autōn te spoudēn tois pasi phaneran kathistantes, kai tou Paulou tēn diastrophon heterodoxian, elenchous te kai erōtēseis has pros auton anakekinēkasi, kai eti ton panta bion te kai tropon tou andros diēgoumenoi; ex hōn mnēmēs heneken kalōs an echoi tautas autōn epi tou parontos dielthein tas phōnas
The pastors assembled together, then, composed with common consent one letter addressed to Dionysius, bishop of the Romans, and Maximus of Alexandria, and sent it to all the provinces, making their zeal manifest to all, and relating Paul's perverse heterodoxy, the refutations and questions they had raised against him, and moreover the whole life and conduct of the man. It would be well, for the sake of record, to go through these words of theirs at present:
Notes and citation
Summary: The synod sent a circular letter to Rome, Alexandria, and all provinces about Paul.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; allusion)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.1 (Dindorf 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.2Dindorf 4:333–334
“Διονυσίῳ καὶ Μαξίμῳ καὶ τοῖς κατὰ τὴν οἰκουμένην πᾶσι συλλειτουργοῖς ἡμῶν ἐπισκόποις ‘καὶ πρεσβυτέροις καὶ διακόνοις, καὶ πάσῃ τῇ ὑπὸ “τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ, Ἕλενος καὶ ῾Υμέ- “ναιος καὶ Θεόφιλος καὶ Θεότεκνος καὶ Μάξιμος, Πρόκλος, Νικομᾶς καὶ Αἰλιανὸς καὶ Παῦλος καὶ “Βωλανὸς καὶ Πρωτογενὴς καὶ Ἱέραξ καὶ Εὐτύχιος “καὶ Θεόδωρος καὶ Μαλχίων καὶ Λούκιος, καὶ οἱ λοιποὶ πάντες οἶ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς “πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ θεοῦ ἀγαπητοῖς “ἀδελφοῖς ἐν κυρίῳ χαίρειν.
“Dionysiǭ kai Maximǭ kai tois kata tēn oikoumenēn pasi sylleitourgois hēmōn episkopois ‘kai presbyterois kai diakonois, kai pasę̄ tę̄ hypo “ton ouranon katholikę̄ ekklēsią, Helenos kai ῾Yme- “naios kai Theophilos kai Theoteknos kai Maximos, Proklos, Nikomas kai Ailianos kai Paulos kai “Bōlanos kai Prōtogenēs kai Hierax kai Eutychios “kai Theodōros kai Malchiōn kai Loukios, kai hoi loipoi pantes oi syn hēmin paroikountes tas engys “poleis kai ethnē episkopoi kai presbyteroi kai diakonoi kai hai ekklēsiai tou theou agapētois “adelphois en kyriǭ chairein.
“To Dionysius and Maximus and all our fellow ministers throughout the world, bishops, presbyters, and deacons, and to the whole catholic church under heaven: Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodore, Malchion, and Lucius, and all the others who with us dwell in the neighbouring cities and nations, bishops, presbyters, and deacons, and the churches of God, to the beloved brothers in the Lord, greeting.”
Notes and citation
Summary: The greeting of the synodal letter names its senders.
- Quotation from the synodal letter of the Council of Antioch against Paul of Samosata (ca. 268; to 7.30.17).
Notes on the original text
- Digital text corrected (missing iota subscript in the digital text): πάσῃ τῆ ὑπὸ → πάσῃ τῇ ὑπὸ.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.2 (Dindorf 4:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.3Dindorf 4:334
τούτοις μετὰ βραχέα ἐπιλέγουσι ταῦτα ἐπεστέλλομεν δὲ ἅμα καὶ παρεκαλοῦμεν πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων “ἐπὶ τὴν θεραπείαν τῆς θανατηφόρου διδασκαλίας, “ὥσπερ καὶ Διονύσιον τὸν ἐπὶ τῆς Ἀλεξανδρείας, “καὶ Φιρμιλλιανὸν τὸν ἀπὸ τῆς Καππαδοκίας, τοὺς “μακαρίτας, ὧν ὁ μὲν καὶ ἐπέστειλεν εἰς τὴν Ἀντιόχειαν, τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ‘ἀξιώσας, οὐδὲ πρὸς πρόσωπον γράψας αὐτῷ, ἀλλὰ τῇ παροικίᾳ πάσῃ, ἧς καὶ τὸ ἀντίγραφον ὑπετάξα- “μεν·
toutois meta brachea epilegousi tauta epestellomen de hama kai parekaloumen pollous kai tōn makran episkopōn “epi tēn therapeian tēs thanatēphorou didaskalias, “hōsper kai Dionysion ton epi tēs Alexandreias, “kai Phirmillianon ton apo tēs Kappadokias, tous “makaritas, hōn ho men kai epesteilen eis tēn Antiocheian, ton hēgemona tēs planēs oude prosrēseōs ‘axiōsas, oude pros prosōpon grapsas autǭ, alla tę̄ paroikią pasę̄, hēs kai to antigraphon hypetaxa- “men;
Shortly after they add this: “We wrote at the same time and invited many of the bishops far away to the cure of the deadly teaching, such as Dionysius of Alexandria and Firmilian of Cappadocia, of blessed memory. Of these the former wrote to Antioch, not deigning even to address the leader of the error, nor writing to him personally, but to the whole community; a copy of this letter we have appended.
Notes and citation
Summary: The synod had invited Dionysius, who wrote to the Antiochene church without addressing Paul.
- Quotation from the synodal letter against Paul of Samosata.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion); Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.3 (Dindorf 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-3).
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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.
7.30.4Dindorf 4:334
ὁ δὲ Φιρμιλλιανὸς καὶ δὶς ἀφικόμενος κατέγνω μὲν τῶν ὑπʼ ἐκείνου καινοτομουμένων, ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι, καὶ ἄλλοι πολ- “λοὶ συνίσασιν, ἐπαγγειλαμένου δὲ μεταθήσεσθαι, πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον “λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι, ἀνε- ῾βάλετο, παρακρουσθεὶς ὑπʼ αὐτοῦ τοῦ καὶ τὸν θεὸν τὸν ἑαυτοῦ ἀρνουμένου, καὶ τὴν πίστιν, ἣν καὶ αὐτὸς πρότερον εἶχε, μὴ φυλάξαντος.
ho de Phirmillianos kai dis aphikomenos kategnō men tōn hypʼ ekeinou kainotomoumenōn, hōs ismen kai martyroumen hoi paragenomenoi, kai alloi pol- “loi synisasin, epangeilamenou de metathēsesthai, pisteusas kai elpisas aneu tinos peri ton logon “loidorias to pragma eis deon katastēsesthai, ane- ῾baleto, parakroustheis hypʼ autou tou kai ton theon ton heautou arnoumenou, kai tēn pistin, hēn kai autos proteron eiche, mē phylaxantos.
Firmilian came twice and condemned the innovations introduced by him, as we who were present know and testify, and many others are aware; but when he promised to change, Firmilian, believing him and hoping that without any reproach to the word the matter would be set right, postponed judgment, being deceived by him who denied even his own God and did not keep the faith he himself formerly held.
Notes and citation
Summary: Firmilian twice condemned Paul but was deceived by his promise to change.
- Quotation from the synodal letter against Paul of Samosata.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.4 (Dindorf 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-4).
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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.
7.30.5Dindorf 4:334
ἔμελλε δὲ καὶ νῦν ὁ Φιρμιλλιανὸς εἰς Ἀντιόχειαν διαβήσεσθαι, καὶ μέχρι γε Ταρσῶν ἧκεν, ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ πεῖραν εἰληφώς· ἀλλὰ γὰρ μεταξὺ “συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόν- “των, ἄχρις ἂν ἔλθῃ, τέλος ἔσχε τοῦ βίου.’’
emelle de kai nyn ho Phirmillianos eis Antiocheian diabēsesthai, kai mechri ge Tarsōn hēken, hate tēs arnēsitheou kakias autou peiran eilēphōs; alla gar metaxy “synelēlythotōn hēmōn kai kalountōn kai anamenon- “tōn, achris an elthę̄, telos esche tou biou.’’
And Firmilian was now about to cross over to Antioch, and had come as far as Tarsus, having had experience of his God-denying wickedness; but while we were assembled and calling and waiting for him to come, he died.”
Notes and citation
Summary: Firmilian died at Tarsus on his way to the final synod.
- Quotation from the synodal letter against Paul of Samosata.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.5 (Dindorf 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-5).
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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.
7.30.6Dindorf 4:334–335
μεθʼ ἕτερα δʼ αὖθις τὸν βίον τοῦ αὐτοῦ, οἵας ἐτύγχανεν ἀγωγῆς, διαγράφουσιν ἐν τούτοις “ὅπου γε ἀποστὰς “τοῦ κανόνος ἐπὶ κίβδηλα καὶ νόθα διδάγματα με- “τελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν·
methʼ hetera dʼ authis ton bion tou autou, hoias etynchanen agōgēs, diagraphousin en toutois “hopou ge apostas “tou kanonos epi kibdēla kai notha didagmata me- “telēlythen, ouden dei tou exō ontos tas praxeis krinein;
After other things they again describe his life, what manner of conduct he had, in these words: “But since he has departed from the rule and gone over to spurious and bastard teachings, there is no need to judge the deeds of one who is outside;
1 Cor 5:12 (allusion, high confidence)
Notes and citation
Summary: The synod: since Paul has left the rule of faith, his conduct as an outsider need not be judged — yet they describe it.
- Quotation from the synodal letter against Paul of Samosata; cf. 1 Cor 5:12. The following charges are a hostile polemical account.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.30.6 (Dindorf 4:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-6).
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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.
7.30.7Dindorf 4:335
οὐδʼ ὅτι πρότερον πένης ὢν καὶ πτωχὸς, καὶ μήτε παρὰ πατέρων παραλαβὼν μηδεμίαν εὐπορίαν, μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος, νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν, ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει τοὺς ἀδελφοὺς, καταβραβεύων τοὺς ἀδικουμένους, “καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ, ψευδόμενος “δὲ καὶ τούτους, καὶ μάτην καρπούμενος τὴν τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα πρὸς τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ἐνοχλούντων, πορισμὸν ἡγούμενος “τὴν θεοσέβειαν·
oudʼ hoti proteron penēs ōn kai ptōchos, kai mēte para paterōn paralabōn mēdemian euporian, mēte ek technēs ē tinos epitēdeumatos ktēsamenos, nyn eis hyperballonta plouton elēlaken, ex anomiōn kai hierosyliōn kai hōn aitei kai seiei tous adelphous, katabrabeuōn tous adikoumenous, “kai hypischnoumenos boēthēsein misthou, pseudomenos “de kai toutous, kai matēn karpoumenos tēn tōn en pragmasin ontōn hetoimotēta pros to didonai hyper apallagēs tōn enochlountōn, porismon hēgoumenos “tēn theosebeian;
not even that, though formerly poor and a beggar, having received no wealth from his fathers nor acquired it from any craft or occupation, he has now come to excessive wealth through lawless deeds, sacrileges, and what he demands and extorts from the brothers, deciding against the wronged and promising to help them for a fee, yet deceiving them too, and fruitlessly profiting from the readiness of those in lawsuits to pay for release from their troubles, supposing that godliness is a means of gain;
1 Tim 6:5 (echo, high confidence)
Notes and citation
Summary: The synod charges Paul with enriching himself by extortion and bribery.
- Quotation from the synodal letter against Paul of Samosata, echoing 1 Tim 6:5.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Ethics, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.7 (Dindorf 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-7).
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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.
7.30.8Dindorf 4:335
οὔτε ὡς ὑψηλοφρόνει καὶ ὑπερ- ‘ῆρται κοσμικὰ ἀξιώματα ὑποδυόμενος, καὶ δουκη- “νάριος μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι, καὶ “σοβῶν κατὰ τὰς ἀγορὰς, καὶ ἐπιστολὰς ἀναγινώ- “σκων καὶ ὑπαγορεύων, ἅμα βαδίζων δημοσίᾳ καὶ “δορυφορούμενος, τῶν μὲν προπορευομένων, τῶν δὲ ἐφεπομένων πολλῶν τὸν ἀριθμὸν, ὡς καὶ τὴν πίστιν φθονεῖσθαι καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐ- “τοῦ καὶ τὴν ὑπερηφανίαν τῆς καρδίας·
oute hōs hypsēlophronei kai hyper- ‘ērtai kosmika axiōmata hypodyomenos, kai doukē- “narios mallon ē episkopos thelōn kaleisthai, kai “sobōn kata tas agoras, kai epistolas anaginō- “skōn kai hypagoreuōn, hama badizōn dēmosią kai “doryphoroumenos, tōn men proporeuomenōn, tōn de ephepomenōn pollōn ton arithmon, hōs kai tēn pistin phthoneisthai kai miseisthai dia ton onkon au- “tou kai tēn hyperēphanian tēs kardias;
nor how he is haughty and puffed up, assuming worldly dignities and wishing to be called ducenarius rather than bishop, strutting in the market-places, reading letters and dictating them as he walks in public, attended by a bodyguard, some going before and many following, so that the faith is envied and hated because of his pomp and the arrogance of his heart;
Notes and citation
Summary: They accuse him of preferring a civil title and parading with a retinue.
- Quotation from the synodal letter against Paul of Samosata. A ducenarius was a high-ranking imperial procurator.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.8 (Dindorf 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-8).
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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.
7.30.9Dindorf 4:335–336
οὔτε τὴν ἐν ταῖς ἐκκλησιαστικαῖς συνόδοις τερατείαν, ἣν μη- ῾χανᾶται δοξοκοπῶν καὶ φαντασιοκοπῶν, καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων, βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασά- “μένος, οὐχ ὡς Χριστοῦ μαθητὴς, σήκρητον δὲ, “ὥσπερ οἷ τοῦ κόσμου ἄρχοντες, ἔχων τε καὶ ὀνομάζων, παίων τε τῇ χειρὶ τὸν μηρὸν, καὶ τὸ βῆμα “ἀράττων τοῖς ποσὶ, καὶ τοῖς μὴ ἐπαινοῦσι μηδὲ “ὥσπερ ἐν τοῖς θεάτροις κατασείουσι ταῖς ὀθόναις “μηδʼ ἐκβοῶσί τε καὶ ἀναπηδῶσι κατὰ τὰ αὐτὰ τοῖς “μηδʼ ἀμφʼ αὐτὸν στασιώταις ἀνδράσι τε καὶ γυναίοις, “ἀκόσμως οὕτως ἀκροωμένοις, τοῖς δʼ οὖν ὡς ἐν “οἵκῳ θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν “ἐπιτιμῶν καὶ ἐνυβρίζων, καὶ εἰς τοὺς ἀπελθόντας “ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου “φορτικῶς ἐν τῷ κοινῷ, καὶ μεγαλορρημονῶν περὶ “ἑαυτοῦ, καθάπερ οὐκ ἐπίσκοπος, ἀλλὰ σοφιστὴς καὶ “γόης·
oute tēn en tais ekklēsiastikais synodois terateian, hēn mē- ῾chanatai doxokopōn kai phantasiokopōn, kai tas tōn akeraioterōn psychas tois toioutois ekplēttōn, bēma men kai thronon hypsēlon heautǭ kataskeuasa- “menos, ouch hōs Christou mathētēs, sēkrēton de, “hōsper hoi tou kosmou archontes, echōn te kai onomazōn, paiōn te tę̄ cheiri ton mēron, kai to bēma “arattōn tois posi, kai tois mē epainousi mēde “hōsper en tois theatrois kataseiousi tais othonais “mēdʼ ekboōsi te kai anapēdōsi kata ta auta tois “mēdʼ amphʼ auton stasiōtais andrasi te kai gynaiois, “akosmōs houtōs akroōmenois, tois dʼ oun hōs en “hoikǭ theou semnoprepōs kai eutaktōs akouousin “epitimōn kai enybrizōn, kai eis tous apelthontas “ek tou biou toutou paroinōn exēgētas tou logou “phortikōs en tǭ koinǭ, kai megalorrēmonōn peri “heautou, kathaper ouk episkopos, alla sophistēs kai “goēs;
nor the charlatanry in church assemblies which he contrives, courting glory and making a show, and astounding the souls of the simpler with such things: preparing for himself a tribunal and lofty throne, unlike a disciple of Christ, and having and calling it a secretum, like the rulers of the world; striking his thigh with his hand and stamping on the tribunal with his feet; and rebuking and insulting those who do not applaud or wave their handkerchiefs as in the theatres, nor shout and leap up like his partisans, men and silly women, who listen so disorderly — those, that is, who listen reverently and in good order as in the house of God; and behaving insolently in public toward the interpreters of the word who have departed this life, and boasting about himself, as if he were not a bishop but a sophist and a charlatan;
Notes and citation
Summary: They charge him with theatrical conduct in church: a throne, demands for applause, and contempt for earlier teachers.
- Quotation from the synodal letter against Paul of Samosata. The secretum was a magistrate's enclosed tribunal.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ὰλλὰ σοφιστὴς → ἀλλὰ σοφιστὴς.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.9 (Dindorf 4:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-9).
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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.
7.30.10Dindorf 4:336
ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν “Ἰησοῦν Χριστὸν παύσας, ὡς δὴ νεωτέρους καὶ νεω- “τέρων ἀνδρῶν συγγράμματα, εἰς ἑαυτὸν δὲ ἐν μέσῃ “τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν “γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις “φρίξειεν, οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκό- “πους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσ- “βυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησι “διαλέγεσθαι.
psalmous de tous men eis ton kyrion hēmōn “Iēsoun Christon pausas, hōs dē neōterous kai neō- “terōn andrōn syngrammata, eis heauton de en mesę̄ “tę̄ ekklēsią tę̄ megalę̄ tou pascha hēmerą psalmǭdein “gynaikas paraskeuazōn, hōn kai akousas an tis “phrixeien, hoia kai tous thōpeuontas auton episko- “pous tōn homorōn agrōn te kai poleōn kai pres- “byterous en tais pros ton laon homiliais kathiēsi “dialegesthai.
stopping the psalms to our Lord Jesus Christ, as being modern and the compositions of modern men, but training women to sing psalms to himself in the midst of the church on the great day of the Pascha, which one would shudder to hear; and such things he lets the bishops of the neighbouring country and cities who flatter him, and the presbyters, say in their sermons to the people.
Notes and citation
Summary: They say he banned hymns to Christ and had women sing hymns in his own honour at Easter.
- Quotation from the synodal letter against Paul of Samosata.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Prayer, Christology
Cite (SBL): Eusebius, Hist. eccl. 7.30.10 (Dindorf 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-10).
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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.
7.30.11Dindorf 4:336
τὸν μὲν γὰρ υἱὸν τοῦ θεοῦ οὐ “βούλεται συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι, “(ἵνα τι προλαβόντες τῶν μελλόντων γραφήσεσθαι “θῶμεν· καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται, ἀλλʼ “ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλα- “χόθεν, οὐχ ἥκιστα δὲ ὅπου λέγει Ἰησοῦν Χριστὸν “κάτωθεν), οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιά- “ζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον “ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσι, καὶ “ταῦτα οὐ κωλύει, ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ “ὑπερήφανος.
ton men gar huion tou theou ou “bouletai synomologein ex ouranou katelēlythenai, “(hina ti prolabontes tōn mellontōn graphēsesthai “thōmen; kai touto ou logǭ psilǭ rhēthēsetai, allʼ “ex hōn epempsamen hypomnēmatōn deiknytai polla- “chothen, ouch hēkista de hopou legei Iēsoun Christon “katōthen), hoi de eis auton psallontes kai enkōmia- “zontes en tǭ laǭ angelon ton asebē didaskalon “heautōn ex ouranou katelēlythenai legousi, kai “tauta ou kōlyei, alla kai legomenois parestin ho “hyperēphanos.
For he will not confess with us that the Son of God came down from heaven (to anticipate something of what is to be written; and this will not be said as a bare assertion, but is shown in many places from the records we have sent, not least where he says that Jesus Christ is from below); while those who sing psalms to him and praise him among the people say that their impious teacher is an angel come down from heaven; and he does not prevent this, but the arrogant man is even present when it is said.
John 3:13 (allusion, medium confidence) · John 8:23 (allusion, medium confidence)
Notes and citation
Summary: Paul denies that the Son came down from heaven, yet lets his followers call him an angel from heaven.
- Quotation from the synodal letter against Paul of Samosata; cf. John 3:13, 31 and 8:23.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Christology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.30.11 (Dindorf 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-11).
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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.
7.30.12Dindorf 4:336
τὰς δὲ συνεισάκτους αὐτοῦ γυναῖ- “κας, ὡς Ἀντιοχεῖς ὀνομάζουσι, καὶ τῶν περὶ αὐτὸν “πρεσβυτέρων καὶ διακόνων, οἷς καὶ τοῦτο καὶ τὰ “ἄλλα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει, συνει- “δὼς καὶ ἐλέγξας, ὅπως αὐτοὺς ὑπόχρεως ἔχῃ, περὶ “ὧν λόγοις καὶ ἔργοις ἀδικεῖ, μὴ τολμῶντας κατηγο- “ρεῖν τῷ καθʼ ἑαυτοὺς φόβῳ — ἀλλὰ καὶ πλουσί- “ους ἀπέφηνεν, ἐφʼ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούν- “των φιλεῖται καὶ θαυμάζεται — τί ἂν ταῦτα γρά- “φοιμεν;
tas de syneisaktous autou gynai- “kas, hōs Antiocheis onomazousi, kai tōn peri auton “presbyterōn kai diakonōn, hois kai touto kai ta “alla hamartēmata aniata onta synkryptei, synei- “dōs kai elenxas, hopōs autous hypochreōs echę̄, peri “hōn logois kai ergois adikei, mē tolmōntas katēgo- “rein tǭ kathʼ heautous phobǭ — alla kai plousi- “ous apephēnen, ephʼ hǭ pros tōn ta toiauta zēloun- “tōn phileitai kai thaumazetai — ti an tauta gra- “phoimen?
And as for his ‘spiritual sisters,’ as the Antiochenes call them, and those of the presbyters and deacons about him, with whom he conceals this and their other incurable sins, knowing and having convicted them, so that he may keep them in his debt, not daring to accuse him for the wrongs he does in word and deed, through fear for themselves — indeed he has even made them rich, for which he is loved and admired by those who covet such things — why should we write of these things?
Notes and citation
Summary: The synod accuses Paul and his clergy of keeping women companions, and of buying their silence.
- Quotation from the synodal letter against Paul of Samosata. The συνείσακτοι (“women brought in to live with”) were virgins living with clergy in professed chastity; the practice was widely criticized.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office, Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.30.12 (Dindorf 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.13Dindorf 4:336–337
ἐπιστάμεθα δὲ, ἀγαπητοὶ, ὅτι τὸν ἐπί- “σκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα εἶναι δεῖ “τῷ πλήθει πάντων καλῶν ἔργων, καὶ οὐδὲ ἐκεῖνο “ἀγνοοῦμεν, ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυ- “ναῖκας ἐξέπεσον, οἱ δʼ ὑπωπτεύθησαν· ὥστʼ εἰ “καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν, ἀλλὰ “τήν γε ὑπόνοιαν τὴν ἐκ τοῦ τοιούτου πράγματος “φυομένην ἐχρῆν εὐλαβηθῆναι, μή τινα σκανδαλίσῃ, “τοὺς δὲ καὶ μιμεῖσθαι προτρέψηται.
epistametha de, agapētoi, hoti ton epi- “skopon kai to hierateion hapan paradeigma einai dei “tǭ plēthei pantōn kalōn ergōn, kai oude ekeino “agnooumen, hosoi hypo tou syneisagein heautois gy- “naikas exepeson, hoi dʼ hypōpteuthēsan; hōstʼ ei “kai doiē tis autǭ to mēden aselges poiein, alla “tēn ge hyponoian tēn ek tou toioutou pragmatos “phyomenēn echrēn eulabēthēnai, mē tina skandalisę̄, “tous de kai mimeisthai protrepsētai.
We know, beloved, that the bishop and the whole priesthood ought to be an example to the multitude of all good works; and we are not ignorant how many have fallen through bringing women to live with them, and others have come under suspicion. So even if one grants that he does nothing licentious, he ought at least to have guarded against the suspicion arising from such a practice, lest he cause anyone to stumble or encourage others to imitate him.
Titus 2:7 (echo, medium confidence)
Notes and citation
Summary: Even if innocent, a bishop should avoid the scandal of living with women.
- Quotation from the synodal letter against Paul of Samosata; cf. Titus 2:7 and 1 Tim 3:2.
Notes on the original text
- Digital text corrected (misread letter in the digital text): πάντων καλῶν ἔργον → πάντων καλῶν ἔργων.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Church office, Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.30.13 (Dindorf 4:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.14Dindorf 4:337
πῶς γὰρ “ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον μὴ συγκατα- “βαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικὶ, μὴ ὀλίσθῃ “φυλαττόμενον, ὡς γέγραπται, ὅστις μίαν μὲν ἀπέ “στησεν ἤδη, δύο δὲ ἀκμαζούσας καὶ εὐπρεπεῖς “ὄψιν ἔχει μεθʼ ἑαυτοῦ, κἂν ἀπίῃ που, συμπερι- “φέρει, καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος; “
pōs gar “an epiplēxeien ē nouthetēseien heteron mē synkata- “bainein epi pleon eis tauton gynaiki, mē olisthę̄ “phylattomenon, hōs gegraptai, hostis mian men ape “stēsen ēdē, dyo de akmazousas kai euprepeis “opsin echei methʼ heautou, kan apię̄ pou, symperi- “pherei, kai tauta tryphōn kai hyperempimplamenos? “
For how could he rebuke or admonish another not to associate further with a woman, lest he slip, as it is written, when he has already dismissed one, but has two with him in the bloom of youth and fair to look upon, and takes them with him wherever he goes, and this while living in luxury and surfeit?
Notes and citation
Summary: How can Paul warn others when he keeps two young, beautiful women with him?
- Quotation from the synodal letter against Paul of Samosata; “as it is written” may allude to Sir 9:1–9.
Extrabiblical texts: Sir 9:1-9 (Sirach [in RC, EO, ETH canons]; allusion); Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Church office, Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.30.14 (Dindorf 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.15Dindorf 4:337
ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύρονται πάντες “καθʼ ἑαυτοὺς, οὕτω δὲ τὴν τυραννίδα καὶ δυνα- “στείαν αὐτοῦ πεφόβηνται ὥστε κατηγορεῖν μὴ τολ- “μᾶν.
hōn heneka stenazousi men kai odyrontai pantes “kathʼ heautous, houtō de tēn tyrannida kai dyna- “steian autou pephobēntai hōste katēgorein mē tol- “man.
On account of which all groan and lament among themselves, but so fear his tyranny and power that they dare not accuse him.
Notes and citation
Summary: Everyone laments but fears to accuse him.
- Quotation from the synodal letter against Paul of Samosata.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.15 (Dindorf 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.16Dindorf 4:337
ἀλλὰ ταῦτα μὲν, ὡς προειρήκαμεν, ηὔθυ- “νεν ἄν τις τὸν ἄνδρα, τὸ γοῦν φρόνημα καθολικὸν “ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν, τὸν δὲ ἐξορ- “χησάμενον τὸ μυστήριον καὶ ἐμπομπεύοντα τῇ μιαρᾷ “αἱρέσει τῇ Ἀρτεμᾶ (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα ῾αὐτοῦ δηλῶσαι;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς “λογισμοὺς ἀπαιτεῖν.“
alla tauta men, hōs proeirēkamen, ēuthy- “nen an tis ton andra, to goun phronēma katholikon “echonta kai synkatarithmoumenon hēmin, ton de exor- “chēsamenon to mystērion kai empompeuonta tę̄ miarą “hairesei tę̄ Artema (ti gar ou chrē molis ton patera ῾autou dēlōsai?) ouden dein hēgoumetha toutōn tous “logismous apaitein.“
But these things, as we said before, one might call the man to account for, if he held a catholic mind and were numbered with us; but as for one who has danced away from the mystery and parades himself in the abominable heresy of Artemas (for why should we hesitate to name his father?), we think it unnecessary to demand an account of these things.”
Notes and citation
Summary: Since Paul follows the heresy of Artemas, the synod need not judge his morals.
- Quotation from the synodal letter against Paul of Samosata. Artemas is the Artemon of 5.28.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 7.30.16 (Dindorf 4:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.17Dindorf 4:337–338
εἶτʼ ἐπὶ τέλει τῆς ἐπι- “στολῆς ταῦτʼ ἐπιλέγουσιν· ἠναγκάσθημεν οὖν, ἀν- “τιτασσόμενον αὐτὸν τῷ θεῷ καὶ μὴ εἴκοντα ἐκ- “κηρύξαντες, ἕτερον ἀντʼ αὐτοῦ τῇ καθολικῇ ἐκκλη- “σίᾳ καταστῆσαι ἐπίσκοπον, θεοῦ προνοίᾳ, ὡς “πεπείσμεθα, τὸν τοῦ μακαρίου Δημητριανοῦ καὶ “ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας υἱὸν Δόμνον, ἅπασι τοῖς πρέπουσιν ἐπι- “σκόπῳ καλοῖς κεκοσμημένον· ἐδηλώσαμέν τε ὑμῖν “ὅπως τούτῳ γράφητε, καὶ τὰ παρὰ τούτου κοινω- “νικὰ δέχησθε γράμματα. τῷ δὲ Ἀρτεμᾷ οὗτος ἐπι “στελλέτω, καὶ οἱ τὰ Ἀρτεμᾶ φρονοῦντες τούτῳ “κοινωνείτωσαν.”
eitʼ epi telei tēs epi- “stolēs tautʼ epilegousin; ēnankasthēmen oun, an- “titassomenon auton tǭ theǭ kai mē eikonta ek- “kēryxantes, heteron antʼ autou tę̄ katholikę̄ ekklē- “sią katastēsai episkopon, theou pronoią, hōs “pepeismetha, ton tou makariou Dēmētrianou kai “epiphanōs prostantos pro toutou tēs autēs paroikias huion Domnon, hapasi tois prepousin epi- “skopǭ kalois kekosmēmenon; edēlōsamen te hymin “hopōs toutǭ graphēte, kai ta para toutou koinō- “nika dechēsthe grammata. tǭ de Artemą houtos epi “stelletō, kai hoi ta Artema phronountes toutǭ “koinōneitōsan.”
Then at the end of the letter they add: “We were compelled, therefore, having excommunicated him, since he sets himself against God and does not yield, to appoint another bishop in his place for the catholic church, by the providence of God, as we are persuaded: Domnus, the son of the blessed Demetrianus, who presided with distinction over the same community before him, adorned with all the good qualities fitting a bishop. We have informed you so that you may write to him and receive letters of communion from him. But let Paul write to Artemas, and let those who think as Artemas does hold communion with him.”
Notes and citation
Summary: The synod deposed Paul, appointed Domnus, and asked the churches to be in communion with him.
- End of the quotation from the synodal letter against Paul of Samosata.
Notes on the original text
- Digital text corrected (misread letter in the digital text; stray letter in the digital text): τὰ παπὰ τούτου → τὰ παρὰ τούτου; Ἀρτερμᾷ → Ἀρτεμᾷ.
Extrabiblical texts: Ep. syn. Ant. (Synodal Letter against Paul of Samosata; quotation)
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.17 (Dindorf 4:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.18Dindorf 4:338
τοῦ δὴ οὖν Παύλου σὺν καὶ τῇ τῆς πίστεως ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἐκπεπτωκότος Δόμνος, ὡς εἴρηται, τὴν λειτουργίαν τῆς κατὰ Ἀντιόχειαν ἐκκλησίας διεδέξατο.
tou dē oun Paulou syn kai tę̄ tēs pisteōs orthodoxią tēs episkopēs ekpeptōkotos Domnos, hōs eirētai, tēn leitourgian tēs kata Antiocheian ekklēsias diedexato.
So when Paul had fallen from the episcopate together with the orthodoxy of the faith, Domnus, as has been said, succeeded to the ministry of the church at Antioch.
Notes and citation
Summary: Domnus succeeded Paul at Antioch.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.18 (Dindorf 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.19Dindorf 4:338
ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι τοῦ Παύλου τοῦ τῆς ἐκκλησίας οἴκου θέλοντος, βασιλεὺς ἐντευχθεὶς Αὐρηλιανὸς αἰσιώτατα περὶ τοῦ πρακτέου διείληφε, τούτοις νεῖμαι προστάττων τὸν οἶκον, οἷς ἂν οἱ κατὰ τὴν Ἰταλίαν καὶ τὴν ῾Ρωμαίων πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστείλαιεν. οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται τῆς ἐκκλησίας.
alla gar mēdamōs ekstēnai tou Paulou tou tēs ekklēsias oikou thelontos, basileus enteuchtheis Aurēlianos aisiōtata peri tou prakteou dieilēphe, toutois neimai prostattōn ton oikon, hois an hoi kata tēn Italian kai tēn ῾Rōmaiōn polin episkopoi tou dogmatos episteilaien. houtō dēta ho prodēlōtheis anēr meta tēs eschatēs aischynēs hypo tēs kosmikēs archēs exelaunetai tēs ekklēsias.
But when Paul was quite unwilling to leave the church building, the emperor Aurelian, being petitioned, decided most fittingly what should be done, ordering the building to be assigned to those to whom the bishops of the doctrine in Italy and the city of the Romans should write. So the man mentioned was driven out of the church with the utmost disgrace by the secular power.
Notes and citation
Summary: When Paul refused to leave the church building, Aurelian ruled it belonged to those in communion with the bishops of Italy and Rome.
- A notable early instance of imperial intervention in a church dispute.
Topics: Church office, Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.30.19 (Dindorf 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.20Dindorf 4:338
τοιοῦτος μέν γέ τις ἦν τὸ τηνικάδε περὶ ἡμᾶς ὁ Αὐρηλιανὸς, προϊούσης δʼ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας ἤδη τισὶ βουλαῖς, ὡς ἂν διωγμὸν καθʼ ἡμῶν ἐγείρειεν, ἀνεκινεῖτο, πολύς τε ἦν ὁ παρὰ πᾶσι περὶ τούτου λόγος.
toioutos men ge tis ēn to tēnikade peri hēmas ho Aurēlianos, proïousēs dʼ autǭ tēs archēs alloion ti peri hēmōn phronēsas ēdē tisi boulais, hōs an diōgmon kathʼ hēmōn egeireien, anekineito, polys te ēn ho para pasi peri toutou logos.
Such was Aurelian toward us at that time; but as his reign advanced he changed his mind about us, and was already being moved by certain counsels to raise a persecution against us, and there was much talk of it among all.
Notes and citation
Summary: Later Aurelian planned a persecution.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.30.20 (Dindorf 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.21Dindorf 4:338
μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθʼ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη, μονονουχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα, λαμπρῶς τε τοῖς πᾶσι συνορᾶν παριστῶσα, ὡς οὔποτε γένοιτʼ ἂν ῥᾳστώνη τοῖς τοῦ βίου ἄρχουσι κατὰ τῶν τοῦ Χριστοῦ ἐκκλησιῶν, μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει, παιδείας ἕνεκα καὶ ἐπιστροφῆς, καθʼ οὓς ἂν αὐτὴ δοκιμάζοι καιροὺς, τοῦτʼ ἐπιτελεῖσθαι συγχωρούσης.
mellonta de ēdē kai schedon eipein tois kathʼ hēmōn grammasin hyposēmeioumenon theia meteisin dikē, mononouchi ex ankōnōn tēs encheirēseōs auton apodesmousa, lamprōs te tois pasi synoran paristōsa, hōs oupote genoitʼ an rhąstōnē tois tou biou archousi kata tōn tou Christou ekklēsiōn, mē ouchi tēs hypermachou cheiros theią kai ouraniǭ krisei, paideias heneka kai epistrophēs, kathʼ hous an autē dokimazoi kairous, toutʼ epiteleisthai synchōrousēs.
But when he was about to do so, and was all but signing the decrees against us, divine justice overtook him, binding him, so to speak, by the elbows from his undertaking, and showing clearly to all that there could never be facility for the rulers of this life against the churches of Christ, unless the hand that defends them, by divine and heavenly judgment, for chastening and conversion, permitted it to be done at such times as it itself should approve.
Notes and citation
Summary: Aurelian died before signing his edicts, showing that persecution comes only by God's permission.
- Aurelian was assassinated in 275.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.30.21 (Dindorf 4:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.22Dindorf 4:338–339
ἔτεσι γοῦν ἓξ κρατήσαντα τὸν Αὐρηλιανὸν διαδέχεται Πρόβος, καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα Κᾶρος ἅμα παισὶ Καρίνῳ καὶ Νουμεριανῷ· πάλιν τʼ αὖ καὶ τούτων οὐδʼ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων μέτεισι τὰ τῆς ἡγεμονίας εἰς Διοκλητιανὸν καὶ τοὺς μετʼ αὐτὸν εἰσποιηθέντας, ἐφʼ ὧν ὁ καθʼ ἡμᾶς συντελεῖται διωγμός καὶ ἡ κατʼ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις.
etesi goun hex kratēsanta ton Aurēlianon diadechetai Probos, kai touton de pou tois isois epikataschonta Karos hama paisi Karinǭ kai Noumerianǭ; palin tʼ au kai toutōn oudʼ holois trisin eniautois diagenomenōn meteisi ta tēs hēgemonias eis Dioklētianon kai tous metʼ auton eispoiēthentas, ephʼ hōn ho kathʼ hēmas synteleitai diōgmos kai hē katʼ auton tōn ekklēsiōn kathairesis.
Aurelian, having reigned six years, was succeeded by Probus; and he, having ruled about as many, by Carus with his sons Carinus and Numerian. And again, when these had lasted not even three whole years, the government passed to Diocletian and those associated with him, under whom the persecution of our time was accomplished and the destruction of the churches in it.
Notes and citation
Summary: Emperors from Probus to Diocletian, under whom the Great Persecution took place.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.30.22 (Dindorf 4:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.30.23Dindorf 4:339
ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ Ῥώμης ἐπίσκοπον Διονύσιον ἔτεσιν ἐννέα διελθόντα τὴν λειτουργίαν διαδέχεται Φῆλιξ.
alla gar mikrǭ toutou proteron ton epi Rhōmēs episkopon Dionysion etesin ennea dielthonta tēn leitourgian diadechetai Phēlix.
But a little before this, when Dionysius, bishop at Rome, had completed nine years in the ministry, Felix succeeded him.
Notes and citation
Summary: Felix succeeded Dionysius at Rome.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.30.23 (Dindorf 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-30-23).
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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 7, chapter 31
7.31.1Dindorf 4:339
Ἐν τούτῳ καὶ ὁ Μανεὶς τὰς φρένας, ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως, τὴν τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο, τοῦ δαίμονος, αὐτοῦ δήπου τοῦ θεομάχου σατανᾶ, ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου. βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ, τήν τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης, ἀκόλουθα τούτοις ἐγχειρῶν, Χριστὸν αὐτὸν μορφάζεσθαι ἐπειρᾶτο, τοτὲ μὲν τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον· αὐτὸς ἑαυτὸν ἀνακηρύττων, καὶ τυφούμενός γε ἐπὶ τῇ μανίᾳ, τοτὲ δὲ, οἷα Χριστὸς, μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος.
En toutǭ kai ho Maneis tas phrenas, epōnymos te tēs daimonōsēs haireseōs, tēn tou logismou paratropēn kathōplizeto, tou daimonos, autou dēpou tou theomachou satana, epi lymę̄ pollōn ton andra probeblēmenou. barbaros dēta ton bion autǭ logǭ kai tropǭ, tēn te physin daimonikos tis ōn kai maniōdēs, akoloutha toutois encheirōn, Christon auton morphazesthai epeirato, tote men ton paraklēton kai auto to pneuma to hagion; autos heauton anakēryttōn, kai typhoumenos ge epi tę̄ manią, tote de, hoia Christos, mathētas dōdeka koinōnous tēs kainotomias hairoumenos.
At this time too the madman Mani, as his name implies, eponym of the demon-inspired heresy, was arming himself with the derangement of reason, the demon, Satan himself, the adversary of God, having put the man forward for the ruin of many. A barbarian in life, in speech and conduct, and demonic and maniacal in nature, he set about things to match, trying to impersonate Christ: at one time proclaiming himself the Paraclete and the Holy Spirit himself, and being puffed up in his madness; at another, like Christ, choosing twelve disciples as partners in his innovation.
Notes and citation
Summary: Mani arose, claiming to be the Paraclete and choosing twelve disciples like Christ.
- Eusebius puns on Mani and μανία (“madness”); his description is hostile.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.31.1 (Dindorf 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-31-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.31.2Dindorf 4:339
δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι ἀπεσβηκότων ἀθέων συμπεφορημένα καττύσας, ἐκ τῆς Περσῶν ἐπὶ τὴν καθʼ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο, ἀφʼ οὗ δὴ τὸ Μανιχαίων δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰσέτι νῦν ἐπιπολάζει. τοιαύτη μὲν οὖν ἡ καὶ τῆσδε τῆς ψευδωνύμου γνώσεως ὑπόθεσις, κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους,
dogmata ge mēn pseudē kai athea ek myriōn tōn propalai apesbēkotōn atheōn sympephorēmena kattysas, ek tēs Persōn epi tēn kathʼ hēmas oikoumenēn hōsper tina thanatēphoron ion exōmorxato, aphʼ hou dē to Manichaiōn dyssebes onoma tois pollois eiseti nyn epipolazei. toiautē men oun hē kai tēsde tēs pseudōnymou gnōseōs hypothesis, kata tous dedēlōmenous hypophyeisēs chronous,
Stitching together false and godless doctrines collected from countless godless heresies long extinct, he wiped them off from Persia onto our part of the world like some deadly poison; from him the impious name of the Manichaeans is still prevalent among many. Such, then, was the foundation of this knowledge falsely so called too, which sprang up in the times mentioned,
1 Tim 6:20 (echo, high confidence)
Notes and citation
Summary: Mani's doctrines spread from Persia, and the Manichaeans still flourish.
- “Knowledge falsely so called” echoes 1 Tim 6:20. The sentence continues in 7.32.1.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.31.2 (Dindorf 4:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-31-2).
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Church 7, chapter 32
7.32.1Dindorf 4:339–340
καθʼ οὓς τῆς Ῥωμαίων προστάντα ἐκκλησίας ἔτεσι Εὐτυχιανὸς διαδέχεται· οὐδʼ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος Γαΐῳ τῷ καθʼ ἡμὰς καταλείπει τὸν κλῆρον. καὶ τούτου δὲ ἀμφὶ τὰ πεντεκαίδεκα ἔτη προστάντος Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφε.
kathʼ hous tēs Rhōmaiōn prostanta ekklēsias etesi Eutychianos diadechetai; oudʼ holois de mēsin houtos deka diagenomenos Gaïǭ tǭ kathʼ hēmas kataleipei ton klēron. kai toutou de amphi ta pentekaideka etē prostantos Markellinos katestē diadochos, hon kai auton ho diōgmos kateilēphe.
in which Eutychian succeeded Felix, who had presided over the church of the Romans for five years; he lasted not even ten whole months and left the office to Gaius, of our own time. When he had presided about fifteen years, Marcellinus was appointed his successor, whom the persecution also overtook.
Notes and citation
Summary: At Rome Eutychian, Gaius, and Marcellinus succeeded Felix.
- The number of Felix's years and his name are lost in the digital text (“ἔτεσι” without a numeral; the name is implied); translated from the sense.
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.32.1 (Dindorf 4:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-1).
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7.32.2Dindorf 4:340
κατὰ τούσδε τῆς Ἀντιοχέων ἐπισκοπῆς μετὰ Δόμνον ἡγήσατο Τίμαιος, ὃν ὁ καθʼ ἡμὰς διεδέξατο Κύριλλος, ὃν Δωρόθεον πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιωμένον τῶν τηνικάδε λόγιον ἄνδρα ἔγνωμεν. φιλόκαλος δʼ οὗτος περὶ τὰ θεῖα γεγονὼς καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν.
kata tousde tēs Antiocheōn episkopēs meta Domnon hēgēsato Timaios, hon ho kathʼ hēmas diedexato Kyrillos, hon Dōrotheon presbeiou tou kata Antiocheian ēxiōmenon tōn tēnikade logion andra egnōmen. philokalos dʼ houtos peri ta theia gegonōs kai tēs Hebraiōn epemelēthē glōttēs, hōs kai autais tais Hebraïkais graphais epistēmonōs entynchanein.
At this time Timaeus led the episcopate of Antioch after Domnus, and Cyril, of our own time, succeeded him. In his time we came to know Dorotheus, a learned man of that period, deemed worthy of the presbyterate at Antioch. He was a lover of beauty in divine things and applied himself to the Hebrew language, so that he read the Hebrew Scriptures themselves with understanding.
Notes and citation
Summary: Under Cyril of Antioch, Eusebius knew the learned presbyter Dorotheus, who read Scripture in Hebrew.
Notes on the original text
- Digital text corrected (misread ending in the digital text; missing letter in the digital text; word split in the digital text): ἡγήσατʼ Τίμαιος → ἡγήσατο Τίμαιος; ἠξιω μένον → ἠξιωμένον; φιλόκαλο δʼ → φιλόκαλος δʼ.
Topics: Church office, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.32.2 (Dindorf 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-2).
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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.
7.32.3Dindorf 4:340
. ἦν δʼ οὗτο τῶν μάλιστα ἐλευθερίων, προπαιδείας τε τῆς καθʼ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέσεως ὡς καὶ βασιλέα διὰ τοῦτο οἷόν τι παράδοξον αὐτὸν οἰκειώσασθαι, καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τυρὸν ἁλουργοῦ βαφῆς.
. ēn dʼ houto tōn malista eleutheriōn, propaideias te tēs kathʼ Hellēnas ouk amoiros, tēn physin de allōs eunouchos, houtō pephykōs ex autēs geneseōs hōs kai basilea dia touto hoion ti paradoxon auton oikeiōsasthai, kai timēsai ge epitropę̄ tēs kata Tyron halourgou baphēs.
He was among the most liberally educated, and not without a share of preliminary Greek learning, but a eunuch by nature, having been so from his very birth, so that the emperor on this account took him into his household as a kind of wonder, and honoured him with the charge of the purple dye-works at Tyre.
Notes and citation
Summary: Dorotheus, a eunuch from birth, was made head of the imperial purple dye-works at Tyre.
Cite (SBL): Eusebius, Hist. eccl. 7.32.3 (Dindorf 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.4Dindorf 4:340
τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκλησίας διηγουμένου κατηκούσαμεν. μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθʼ ὃν ἤκμασεν ἡ τῶν ἐκκλησιῶν πολιορκία.
toutou metriōs tas graphas epi tēs ekklēsias diēgoumenou katēkousamen. meta de Kyrillon Tyrannos tēs Antiocheōn paroikias tēn episkopēn diedexato, kathʼ hon ēkmasen hē tōn ekklēsiōn poliorkia.
We heard him expounding the Scriptures in the church with moderation. After Cyril, Tyrannus succeeded to the episcopate of the community of Antioch, in whose time the siege of the churches reached its height.
Notes and citation
Summary: Eusebius heard Dorotheus preach; Tyrannus succeeded Cyril at the height of the persecution.
Topics: Scripture and canon, Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.32.4 (Dindorf 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.5Dindorf 4:340
τῆς δʼ ἐν Λαοδικείᾳ παροικίας ἡγήσατο μετὰ Σωκράτην Εὐσέβιος, ἀπὸ Ἀλεξανδρέων ὁρμηθεὶς πόλεως. αἰτία δʼ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, διʼ ὃν τῆς Συρίας ἐπιβὰς πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται, ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθʼ ἡμὰς γενόμενος, ὡς καὶ ἀπὸ τῶν παρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον.
tēs dʼ en Laodikeią paroikias hēgēsato meta Sōkratēn Eusebios, apo Alexandreōn hormētheis poleōs. aitia dʼ autǭ tēs metanastaseōs hypērxen hē kata ton Paulon hypothesis, diʼ hon tēs Syrias epibas pros tōn tę̄de peri ta theia espoudakotōn tēs oikade poreias eirgetai, eperaston ti theosebeias chrēma tōn kathʼ hēmas genomenos, hōs kai apo tōn paratetheisōn Dionysiou phōnōn diagnōnai rhądion.
Eusebius, who came from the city of the Alexandrians, led the community at Laodicea after Socrates. The cause of his move was the affair of Paul; having come to Syria on his account, he was kept by those there who were zealous for divine things from returning home. He was a lovable example of piety among the men of our time, as can easily be seen also from the words of Dionysius quoted above.
Notes and citation
Summary: Eusebius of Alexandria, who came to Syria about Paul of Samosata, was kept as bishop of Laodicea.
- See 7.11.24–26.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.5 (Dindorf 4:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.6Dindorf 4:340–341
Ἀνατόλιος αὐτῷ διάδοχος, ἀγαθός φασιν ἀγαθοῦ, καθίσταται, γένος μὲν καὶ αὐτὸς Ἀλεξανδρεὺς, λόγων δʼ ἕνεκα καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ τῶν μάλιστα καθʼ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης διαλεκτικῆς, ἔτι τε φυσικῆς θεωρίας, ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπʼ Ἀριστοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι αὐτὸν ἀξιωθῆναι.
Anatolios autǭ diadochos, agathos phasin agathou, kathistatai, genos men kai autos Alexandreus, logōn dʼ heneka kai paideias tēs Hellēnōn philosophias te ta tōn malista kathʼ hēmas dokimōtatōn apenēnegmenos, hate arithmētikēs kai geōmetrias astronomias te kai tēs allēs dialektikēs, eti te physikēs theōrias, rhētorikōn te au mathēmatōn elēlakōs eis akron; hōn heneka kai tēs epʼ Aristotelous diadochēs tēn diatribēn logos echei pros tōn tę̄de politōn systēsasthai auton axiōthēnai.
Anatolius was appointed his successor, a good man, as they say, succeeding a good one; he too was an Alexandrian by birth, and in learning, Greek education, and philosophy he had carried off the first place among the most approved of our time, having reached the summit in arithmetic, geometry, astronomy, and the rest of dialectic, as well as natural philosophy and rhetoric. For these reasons, it is said, he was asked by the citizens there to establish the school of the Aristotelian succession.
Notes and citation
Summary: Anatolius, a brilliant Alexandrian scholar, succeeded Eusebius at Laodicea.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.6 (Dindorf 4:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.7Dindorf 4:341
μυρίας μὲν οὖν τοῦδε καὶ ἄλλας ἀριστείας ἐν τῇ κατʼ Ἀλεξάνδρειαν τοῦ Προυχείου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἀπάντων ἠξιωμένου, δείγματος δὲ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι.
myrias men oun toude kai allas aristeias en tę̄ katʼ Alexandreian tou Proucheiou poliorkią mnēmoneuousin, hate tōn en telei pronomias exairetou pros apantōn ēxiōmenou, deigmatos de heneka monou toude epimnēsthēsomai.
They record countless other exploits of his in the siege of the Pyrucheum at Alexandria, since he was deemed worthy by all of special precedence among those in authority; but for the sake of example I shall mention only this.
Notes and citation
Summary: Anatolius was a leader during the siege of the Bruchium at Alexandria.
- The Pyrucheum (Bruchium) was a quarter of Alexandria, besieged ca. 272.
Cite (SBL): Eusebius, Hist. eccl. 7.32.7 (Dindorf 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.8Dindorf 4:341
τοῦ πυροῦ, φασὶ, τοῖς πολιορκουμένοις ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος στρατῷ, ταύτῃ τε τυγχάνοντος ἀπολιορκήτου, τὸν Εὐσέβιον ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως) ἐν τοῖς ἀπολιορκήτοις ὄντα, μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων στρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει.
tou pyrou, phasi, tois poliorkoumenois epileloipotos, hōs ēdē tōn exōthen polemiōn mallon autois ton limon aphorēton kathestanai, parōn ho dēloumenos oikonomeitai ti toiouton. thaterou merous tēs poleōs tǭ Rhōmaïkǭ symmachountos stratǭ, tautę̄ te tynchanontos apoliorkētou, ton Eusebion eti gar einai tote autothi pro tēs epi Syrian metanastaseōs) en tois apoliorkētois onta, mega te kleos kai diaboēton onoma mechri kai tou Rhōmaiōn stratēlatou kektēmenon, peri tōn limǭ diaphtheiromenōn kata tēn poliorkian pempsas ho Anatolios ekdidaskei.
When the grain, they say, had failed the besieged, so that famine had become more unbearable to them than the enemies outside, the man in question, being present, arranged something like this. Since the other part of the city was fighting alongside the Roman army and was therefore not besieged, Anatolius sent word about those perishing of famine in the siege to Eusebius — for he was still there then, before his move to Syria — who was among those not besieged and had a great reputation and famous name reaching even to the Roman general.
Notes and citation
Summary: Anatolius, inside the besieged quarter, told Eusebius, outside, about the starving.
Cite (SBL): Eusebius, Hist. eccl. 7.32.8 (Dindorf 4:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.9Dindorf 4:341–342
ὁ δὲ μαθὼν σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεὰς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεως γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὁ δὲ αὐτίκα τὴν ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγὼν, τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιὰν, ὡς δʼ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, ἀλλʼ οὐ τούτῳ γε, φησὶν, ἀντιλέξειν ποθʼ ὑμὰς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῆ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην ὅσον οὔπω τεθνηξομένους παρʼ ἑαυτοῖς ἔχοιμεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους ἄνδρας καὶ νεανίας, καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῇ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι;
ho de mathōn sōtērian tois apo tōn polemiōn automolois paraschein hōs en megistę̄ chariti dōreas ton Rhōmaiōn stratēgon aiteitai, kai tēs axiōseōs ge tychōn emphanes tǭ Anatoliǭ kathistēsin. ho de autika tēn epangelian dexamenos, boulēn tōn Alexandreōn synagagōn, ta men prōta pantas ēxiou philikēn dounai Rhōmaiois dexian, hōs dʼ agriainontas epi tǭ logǭ syneiden, allʼ ou toutǭ ge, phēsin, antilexein pothʼ hymas oiomai, ei tous perittous kai hēmin autois oudamē chrēsimous, graïdas kai nēpia kai presbytas, ekdounai pylōn exō badizein hopoi kai boulointo symbouleusaimi. ti gar dē toutous eis matēn hoson oupō tethnēxomenous parʼ heautois echoimen? ti de tous anapērous kai ta sōmata lelōbēmenous tǭ limǭ katatrychomen, trephein deon monous andras kai neanias, kai ton anankaion pyron tois epi phylakę̄ tēs poleōs epitēdeiois tamieuesthai?
He, on learning this, asked the Roman general, as the greatest favour, to grant safety to those who deserted from the enemy, and having obtained the request, made it known to Anatolius. He at once accepted the promise, assembled the council of the Alexandrians, and first asked all to give the right hand of friendship to the Romans; but when he saw them enraged at the proposal, he said, “But I do not think you will object to this, if I advise that we let the superfluous and those of no use to us, old women, infants, and old men, go outside the gates wherever they wish. For why should we keep with us to no purpose those who are about to die? Why do we wear down the crippled and maimed with famine, when we ought to feed only men and youths, and husband the necessary grain for those fit to guard the city?”
Notes and citation
Summary: Eusebius obtained safe conduct for deserters; Anatolius persuaded the council to release the old, the young, and the infirm.
Cite (SBL): Eusebius, Hist. eccl. 7.32.9 (Dindorf 4:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-9).
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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.
7.32.10Dindorf 4:342
τοιούτοις τισὶ λογισμοῖς πείσας τὸ συνέδριον, ψῆφον πρῶτος ἀναστὰς ἐκφέρει, πὰν τὸ τῇ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς τὸ ἄχρηστον ἐν τῇ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις.
toioutois tisi logismois peisas to synedrion, psēphon prōtos anastas ekpherei, pan to tę̄ strateią mē epitēdeion eite andrōn eite gynaikōn genos apolyein tēs poleōs, hoti mēde katamenousin autois kai eis to achrēston en tę̄ polei diatribousin elpis an genoito sōtērias, pros tou limou diaphtharēsomenois.
Having persuaded the council with such arguments, he rose first and gave his vote that every person, man or woman, unfit for military service should be released from the city, since even if they stayed and remained useless in the city there would be no hope of safety for them, as they would perish from famine.
Notes and citation
Summary: The council voted to release all who could not fight.
Cite (SBL): Eusebius, Hist. eccl. 7.32.10 (Dindorf 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-10).
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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.
7.32.11Dindorf 4:342
ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῇ βουλῇ συγκατατεθειμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων διεσώσατο, ἐν πρώτοις μὲν τοὺς ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους λεληθότως γυναικείαν στολὴν ἀμπισχομένους, νύκτωρ τε τῇ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ Εὐσέβιος πατρὸς καὶ ἰατροῦ δίκην κεκακωμένους ἐκ τῆς μακρᾶς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο.
tautę̄ de tōn loipōn hapantōn tę̄ boulę̄ synkatatetheimenōn mikrou dein tous pantas tōn poliorkoumenōn diesōsato, en prōtois men tous apo tēs ekklēsias, epeita de kai tōn allōn tōn kata tēn polin pasan hēlikian diadidraskein promēthoumenos, ou monon tōn kata tēn psēphon dedogmenōn, tę̄ de toutōn prophasei kai myrious allous lelēthotōs gynaikeian stolēn ampischomenous, nyktōr te tę̄ ekeinou phrontidi tōn pylōn exiontas kai epi tēn Rhōmaiōn stratian hormōntas. entha tous pantas hypodechomenos ho Eusebios patros kai iatrou dikēn kekakōmenous ek tēs makras poliorkias dia pasēs pronoias kai therapeias anektato.
When all the rest agreed to this counsel, he saved almost all the besieged: first those of the church, and then others of every age in the city, taking care that they escaped — not only those covered by the vote, but under this pretext countless others too, who secretly put on women's clothes and by his arrangement went out of the gates at night and hurried to the Roman army. There Eusebius received them all and, like a father and physician, restored them, worn out by the long siege, with every kind of care and treatment.
Notes and citation
Summary: Anatolius smuggled out almost all the besieged, and Eusebius nursed them like a father and physician.
Notes on the original text
- Digital text corrected (misread letter in the digital text; misread letters in the digital text; wrong accent in the digital text): Εὐσάβιος → Εὐσέβιος; ἰᾶτʼ ῥοῦ → ἰατροῦ; τῆς μακρὰς πολιορκίας → τῆς μακρᾶς πολιορκίας.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.32.11 (Dindorf 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-11).
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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.
7.32.12Dindorf 4:342
τοιούτων ἡ κατὰ Λαοδίκειαν ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Αλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων.
toioutōn hē kata Laodikeian ekklēsia dyo ephexēs kata diadochēn ēxiōthē poimenōn, syn theią promētheią meta ton dēlōthenta polemon ek tēs Alexandreōn poleōs epi ta tę̄de metelēlythotōn.
The church at Laodicea was deemed worthy of two such pastors in succession, who by divine providence came there from the city of the Alexandrians after the war mentioned.
Notes and citation
Summary: Laodicea thus received two excellent bishops from Alexandria.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.12 (Dindorf 4:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.13Dindorf 4:342–343
οὐ ὢ μὲν οὖν ἐσπουδάσθη πλεῖστα τῷ Ἀνατολίῳ συγγράμματα, τοσαῦτα δʼ εἰς ἡμᾶς ἐλήλυθε, διʼ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθὲς, ἐν οἷς μάλιστα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφʼ ὧν ἀναγκαῖον ἂν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι. [Ἐκ τῶν περὶ τοῦ πάσχα Ἀνατολίου κανόνων]
ou ō men oun espoudasthē pleista tǭ Anatoliǭ syngrammata, tosauta dʼ eis hēmas elēlythe, diʼ hōn autou katamathein dynaton homou to te logion kai polymathes, en hois malista ta peri tou pascha doxanta paristēsin, aphʼ hōn anankaion an eiē toutōn epi tou parontos mnēmoneusai. [Ek tōn peri tou pascha Anatoliou kanonōn]
Anatolius did not compose very many works, but enough have come down to us from which one can learn his eloquence and great learning, in which he particularly sets out his opinions about the Pascha. It is necessary to mention some of these at present. [From the Canons of Anatolius on the Pascha.]
Notes and citation
Summary: Eusebius introduces Anatolius's work on the date of Easter.
- The digital text begins with a garbled “οὐ ὢ”; the sense (“not very many”) is clear.
Cite (SBL): Eusebius, Hist. eccl. 7.32.13 (Dindorf 4:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.14Dindorf 4:343
“Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νου- “μηνίαν τοῦ πρώτου μηνὸς, ἥτις ἁπάσης ἐστὶν ἀρχὴ “τῆς ἐννεακαιδεκαετηρίδος, τῇ κατʼ Αἰγυπτίους μὲν “Φαμενὼθ ἕκτῃ καὶ εἰκάδι, κατὰ δὲ τοὺς Μακεδό- “νων μῆνας Δύστρου δευτέρα καὶ εἰκάδι, ὡς δʼ “ἄν εἴποιεν ῾Ρωμαῖοι, πρὸ ἕνδεκα Καλανδῶν Ἀπριλ- “λίων.
“Echei toinyn en tǭ prōtǭ etei tēn nou- “mēnian tou prōtou mēnos, hētis hapasēs estin archē “tēs enneakaidekaetēridos, tę̄ katʼ Aigyptious men “Phamenōth hektę̄ kai eikadi, kata de tous Makedo- “nōn mēnas Dystrou deutera kai eikadi, hōs dʼ “an eipoien ῾Rōmaioi, pro hendeka Kalandōn April- “liōn.
“In the first year, then, the new moon of the first month, which is the beginning of the whole nineteen-year cycle, falls on the twenty-sixth of Phamenoth according to the Egyptians, the twenty-second of Dystrus according to the months of the Macedonians, or, as the Romans would say, the eleventh day before the Kalends of April.
Notes and citation
Summary: Anatolius: the nineteen-year cycle begins with a new moon on 22 March.
- Quotation from Anatolius of Laodicea, On the Pascha (to 7.32.19).
Extrabiblical texts: Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.32.14 (Dindorf 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.15Dindorf 4:343
εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ “Φαμενὼθ ἕκτῃ καὶ εἰκάδι οὐ μόνον ἐπιβὰς τοῦ “πρώτου τμήματος, ἀλλʼ ἤδη καὶ τετάρτην ἡμέραν “ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶ- “τον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν “ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ “τῶν πλανητῶν δρόμου καλεῖν εἰώθασι, τὸ δὲ πρὸ “τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ “τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλα- “νητῶν περιόδου. διὸ καὶ τοὺς ἐν αὐτῷ τιθεμένους “τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην “τοῦ πάσχα κατʼ αὐτὴν λαμβάνοντας οὐ μικρῶς “οὐδʼ ὡς ἔτυχεν ἁμαρτάνειν φαμέν.
heurisketai de ho hēlios en tę̄ prokeimenę̄ “Phamenōth hektę̄ kai eikadi ou monon epibas tou “prōtou tmēmatos, allʼ ēdē kai tetartēn hēmeran “en autǭ diaporeuomenos. touto de to tmēma prō- “ton dōdekatēmorion kai isēmerinon kai mēnōn “archēn kai kephalēn tou kyklou kai aphesin tou “tōn planētōn dromou kalein eiōthasi, to de pro “toutou mēnōn eschaton kai tmēma dōdekaton kai “teleutaion dōdekatēmorion kai telos tēs tōn pla- “nētōn periodou. dio kai tous en autǭ tithemenous “ton prōton mēna kai tēn tessareskaidekatēn “tou pascha katʼ autēn lambanontas ou mikrōs “oudʼ hōs etychen hamartanein phamen.
On the said twenty-sixth of Phamenoth the sun is found not only to have entered the first segment, but to be already passing through its fourth day. This segment they usually call the first twelfth, the equinoctial, the beginning of months, the head of the cycle, and the starting-point of the course of the planets; and the one before it the last of the months, the twelfth segment, the final twelfth, and the end of the circuit of the planets. Therefore we say that those who place the first month in it, and take the fourteenth of the Pascha by it, err not a little nor by chance.
Notes and citation
Summary: Anatolius: by that date the sun has passed the equinox; placing the first month before it is a serious error.
- Quotation from Anatolius of Laodicea.
Extrabiblical texts: Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.32.15 (Dindorf 4:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.16Dindorf 4:343–344
ἔστι δʼ οὐχ “ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο “τοῖς πάλαι καὶ πρὸ Χριστοῦ, ἐφυλάττετό τε πρὸς “αὐτῶν μάλιστα. μαθεῖν δʼ ἔστιν ἐκ τῶν ὑπὸ Φί- “λωνος, Ἰωσήπου, Μουσαίου λεγομένων, καὶ οὐ “μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων, “ἀμφοτέρων Ἀγαθοβούλων τῶν ἐπίκλην διδασκά- “λων, Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ἑβδομή- “κοντα κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας “Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλα- “δέλφῳ καὶ τῷ τούτου πατρὶ, καὶ βίβλους ἐξηγητι- “κὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησε “βασιλεῦσιν.
esti dʼ ouch “hēmeteros houtos ho logos, Ioudaiois de eginōsketo “tois palai kai pro Christou, ephylatteto te pros “autōn malista. mathein dʼ estin ek tōn hypo Phi- “lōnos, Iōsēpou, Mousaiou legomenōn, kai ou “monōn toutōn, alla kai tōn eti palaioterōn, “amphoterōn Agathoboulōn tōn epiklēn didaska- “lōn, Aristoboulou tou pany, hos en tois hebdomē- “konta kateilegmenos tois tas hieras kai theias “Hebraiōn hermēneusasi graphas Ptolemaiǭ tǭ Phila- “delphǭ kai tǭ toutou patri, kai biblous exēgēti- “kas tou Mōyseōs nomou tois autois prosephōnēse “basileusin.
This reasoning is not ours, but was known to the Jews of old, even before Christ, and was observed by them above all. One may learn it from what is said by Philo, Josephus, and Musaeus, and not only these, but also by those still more ancient, the two Agathobuli, surnamed the Teachers, and the famous Aristobulus, who was numbered among the Seventy who translated the sacred and divine Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and who dedicated books of exegesis of the law of Moses to the same kings.
Notes and citation
Summary: Anatolius: Jewish writers before Christ — Philo, Josephus, Aristobulus and others — held the same rule.
- Quotation from Anatolius of Laodicea, On the Pascha. Musaeus and the Agathobuli are otherwise unknown; the claim that Aristobulus was one of the Seventy is Anatolius's.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion); Josephus (Josephus (works); allusion); Aristobulus, Aristob. (Aristobulus (fragments); allusion); Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.32.16 (Dindorf 4:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.17Dindorf 4:344
οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντές φασι δεῖν τὰ διαβατήρια θύειν ἐπʼ “ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινὴν, μεσοῦντος “τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶ- “τον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζωοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ “τῶν διαβατηρίων ἑορτῇ, μὴ μόνον τὸν ἥλιον τὸ ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην “δέ.
houtoi ta zētoumena kata tēn Exodon epilyontes phasi dein ta diabatēria thyein epʼ “isēs hapantas meta isēmerian earinēn, mesountos “tou prōtou mēnos; touto de heuriskesthai, to prō- “ton tmēma tou hēliakou, ē hōs tines autōn ōnomasan, zōophorou kyklou diexiontos hēliou. ho de Aristoboulos prostithēsin hōs eiē ex anankēs tę̄ “tōn diabatēriōn heortę̄, mē monon ton hēlion to isēmerinon diaporeuesthai tmēma, kai tēn selēnēn “de.
These, solving questions about Exodus, say that all alike must sacrifice the Passover after the spring equinox, in the middle of the first month; and that this is found when the sun is passing through the first segment of the solar, or, as some of them named it, the zodiacal circle. And Aristobulus adds that at the feast of the Passover it is necessary that not only the sun should be passing through the equinoctial segment, but the moon too.
Exod 12:2 (allusion, medium confidence)
Notes and citation
Summary: They held that the Passover must follow the spring equinox; Aristobulus adds a rule about the moon.
- Quotation from Anatolius of Laodicea; cf. Exod 12:2–6.
Extrabiblical texts: Aristobulus, Aristob. (Aristobulus (fragments); allusion); Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.32.17 (Dindorf 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.18Dindorf 4:344
τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο, “τοῦ μὲν ἐαρινοῦ, τοῦ δὲ μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα, δοθείσης τε τῆς τῶν διαβα- “τηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθʼ ἐσπέραν, ἐστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ ὁ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινὸν, ὁ ἥλιος, τμῆμα, ἡ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινὸν, ἡ σελήνη.
tōn gar isēmerinōn tmēmatōn ontōn dyo, “tou men earinou, tou de metopōrinou, kai diametrountōn allēla, dotheisēs te tēs tōn diaba- “tēriōn hēmeras tę̄ tessareskaidekatę̄ tou mēnos methʼ esperan, estēxetai men hē selēnē tēn enantian kai diametron tǭ hēliǭ stasin, hōsper oun exestin en tais panselēnois horan, esontai de ho men kata to earinon isēmerinon, ho hēlios, tmēma, hē de ex anankēs kata to phthinopōrinon isēmerinon, hē selēnē.
For since there are two equinoctial segments, the spring and the autumn, diametrically opposite each other, and the day of the Passover is fixed on the fourteenth of the month after evening, the moon will stand in the position opposite and diametrically across from the sun, as one can see at full moons; and the sun will be in the spring equinoctial segment, and the moon necessarily in the autumn equinoctial one.
Notes and citation
Summary: At the paschal full moon the sun is in the spring equinox and the moon opposite it.
- Quotation from Anatolius of Laodicea.
Extrabiblical texts: Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.32.18 (Dindorf 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.19Dindorf 4:344
οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα, τοῦτο μὲν πιθανὰ, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προϊόντα, διʼ ὧν παριστάνειν πειρῶνται, τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετʼ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν, ὧν περιῄρηται μὲν τὸ ἐπὶ τοῦ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρʼ Ἑβραί- “οις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ “ἐν τῷ Ἐνὼχ μαθήματα.“
oida pleista kai alla pros autōn legomena, touto men pithana, touto de kata tas kyriakas apodeixeis proïonta, diʼ hōn paristanein peirōntai, tēn tou pascha kai tōn azymōn heortēn dein pantōs metʼ isēmerian agesthai; pariēmi de tas toiautas tōn apodeixeōn hylas apaitōn, hōn perię̄rētai men to epi tou Mōyseōs nomǭ kalymma, anakekalymmenǭ de tǭ prosōpǭ loipon ēdē Christon kai ta Christou aei katoptrizesthai mathēmata te kai pathēmata. tou de ton prōton parʼ Hebrai- “ois mēna peri isēmerian einai parastatika kai ta “en tǭ Enōch mathēmata.“
I know that very many other things are said by them, some plausible, others advancing to strict demonstrations, by which they try to prove that the feast of the Pascha and of unleavened bread must by all means be kept after the equinox. But I pass over requiring such materials of proof from those for whom the veil over the law of Moses has been removed, and who with unveiled face may now always behold as in a mirror Christ and the teachings and sufferings of Christ. That the first month among the Hebrews is about the equinox is shown also by the teachings in Enoch.”
2 Cor 3:18 (allusion, high confidence)
Notes and citation
Summary: Christians, with the veil removed, need no such proofs; the Book of Enoch also places the first month at the equinox.
- End of the quotation from Anatolius, alluding to 2 Cor 3:14–18 and to 1 Enoch 72 (the astronomical book). The digital text reads Ἐωὼχ for Ἐνώχ and repeats a syllable (“ὄις”).
Notes on the original text
- Digital text corrected (misread letter in the digital text; repeated syllable in the digital text; stray mark in the digital text): προι·όντα → προϊόντα; “οις ὄις μῆνα → “οις μῆνα; Ἐωὼχ → Ἐνὼχ.
Extrabiblical texts: 1 En. 72 (1 Enoch [in the ETH canon]; allusion); Anatolius of Laodicea, Anatolius, Pasch. (Anatolius of Laodicea, On the Pascha; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.32.19 (Dindorf 4:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.20Dindorf 4:344–345
καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα συγγράμμασιν εἰσαγωγὰς, καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας.
kai arithmētikas de kataleloipen ho autos en holois deka syngrammasin eisagōgas, kai alla deigmata tēs peri ta theia scholēs te autou kai polypeirias.
The same writer has also left introductions to arithmetic in ten whole books, and other proofs of his study of divine things and his wide learning.
Notes and citation
Summary: Anatolius also wrote ten books on arithmetic.
Cite (SBL): Eusebius, Hist. eccl. 7.32.20 (Dindorf 4:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.21Dindorf 4:345
τούτῳ πρῶτος ὁ τῆς Παλαιστινῶν Καισαρείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικε, διάδοχον ἑαυτοῦ μετὰ τελευτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος. καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας, ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται·
toutǭ prōtos ho tēs Palaistinōn Kaisareias episkopos Theoteknos cheiras eis episkopēn epitetheike, diadochon heautou meta teleutēn porieisthai tę̄ idią paroikią promnōmenos. kai dē epi smikron tina chronon amphō tēs autēs proustēsan ekklēsias, alla gar epi tēn Antiocheian tēs kata Paulon synodou kalousēs, tēn Laodikeōn polin pariōn pros tōn adelphōn autothi koimēthentos Eusebiou kekratētai;
Theotecnus, bishop of Caesarea in Palestine, was the first to lay hands on him for the episcopate, intending to secure him as his own successor in his community after his death. And for a short time both presided over the same church. But when the synod about Paul summoned him to Antioch, as he passed through the city of the Laodiceans he was retained there by the brothers, Eusebius having fallen asleep.
Notes and citation
Summary: Anatolius was first ordained coadjutor at Caesarea, but was kept by Laodicea on the death of Eusebius.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.21 (Dindorf 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.22Dindorf 4:345
καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρʼ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θαυμασθεὶς, οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προϊὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα.
kai tou Anatoliou de ton bion metallaxantos tēs ekeise paroikias hystatos tōn pro tou diōgmou kathistatai Stephanos, logōn men philosophōn kai tēs allēs parʼ Hellēsi paideias para tois pollois thaumastheis, ouch homoiōs ge mēn peri tēn theian pistin diatetheimenos, hōs proïōn ho tou diōgmou kairos apēlenxen, eirōna mallon deilon te kai anandron ēper alēthē philosophon apodeixas ton andra.
When Anatolius departed this life, Stephen was appointed over the community there, the last of those before the persecution. He was admired by many for philosophical learning and the rest of Greek education, but was not similarly disposed toward the divine faith, as the time of the persecution, as it advanced, proved, showing the man to be a dissembler, cowardly and unmanly, rather than a true philosopher.
Notes and citation
Summary: Stephen, a learned but faithless bishop, proved a coward in the persecution.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): θαυμασθεὲς → θαυμασθεὶς.
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.32.22 (Dindorf 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.32.23Dindorf 4:345
οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἤμελλε τὰ τῆς ἐκκλησίας, ἀνορθοῦται δʼ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸν ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανε, φιλανθρωπίας, γνησιότητος, συμπαθείας, σπουδῆς τῆς τῶν παρʼ αὐτοῦ δεομένων ὠφελείας ἕνεκεν. πολὺ δὲ ἦν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος μὲν δὴ τοιοῦτος ἦν.
ou mēn epi toutǭ ge katastrephein ēmelle ta tēs ekklēsias, anorthoutai dʼ auta pros autou theou tou pantōn sōtēros autika tēs autothi paroikias episkopos anadeichtheis Theodotos, pragmasin autois anēr kai to kyrion onoma kai ton episkopon epalētheusas. iatrikēs men gar sōmatōn apephereto ta prōta tēs epistēmēs, psychōn de therapeutikēs hoios oude allos anthrōpōn etynchane, philanthrōpias, gnēsiotētos, sympatheias, spoudēs tēs tōn parʼ autou deomenōn ōpheleias heneken. poly de ēn autǭ kai to peri ta theia mathēmata synēskēmenon. houtos men dē toioutos ēn.
Yet the affairs of the church were not to be ruined by him, but they were set right by God himself, the Saviour of all, Theodotus being immediately declared bishop of the community there, a man who proved true in his very deeds both to his lordly name and to that of bishop. For he carried off the first place in the science of healing bodies, and in the healing of souls was such as no other man, for kindness, sincerity, sympathy, and zeal for the benefit of those who needed his help. He was also much trained in divine studies. Such was he.
Notes and citation
Summary: Theodotus, a physician of bodies and souls, replaced Stephen at Laodicea.
- Theodotus means “given by God.”
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.23 (Dindorf 4:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-23).
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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.
7.32.24Dindorf 4:345–346
ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον σπουδαιότατα τὴν ἐπισκοπὴν διελ- θόντα Ἀγάπιος διαδέχεται, ὃν καὶ πολλὰ καμεῖν, γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴσμεν πεποιημένον, πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον.
en Kaisareią de tēs Palaistinēs Theoteknon spoudaiotata tēn episkopēn diel- thonta Agapios diadechetai, hon kai polla kamein, gnēsiōtatēn te pronoian tēs tou laou prostasias ismen pepoiēmenon, plousią te cheiri pantōn malista penētōn epimemelēmenon.
At Caesarea in Palestine, when Theotecnus had most diligently completed his episcopate, Agapius succeeded him. We know that he laboured much and exercised the most genuine care in the leadership of the people, and with a generous hand cared above all for the poor.
Notes and citation
Summary: Agapius succeeded Theotecnus at Caesarea and cared especially for the poor.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.24 (Dindorf 4:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-24).
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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.
7.32.25Dindorf 4:346
κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ, πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον, Πάμφιλον ἔγνωμεν, ὃν ὁποῖός τις ἦν καὶ ὁπόθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατʼ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ, καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῇ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει.
kata touton ellogimōtaton autǭ te biǭ philosophon alēthē, presbeiou tēs autothi paroikias ēxiōmenon, Pamphilon egnōmen, hon hopoios tis ēn kai hopothen hormōmenos, ou smikras an genoito dēloun hypotheseōs; hekasta de tou katʼ auton biou kai hēs synestēsato diatribēs, tous te kata ton diōgmon en diaphorois homologiais agōnas autou, kai hon epi pasin anedēsato tou martyriou stephanon, en idią tę̄ peri autou dieilēphamen hypothesei.
In his time we came to know Pamphilus, a most eloquent man, a true philosopher in his very life, deemed worthy of the presbyterate of the community there. What kind of man he was and whence he came would be no small subject to declare; but every detail of his life and of the school he established, his contests in various confessions during the persecution, and the crown of martyrdom with which he was wreathed at the last, we have treated in a separate work about him.
Notes and citation
Summary: Eusebius knew the presbyter Pamphilus, whose life and martyrdom he recorded in a separate work.
- The Life of Pamphilus is lost.
Topics: Martyrdom, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.25 (Dindorf 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-25).
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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.
7.32.26Dindorf 4:346
ἀλλʼ οὗτος μὲν τῶν τῇδε θαυμασιώτατος, ἐν δὲ τοῖς μάλιστα καθʼ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπʼ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον.
allʼ houtos men tōn tę̄de thaumasiōtatos, en de tois malista kathʼ hēmas spaniōtatous genomenous ismen tōn men epʼ Alexandreias presbyterōn Pierion, Meletion de tōn kata Ponton ekklēsiōn episkopon.
He was the most admirable of those there; but among the rarest of our time we know Pierius of the presbyters at Alexandria, and Meletius, bishop of the churches in Pontus.
Notes and citation
Summary: Other remarkable men were the presbyter Pierius of Alexandria and Bishop Meletius of Pontus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.26 (Dindorf 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-26).
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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.
7.32.27Dindorf 4:346
ἀλλʼ ὁ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασι φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσι, καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος, ὁ δὲ Μελέτιος τὸ μέλιτῆςʼ Αττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἦν, οἷον ἂν γράψειέ τις τῶν κατὰ πάντα λόγων ἕνεκα τελεώτατον· ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδὲ οἶόν τε θαυμάζειν ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δʼ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο;
allʼ ho men akrōs aktēmoni biǭ kai mathēmasi philosophois dedokimasto, tais peri ta theia theōriais kai exēgēsesi, kai tais epi tou koinou tēs ekklēsias dialexesin hyperphyōs exēskēmenos, ho de Meletios to melitēsʼ Attikēs ekaloun auton hoi apo paideias) toioutos ēn, hoion an grapseie tis tōn kata panta logōn heneka teleōtaton; rhētorikēs men ge tēn aretēn oude oion te thaumazein epaxiōs, alla touto men einai autǭ phaiē an tis to kata physin; tēs dʼ allēs polypeirias te kai polymatheias tis an tēn aretēn hyperbaloito?
The former was esteemed for his extreme poverty of life and philosophical learning, and was exceedingly practised in divine speculations and expositions and in public discourses in the church. Meletius (the educated called him “the honey of Attica”) was such a man as one would describe as most perfect in every kind of learning. It is impossible to admire his excellence in rhetoric adequately, though one might say it was natural to him; but who could surpass his excellence in wide experience and learning?
Notes and citation
Summary: Pierius was poor, learned, and a fine preacher; Meletius, “the honey of Attica,” was outstanding in eloquence and learning.
- The nickname plays on Μελέτιος and μέλι (“honey”).
Cite (SBL): Eusebius, Hist. eccl. 7.32.27 (Dindorf 4:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-27).
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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.
7.32.28Dindorf 4:346–347
ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἐπιστήμαις τὸν τεχνικώτατον καὶ λογιώτατον καὶ μόνον πεῖραν αὐτοῦ λαβὼν ἂν εἶπες. ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιστίνην κλίμασι διαδιδράσκοντα ἐφʼ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν.
hoti dē epi pasais logikais epistēmais ton technikōtaton kai logiōtaton kai monon peiran autou labōn an eipes. ephamilla de autǭ kai ta tēs aretēs parēn tou biou. touton kata ton tou diōgmou kairon tois kata Palaistinēn klimasi diadidraskonta ephʼ holois etesin hepta katenoēsamen.
For in all the logical sciences you would have called him the most skilled and learned, had you made trial of him even once. And the virtues of his life were equal to these. We observed him in the time of the persecution fleeing about the regions of Palestine for seven whole years.
Notes and citation
Summary: Meletius was a fugitive in Palestine for seven years of the persecution.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.32.28 (Dindorf 4:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-28).
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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.
7.32.29Dindorf 4:347
τῆς δʼ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν σμικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζάμβδας τὴν λειτουργίαν παραλαμβάνει. μετʼ οὐ πολὺ δὲ τούτου κεκοιμημένου Ἕρμων ὕστατος τῶν μέχρι τοῦ καθʼ ἡμᾶς διωγμοῦ τὸν εἰσέτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.
tēs dʼ en Hierosolymois ekklēsias meta ton smikrǭ prosthen dedēlōmenon episkopon Hymenaion Zambdas tēn leitourgian paralambanei. metʼ ou poly de toutou kekoimēmenou Hermōn hystatos tōn mechri tou kathʼ hēmas diōgmou ton eiseti nyn ekeise pephylagmenon apostolikon diadechetai thronon.
In the church at Jerusalem, after the bishop Hymenaeus mentioned a little before, Zabdas received the ministry. Not long after he fell asleep, and Hermon, the last before the persecution of our time, succeeded to the apostolic throne which has been preserved there to this day.
Notes and citation
Summary: At Jerusalem Zabdas and then Hermon succeeded Hymenaeus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.29 (Dindorf 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-29).
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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.
7.32.30Dindorf 4:347
καὶ ἐπʼ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα ἔτεσι μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθʼ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλλᾶς ἐγνωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἧττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος.
kai epʼ Alexandreias de Maximon oktōkaideka etesi meta tēn Dionysiou teleutēn episkopeusanta Theōnas diadechetai; kathʼ hon epi tēs Alexandreias epi tauton tǭ Pieriǭ presbyteriou ēxiōmenos Achillas egnōrizeto, tēs hieras pisteōs to didaskaleion enkecheirismenos, oudenos hētton spaniōtaton philosophias ergon kai politeias euangelikēs tropon gnēsion epidedeigmenos.
At Alexandria, when Maximus had been bishop eighteen years after the death of Dionysius, Theonas succeeded him. In his time Achillas, who had been deemed worthy of the presbyterate at Alexandria together with Pierius, was well known, having been entrusted with the school of the sacred faith, and having shown a work of philosophy second to none in rarity and a genuine manner of gospel life.
Notes and citation
Summary: Theonas succeeded Maximus at Alexandria; the presbyter Achillas headed the catechetical school.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐγγωρίζετο → ἐγνωρίζετο.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.32.30 (Dindorf 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-30).
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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.
7.32.31Dindorf 4:347
μετὰ δὲ Θεωνᾶν ἐννεακαίδεκα ἔτεσιν ἐξυπηρετησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπʼ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάλιστα καὶ αὐτὸς διαπρέψας ἐφʼ ὅλοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδʼ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρᾳ τῇ συνασκήσει ἑαυτόν τε ἦγε, καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δʼ οὖν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.
meta de Theōnan enneakaideka etesin exypēretēsamenon diadechetai tēn episkopēn tōn epʼ Alexandreias Petros, en tois malista kai autos diaprepsas ephʼ holois dyokaideka eniautois, hōn pro tou diōgmou trisin oudʼ holois etesin hēgēsamenos tēs ekklēsias, ton loipon tou biou chronon eutonōterą tę̄ synaskēsei heauton te ēge, kai tēs koinēs tōn ekklēsiōn ōpheleias ouk aphanōs epemeleto. tautę̄ dʼ oun enatǭ etei tou diōgmou tēn kephalēn apotmētheis tǭ tou martyriou katekosmēthē stephanǭ.
After Theonas had served nineteen years, Peter succeeded to the episcopate of the Alexandrians. He too was very distinguished during twelve whole years; he led the church for not quite three years before the persecution, and for the rest of his life he disciplined himself with a more rigorous asceticism and took care, not obscurely, of the common good of the churches. So in the ninth year of the persecution he was beheaded and adorned with the crown of martyrdom.
Notes and citation
Summary: Peter of Alexandria, bishop for twelve years, was beheaded in the ninth year of the persecution (311).
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.32.31 (Dindorf 4:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-31).
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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.
7.32.32Dindorf 4:347–348
Ἐν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε ἐξῆς τοὺς καθʼ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, ὅσοι τε καὶ πηλίκοι γεγόνασι, καὶ τοῖς μεθʼ ἡμᾶς εἰδέναι διὰ γραφῆς καταλείψωμεν.
En toutois tēn tōn diadochōn perigrapsantes hypothesin, apo tēs tou sōtēros hēmōn geneseōs epi tēn tōn proseuktēriōn kathairesin eis etē synteinousan pente kai triakosia, phere exēs tous kathʼ hēmas tōn hyper eusebeias andrisamenōn agōnas, hosoi te kai pēlikoi gegonasi, kai tois methʼ hēmas eidenai dia graphēs kataleipsōmen.
Having in these books completed the subject of the successions, from the birth of our Saviour to the destruction of the houses of prayer, extending to three hundred and five years, let us next leave in writing, for those after us to know, the contests of those in our own time who showed courage for piety, how many and how great they were.
Notes and citation
Summary: Eusebius closes the successions (305 years to the destruction of the churches) and turns to the martyrs of his own day.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): μεθʼ ἡμάς εἰδέναι → μεθʼ ἡμᾶς εἰδέναι.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 7.32.32 (Dindorf 4:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-7-32-32).
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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 8, chapter 0
8.0.1Dindorf 4:348
Προοίμιον. Τὴν τῶν ἀποστόλων διαδοχὴν ἐν ὅλοις ἑπτὰ περιγράψαντες βιβλίοις ἐν ὀγδόῳ τούτῳ συγγράμματι τὰ καθʼ ἡμᾶς αὐτοὺς, οὐ τῆς τυχούσης ἄξια ὄντα γραφής, ἕν τι τῶν ἀναγκαιοτάτων ἡγούμεθα δεῖν εἰς γνῶσιν καὶ τῶν μεθʼ ἡμᾶς παραδοῦναι, καὶ ἄρξεταί γε ὁ λόγος ἐντεῦθεν ἡμῖν.
Prooimion. Tēn tōn apostolōn diadochēn en holois hepta perigrapsantes bibliois en ogdoǭ toutǭ syngrammati ta kathʼ hēmas autous, ou tēs tychousēs axia onta graphēs, hen ti tōn anankaiotatōn hēgoumetha dein eis gnōsin kai tōn methʼ hēmas paradounai, kai arxetai ge ho logos enteuthen hēmin.
Preface. Having described the succession from the apostles in seven whole books, in this eighth work we consider it one of the most necessary things to hand down, for the knowledge also of those after us, the events of our own time, which deserve no ordinary record; and from this point our account will begin.
Notes and citation
Summary: Eusebius introduces Book 8, which turns from the succession of the apostles to the events of his own lifetime.
Cite (SBL): Eusebius, Hist. eccl. 8.0.1 (Dindorf 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-0-1).
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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 8, chapter 1
8.1.1Dindorf 4:348
Ὅσης μὲν καὶ ὁποίας πρὸ τοῦ καθʼ ἡμᾶς διωγμοῦ δόξης ὁμοῦ καὶ παρρησίας ὁ διὰ Χριστοῦ τῷ βίῳ κατηγγελμένος τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας λόγος παρὰ πᾶσιν ἀνθρώποις, Ἕλλησι τε καὶ βαρβάροις, ἠξίωτο, μεῖζον ἢ καθʼ ἡμᾶς ἐπαξίως διηγήσασθαι.
Hosēs men kai hopoias pro tou kathʼ hēmas diōgmou doxēs homou kai parrēsias ho dia Christou tǭ biǭ katēngelmenos tēs eis ton tōn holōn theon eusebeias logos para pasin anthrōpois, Hellēsi te kai barbarois, ēxiōto, meizon ē kathʼ hēmas epaxiōs diēgēsasthai.
How great and of what kind was the glory, and at the same time the freedom of speech, which the message of piety toward the God of the universe, proclaimed to the world through Christ, enjoyed among all people, Greeks and barbarians alike, before the persecution of our time, is beyond our power to relate worthily.
Notes and citation
Summary: Before the persecution of his day, Eusebius says, the Christian message enjoyed great honor and freedom everywhere.
Cite (SBL): Eusebius, Hist. eccl. 8.1.1 (Dindorf 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-1).
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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.
8.1.2Dindorf 4:348
τεκμήρια δʼ ἂν γένοιτο τῶν κρατούντων αἱ περὶ τοὺς ἡμετέρους δεξιώσεις, οἷς καὶ τὰς τῶν ἐθνῶν ἐνεχείριζον ἡγεμονίας, τῆς περὶ τὸ θύειν ἀγωνίας κατὰ πολλὴν, ἣν ἀπέσωζον περὶ τὸ δόγμα, φιλίαν αὐτοὺς ἀπαλλάττοντες.
tekmēria dʼ an genoito tōn kratountōn hai peri tous hēmeterous dexiōseis, hois kai tas tōn ethnōn enecheirizon hēgemonias, tēs peri to thyein agōnias kata pollēn, hēn apesōzon peri to dogma, philian autous apallattontes.
Proofs of it would be the favor the rulers showed our people, to whom they even entrusted the government of provinces, releasing them from anxiety about sacrificing because of the great friendship they kept toward our doctrine.
Notes and citation
Summary: The emperors showed Christians favor, even appointing them provincial governors and excusing them from sacrifice.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 8.1.2 (Dindorf 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-2).
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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.
8.1.3Dindorf 4:348
τί δεῖ περὶ τῶν κατὰ τοὺς βασιλικοὺς λέγειν οἴκους, καὶ τῶν ἐπὶ πᾶσιν ἀρχόντων; οἱ τοῖς οἰκείοις εἰς πρόσωπον ἐπὶ τῷ θείῳ παρρησιαζομένοις λόγῳ τε καὶ βίῳ συνεχώρουν, γαμεταῖς καὶ παισὶ καὶ οἰκέταις, μονονουχὶ καὶ ἐγκαυχᾶσθαι ἐπὶ τῇ παρρησίᾳ τῆς πίστεως ἐπιτρέποντες· οὓς ἐξόχως καὶ μᾶλλον τῶν συνθεραπόντων ἀποδεκτοὺς ἡγοῦντο.
ti dei peri tōn kata tous basilikous legein oikous, kai tōn epi pasin archontōn? hoi tois oikeiois eis prosōpon epi tǭ theiǭ parrēsiazomenois logǭ te kai biǭ synechōroun, gametais kai paisi kai oiketais, mononouchi kai enkauchasthai epi tę̄ parrēsią tēs pisteōs epitrepontes; hous exochōs kai mallon tōn syntherapontōn apodektous hēgounto.
What need is there to speak of those in the imperial palaces and of the rulers over all? They allowed the members of their households, wives, children, and servants, to speak openly to their faces for the divine word and way of life, all but permitting them even to boast of their freedom in the faith; and they esteemed them especially and more highly than their fellow servants.
Notes and citation
Summary: Even in the imperial palaces, Christian wives, children, and servants were allowed to practice their faith openly and were esteemed.
Cite (SBL): Eusebius, Hist. eccl. 8.1.3 (Dindorf 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-3).
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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.
8.1.4Dindorf 4:348
οἷος ἐκεῖνος ἦν Δωρόθεος, πάντων αὐτοῖς εὐνούστατος καὶ πιστότατος, καὶ τούτων ἕνεκα διαφερόντως παρὰ τοὺς ἐν ἀρχαῖς καὶ ἡγεμονίαις αὐτοῖς τιμιωτάταις ἐντιμότατος, ὅ τε σὺν αὐτῷ περιβόητος Γοργόνιος, καὶ ὅσοι τῆς αὐτῆς ὁμοίως τούτοις ἠξίωντο διὰ τὸν τοῦ θεοῦ λόγον τιμῆς.
hoios ekeinos ēn Dōrotheos, pantōn autois eunoustatos kai pistotatos, kai toutōn heneka diapherontōs para tous en archais kai hēgemoniais autois timiōtatais entimotatos, ho te syn autǭ periboētos Gorgonios, kai hosoi tēs autēs homoiōs toutois ēxiōnto dia ton tou theou logon timēs.
Such was that Dorotheus, the most devoted and most faithful of all to them, and for this reason held in higher honor than those in high offices and governorships; and with him the celebrated Gorgonius, and all who had been counted worthy of the same honor as these because of the word of God.
Notes and citation
Summary: Dorotheus and Gorgonius, Christians of the imperial household, were highly honored by the emperors.
Notes on the original text
- Digital text corrected (wrong accent and breathing in the digital text): ἐκεῖνος ἢν Δωρόθεος → ἐκεῖνος ἦν Δωρόθεος.
Cite (SBL): Eusebius, Hist. eccl. 8.1.4 (Dindorf 4:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-4).
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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.
8.1.5Dindorf 4:348–349
οἵας τε καὶ τοὺς καθʼ ἑκάστην ἐκκλησίαν ἄρχοντας παρὰ πᾶσιν ἐπιτρόποις καὶ ἡγεμόσιν ἀποδοχῆς ἦν ὁρᾶν ἀξιουμένους. πῶς δʼ ἄν τις διαγράψειε τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν κατὰ πᾶσαν πόλιν ἀθροισμάτων, τάς τε ἐπισήμους ἐν τοῖς προσευκτηρίοις συνδρομὰς, ὧν δὴ ἕνεκα μηδαμῶς ἔτι τοῖς παλαιοῖς οἰκοδομήμασιν ἀρκούμενοι εὐρείας εἰς πλάτος ἀνὰ πάσας τὰς πόλεις ἐκ θεμελίων ἀνίστων ἐκκλησίας.
hoias te kai tous kathʼ hekastēn ekklēsian archontas para pasin epitropois kai hēgemosin apodochēs ēn horan axioumenous. pōs dʼ an tis diagrapseie tas myriandrous ekeinas episynagōgas kai ta plēthē tōn kata pasan polin athroismatōn, tas te episēmous en tois proseuktēriois syndromas, hōn dē heneka mēdamōs eti tois palaiois oikodomēmasin arkoumenoi eureias eis platos ana pasas tas poleis ek themeliōn anistōn ekklēsias.
And one could see how the rulers of each church were received with favor by all procurators and governors. How could anyone describe those gatherings of countless thousands, and the crowds that assembled in every city, and the remarkable concourses in the houses of prayer? Because of them, no longer content with the old buildings, they raised spacious churches from the foundations in all the cities.
Notes and citation
Summary: Church leaders were respected by officials, and congregations grew so large that new, spacious churches were built in every city.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 8.1.5 (Dindorf 4:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-5).
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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.
8.1.6Dindorf 4:349
ταῦτα δὲ τοῖς χρόνοις προιόντα, ὁσημέραι τε εἰς αὔξησιν καὶ μέγεθος ἐπιδιδόντα οὐδεὶς ἀνεῖργε φθόνος, οὐδέ τις δαίμων πονηρὸς οἰός τε ἦν βασκαίνειν οὐδʼ ἀνθρώπων ἐπιβουλαῖς κωλύειν, εἰς ὅσον ἡ θεία καὶ οὐράνιος χεὶρ ἔσκεπέ τε καὶ ἐφρούρει οἷα δὴ ἄξιον ὄντα τὸν ἑαυτῆς λαόν.
tauta de tois chronois proionta, hosēmerai te eis auxēsin kai megethos epididonta oudeis aneirge phthonos, oude tis daimōn ponēros oios te ēn baskainein oudʼ anthrōpōn epiboulais kōlyein, eis hoson hē theia kai ouranios cheir eskepe te kai ephrourei hoia dē axion onta ton heautēs laon.
As these things advanced with time and grew daily in increase and greatness, no envy held them back, nor was any evil demon able to cast its spell on them or hinder them through human plots, so long as the divine and heavenly hand sheltered and guarded its own people, as being worthy.
Notes and citation
Summary: As long as God's hand protected his people, no envy or demon could stop the church's growth.
Cite (SBL): Eusebius, Hist. eccl. 8.1.6 (Dindorf 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-6).
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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.
8.1.7Dindorf 4:349
ὡς δὲ ἐκ τῆς ἐπὶ πλέον ἐλευθερίας ἐπὶ χαυνότητα καὶ νωθρίαν τὰ καθʼ ἡμᾶς μετηλλάττετο, ἄλλων ἄλλοις διαφθονουμένων καὶ διαλοιδορουμένων, καὶ μονονουχὶ ἡμῶν αὐτῶν ἑαυτοῖς προσπολεμούντων ὅπλοις, εἰ οὕτω τύχοι, καὶ δόρασι τοῖς διὰ λόγων, ἀρχόντων τε ἄρχουσι προσρηγνύντων, καὶ λαῶν ἐπὶ λαοὺς καταστασιαζόντων, τῆς τε ὑποκρίσεως ἀφάτου καὶ τῆς εἰρωνείας ἐπὶ πλεῖστον ὅσον κακίας προϊούσης, ἡ μὲν δὴ θεία κρίσις, οἷα φίλον αὐτῇ, πεφεισμένως, τῶν ἀθροισμάτων ἔτι συγκροτουμένων, ἠρέμα καὶ μετρίως τὴν αὐτῆς ἐπισκοπὴν ἀνεκίνει, ἐκ τῶν ἐν στρατείαις ἀδελφῶν καταρχομένου τοῦ διωγμοῦ.
hōs de ek tēs epi pleon eleutherias epi chaunotēta kai nōthrian ta kathʼ hēmas metēllatteto, allōn allois diaphthonoumenōn kai dialoidoroumenōn, kai mononouchi hēmōn autōn heautois prospolemountōn hoplois, ei houtō tychoi, kai dorasi tois dia logōn, archontōn te archousi prosrēgnyntōn, kai laōn epi laous katastasiazontōn, tēs te hypokriseōs aphatou kai tēs eirōneias epi pleiston hoson kakias proïousēs, hē men dē theia krisis, hoia philon autę̄, pepheismenōs, tōn athroismatōn eti synkrotoumenōn, ērema kai metriōs tēn autēs episkopēn anekinei, ek tōn en strateiais adelphōn katarchomenou tou diōgmou.
But when, from greater freedom, our affairs changed to arrogance and sloth, and we envied and reviled one another, all but making war on ourselves, as it happened, with weapons and spears of words, rulers clashing with rulers and peoples rising in faction against peoples, while unspeakable hypocrisy and dissimulation advanced to the utmost height of wickedness, then the divine judgment, as is its way, sparingly, while the congregations were still assembling, gently and moderately began to exercise its oversight, the persecution beginning with the brothers in the army.
Notes and citation
Summary: When freedom bred pride, envy, and quarrels among Christians and their leaders, God's judgment began gently, with persecution of Christian soldiers.
Topics: Persecution, Church office
Cite (SBL): Eusebius, Hist. eccl. 8.1.7 (Dindorf 4:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-7).
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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.
8.1.8Dindorf 4:349–350
ὡς δʼ ἀνεπαισθήτως ἔχοντες οὐχ ὅπως εὐμενὲς καὶ ἵλεω καταστήσεσθαι τὸ θεῖον προυθυμούμεθα, οἷα δέ τινες ἄθεοι ἀφρόντιστα καὶ ἀνεπίσκοπα τὰ καθʼ ἡμᾶς ἡγούμενοι ἄλλας ἐπʼ ἄλλαις προσετίθεμεν κακίας, οἵ τε δοκοῦντες ἡμῶν ποιμένες τὸν τῆς θεοσεβείας θεσμὸν παρωσάμενοι ταῖς πρὸς ἀλλήλους ἀνεφλέγοντο φιλονεικίαις, αὐτὰ δὴ ταῦτα μόνα, τὰς ἔρεις καὶ τὰς ἀπειλὰς τόν τε ζῆλον καὶ τὸ πρὸς ἀλλήλους ἔχθος τε καὶ μῖσος ἀπαύζοντες, οἶά τε τυραννίδας τὰς φιλαρχίας ἐκθύμως διεκδικοῦντες, τότε δὴ, τότε κατὰ τὴν φάσκουσαν τοῦ Ἱερεμίου φωνὴν „ἐγνόφωσεν ἐν ὀργῇ αὐτοῦ κύριος τὴν θυγατέρα Σιὼν, καὶ κατέρριψεν οὐρανοῦ εἰς γῆν δόξασμα Ἰσραὴλ, οὐκ ἐμνήσθη τε ὑποποδίου ποδῶν αὐτοῦ ἐν ἡμέρᾳ ὀργῆς αὐτοῦ· ἀλλὰ καὶ κατεπόντισε κύριος πάντα τὰ ὡραῖα Ἰσραὴλ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς αὐτοῦ, “
hōs dʼ anepaisthētōs echontes ouch hopōs eumenes kai hileō katastēsesthai to theion prouthymoumetha, hoia de tines atheoi aphrontista kai anepiskopa ta kathʼ hēmas hēgoumenoi allas epʼ allais prosetithemen kakias, hoi te dokountes hēmōn poimenes ton tēs theosebeias thesmon parōsamenoi tais pros allēlous anephlegonto philoneikiais, auta dē tauta mona, tas ereis kai tas apeilas ton te zēlon kai to pros allēlous echthos te kai misos apauzontes, oia te tyrannidas tas philarchias ekthymōs diekdikountes, tote dē, tote kata tēn phaskousan tou Hieremiou phōnēn „egnophōsen en orgę̄ autou kyrios tēn thygatera Siōn, kai katerripsen ouranou eis gēn doxasma Israēl, ouk emnēsthē te hypopodiou podōn autou en hēmerą orgēs autou; alla kai katepontise kyrios panta ta hōraia Israēl, kai katheile pantas tous phragmous autou, “
But when, being without feeling, we took no pains to make the Deity kindly and propitious, but, like certain atheists who think our affairs are uncared for and unwatched, we added one wickedness to another; and those who seemed to be our shepherds, thrusting aside the rule of piety, were inflamed with contentions against one another, increasing only these things, strifes and threats, jealousy, enmity, and hatred toward one another, and passionately claiming their ambitions for power as though they were tyrannies: then indeed, then, according to the word of Jeremiah, “the Lord darkened the daughter of Zion in his anger, and cast down from heaven to earth the glory of Israel, and did not remember his footstool in the day of his anger; but the Lord also swallowed up all the beauty of Israel, and broke down all his hedges”;
Lam 2:1–2 (quotation, high confidence)
Notes and citation
Summary: Because Christians and their pastors did not repent but quarreled and sought power, God brought on them the judgment described in Lamentations.
- The quotation is Lam 2:1–2 (LXX), which Eusebius ascribes to Jeremiah.
Notes on the original text
- Digital text corrected (misread letter and repeated syllables in the digital text; word split and wrong accent in the digital text): ἀνεπί σκόπα τὰ καθʼ ἡμὰς → ἀνεπίσκοπα τὰ καθʼ ἡμᾶς; ἡμῶν τοιμένες μένες τὸν → ἡμῶν ποιμένες τὸν.
Topics: Persecution, Church office
Cite (SBL): Eusebius, Hist. eccl. 8.1.8 (Dindorf 4:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-8).
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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.
8.1.9Dindorf 4:350
κατά τε τὰ ἐν ψαλμοῖς προθεσπισθέντα κατέστρεψε τὴν διαθήκην τοῦ δούλου αὐτοῦ, καὶ ἐβεβήλωσεν εἰς γῆν διὰ τῆς τῶν ἐκκλησιῶν καθαιρέσεως τὸ ἁγίασμα αὐτοῦ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς αὐτοῦ, ἔθετο τὰ ὀχυρώματα αὐτοῦ δειλίαν· διήρπασάν τε τὰ πλήθη τοῦ λαοῦ πάντες οἱ διοδεύοντες ὁδὸν, καὶ δὴ ἐπὶ τούτοις ὄνειδος ἐγενήθη τοῖς γείτοσιν αὐτοῦ. ὕψωσε γὰρ τὴν δεξιὰν τῶν ἐχθρῶν αὐτοῦ, καὶ ἀπέστρεψε τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ, καὶ οὐκ ἀντελάβετο αὐτοῦ ἐν τῷ πολέμῳ· ἀλλὰ καὶ κατέλυσεν ἀπὸ καθαρισμοῦ αὐτὸν καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέρραξεν· ἐσμίκρυνέ τε τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, καὶ ἐπὶ πᾶσι κατέχεεν αὐτοῦ αἰσχύνην.
kata te ta en psalmois prothespisthenta katestrepse tēn diathēkēn tou doulou autou, kai ebebēlōsen eis gēn dia tēs tōn ekklēsiōn kathaireseōs to hagiasma autou, kai katheile pantas tous phragmous autou, etheto ta ochyrōmata autou deilian; diērpasan te ta plēthē tou laou pantes hoi diodeuontes hodon, kai dē epi toutois oneidos egenēthē tois geitosin autou. hypsōse gar tēn dexian tōn echthrōn autou, kai apestrepse tēn boētheian tēs rhomphaias autou, kai ouk antelabeto autou en tǭ polemǭ; alla kai katelysen apo katharismou auton kai ton thronon autou eis tēn gēn katerraxen; esmikryne te tas hēmeras tou chronou autou, kai epi pasi katecheen autou aischynēn.
and, as was foretold in the Psalms, “he overthrew the covenant of his servant, and profaned his sanctuary to the ground” (through the destruction of the churches), “and broke down all his hedges, and made his strongholds a terror; all who pass along the road plundered the multitudes of the people, and besides this he became a reproach to his neighbors. For he exalted the right hand of his enemies, and turned back the help of his sword, and did not support him in the battle; but he also put an end to his purification and hurled his throne to the ground; and he shortened the days of his time, and above all poured shame upon him.”
Ps 89:39–45 (88:40-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Eusebius applies a lament from the Psalms to the destruction of the churches in the persecution.
- The quotation is Ps 89:39–45 (88:40–46 LXX), adapted; “through the destruction of the churches” is Eusebius's own comment inserted into it.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 8.1.9 (Dindorf 4:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-30-1/#p-8-1-9).
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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.