INTRODUCTION.
Soter, bishop of the church of Rome, died after an episcopate of eight
years, and was succeeded by Eleutherus, the twelfth from the apostles. In
the seventeenth year of the Emperor Antoninus Verus, the persecution of our
people was rekindled more fiercely in certain districts on account of an
insurrection of the masses in the cities; and judging by the number in a single
nation, myriads suffered martyrdom throughout the world. A record of this was
written for posterity, and in truth it is worthy of perpetual remembrance. A
full account, containing the most reliable information on the subject, is given
in our Collection of Martyrdoms, which constitutes a narrative instructive
as well as historical. I will repeat here such portions of this account as may
be needful for the present purpose. Other writers of history record the
victories of war and trophies won from enemies, the skill of generals, and the
manly bravery of soldiers, defiled with blood and with innumerable slaughters
for the sake of children and country and other possessions. But our narrative
of the government of God will record in ineffaceable letters the most
peaceful wars waged in behalf of the peace of the soul, and will tell of men
doing brave deeds for truth rather than country, and for piety rather than
dearest friends. It will hand down to imperishable remembrance the discipline
and the much-tried fortitude of the athletes of religion, the trophies won from
demons, the victories over invisible enemies, and the crowns placed upon all
their heads.
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CHAPTER I.
The Number of those who fought for Religion in Gaul under Verus and the
Nature of their Conflicts. The country in which the arena was prepared for
them was Gaul, of which Lyons and Vienne are the principal and most
celebrated cities. The Rhone passes through both of them, flowing in a broad
stream through the entire region. The most celebrated churches in that country
sent an account of the witnesses to the churches in Asia and Phrygia,
relating in the following manner what was done among them. I will give their own
words. "The servants of Christ residing at Vienne and Lyons, in Gaul,
to the brethren through out Asia and Phrygia, who hold the same faith and hope
of redemption, peace and grace and glory from God the Father and Christ Jesus
our Lord." Then, having related some other matters they begin their account in this
manner: "The greatness of the tribulation in this region, and the fury of
the heathen against the saints, and the sufferings of the blessed witnesses we
cannot recount accurately, nor indeed could they possibly be recorded. For
with all his might the adversary fell upon us, giving us a foretaste of his
unbridled activity at his future coming. He endeavored in every manner to
practice and exercise his servants against the servants of God, not only
shutting us out from houses and baths and markets, but forbidding any of us to
be seen in any place whatever. But the grace of God led the conflict against
him, and delivered the weak, and set them as firm pillars, able through patience
to endure all the wrath of the Evil One. And they joined battle with him,
undergoing all kinds of shame and injury; and regarding their great sufferings
as little, they hastened to Christ, manifesting truly that 'the sufferings of
this present time are not worthy to be compared with the glory which shall be
revealed to us-ward.' First of all, they endured nobly the injuries heaped
upon them by the populace; clamors and blows and draggings and robberies and
stonings and imprisonments, and all things which an infuriated mob delight
in inflicting on enemies and adversaries. Then, being taken to the forum by
the chiliarch and the authorities of the city, they were examined in the
presence of the whole multitude, and having confessed, they were imprisoned
until the arrival of the governor. When, afterwards, they were brought before
him, and he treated us with the utmost cruelty, Vettius Epagathus, one of
the brethren, and a man filled with love for God and his neighbor, interfered.
His life was so consistent that, although young, he had attained a reputation
equal to that of the eider Zacharias: for he ' walked in all the commandments
and ordinances of the Lord blameless,' s and was untir ing in every good work
for his neighbor, zealous for God and fervent in spirit. Such being his
character, he could not endure the unreasonable judgment against us, but was
filled with indignation, and asked to be permitted to testify in behalf of his
brethren, that there is among us nothing ungodly or impious. But those about
the judgment seat cried out against him, for he was a man of distinction; and
the governor refused to grant his just request, and merely asked if he also were
a Christian. And he, confessing this with a loud voice, was himself taken into
the order of the witnesses, being called the Advocate of the Christians, but
having the Advocate in himself, the Spirit more abundantly than
Zacharias. He showed this by the fullness of his love, being well pleased
even to lay down his life in defense of the brethren. For he was and is a
true disciple of Christ, 'following the Lamb whithersoever he goeth.' "Then the others were divided,
and the proto-witnesses were manifestly
ready, and finished their confession with all eagerness. But some appeared
unprepared and untrained, weak as yet, and unable to endure so great a conflict.
About ten of these proved abortions, causing us great grief and sorrow
beyond measure, and impairing the zeal of the others who had not yet been
seized, but who, though suffering all kinds of affliction, continued constantly
with the witnesses and did not forsake them. Then all of us feared greatly
on account of uncertainty as to their confession not because we dreaded the
sufferings to be endured, but because we looked to the end, and were afraid that
some of them might fall away. But those who were worthy were seized day by
day, filling up their number, so that all the zealous persons, and those through
whom especially our affairs had been established, were collected together out of
the two churches. And some of our heathen setrants also were seized, as the
governor had commanded that all of us should be examined publicly. These, being
ensnared by Satan, and fearing for themselves the tortures which they beheld the
saints endure, and being also urged on by the soldiers, accused us falsely
of Thyestean banquets and Edipodean intercourse, and of deeds which are not
only unlawful for us to speak of or to think, but which we cannot believe were
ever done by men. When these accusations were reported, all the people
raged like wild beasts against us, so that even if any had before been moderate
on account of friendship, they were now exceedingly furious and gnashed their
teeth against us. And that which was spoken by our Lord was fulfilled: ' The
time will come when whosoever killeth you will think that he doeth God service.'
Then finally the holy witnesses endured sufferings beyond description,
Satan striving earnestly that some of the slanders might be uttered by them
also? "But the whole wrath of the populace, and governor, and soldiers
was aroused exceedingly against Sanctus, the deacon from Vienne, and
Maturus, a late convert, yet a noble combatant, and against Attalus, a native of
Pergamos where he had always been a pillar and foundation, and Blandina,
through whom Christ showed that things which appear mean and obscure and
despicable to men are with God of great glory, through love toward him
manifested in power, and not boasting in appearance. For while we all trembled,
and her earthly mistress, who was herself also one of the witnesses, feared
that on account of the weakness of her body, she would be unable to make bold
confession, Blandina was filled with such power as to be delivered and raised above those who were torturing her by
turns from morning till evening in every manner, so that they acknowledged that
they were conquered, and could do nothing more to her. And they were astonished
at her endurance, as her entire body was mangled and broken; and they testified
that one of these forms of torture was sufficient to destroy life, not to speak
of so many and so great sufferings. But the blessed woman, like a noble
athlete, renewed her strength in her confession; and her comfort and recreation
and relief from the pain of her sufferings was in exclaiming, ' I am a
Christian, and there is nothing vile done by US.' "But Sanctus also
endured marvelously and superhumanly all the outrages which he suffered.
While the wicked men hoped, by the continuance and severity of his tortures to
wring something from him which he ought not to say, he girded himself against
them with such firmness that he would not even tell his name, or the nation or
city to which he belonged, or whether he was bond or free, but answered in the
Roman tongue to all their questions, ' I am a Christian.' He confessed this
instead of name and city and race and everything besides, and the people heard from him no other word. There arose therefore on the part of the governor
and his tormentors a great desire to conquer him but having nothing more that
they could do to him, they finally fastened red-hot brazen plates to the most
tender parts of his body. And these indeed were burned, but he continued
unbending and unyielding, firm in his confession, and refreshed and strengthened
by the heavenly fountain of the water of life, flowing from the bowels of
Christ. And his body was a witness of his sufferings, being one complete wound
and bruise, drawn: out of shape, and altogether unlike a human form. Christ,
suffering in him, manifested his glory, delivering him from his adversary, and
making him an example for the others, showing that nothing is fearful where the
love of the Father is, and nothing painful where there is the glory of
Christ. For when the wicked men tortured him a second time after some days,
supposing that with his body swollen and inflamed to such a degree that he could
not bear the touch of a hand, if they should again apply the same instruments,
they would overcome him, or at least by his death under his sufferings others
would be made afraid, not only did not this occur, but, contrary to all human
expectation, his body arose and stood erect in the midst of the subsequent
torments, and resumed its original appearance and the use of its limbs_ so that,
through the grace of Christ, these second sufferings became to him, not torture,
but healing. "But the devil, thinking that he had already consumed
Biblias, who was one of those who had denied Christ, desiring to increase her
condemnation through the utterance of blasphemy, brought her again to the
torture, to compel her, as already feeble and weak, to report impious things
concerning us. But she recovered herself under the suffering, and as if
awaking from a deep sleep, and reminded by the present anguish of the eternal
punishment in hell, she contradicted the blasphemers. 'How,' she said, 'could
those eat children who do not think it lawful to taste the blood even of
irrational animals?' And thenceforward she confessed herself a Christian, and
was given a place in the order of the witnesses.
"But as the tyrannical tortures were made by Christ of none effect
through the patience of the blessed, the devil invented other contrivances, --
confinement in the dark and most loathsome parts of the prison, stretching of
the feet to the fifth hole in the stocks, and the other outrages which his
servants are accustomed to inflict upon the prisoners when furious and filled
with the devil. A great many were suffocated in prison, being chosen by the Lord
for this manner of death, that he might manifest in them his glory. For some, though they had been tortured so cruelly that it seemed impossible that they
could live, even with the most careful nursing, yet, destitute of human
attention, remained in the prison, being strengthened by the Lord, and
invigorated both in body and soul; and they exhorted and encouraged the rest.
But such as were young, and arrested recently, so that their bodies had not
become accustomed to torture, were unable to endure the severity of their
confinement, and died in prison.
"The blessed Pothinus, who had been entrusted with the bishopric of
Lyons, was dragged to the judgment seat. He was more than ninety years of age,
and very infirm, scarcely indeed able to breathe because of physical weakness;
but he was strengthened by spiritual zeal through his earnest desire for
martyrdom. Though his body was worn out by old age and disease, his life was
preserved that Christ might triumph in it. When he was brought by the soldiers
to the tribunal, accompanied by the civil magistrates and a multitude who
shouted against him m every manner as if he were Christ himself, he bore noble
witness. Being asked by the governor, Who was the God of the Christians, he
replied, ' If thou art worthy, thou shalt know.' Then he was dragged away
harshly, and received blows of every kind. Those near him struck him with their
hands and feet, regardless of his age; and those at a distance hurled, at him
whatever they could seize; all of them thinking that they would be guilty of
great wickedness and impiety if any possible abuse were omitted. For thus they
thought to avenge their own deities. Scarcely able to breathe, he was cast into
prison and died after two days. "Then a certain great dispensation of
God occurred, and the compassion of Jesus appeared beyond measure, in a
manner rarely seen among the brotherhood, but not beyond the power of Christ.
For those who had recanted at their first arrest were imprisoned with the
others, and endured terrible sufferings, so that their denial was of no profit
to them even for the present. But those who confessed what they were imprisoned
as Christians, no other accusation being brought against them. But the first
were treated afterwards as murderers and defiled, and were punished twice as
severely as the others. For the joy of martyrdom, and the hope of the promises,
and love for Christ, and the Spirit of the Father supported the latter; but
their consciences so greatly distressed the former that they were easily
distinguishable from all the rest by their very countenances when they were led
forth. For the first went out rejoicing, glory and grace being blended in their
faces, so that even their bonds seemed like beautiful ornaments, as those of a
bride adorned with variegated golden fringes; and they were perfumed with the
sweet savor of Christ, so that some supposed they had been anointed with
earthly ointment. But the others were downcast and humble and dejected and
filled with every kind of disgrace, and they were reproached by the heathen as
ignoble and weak, bearing the accusation of murderers, and having lost the one
honorable and glorious and life-giving Name. The rest, beholding this, were
strengthened, and when apprehended, they confessed without hesitation, paying no
attention to the persuasions of the devil." After certain other words
they continue: "After these things, finally, their martyrdoms (were divided
into every form. For plaiting a crown of various colors and of all kinds of
flowers, they presented it to the Father. It was proper therefore that the noble
athletes, having endured a manifold strife, and conquered grandly, should
receive the crown, great and incorruptible. "Maturus, therefore, and
Sanctus and Blandina and Attalus were led to the amphi-theater to be exposed
to the wild beasts, and to give to the heathen public a spectacle of cruelty, a
day for fighting with wild beasts being specially appointed on account of our
people. Both Maturus and Sanctus passed again through every torment in the
amphitheater, as if they had suffered nothing before, or rather, as if, having
already conquered their antagonist in many contests, they were now striving
for the crown itself. They endured again the customary running of the gauntlet and the violence of the wild beasts, and everything which the furious
people called for or desired, and at last, the iron chair in which their bodies
being roasted, tormented them with the fumes. And not with this did the persecutors cease, but were yet more mad against them, determined to overcome
their patience. But even thus they did not hear a word from Sanctus except the
confession which he had uttered from the beginning. These, then, after their
life had continued for a long time through the great conflict, were at last
sacrificed, having been made throughout that day a spectacle to the world, in
place of the usual variety of combats. "But Blandina was suspended on a
stake, and exposed to be devoured by the wild beasts who should attack her.
And because she appeared as if hanging on a cross, and because of her earnest
prayers, she inspired the combatants with great zeal. For they looked on her in
her conflict, and beheld with their outward eyes, in the form of their sister,
him who was crucified for them, that he might persuade those who believe on him,
that every one who suffers for the glory of Christ has fellowship always with
the living God. As none of the wild beasts at that time touched her, she was
taken down from the stake, and cast again into prison. She was preserved thus
for another contest, that, being victorious in more conflicts, she might make
the punishment of the crooked serpent irrevocable; and, though small and
weak and despised, yet clothed with Christ the mighty and conquering Athlete,
she might arouse the zeal of the brethren, and, having overcome the adversary
many times might receive, through her conflict, the crown incorruptible.
"But Attalus was called for loudly by! the people, because he was a
person of distinction. He entered the contest readily on account of a good
conscience and his genuine practice in Christian discipline, and as he had
always been a witness for the truth among us. He was led around the
amphitheater, a tablet being carried before him on which was written in the
Roman language 'This is Attalus the Christian,' and the people were filled with
indignation against him. But when the governor learned that he was a Roman, he
commanded him to be taken back with the rest of those who were in prison
concerning whom he had written to Caesar, and whose answer he was awaiting.
"But the intervening time was not wasted nor fruitless to them; for by
their patience the measureless compassion of Christ was manifested. For through
their continued life the dead were made alive, and the witnesses showed favor to
those who had failed to witness. And the virgin mother had much joy in receiving
alive those whom she had brought forth as dead. For through their influence
many who had denied were restored, and re-be-gotten, and rekindled with life,
and learned to confess. And being made alive and strengthened, they went to the
judgment seat to be again interrogated by the governor; God, who desires not the
death of the sinner, but mercifully invites to repentance, treating them
with kindness. For Caesar commanded that they should be put to death, but
that any who might deny should be set free. Therefore, at the beginning of the
public festival which took place there, and which was attended by crowds of
men from all nations, the governor brought the blessed ones to the judgment
seat, to make of them a show and spectacle for the multitude. Wherefore also he
examined them again, and beheaded those who appeared to possess Roman
citizenship, but he sent the others to the wild beasts.
"And Christ was glorified greatly in those who had formerly denied
him, for, contrary to the expectation of the heathen, they confessed. For they,
were examined by themselves, as about to be set free; but confessing, they were
added to the order of the witnesses. But some continued without, who had never
possessed a trace of faith, nor any apprehension of the wedding garment, nor an understanding of the fear of God; but, as sons of perdition, they
blasphemed the Way through their apostasy. But all the others were added to the Church. While these were being examined, a certain Alexander, a Phrygian by
birth, and physician by profession, who had resided in Gaul for many years, and
was well known to all on account of his love to God and boldness of speech (for
he was not without a share of apostolic grace), standing before the judgment
seat, and by signs encouraging them to confess, appeared to those standing by as
if in travail. But the people being enraged because those who formerly denied now confessed, cried out against Alexander as
if he were the cause of this. Then the governor summoned him and inquired who he
was. And when he answered that he was a Christian, being very angry he condemned
him to the wild beasts. And on the next day he entered along with Attalus. For
to please the people, the governor had ordered Attalus again to the wild beasts.
And they were tortured in the amphitheater with all the instruments contrived
for that purpose, and having endured a very great conflict, were at last
sacrificed. Alexander neither groaned nor murmured in any manner, but communed
in his heart with God. But when Attalus was placed in the iron seat, and the
fumes arose from his burning body, he said to the people in the Roman language:
'Lo! this which ye do is devouring men; but we do not devour men; nor do any
other wicked thing.' And being asked, what name God has, he replied, ' God has
not a name as man has.'
"After all these, on the last day of the contests, Blandina was again
brought in, with Ponticus, a boy about fifteen years old. They had been brought
every day to witness the sufferings of the others, and had been pressed to swear
by the idols. But because they remained steadfast and despised them, the
multitude became furious, so that they had no compassion for the youth of the
boy nor respect for the sex of the woman. Therefore they exposed them to all
the terrible sufferings and took them through the entire round of torture,
repeatedly urging them to swear, but being unable to effect this; for Ponticus,
encouraged by his sister so that even the heathen could see that she was
confirming and strengthening him, having nobly endured every torture, gave up
the ghost.
But the blessed Blandina, last of all, having, as a noble mother,
encouraged her children and sent them before her victorious to the King, endured
herself all their conflicts and hastened after them, glad and rejoicing in her
departure as if called to a marriage supper, rather than east to wild beasts.
And, after the scourging, after the wild beasts, after the roasting seat, she was finally enclosed in a net, and thrown before a bull. And having been
tossed about by the animal, but feeling none of the things which were happening
to her, on account of her hope and firm hold upon what had been entrusted to
her, and her communion with Christ, she also was sacrificed. And the heathen
themselves confessed that never among them had a woman endured so many and such
terrible tortures. "But not even thus was their madness and cruelty
toward the saints satisfied. For incited by the Wild Beast, wild and barbarous
tribes were not easily appeased, and their violence found another peculiar
opportunity in the dead bodies For, through their lack of manly reason,
the fact that they had been conquered did not put them to shame, but rather the
more enkindled their wrath as that of a wild beast, and aroused alike the hatred
of governor and people to treat us unjustly; that the Scripture might be
fulfilled: ' He that is lawless, let him be lawless still, and he that is
righteous, let him be righteous still.' For they cast to the dogs those
who had died of suffocation in the prison, carefully guarding them by night and
day, lest any one should be buried by us. And they exposed the remains left by
the wild beasts and by fire, mangled and charred, and placed the heads of the
others by their bodies, and guarded them in like manner from burial by a watch
of soldiers for many days. And some raged and gnashed their teeth against
them, desiring to execute more severe vengeance upon them; but others laughed
and mocked at them, magnifying their own idols, and imputed to them the
punishment of the Christians. Even the more reasonable, and those who had seemed
to sympathize somewhat, reproached them often, saying, ' Where is their God, and
what has their religion, which they have chosen rather than life, profited them
?' So various was their conduct toward us; but we were in deep affliction
because we could not bury the bodies. For neither did night avail us for this
purpose, nor did money persuade, nor entreaty move to compassion; but they kept
watch in every way, as if the prevention of the burial would be of some great
advantage to them." In addition, they say after other things: "The
bodies of the martyrs, having thus in every manner been exhibited and exposed
for six days, were afterward burned and reduced to ashes, and swept into the
Rhone by the wicked men, so that no trace of them might appear on the earth. And
this they did, as if able to conquer God, and prevent their new birth;
'that,' as they said, 'they may have no hope of a resurrection, through
trust in which they bring to us this foreign and new religion, and despise
terrible things, and are ready even to go to death with joy. Now let us see if
they will rise again, and if their God is able to help them, and to deliver them
out of our hands.'"
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CHAPTER II.
The Martyrs, beloved of God, kindly ministered unto those who fell in the
Persecution.
Such things happened to the churches of Christ under the above-mentioned
emperor, from which we may reasonably conjecture the occurrences in the
other provinces. It is proper to add other selections from the same letter, in
which the moderation and compassion of these witnesses is recorded in the
following words: "They were also so zealous in their imitation of Christ,
-- ' who, being in the form of God, counted it not a prize to be on an equality
with God,' -- that, though they had attained such honor, and had borne
witness, not once or twice, but many times,- having been brought back to prison
from the wild beasts, covered 'with burns and scars and wounds, -- yet they did
not proclaim themselves witnesses, nor did they suffer us to address them by
this name. If any one of us, in letter or conversation, spoke of them as
witnesses, they rebuked him sharply. For they conceded cheerfully the
appellation of Witness to Christ ' the faithful and true Witness,' and '
firstborn of the dead,' and prince of the life of God; and they reminded
us of the witnesses who had already departed, and said, ' They are already
witnesses whom Christ has deemed worthy to be taken up in their confession,
having sealed their testimony by their departure; but we are lowly and humble
confessors.' And they besought the brethren with tears that earnest prayers
should be offered that they might be made perfect. They showed in their
deeds the power of ' testimony,' manifesting great boldness toward all the
brethren, and they made plain their nobility through patience and fearlessness
and courage, but they refused the title of Witnesses as distinguishing them from
their brethren, being filled with the fear of God." A little further
on they say: "They humbled themselves under the mighty hand, by which they
are now greatly exalted. They defended all, but accused none. They
absolved all, but bound none. And they prayed for those who had inflicted
cruelties upon them, even as Stephen, the perfect witness, ' Lord, lay not this
sin to their charge.' But if he prayed for those who stoned him, how much
more for the brethren !" And again after mentioning other matters, they
say: "For, through the genuineness of their love, their greatest contest
with him was that the Beast, being choked, might cast out alive those whom he
supposed he had swallowed. For they did not boast over the fallen, but helped
them in their need with those things in which they themselves abounded, having
the compassion of a mother, and shedding many tears on their account before
the Father. They asked for life, and he gave it to them, and they shared it with
their neighbors. Victorious; over everything, they departed to God. Having
always loved peace, and having commended peace to us they went in peace to
God, leaving no sorrow to their mother, nor division or strife to the brethren,
but joy and peace and concord and love."
This record of the affection of those blessed ones toward the brethren that
had fallen may be profitably added on account of the inhuman and unmerciful
disposition of those who, after these events, acted unsparingly toward the
members of Christ.
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CHAPTER III.
The Vision which appeared in a Dream to the Witness Attalus.
The same letter of the abovementioned. witnesses contains another account
worthy of remembrance. No one will object to our bringing it to the knowledge of
our readers. It runs as follows: "For a certain Alcibiades, who was
one of them, led a very austere life, partaking of nothing whatever but bread
and water. When he endeavored to continue this same sort of life in prison, it
was revealed to Attalus after his first conflict in the amphitheater that
Alcibiades was not doing well in refusing the creatures of God and placing a
stumbling-block before others. And Alcibiades obeyed; and partook of all
things without restraint, giving thanks to God. For they were not deprived of
the grace of God, but the Holy Ghost was their counselor." Let this suffice
for these matters. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in
regard to prophecy, -- for the may other miracles that, through the gift of God,
were still wrought in the different churches caused their prophesying to be
readily credited by many, -- and as dissension arose concerning them, the
brethren in Gaul set forth their own prudent and most orthodox judgment in the
matter, and published also several epistles from the witnesses that had been put
to death among them. These they sent, while they were still in prison, to the
brethren throughout Asia and Phrygia, and also to Eleutherus, who was then
bishop of Rome, negotiating for the peace of the churches.
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CHAPTER IV.
Irenaeus commended by the Witnesses in a Letter.
The same witnesses also recommended Irenaeus, who was already at that
time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome,
saying many favorable things in regard to him, as the following extract shows: "We pray, father Eleutherus, that you may rejoice in God in all things
and always. We have requested our brother and comrade Irenaeus to carry this
letter to you, and we ask you to hold him in esteem, as zealous for the covenant
of Christ. For if we thought that office could confer righteousness upon any
one, we should commend him among the first as a presbyter of the church, which
is his position." Why should we transcribe the catalogue of the witnesses
given in the letter already mentioned, of whom some were beheaded, others cast
to the wild beasts, and others fell asleep in prison, or give the number of
confessors still surviving at that time? For whoever desires can readily
find the full account by consulting the letter itself, which, as I have said, is
recorded in our Collection of Martyrdoms. Such were the events which
happened under Antoninus.
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CHAPTER V.
God sent Rain from Heaven for Marcus Aurelius Caesar in Answer to the Prayers of our People.
It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst.
But the soldiers of the so-called Melitene legion, through
the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer,
and engaged in supplications to God. This was indeed a strange sight to the enemy, but it is reported
that a stranger thing immediately followed. The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst.
This story is related by non-Christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people.
By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner.
Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans
the Thundering Legion. Tertullian is a trustworthy witness of these things. In the Apology for the Faith, which he addressed to the Roman Senate, and which work we have already mentioned,
he confirms the history with greater and stronger proofs. He writes that there are still extant letters
of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians. And he says also that this emperor threatened death
to those who brought accusation against us.
He adds further: "What kind of laws are those which impious, unjust, and cruel persons use against us alone? which Vespasian, though he had conquered the Jews, did not regard;
which Trajan partially annulled, forbidding Christians to be sought after;
which neither Adrian, though inquisitive in all matters, nor he who was called Plus
sanctioned." But let any one treat these things as he chooses; we must pass on to what followed. Pothinus having died with the other martyrs
in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons.
We have learned that, in his youth, he was a hearer of Polycarp. In the third book of his work Against Heresies he has inserted a list of the bishops of Rome, bringing it down as far as Eleutherus (whose times we are now considering), under whom he composed his work. He writes as follows:
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CHAPTER VI.
Catalogue of the Bishops of Rome.
"The blessed apostles having founded and established the church, entrusted the office of the episcopate to
Linus. Paul speaks of this Linus in his Epistles to Timothy. Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement
received the episcopate. He had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived.
In the times of Clement, a serious dissension having arisen among the brethren in Corinth,
the church of Rome sent a most suitable letter to the Corinthians, reconciling them in peace, renewing their faith, and proclaiming
the doctrine lately received from the apostles." A little farther on he says: "Evarestus
succeeded Clement, and Alexander, Evarestus. Then Xystus, the sixth from the apostles, was appointed. After him
Telesphorus, who suffered martyrdom gloriously; then Hyginus; then Pius; and after him
Anicetus; Sorer succeeded Anicetus ; and now, in the twelfth place from the apostles,
Eleutherus holds the office of bishop. In the same order and succession the tradition in the Church and the preaching of the truth has descended from the apostles unto us."
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CHAPTER VII.
Even down to those Times Miracles were performed by the Faithful.
These things Irenaeus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title Refutation and Overthrow of the Knowledge Falsely So-called.
In the second book of the same treatise he shows that manifestations of divine and miraculous power continued to his time in some of the churches. He says:
"But so far do they come short of raising the dead, as the Lord raised them, and the apostles through prayer. And oftentimes in the brotherhood, when, on account of some neces sity, our entire Church has besought with fasting and much supplication, the spirit of the dead has returned,
and the man has been restored through the prayers of the saints." And again, after other remarks, he says :
"If they will say that even the Lord did these things in mere appearance, we will refer them to the prophetic writings, and show from them that all things were beforehand spoken of him in this manner, and were strictly fulfilled; and that he alone is the Son of God. Wherefore his true disciples, receiving grace from him, perform such works in his Name for the benefit of other men, as each has received the gift from
him. For some of them drive out demons effectually and truly, so that those who have been cleansed from evil spirits frequently believe and unite with the Church. Others have a foreknowledge of future events, and visions, and prophetic revelations. Still others heal the sick by the laying on of hands, and restore them to health. And, as we have said, even dead persons have been raised, and remained with
us many years. But why should we say more ? It is not possible to recount the number of gifts which the Church, throughout all the world, has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and exercises every day for the benefit of the heathen, never deceiving any nor doing it for money. For as she has received freely from God, freely also does she minister."
And in another place the same author writes: "As also we hear that many brethren in the Church possess prophetic gifts, and speak, through the Spirit, with all kinds of tongues, and bring to light the secret things of men for their good, and declare the mysteries of God." So much in regard to the fact that various gifts remained among those who were worthy even until that time.
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CHAPTER VIII.
The Statements of Irenaeus in regard to the Divine Scriptures.
Since, in the beginning of this work, we promised to give, when needful, the words of the ancient presbyters and writers of
the Church, in which they have declared those traditions which came down to them concerning the canonical books, and since Irenaeus was one h of them, we will now give his words and, first, what he says of the sacred Gospels:
"Matthew published his Gospel among the Hebrews in their own language, while Peter and Paul were preaching and founding the church in Rome.
After their departure Mark, the disciple and interpreter of Peter, also transmitted to us in writing those things which Peter had preached;
and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared.
Afterwards John, the disciple of the Lord, who also reclined on his bosom, published his Gospel, while staying at Ephesus in Asia."
He states these things in the third book of his above-mentioned work. In the fifth book he speaks as follows concerning the Apocalypse of John, and the number of the name of Antichrist:
"As these things are so, and this number is found in all the approved and ancient copies,
and those who saw John face to face confirm it, and reason teaches us that the number of the name of the beast, according to the mode of calculation among the Greeks, appears in its letters .... "
And farther on he says concerning the same:
"We are not bold enough to speak confidently of the name of Antichrist. For if it were necessary that his name should be declared clearly at the present time, it would have been announced by him who saw the revelation. For it was seen, not long ago, but almost in our generation, toward the end of the reign of
Domitian." He states these things concerning the Apocalypse in the work referred to. He also mentions the first Epistle of John,
taking
many proofs from it, and likewise the first Epistle of Peter. And he not only knows, but also receives, The Shepherd,
writing as follows :
"Well did the Scripture speak, saying, ' First of all believe that God is one, who has created and completed all things,'"
And he uses almost the precise words of the Wisdom of Solomon, saying:
"The vision of God produces immortality, but immortality renders us near to God." He men-lions also the memoirs
of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred
Scriptures. And he refers to Justin the Martyr, and to Ignatius, using testimonies also from their writings. Moreover, he promises to refute Marcion from his own writings, in a special work.
Concerning the translation of the inspired Scriptures by the Seventy, hear the very words which he writes:
"God in truth became man, and the Lord himself saved us, giving the sign of the virgin but not as some say, who now venture to translate the Scripture, 'Behold, a young woman shall conceive and bring forth a son,'
as Theodotion of Ephesus and Aquila of Pontus, both of them Jewish proselytes, interpreted; following whom, the Ebionites say
that he was begotten by Joseph." Shortly after he adds: "For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of
Lagus, being desirous of adorning the library which he had rounded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language. But, as they were
then subject to the Macedonians, they sent to Ptolemy seventy elders, who were the most skilled among them in the Scriptures and in both languages. Thus God accomplished his purpose.
But wishing to try them individually, as he feared lest, by taking counsel together, they might conceal the truth of the Scriptures by their interpretation, he separated them from one another, and commanded all of them to write the same translation.
He did this for all the books. But when they came together in the presence of Ptolemy, and compared their several translations, God was glorified, and the Scriptures were recognized as truly divine. For all of them had rendered the same things in the same words and with the same names from beginning to end, so that the heathen perceived that the Scriptures had been translated by the inspiration
of God. And this was nothing wonderful for God to do, who, in the captivity of the people trader Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterwards, in the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to relate all the words of the former prophets, and to restore to the people the legislation of Moses."
Such are the words of Irenaeus.
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CHAPTER IX.
The Bishops under Commodus.
After Antoninus had been emperor for nine- teen years, Commodus received the government.
In his first year Julian became bishop of the Alexandrian churches, after Agrippinus
had held the office for twelve years.
CHAPTER X.
Pantaenus the Philosopher.
About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria.
A school of sacred learning, which continues to our day, was established there in ancient times,
and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported
that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical
system of those called Stoics. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India.
For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word.
Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew,
one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language,
which they had preserved till that time. After many good deeds, Pantaenus finally became the head of the school at Alexandria,
and expounded the treasures of divine doctrine both orally and in writing.
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CHAPTER XI.
Clement of Alexandria.
At this time Clement, being trained with him in the divine
Scriptures at Alexandria, became well known. He had the same name as the one who
anciently was at the head of the Roman church, and who was a disciple of the
apostles. In his Hypotyposes he speaks of Pantaenus by name as his
teacher. It seems to me that he alludes to the same person also in the first
book of his Stromata, when, referring to the more conspicuous of the successors
of the apostles whom he had met, he says: "This work is not a
writing artfully constructed for display; but my notes are stored up for old
age, as a remedy against forgetfulness; an image without art, and a rough sketch
of those powerful and animated words which it was my privilege to hear, as well
as of blessed and truly remarkable men. Of these the one -- the Ionian was in Greece, the other in Magna Graecia ;
the one of them was from Coele-Syria, the other from Egypt. There were others in the East, one of them an
Assyrian, the other a Hebrew in Palestine? But when I met with the last, --in ability truly he was first,-- having hunted him out in his concealment
in Egypt, I found rest. These men, preserving the true tradition of the blessed
doctrine, directly from the holy apostles, Peter and James and John and Paul,
the son receiving it from the father (but few were like the fathers), have come
by God's will even to us to deposit those ancestral and apostolic seeds."
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CHAPTER XII.
The Bishops in Jerusalem.
At this time Narcissus was the bishop of the church at Jerusalem, and
he is celebrated by many to this day. He was the fifteenth in succession from
the siege of the Jews under Adrian. We have shown that from that time first the
church in Jerusalem was composed of Gentiles, after those of the circumcision,
and that Marcus was the first Gentile bishop that presided over them. After
him the succession in the episcopate was: first Cassianus; after him Publius;
then Maximus; following them Julian; then Gaius; after him Symmachus and
another Gaius, and again another Julian; after these Capito and Valens and
Dolichianus; and after all of them Narcissus, the thirtieth in regular
succession from the apostles.
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CHAPTER XIII.
Rhodo and his Account of the Dissension of Marcion.
At this time Rhodo, a native of Asia, who had been instructed, as he
himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of
Marcion. He says that this heresy was divided in his time into various
opinions; and while describing those who occasioned the division, he refutes
accurately the falsehoods devised by each of them. But hear what he writes: "Therefore also they disagree among themselves, maintaining an
inconsistent opinion. For Apelles, one of the herd, priding himself on
his manner of life and his age, acknowledges one principle, but says
that the prophecies are from an opposing spirit, being led to this view by
the responses of a maiden by name Philumene, who was possessed by a demon. But others, among whom are Potitus and
Basilicus, hold to two
principles, as does the mariner Marcion himself. These following the
wolf of Pontus, and, like him, unable to fathom the division of things,
became reckless, and without giving any proof asserted two principles. Others,
again, drifting into a worse error, consider that there are not only two, but
three natures. Of these, Syneros is the leader and chief, as those who
defend his teaching say." The same author writes that he engaged in
conversation with Apelles. He speaks as follows:
"For the old man Apelles, when conversing with us, was refuted in
many things which he spoke falsely; whence also he said that it was not at all
necessary to examine one's doctrine, but that each one should continue to
hold what he believed. For he asserted that those who trusted in the Crucified
would be saved, if only they were found doing good works. But as we have
said before, his opinion concerning God was the most obscure of all. For he
spoke of one principle, as also our doctrine does."
Then, after stating fully his own opinion, he adds:
"When I said to him, Tell me how you know this or how can you assert
that there is one principle, he replied that the prophecies refuted themselves,
because they have said nothing true; for they are inconsistent, and false,
and self-contradictory. But how there is one principle he said that he did not
know, but that he was thus persuaded. As I then adjured him to speak the
truth, he swore that he did so when he said that he did not know how there is
one unbegotten God, but that he believed it. Thereupon I laughed and reproved
him because, though calling himself a teacher, he knew not how to confirm what
he taught." In the same work, addressing Callistio, the same
writer acknowledges that he had been instructed at Rome by Tatian. And he
says that a book of Problems had been prepared by Tatian, in which he
promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo
himself promises to give in a work of his: own solutions of Tatian's problems. There is also extant a Commentary of his on the
Hexaemeron. But this
Apelles wrote many things, an impious manner, of the law of Moses, blaspheming
the divine words in many of his works, being, as it seemed, very zealous for
their refutation and overthrow? So much concerning these.
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CHAPTER XIV.
The False Prophets of the Phrygians.
The enemy of God's Church, who is emphatically a hater of good and a lover of
evil, and leaves untried no manner of craft against men, was again active in
causing strange heresies to spring up against the Church. For some persons,
like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus
was the Paraclete, and that the women that followed him, Priscilla and Maximilla,
were prophetesses of Montanus.
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CHAPTER XV.
The Schism of Blastus at Rome. Others, of whom Florinus was chief, flourished at Rome. He fell from the
presbyterate of the Church, and Blastus was involved in a similar fall. They
also drew away many oft the Church to their opinion, each striving to introduce
his own innovations in respect to the truth
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CHAPTER XVI.
The Circumstances related of Montanus and his False Prophets.
Against the so-called Phrygian heresy, the power which always contends
for the truth raised up a strong and invincible weapon, Apolinarius of
Hierapolis, whom we have mentioned before, and with him many other men of
ability, by whom abundant material for our history has been left. A certain
one of these, in the beginning of his work against them, first intimates
that he had contended with them in oral controversies. He commences his work in
this manner: "Having for a very long and sufficient time, O beloved
Avircius Marcellus, been urged by you to write a treatise against the heresy
of those who are called after Miltiades, I have hesitated till the present
time, not through lack of ability to refute the falsehood or bear testimony for
the truth, but from fear and apprehension that I might seem to some to be making
additions to the doctrines or precepts of the Gospel of the New Testament, which
it is impossible for one who has chosen to live according to the Gospel, either
to increase or to diminish. But being recently in Ancyra in Galatia, I found
the church there greatly agitated by this novelty, not prophecy, as they
call it, but rather false prophecy, as will be shown. Therefore, to the best of
our ability, with the Lord's help, we disputed in the church many days
concerning these and other matters separately brought forward by them, so that
the church rejoiced and was strengthened in the truth, and those of the opposite
side were for the time confounded, and the adversaries were grieved. The presbyters in the place, our fellow-presbyter Zoticus
of Otrous also being
present, requested us to leave a record of what had been said against the
opposers of the truth. We did not do this, but we promised to write it out as
soon as the Lord permitted us, and to send it to them speedily."
Having said this with other things, in the beginning of his work, he
proceeds to state the cause of the above-mentioned heresy as follows:
"Their opposition and their recent heresy which has separated them from the
Church arose on the following account. There is said to be a certain village
called Ardabau in that part of Mysia, which borders upon Phrygia. There
first, they say, when Gratus was proconsul of Asia, a recent convert,
Montanus by name, through his unquenchable desire for leadership, gave the
adversary opportunity against him. And he became beside himself, and being
suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and
utter strange things, prophesying in a manner contrary to the constant custom of
the Church handed down by tradition from the beginning. Some of those
who heard his spurious utterances at that time were indignant, and they rebuked
him as one that was possessed, and that was under the control of a demon, and
was led by a deceitful spirit, and was distracting the multitude; and they
forbade him to talk, remembering the distinction drawn by the Lord and his
warning to guard watchfully against the coming of false prophets? But others
imagining themselves possessed of the Holy Spirit and of a prophetic gift, were elated and not a little puffed up; and forgetting the distinction of the
Lord, they challenged the mad and insidious and seducing spirit, and were
cheated and deceived by him. In consequence of this, he could no longer be held
in check, so as to keep silence. Thus by artifice, or rather by such a system
of wicked craft, the devil, devising destruction for the disobedient, and being
unworthily honored by them, secretly excited and inflamed their understandings
which had already become estranged from the true faith. And he stirred up
besides two women, and filled them with the false spirit, so that they
talked wildly and unreasonably and strangely, like the person already mentioned.
And the spirit pronounced them blessed as they rejoiced and gloried in him,
and puffed them up by the magnitude of his promises. But sometimes he rebuked
them openly in a wise and faithful manner, that he might seem to be a reprover.
But those of the Phrygians that were deceived were few in number.
"And the arrogant spirit taught them to revile the entire universal
Church under heaven, because the spirit of false prophecy received neither honor
from it nor entrance into it. For the faithful in Asia met often in many
places throughout Asia to consider this matter, and examined the novel
utterances and pronounced them profane, and rejected the heresy, and thus these
persons were expelled from the Church and debarred from communion." Having related these things at the outset, and continued the refutation of their
delusion through his entire work, in the second book he speaks as follows of
their end: "Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are
those that the Lord promised to send to the people, let them answer as in
God's presence: Who is there, O friends, of these who began to talk, from
Montanus and the women down, that was persecuted by the Jews, or slain by
lawless men ? None. Or has any of them been seized and crucified for the Name ?
Truly not. Or has one of these women ever been scourged in the synagogues of the
Jews, or stoned ? No; never anywhere. But by another kind of death
Montanus and Maximilla are said to have died. For the report is that, incited by
the spirit of frenzy, they both hung themselves; not at the same time, but
at the time which common report gives for the death of each. And thus they died,
and ended their lives like the traitor Judas. So also, as general report
says, that remarkable person, the first steward, as it were, of their
so-called prophecy, one Theodotus- who, as if at sometime taken up and received
into heaven, fell into trances, and entrusted himself to the deceitful spirit-
was pitched like a quoit, and died miserably? They say that these things
happened in this manner. But as we did not see them, O friend, we do not
pretend to know. Perhaps in such a manner, perhaps not, Montanus and Theodotus
and the above-mentioned woman died." He says again in the same book that
the 16 holy bishops of that time attempted to refute the spirit in Maximilla,
but were prevented by others who plainly co-operated with the spirit. He writes
as follows: "And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, ' I am driven away from the sheep like a
wolf. I am not a wolf. I am word and spirit and power.' But let him show
clearly and prove the power in the spirit. And by the spirit let him compel
those to confess him who were then present for the purpose of proving and
reasoning with the talkative spirit,- those eminent men and bishops, Zoticus, from the village Comana and Julian,
from
Apamea, whose mouths the followers of Themiso muzzled, refusing to per-knit
the false and seductive spirit to be refuted by them." Again in the same
work, after saying other things in refutation of the false prophecies of
Maximilla, he indicates the time when he wrote these accounts, and mentions her
predictions in which she prophesied wars and anarchy. Their falsehood he
censures in the following manner: "And has not this been shown clearly
to be false ? For it is to-day more than thirteen years since the woman died,
and there has been neither a partial nor general war in the world; but rather,
through the mercy of God, continued peace even to the Christians." These things are taken from the second book.
I will add also short extracts
from the third book, in which he speaks thus against! their boasts that many of
them had suffered, martyrdom: "When therefore they are at a loss, being
refuted in all that they say, they try to take refuge in their martyrs, alleging
that they have many martyrs, and that this is sure evidence of the , power of
the so-called prophetic spirit that is with them. But this, as it appears, is
entirely fallacious. For some of the heresies have a great many martyrs;
but surely we shall not on that account agree with them or confess that they
hold the truth. And first, indeed, those called Marcionites, from the heresy of
Marcion, say that they have a multitude of martyrs for Christ; yet they do not
confess Christ himself in truth."A little farther on he continues: "When those called to martyrdom from the Church for the truth of the faith
have met with any of the so-called martyrs of the Phrygian heresy, they have
separated from them, and died without any fellowship with them, because
they did not wish to give their assent to the spirit of Montanus and the women.
And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is
well known."
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CHAPTER XVII.
Miltiades and his Works.
In this work he mentions a writer, Miltiades, stating that he also wrote
a certain book against the above-mentioned heresy. After quoting some of their
words, he adds: "Having found these things in a certain work of theirs in
opposition to the work of the brother Alcibiades, in which he shows that a
prophet ought not to speak in ecstasy, I made an abridgment."
A little further on in the same work he gives a list of those who prophesied
under the new covenant, among whom he enumerates a certain Ammia and Quadratus, saying "But the false prophet falls into an ecstasy, in
which he is without shame or fear. Beginning with purposed ignorance, he passes
on, as has been stated, involuntary madness of soul. They cannot show that
one of the old or one of the new prophets was thus carried away in spirit.
Neither can they boast of Agabus, or Judas, or Silas, or the
daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others
not belonging to them."
And again after a little he says: "For if after Quadratus and Ammia in
Philadelphia, as they assert, the women with Montanus received the prophetic
gift, let them show who among them received it from Montanus and the women. For
the apostle thought it necessary that the prophetic gift should continue in all
the Church until the final coming. But they cannot show it, though this is the
fourteenth year since the death of Maximilla."
He writes thus. But the Miltiades to whom he refers has left other
monuments of his own zeal for the Divine Scriptures, in the discourses
which he composed against the Greeks and against the Jews, answering each
of them separately in two books. And in addition he addresses an apology to
the earthly rulers, in behalf of the philosophy which he embraced.
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CHAPTER XVIII.
The Manner in which Apollonius refuted the Phrygians, and the Persons whom he men-lions. As the so-called Phrygian heresy
was still flourishing in Phrygia in
his time, Apollonius also, an ecclesiastical writer, undertook its
refutation, and wrote a special work against it, correcting in detail the false
prophecies current among them and reproving the life of the founders of the
heresy. But hear his own words respecting Montanus:
"His actions and his teaching show who this new teacher is. This is he
who taught the dissolution of marriage; who made laws for fasting; who
named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to
gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who
provided salaries for those who preached his doctrine, that its teaching might
prevail through gluttony."
He writes thus concerning Montanus; and a little farther on he writes as
follows concerning his prophetesses: "We show that these first prophetesses
themselves, as soon as they were filled with the Spirit, abandoned their
husbands. How falsely therefore they speak who call Prisca a virgin."
Afterwards he says: "Does not all Scripture seem to you to forbid a
prophet to receive gifts and money ? When therefore I see the prophetess
receiving gold and silver and costly garments, how can I avoid reproving
her?"
And again a little farther on he speaks 5 thus concerning one of their
confessors:
"So also Themiso, who was clothed with plausible covetousness,
could not endure the sign of confession, but threw aside bonds for an abundance
of possessions. Yet, though he should have been humble on this account, he dared
to boast as a martyr, and in imitation of the apostle, he wrote a certain
catholic epistle, to instruct those whose faith was better than his own,
contending for words of empty sound, and blaspheming against the Lord and the
apostles and the holy Church." And again concerning others of those
honored among them as martyrs, he writes as follows: "Not to speak of many, let the prophetess herself tell us of Alexander,
who called himself a martyr, with whom she is in the habit of banqueting,
and who is worshiped by many. We need not mention his robberies and other
daring deeds for which he was punished, but the archives contain them.
Which of these forgives the sins of the other? Does the prophet the robberies of
the martyr, or the: martyr the covetousness of the prophet? For although the
Lord said,' Provide neither gold, nor silver, neither two coats,' these
men, in complete opposition, transgress in respect to the possession of the
forbidden things. For we will show that those whom they call prophets and
martyrs gather their gain not only from rich men, but also from the poor, and
orphans, and widows. But if they are confident, let them stand up and discuss
these matters, that if convicted they may hereafter cease transgressing. For the
fruits of the prophet must be tried; ' for the tree is known by its fruit.'
But that those who wish may know concerning Alexander, he was tried by
AEmilius Frontinus proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate.
Afterwards, having falsely declared for the name of the Lord, he was released,
having deceived the faithful that were there. And his own parish, from
which he came, did not receive him, because he was a robber. Those who wish
to learn about him have the public records of Asia. And yet the prophet
with whom he spent many years knows nothing about him! Exposing him,
through him we expose also the pretense of the prophet. We could show
the same thing of many others. But if they are confident, let them endure the
test." Again, in another part of his work he speaks as follows of the
prophets of whom they boast: "If they deny that their prophets have
received gifts, let them acknowledge this: that if they are convicted of
receiving them, they are not' prophets. And we will bring a multitude of proofs
of this. But it is necessary that all the fruits of a prophet should be
examined. Tell me, does a prophet dye his hair? Does a prophet stain his
eyelids? Does a prophet delight in adornment? Does a prophet play with
tables and dice ? Does a prophet lend on usury? Let them confess whether these
things are lawful or not; but I will show that they have been done by
them." This same Apollonius states in the same work that, at the
time of his writing, it was the fortieth year since Montanus had begun his
pretended prophecy. And he says also that Zoticus, who was mentioned by
the former writer, when Maximilla was pretending to prophesy in Pepuza,
resisted her and endeavored to refute the spirit that was working in her; but
was prevented by those who agreed with her. He mentions also a certain Thraseas among the martyrs of that time.
He speaks, moreover, of a tradition that the Savior commanded his apostles
not to depart from Jerusalem for twelve years. He uses testimonies also
from the Revelation of John, and he relates that a dead man had, through
the Divine power, been raised by John himself in Ephesus. He also adds
other things by which he fully and abundantly exposes the error of the heresy of
which we have been speaking. These are the matters recorded by Apollonius.
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CHAPTER XIX.
Serapion on the Heresy of the Phrygians.
Serapion, who, as report says, succeeded Maximinus at that time as
bishop of the church of Antioch, mentions the works of Apolinarius against
the above-mentioned heresy. And he alludes to him in a private letter to Caricus
and Pontius, in which he himself exposes the same heresy, and adds the
following words:
"That you may see that the doings of this lying band of the new
prophecy, so called, are an abomination to all the brotherhood throughout the
world, I have sent you writings of the most blessed Claudius Apolinarius,
bishop of Hierapolis in Asia." In the same letter of Serapion the
signatures of several bishops are found, one of whom subscribes himself as
follows: "I, Aurelius Cyrenius, a witness, pray for your health."
And another in this manner: "AElius Publius Julius, bishop of Debeltum,
a colony of Thrace. As God liveth in the heavens, the blessed Sotas in
Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not
permit him." And the autograph signatures of many other bishops who
agreed with them are contained in the same letter. So much for these persons.
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CHAPTER XX.
The Writings of Irenaeus against the Schismatics at Rome.
Irenaeus wrote several letters against those who were disturbing the
sound ordinance of the Church at Rome. One of them was to Blastus On Schism;
another to Florinus On Monarchy, or That God is not the Author of Evil. For
Florinus seemed to be defending this opinion. And because he was being drawn
away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, in
which he shows that he himself had been acquainted with the first successors of
the apostles. At the close of the treatise we have found a most beautiful
note which we are constrained to insert in this work. It runs as follows:
"I adjure thee who mayest copy this book, by our Lord Jesus Christ, and
by his glorious advent when he comes to judge the living and the dead, to
compare what thou shalt write, and correct it carefully by this manuscript, and
also to write this adjuration, and place it in the copy."
These things may be profitably read in his work, and related by us, that we
may have those ancient and truly holy men as the best example of painstaking
carefulness. In the letter to Florinus, of which we have spoken, Irenaeus
mentions again his intimacy with Polycarp, saying:
"These doctrines, O Florinus, to speak mildly, are not of sound
judgment. These doctrines disagree with the Church, and drive into the greatest
impiety those who accept them. These doctrines, not even the heretics outside of
the Church, have ever dared to publish. These doctrines, the presbyters who were
before us, and who were companions of the apostles, did not deliver to thee.
"For when I was a boy, I saw thee in lower Asia with Polycarp, moving
in splendor in the royal court, and endeavoring to gain his approbation. I
remember the events of that time more clearly than those of recent years. For
what boys learn, growing with their mind, becomes joined with it; so that I am
able to describe the very place in which the blessed Polycarp sat as he
discoursed, and his goings out and his comings in, and the manner of his life,
and his physical appearance, and his discourses to the people, and the accounts
which he gave of his intercourse with John and with the others who had seen the
Lord. And as he remembered their words, and what he heard from them concerning
the Lord, and concerning his miracles and his teaching, having received them
from eyewitnesses of the 'Word of life,' Polycarp related all things in
harmony with the Scriptures. These things being told me by the mercy of God, I
listened to them attentively, noting them down, not on paper, but in my heart.
And continually, through God's grace, I recall them faithfully. And I am able to
bear witness before God that if that blessed and apostolic presbyter had heard
any such thing, he would have cried out, and stopped his ears, and as was his
custom, would have exclaimed, O good God, unto what times hast thou spared me
that I should endure these things ? And he would have fled from the place where,
sitting or standing, he had heard such words. And this can be shown
plainly from the letters which he sent, either to the neighboring churches
for their confirmation, or to some of the brethren, admonishing and exhorting
them." Thus far Irenaeus.
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CHAPTER XXI.
How Appolonius suffered Martyrdom at Rome.
About the same time, in the reign of Com modus, our condition became more
favorable, and through the grace of God the churches throughout the entire world
enjoyed peace, and the word of salvation was leading every soul, from every
race of man to the devout worship of the God of the universe. So that now at
Rome many who were highly distinguished for wealth and family turned with all
their household and relatives unto their salvation. But the demon who hates
what is good, being malignant in his nature, could not endure this, but prepared
himself again for conflict, contriving many devices against us. And he brought
to the judgment seat Apollonius, of the city of Rome, a man renowned among
the faithful for learning and philosophy, having stirred up one of his servants,
who was well fitted for such a purpose, to accuse him. But this wretched man
made the charge unseasonably, because by a royal decree it was unlawful that
informers of such things should live. And his legs were broken immediately,
Perennius the judge having pronounced this sentence upon him. But the martyr, highly beloved of God, being earnestly entreated and requested by the
judge to give an account of himself before the Senate, made in the presence of
all an eloquent defense of the faith for which he was witnessing. And as if by
decree of the Senate he was put to death by decapitation; an ancient law
requiring that those who were brought to the judgment seat and refused to recant
should not be liberated, Whoever desires to know his arguments before the
judge and his answers to the questions of Perennius, and his entire defense
before the Senate will find them in the records of the ancient martyrdoms which
we have collected.
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CHAPTER XXII.
The Bishops that were well known at this Time.
In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, the latter having held the episcopate for thirteen years. In the same year,
after Julian a had completed his tenth year, Demetrius received the charge
of the parishes at Alexandria. At this time the above-mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at
Antioch. Theophilus presided at Caesarea in Palestine ; and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem.
Bacchylus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus. And besides these a multitude of others, as is
likely, were then prominent. But we have given the names of those alone, the
soundness of whose faith has come down to us in writing.
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CHAPTER XXIII.
The Question then agitated concerning the Passover.
A question of no small importance arose at that time. For the parishes of
all Asia, as from an older tradition, held that the fourteenth day of the moon,
on which day the Jews were commanded to sacrifice the lamb, should be observed
as the feast of the Savior's Passover. It was therefore necessary to end
their fast on that day, whatever day of the week it should happen to be. But it
was not the custom of the churches in the rest of the world to end it at this
time, as they observed the practice which, from apostolic tradition, has
prevailed to the present time, of terminating the fast on no other day than on
that of the resurrection of our Savior. Synods and assemblies of bishops were held on this account,
and all,
with one consent, through mutual correspondence drew. up an ecclesiastical
decree, that the mystery of the resurrection of the Lord should be celebrated on
no other but the Lord's day, and that we should observe the close of the paschal
fast on this day only. There is still extant a writing of those who were then
assembled in Palestine, over whom Theophilus, bishop of Caesarea, and
Narcissus, bishop of Jerusalem, presided. And there is also another writing
extant of those who were assembled at Rome to consider the same question, which
bears the name of Bishop Victor ; also of the bishops in Pontus over whom
Palmas, as the oldest, presided; and of the parishes in Gaul of which
Irenaeus was bishop, and of those in Osrhoene and the cities there; and a
personal letter of Bacchylus, bishop of the church at Corinth, and of a
great many others, who uttered the same opinion and judgment, and cast the same
vote. And that which has been given above was their unanimous decision.
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CHAPTER XXIV.
The Disagreement in Asia.
But the bishops of Asia, led by Polycrates,
decided to hold to the old custom handed down to them. He himself, in a
letter which he addressed to Victor and the church of Rome, set forth in the
following words the tradition which had come down to him: "We observe
the exact day; neither adding, nor taking away. For in Asia also great lights
have fallen asleep, which shall rise again on the day of the Lord's coming, when
he shall come with glory from heaven, and shall seek out all the saints. Among
these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and
his two aged virgin daughters, and another daughter, who lived in the Holy
Spirit and 3 now rests at Ephesus; and, moreover, John, who was both a witness
and a teacher, who reclined upon the bosom of the Lord, and, being a priest,
wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in
Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from
Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr
Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis,
awaiting the episcopate from heaven, when he shall rise from the dead ? All
these observed the fourteenth day of the passover according to the Gospel,
deviating in no respect, but following the rule of faith. And I also,
Polycrates, the least of you all, do according to the tradition of my relatives,
some of whom I have closely followed. For seven of my relatives were bishops;
and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren,
who have lived sixty-five
years in the Lord, and have met with the brethren throughout the world, and have
gone through every Holy Scripture, am not affrighted by terrifying words. For
those greater than I have said ' We ought to obey God rather than man.' " He then
writes of all the bishops who were present with him and thought
as he did. His words are as follows: "I could mention the bishops who were
present, whom I summoned at your desire; whose names, should I write them,
would constitute a great multitude. And they, beholding my littleness, gave
their consent to the letter, knowing that I did not bear my gray hairs in vain,
but had always governed my life by the Lord Jesus." Thereupon Victor, who
presided over the church at Rome, immediately attempted to cut off from the
common unity the parishes of all Asia, with the churches that agreed with them,
as heterodox; and he wrote letters and declared all the brethren there wholly
excommunicate. But this did not please all the bishops. And they besought him
to consider the things of peace, and of neighborly unity and love. Words of
theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who,
sending letters in the name of the brethren in Gaul over whom he presided,
maintained that the mystery of the resurrection of the Lord should be observed
only on the Lord's day. He fittingly admonishes Victor that he should not cut
off whole churches of God which observed the tradition of an ancient custom and
after many other words he proceeds as follows: "For the controversy
is not only concerning the day, but also concerning the very manner of the fast.
For some think that they should fast one day, others two, yet others more; some,
moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time; but long
before in that of our ancestors. It is likely that they did not hold to
strict accuracy, and thus formed a custom for their posterity according to their
own simplicity and peculiar mode. Yet all of these lived none the less in peace,
and we also live in peace with one another; and the disagreement in regard to
the fast confirms the agreement in the faith."
He adds to this the following account, which I may properly insert:
"Among these were the presbyters before Soter, who presided over the
church which thou now rulest. We mean Anicetus, and Plus, and Hyginus, and
Telesphorus, and Xystus. They neither observed it themselves, nor did they
permit those after them to do so. And yet though not observing it, they were
none the less at peace with those who came to them from the parishes in which it
was observed; although this observance was more opposed to those who did not
observe it. But none were ever cast out on account of this form; but the
presbyters before thee who did not observe it, sent the eucharist to those of
other parishes who observed it. And when the blessed Polycarp was at
Rome in the time of Anicetus, and they disagreed a little about certain
other things, they immediately made peace with one another, not caring to
quarrel over this matter. For neither could Anicetus persuade Polycarp not to
observe what he had always observed with John the disciple of our Lord, and the
other apostles with whom he had associated; neither could Polycarp persuade
Anicetus to observe it as he said that he ought to follow the customs of the
presbyters that had preceded him.
But though matters were in this shape, they communed together, and
Anicetus con ceded the administration of the eucharist in the church to Polycarp,
manifestly as a mark of respect. And they parted from each other in peace,
both those who observed, and those who did not, maintaining the peace of the
whole church." Thus Irenaeus, who truly was well named, became a
peacemaker in this matter, exhorting and negotiating in this way in behalf of
the peace of the churches. And he conferred by letter about this mooted
question, not only with Victor, but also with most of the other rulers of the
churches.
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CHAPTER XXV.
How All came to an Agreement respecting the Passover.
Those in Palestine whom we have recently mentioned, Narcissus and Theophilus,
and with them Cassius, bishop of the church of Tyre, and Clarus of the
church of Ptolemais, and those who met with them, having stated many things
respecting the tradition concerning the Passover which had come to them in
succession from the apostles, at the close of their writing add these words: "Endeavor to send copies of our letter to every church, that we may not
furnish occasion to those who easily deceive their souls. We show you indeed
that also in Alexandria they keep it on the same day that we do. For letters are
carried from us to them and from them to us, so that in the same manner and at
the same time we keep the sacred day."
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CHAPTER XXVI.
The Elegant Works of Irenaeus which have come down to us.
Besides the works and letters of Irenaeus which we have mentioned, a
certain book of his On Knowledge, written against the Greeks, very concise
and remarkably forcible, is extant; and another, which he dedicated to a brother
Martian, In Demonstration of the Apostolic Preaching; and a volume
containing various Dissertations, in which he mentions the Epistle to the
Hebrews and the so-called Wisdom of Solomon, making quotations from them. These
are the works of Irenaeus which have come to our knowledge. Commodus having
ended his reign after thirteen years, Severus became emperor in less than six
months after his death, Pertinax having reigned during the intervening time.
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CHAPTER XXVII.
The Works of Others that flourished at that Time.
Numerous memorials of the faithful zeal of the ancient ecclesiastical men of
that time are still preserved by many. Of these we would note particularly the
writings of Heraclitus On the Apostle, and those of Maximus on the question
so much discussed among heretics, the Origin of Evil, and on the Creation of
Matter. Also those of Candidus on the Hexaemeron, and of Apion on
the same subject; likewise of Sextus on the Resurrection, and another
treatise of Arabianus, and writings of a multitude of others, in regard to
whom, because we have no data, it is impossible to state in our work when they
lived, or to give any account of their history. And works of many others
have come down to us whose names we are unable to give, orthodox and
ecclesiastical, as their interpretations of the Divine Scriptures show, but
unknown to us, because their names are not stated in their writings.
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CHAPTER XXVIII.
Those who first advanced the Heresy of Artemon; their Manner of Life, and how
they dared to corrupt the Sacred Scriptures.
In a laborious work by one of these writers against the heresy of Artemon, which Paul of Samosata
attempted to revive again in our day, there is an
account appropriate to the history which we are now examining. For he criticises,
as a late innovation, the above-mentioned heresy which teaches that the Savior was a mere man, because they were attempting to magnify it as ancient? Having
given in his work many other arguments in refutation of their blasphemous
falsehood, he adds the following words: "For they say that all the early
teachersa and the apostles received and taught what they now declare, and that
the truth of the Gospel was preserved until the times of Victor, who was the
thirteenth bishop of Rome from Peter, but that from his successor, Zephyrinus, the truth had been corrupted. And what
they say might be
plausible, if first of all the Divine Scriptures did not contradict them. And
there are writings of certain brethren older than the times of Victor, which
they wrote in behalf of the truth against the heathen, and against the heresies
which existed in their day. I refer to Justin and Miltiades and Tatian and Clement
and many others, in all of whose works Christ is spoken of
as God. For who does not know the works of Irenaeus and of Melito and of others which teach that Christ is God and man?
And how many psalms
and hymns, written by the faithful brethren from the beginning, celebrate
Christ the Word of God, speaking of him as Divine. How then since the opinion held by the Church has been preached for
so many years, can its preaching have been delayed as they affirm, until the
times of Victor ? And how is it that they are not ashamed to speak thus falsely
of Victor, knowing well that he cut off from communion Theodotus, the cobbler, the leader and father of this God-denying apostasy, and the first to
declare that Christ is mere man? For if Victor agreed with their opinions, as
their slander affirms, how came he to cast out Theodotus, the inventor of this
heresy ?" So much in regard to Victor. His bishopric lasted ten years,
and Zephyrinus was appointed his successor about the ninth year of the reign of
Severus. The author of the above mentioned book, concerning
the founder of this heresy, narrates another event which occurred in the time of
Zephyrinus, using these words: "I will remind many of the brethren of a
fact which took place in our time, which, had it happened in Sodom, might, I
think, have proved a warning to them. There was a certain confessor, Natalius, not long ago, but in our own day. This man was deceived at
one time by
Asclepiodotus and another Theodotus, a money-changer. Both of them
were disciples of Theodotus, the cobbler, who, as I have said, was the first
person excommunicated by Victor, bishop at that time, on account of this
sentiment, or rather senselessness. Natalius was persuaded by them to allow himself to be chosen bishop of this heresy with a salary, to be paid by them,
of one hundred and fifty denarii a month. When he had thus connected
himself with them, he was warned oftentimes by the Lord through visions. For the
compassionate God and our Lord Jesus Christ was not willing that a witness of
his own sufferings, being cast out of the Church, should perish. But as he paid
little regard to the visions, because he was en snared by the first position
among them and by that shameful covetousness which destroys a great many, he was
scourged by holy angels, and punished severely through the entire night. Thereupon having risen in the morning, he put on sackcloth and covered himself
with ashes, and with great haste and tears he fell down before Zephyrinus, the
bishop, rolling at the feet not only of the clergy, but also of the laity; and
he moved with his tears the compassionate Church of the merciful Christ. And
though he used much supplication, and showed the welts of the stripes which he
had received, yet scarcely was he taken back into communion."
We will add from the same writer some other extracts concerning them,
which run as follows: "They have treated the Divine Scriptures recklessly and without fear.
They have set aside the rule of ancient faith; and Christ they have not known.
They do not endeavor to learn what the Divine Scriptures declare, but strive
laboriously after any form of syllogism which may be devised to sustain their
impiety. And if any one brings before them a passage of Divine Scripture, they
see whether a conjunctive or disjunctive form of syllogism can be made from
it. And as being of the earth and speaking of the earth, and as ignorant of him
who cometh from above, they forsake the holy writings of God to devote
themselves to geometry. Euclid is laboriously measured by some of
them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by some
is even worshiped. But that those who use the arts of unbelievers for their
heretical opinions and adulterate the simple faith of the Divine Scriptures by
the craft of the godless, are far from the faith, what need is there to say?
Therefore they have laid their hands boldly upon the Divine Scriptures, alleging
that they have corrected them. That I am not speaking falsely of them in this
matter, whoever wishes may learn. For if any one will collect their respective
copies, and compare them one with another, he will find that they differ
greatly. Those of Asclepiades, for example, do not agree with those of
Theodotus. And many of these can be obtained, because their disciples have
assiduously written the corrections, as they call them, that is the corruptions,
of each of them. I Again, those of Hermophilus do not agree with these,
and those of Apollonides are not consistent with themselves. For you can
compare those prepared by them at an earlier date with those which they
corrupted later, and you will find them widely different. But how daring this offense is,
it is not likely that they themselves are ignorant. For either they do not
believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are
unbelievers, or else they think themselves wiser than the Holy Spirit, and in
that case what else are they than demoniacs? For they cannot deny the commission
of the crime, since the copies have been written by their own hands. For they
did not receive such Scriptures from their instructors, nor can they produce any
copies from which they were transcribed. But some of them have not thought it worth while to corrupt them, but simply deny the law and the prophets,
and
thus through their lawless and impious teaching under pretense of grace, have
sunk to the lowest depths of perdition."
Let this suffice for these things. |
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