Eusebius, Historia Ecclesiastica, Lake, Loeb, 1926
XX. Agrippinus took up the succession, and in the church οf the Αntiochians, the famous Theophilus was the sixth from the Αpostles, the fourth having been Cornelius, who was appointed after Ηero, and after Cornelius Εros had suceeeded to the bishopric in the fifth place.
XXI. At this time there flourished in the church [*](1 A. D. 168.)
XXII. Hegesippus has left a complete record his οwn opinion in five treatises which have come down to us. In them he explriaIns how when travelling as far as Rome he mingled with many bishops and that he found the same doctrine among them all. But it is well to listen to What he said after some remarks about the epistle of Clement to the Corinthians: “ Αnd the chureh οf the Corinthians remained in the truc doctrine until Ρrimus was bishop of Corinth, and I conversed with them οn my voyage to Rome, and spent some days with the corinthians during whieh we were refreshed by the true word. When 1 was in Rome Ι reeovered the list οf the succeSsion until Αnicetus, whose deacon was Εleutherus ; soter Suceeeded Αnicetus, and after him came EleutheruS. In each list and in each city things are as the law, the prophets, and the Lord preach.”
The same writer also deseribes the beginning of the heresies of his time as follows : “ Αfter James the Just had suffered martyrdom for the same reason as the Lord, symeon, his cousm; the son οf Clopas was appointed bishop, whom they all proposed because cause he was another cousin οf the Lord. For this cause they called the ehurch virgin, for it had not
The same writer also described the sects which onee existed among the Jews as follows: “ Now there were Various opinions among the circumcision, among the children of Israel, against the tribe of Judah and the Messiah, as folows: Essenes, Galileans, Hemerobaptists, Masbothei, Samaritans, saddueees, and Pharisees.”
Ηe also wrote much more, from which we have already made some quotations, arranging the narratives chronologically, and he makes extracts from the Gospel according to the Ηebrews, and from the and Ρartieularly from the Hebrev language, showing that he had been converted from among the Hebrews, and he mentions points as coming from the unwritten tradition of the Jews. Αnd not only he but also Irenaeus and the whole company of the ancients called the Proverbs the All-virtuous Wisdom. And in disseems
XXIII. Concerning Dionysius it must Rrst be said that he was appointed to the throne of the episcopate of the diocese of Corinth, and that he communicated his divine industry ungrudgingly not only to those under him but aho to those at a distance, rendering himself most useful to all in the general epistles which he drew up for the churches. 1 Αmοng them the lerter to the Lacedaemonians is an instrunction in orthodoxy on the subject of peace and unity, and the letter to the Athenians is a call to faith and to life according to the gospel, and for despising this he rehukes them as all but apostates from the truth since the martyrdom οf Publius, 2 their leader, in the persecution οf that time. Ηe mentions that Quadratus was appointed their bishop after the martyrdom οf Publius and testffies that through his zeal they had bcen brought together and received a rerival of their faith. Moreover, he mentions that Dionysius the Areopagite was converted by the Αpostle Ρaul to the frialth, accorffing to the narrative in the Αcts, and was the first to be appointed to the bishoprie of the diocese of Αthens. There is another extant Ietter of his to the Nicomedians in which he the heresy of Marcion and compares it with the rure ofthe truth. Ηe also mote to the ehurch sojourning in Gortyna together with the οther Cretan ffidIoceses, and welcomes their bishop Philip for the reputation [*](1 Νοne of his writings are ertant.) [*](2 Nothing more is known οf this Publius.)
There is, moreover, extant a letter of Dionysius to the Romans addressed to Soter who was then boshop, and there is nothing better than to quote the words in which he welcomes the custom of the Romans, which was observed down to the persecution in our own times. “ This has been your custom from the be-
In this same letter he also quotes the letter of Clement to the Corinthians, showing that from the beginning it had been the custom to read it in the church. “ To-day we observed the holy day of the Lord, and read out your letter, whieh we shall continue to read from time to time for our admonition, as we do with that which was formerly sent to us through Clement.” 2
The same writer speaks as follows about the falsification of his owh letters. “ When Christians asked me to write letters Ι wrote them, and the apostles of the derivll have filled them with tares, by leaving out some things and putting in others. But woe awaits them. Therefore it is no wonder that some have gone about to falsify even the scriptures of the Lord When they have plotted against writings so inferior.”
Besides these there is extant another lerter of Dionysius to Chrysophora, a most faithful Christian, [*](2 It is to be noticed that Dionysius regards both the letter of Soter and the Ιetter of clement as coming from the church of Rome of which they are the first and second epirtles. There is much to be saia for Α. von ’s view that the letter which we call II. Clement is really the letter of Soter.)
XXIV. Of Theophilus, whom we have mentioned as bishop of the church of the Antiochians, three elementary treatises are extant, addressed to Autolycus, and another with the title, Against the Heresy of Hermogenes, in which he has quoted the Apocalypse of John, and there are also extant some οther books οf his on instruction. Heretics were evcn then no less defiling the pure seed of apostolic teaching like tares, and the shepherds ofthe churches in every place, as though driving off wild beasts from Christ's sheep, excluded them at one time by rebukes and exhortations to the brethren, at another by their more complete exposure, by unwritten and personal inquiry and conversation, and ultimately correcting their opinions by accurate arguments in written treatises. It is elear that Theophilus joined with the others in this campaign against them from a noble trcatise whieh he made against Marcion, which has heen preserved until now with the others that we have mentioned. His successor in the church οf the Antiochians was Maximinus, seventh from theapostles.
XXV. Philip, whom we know from the words of Dionysius as bishop of the diocese in Gortyna, also made a most excellent treatise against Marcion. Irenaeus, likewise, and Modestus, 1 who excels beyond [*](1 Νοthing more is known οf Modestus, though Jerome appears to have been acquainted with his writings (De uir. ill. 32))
XXVI. In their time, too, Melito, bishop of the diocese of Sardis, and Apolinarius, bishop of Hierapolis, Vere at the height of their fame, and each addressed apologetic arguments of their own to the emperor 1 of the Romans of that day, who has been already mentioned. The following of their works have come to our knowledge. Of Melito two books Οn the Passover, a treatise Οn Christian Life and the Prophets, Οn the Church, and Οn the Lord's Day ; besides these Οn the Faith of Man, and On Creation, and Οn the Obedience of Faith, and On the Senses 2 ; besides these, On the Soul and Body,3 and On Baptism and Truth and Faith and Christ's Birth,4 and a treatise of his prophecy 5 and Οn Soul and Body, and On Hospitality, and the Key, and the books Οn the Deuil and the Apocalypse of John, and On God Incarnate ; above all, the little book To Antoninus.6
Αt the beginning of the book On the Passover he indicates the time at which he vas composing it as follows: “ Ιn the time Of Servillius Paulus, 7 proconsul, of Αsia, at the time when Sagaris was martyred, [*](4 These appear to be the cbapters of a single book.) [*](5 such must be tbe meaning of the Greek, but a πέρι may have dropped out by accident. It is found in some Mss., but probably only a an emendation.) [*](6 i.e. Antoninus Verlb, usually called Marcus Aurelius.) [*](7 Servilius Paulus is not known, but Rufinus emended the name to Sergius Paulus, who was consul for the second time in 168, and may have been proconsul of Asia about 164-166. See Waddington, Fastes des privinces asiatiques, and McGiffert's note ad loc.)
These words are found in the treatise quoted, but in the Extracts which he wrote the same writer begins [*](1 The Εmperor and his son are Marcus Aurelius and his son the Εmperor Commodus.) [*](2 The defect in this argument is that Αugustus was dead some time before the foundation οf the Christian church.) [*](3 Translating Wilamowitz's emendation συνδιοικοῦντος, which must be right for Melito, even if not for Eusebius.)
XXVII. Of the many writings of Apolinarius which have been widely preserved the following have reached us : Α treatise to the above mentioned emperor, 1 five books Against the Greeks, and books one and two Οn the Truth, one and to Against the [*](1 Marcus Aurelius.)
XXVIII. Αnd of Musanus, whom we have mentioned in a previous passage, there is extant a certain very eloquent discourse which he wrote to some Christians who had fallen away to the heresy of the so-called Encratites, 2 which was at that time just beginning to sprout and to introduce into life its strange and corrupting false doctrine.
XXIX. The story goes that Tatian was the author of this error, whose words we quoted a little above concerning the marvellous Justin, and related that he was a disciple of the martyr. Irenaeus states this in his first book, Against the Heresies, and in the same place writes thus concerning him and his heresy. “ The so-ealled Encratites proceeding from Saturninus and Marcion preached against marriage, annulling the original creation of God, and tacitly condemning him who made male and female. They also introduced abstention from what they called ‘animate᾿ thigns in ingratitude to the God who has made all things, and they deny the salvation of the first created man. This innovation was recently made by them when a certain Tatian first introduced this blasphemy. Ηe had been a hearer of Justin but so long as he was with him, he produced nothing of this king, but after the martyrdom of Justin he left the church, being
XXX. In the same reign heresies increased in Mesopotamia, and Bardesanes, a most able man and skilled in Syriac, composed ffidlalogues against the Marcionites and other leaders of various opinions, and he issued them in his own language and script, together with many othcr οf his writings. Those who knew them; and they were many, for he was a powerful arguer, have translated them from Syriac into Greek. Αmong them is his very powerful dialogue with Antoninus Concerning Fate, and they say that he wrote many οther works in conscquence of the persecution of that time. Ηe had been first a member of the Valentinians, but condemned this school and refuted many oftheir fables, and himself thought that he had changed to orthodox opinion, but in fact he did not completely clean off the ffith of his ancient heresy.
Αt this time Soter, bishop of Rome, died.