NPNF2-01 Eusebius 180
180 9 Aemilianus, the prefect, said to them: ‘But who forbids you to worship him, if he is a god, together with those who are gods by nature. For ye have been commanded to reverence the gods, and the gods whom all know.’ Dionysius answered:
10 ‘We worship no other.’ Aemilianus, the prefect, said to them: ‘I see that you are at once ungrateful, and insensible to the kindness of our sovereigns. Wherefore ye shall not remain in this city. But ye shall be sent into the regions of Libya, to a place called Cephro. For I have chosen this place at the command of our sovereigns, and it shall by no means be permitted you or any others, either to hold assemblies, or to enter into the so called cemeteries.81
11 But if any one shall be seen without the place which I have commanded, or be found in any assembly, he will bring peril on himself. For suitable punishment shall not fail. Go, therefore where ye have been ordered.’
“And he hastened me away, though I was sick, not granting even a day’s respite. What opportunity then did I have, either to hold assemblies, or not to hold them?”82 Farther on he says: “But through the
12 help of the Lord we did not give up the open assembly. But I called together the more diligently those who were in the city, as if I were with them; being, so to speak,83 ‘absent in body but present in spirit.’84 But in Cephro a large church gathered with us of the brethren that followed us from the city, and those that joined us from Egypt; and there ‘God opened unto us a door for the Word.’85
13 At first we were persecuted and stoned; but afterwards not a few of the heathen forsook the idols and turned to God. For until this time they had not heard the Word, since it was then first sown by us.
14 And as if God had brought us to them for this purpose, when we had performed this ministry he transferred us to another place. For Aemilianus, as it appeared, desired to transport us to rougher and more Libyan-like places;86 so he commanded them to assemble from all quarters in Mareotis,87 and assigned to them different villages throughout the country. But he ordered us to be placed nearer the highway that we might be seized first.88 For evidently he arranged and prepared matters so that whenever he wished to seize us he could take all of us without difficulty.
15 When I was first ordered to go to Cephro I did not know where the place was, and had scarcely ever heard the name; yet I went readily and cheerfully. But when I was told that I was to remove to the district of Colluthion,89 those who were present know how I was affected.
16 For here I will accuse myself. At first I was grieved and greatly disturbed; for though these places were better known and more familiar to us, yet the country was said to be destitute of brethren and of men of character, and to be exposed to the annoyances of travelers and incursions of robbers.
17 But I was comforted when the brethren reminded me that it was nearer the city, and that while Cephro afforded us much intercourse with the brethren from Egypt, so that we were able to extend the Church more widely, as this place was nearer the city we should enjoy more frequently the sight of those who were truly beloved and most closely related and dearest to us. For they would come and remain, and special meetings90 could be held, as in the more remote suburbs. And thus it turned out.” After other matters he writes again as follows of the things which happened to him
18 “Germanus indeed boasts of many confessions. He can speak forsooth of many adversities which he himself has endured. But is he able to reckon up as many as we can, of sentences, confiscations, proscriptions, plundering of goods, loss of dignities, contempt of worldly glory, disregard for the flatteries of governors and of councilors, and patient endurance of the threats of opponents, of outcries, of perils and persecutions, and wandering and distress, and all kinds of tribulation, such as came upon me under Decius and Sabinus,91 and such as continue even now under Aemilianus? But where has Germanus been seen? And what
181 19 account is there of him? But I turn from this great folly into which I am falling on account of Germanus. And for the same reason I desist from giving to the brethren who know it an account of everything which took place.”
20 The same writer also in the epistle to! Domitius and Didymus92 mentions some particulars of the persecution as follows: “As our people are many and unknown to you, it would be superfluous to give their names; but understand that men and women, young and old, maidens and matrons, soldiers and civilians, of every race and age, some by scourging and fire, others by the sword, have conquered in the strife and received their crowns.
21 But in the case of some a very long time wasnot sufficient to make them appear acceptable to the Lord; as, indeed, it seems also in my own case, that sufficient time has not yet elapsed. Wherefore he has retained me for the time which he knows to be fitting, saying, ‘In an acceptable time have I heard thee, and in a day of salvation have I helped thee.’93 For as you
22 have inquired of our affairs and desire us to tell you how we are situated, you have heard fully that when we — that is, myself and Gaius and Faustus and Peter and Paul94 — were led away as prisoners by a centurion and magistrates, with their soldiers and servants, certain persons from Mareotis came and dragged us away by force, as we were unwilling to follow them.95 But
23 now I and Gaius and Peter are alone, deprived of the other brethren, and shut up in a desert and dry place in Libya, three days’ journey from Paraetonium.”96
24 He says farther on: “The presbyters, 24 Maximus,97 Dioscorus,98 Demetrius, and Lucius99 concealed themselves in the city, and visited the brethren secretly; for Faustinus and Aquila,100 who are more prominent in the world, are wandering in Egypt. But the deacons, Faustus, Eusebius, and Chaeremon,101 have survived those who died in the pestilence. Eusebius is one whom God has strengthened. and endowed from the first to fulfill energetically the ministrations for the imprisoned confessors, and to attend to the dangerous task of preparing for burial the bodies of the perfected and blessed martyrs
25 For as I have said before, unto the present time the governor continues to put to death in a cruel manner those who are brought to trial. And he destroys some with tortures, and wastes others away with imprisonment and bonds; and he suffers no one to go near them, and investigates whether any one does so. Nevertheless God gives relief to the afflicted through the zeal and persistence of the brethren.”
26 Thus far Dionysius. But it should be known that Eusebius, whom he calls a deacon, shortly afterward became bishop of the church of Laodicea in Syria;102 and Maximus, of whom he speaks as being then a presbyter, succeeded Dionysius himself as bishop of Alexandria.103 But the Faustus who was with him, and who at that time was distinguished for his confession, was preserved until the persecution in our day,104 when being very old and full of days, he closed his life by martyrdom, being beheaded. But such are the things which happened at that time105 to Dionysius.
1 During the above-mentioned persecution under Valerian, three men in Caesarea in Palestine, being conspicuous in their confession of Christ, were adorned with divine martyrdom, becoming food for wild beasts. One of them was called Priscus, another Malchus, and the name of the third was Alexander.106 They say that these men, who lived in the country, acted at first in a cowardly manner, as if they were careless and thoughtless. For when the opportunity was given to those who longed for the prize with heavenly desire, they treated it lightly, lest they should seize the Crown of martyrdom prematurely. But having deliberated on the matter, they hastened to Caesarea, and went before the judge and met the end we have mentioned. They relate that besides these, in the same persecution and the same city, a certain woman endured a similar conflict. But it is reported that she belonged to the sect of Marcion.107
182 1 Shortly after this Valerian was reduced to slavery by the barbarians,108 and his son having become sole ruler, conducted the government more prudently. He immediately restrained the persecution against us by public proclamations,109 and directed the bishops to perform in freedom their customary duties, in a rescript110 which ran as follows: “The Emperor Caesar Publius Licinius
2 Gallienus, Pius, Felix, Augustus,111 to Dionysius, Pinnas, Demetrius,112 and the other bishops. I have ordered the bounty of my gift to be declared through all the world, that they may depart from the places of religious worship.113 And for this purpose you may use this copy of my rescript, that no one may molest you. And this which you are now enabled lawfully to do, has already for a long time been conceded by me.114 Therefore Aurelius Cyrenius,115 who is the chief administrator of affairs,116 will observe this ordinance which I have given.” I have given this in a translation from the Latin, that it may be more readily understood. Another decree of his is extant addressed to other bishops, permitting them to take possession again of the so-called cemeteries.117
1 At that time Xystus118 was still presiding over the church of Rome, and Demetrianus,119 successor of Fabius,120 over the church of Antioch, and Firmilianus121 over that of Caesarea in Cappadocia; and besides these, Gregory122 and his brother Athenodorus,123 friends of Origen, were presiding over the churches in Pontus; and Theoctistus124 of Caesarea in Palestine having died, Domnus125 received the episcopate there. He held it but a short time, and Theotecnus,126 our contemporary, succeeded him. He also was a member of Origen’s school. But in Jerusalem, after the death of Mazabanes,127 Hymenaeus,128 who has been celebrated among us for a great many years, succeeded to his seat.
1 At this time, when the peace of the 1 churches had been everywhere129 restored, Marinus in Caesarea in Palestine, who was honored for his military deeds, and illustrious by virtue of family and wealth, was beheaded for his testimony to Christ, on the following account. The vine-branch130 is a certain
2 mark of honor among the Romans, and those who obtain it become, they say, centurions. A place being vacated, the order of succession called Marinus to this position. But when he was about to receive the honor, another person came before the tribunal and claimed that it was not legal, according to the ancient laws, for him to receive the Roman dignity, as he was a Christian and did not sacrifice to the emperors; but that the office belonged rather to him. Thereupon the judge, whose name was
3 Achaeus,131 being disturbed, first asked what opinion Marinus held. And when he perceived that he continually confessed himself a Christian, he gave him three hours for reflection. When he came out from the tribunal, Theotecnus
4132 the bishop there, took him aside and conversed with him, and taking his hand led him into the church. And standing with him within, in the sanctuary, he raised his cloak a little, and pointed to the sword that hung by his side; and at the same time he placed before him the Scripture of the divine Gospels, and told him to choose which of the two he wished. And without hesitation he reached forth his right hand, and took the divine Scripture. “Hold fast then,” says Theotecnus to him, “hold fast to God, and strengthened by him mayest thou obtain what thou hast chosen, and go inpeace.” Immediately on his return the
5 herald cried out calling him to the tribunal, for the appointed time was already completed. And standing before the tribunal, and manifesting greater zeal for the faith, immediately, as he was, he was led away and finished his course by death).
183 1 Astyrius133 also is commemorated on account of his pious boldness in connection with this affair. He was a Roman of senatorial rank, and in favor with the emperors, and well known to all on account of his noble birth and wealth. Being present at the martyr’s death, he took his body away on his shoulder, and arraying him in a splendid and costly garment, prepared him for the grave in a magnificent manner, and gave him fitting burial.134 The friends of this man, that remain to our day, relate many other facts, concerning him.
1 Among these is also the following wonder. At Caesarea Philippi, which the Phoenicians call Paneas,135 springs are shown at the foot of the Mountain Panius, out of which the Jordan flows. They say that on a certain feast day, a victim was thrown in,136 and that through the power of the demon it marvelously disappeared and that which happened was a famous wonder to those who were present. Astyrius was once there when these things were done, and seeing the multitude astonished at the affair, he pitied their delusion; and looking up to heaven he supplicated the God over all through Christ, that he would rebuke the demon who deceived the people, and bring the men’s delusion to an end. And they say that when he had prayed thus, immediately the sacrifice floated on the surface of the fountain. And thus the miracle departed; and no wonder was ever afterward performed at the place.
1 Since I have mentioned this city I do not think it proper to omit an accountwhich is worthy of record for posterity. For they say that the woman with an issue of blood, who, as we learn from the sacred Gospel,138 received from our Saviour deliverance from her affliction, came from this place, and that her house is shown in the city, and that remarkable memorials of the kindness of the Saviour to her remain there. For there stands upon
2 an elevated stone, by the gates of her house, a brazen image of a woman kneeling, with her hands stretched out, as if she were praying. Opposite this is another upright image of a man, made of the same material, clothed decently in a double cloak, and extending his hand toward the woman. At his feet, beside the statue itself,139 is a certain strange plant, which climbs up to the hem of the brazen cloak, and is a remedy for all kinds of diseases. They say that this statue is an image of
3 Jesus. It has remained to our day, so that we ourselves also saw it when we were staying in the city. Nor is it strange that those
4 of the Gentiles who, of old, were benefited by our Saviour, should have done such things, since we have learned also that the likenesses of his apostles Paul and Peter, and of Christ himself, are preserved in paintings,140 the ancients being accustomed, as it is likely, according to a habit of the Gentiles, to pay this kind of honor indiscriminately to those regarded by them as deliverers).
1 The chair of James, who first received the episcopate of the church at Jerusalem from the Saviour himself141 and the apostles, and who, as the divine records show,142 was called a brother of Christ, has been preserved until now,143 the brethren who have followed him in succession there exhibiting clearly to all the reverence which both those of old times and those of our own day maintained and do maintain for holy men on account of their piety. So much as to this matter.
184 1 Dionysius, besides his epistles already mentioned,144 wrote at that time145 also his extant Festal Epistles,146 in which he uses words of panegyric respecting the passover feast. He addressed one of these to Flavius,147 and another to Domitius and Didymus,148 in which he sets forth a canon of eight years,149 maintaining that it is not proper to observe the paschal feast until after the vernal equinox. Besides these he sent another epistle to his fellow-presbyters in Alexandria, as well as various others to different persons while the persecution was still prevailing.150
1 Peace had but just been restored when he returned to Alexandria;151 but as sedition and war broke out again, rendering it impossible for him to oversee all the brethren, separated in different places by the insurrection, at the feast of the passover, as if he were still an exile from Alexandria, he addressed them again by letter.152
2 And in another festal epistle written later to Hierax,153 a bishop in Egypt, he mentions the sedition then prevailing in Alexandria, as follows:
“What wonder is it that it is difficult for me to communicate by letters with those who live far away, when it is beyond my power even to reason with myself, or to take counsel for my own life?
3 Truly I need to send letters to those who are as my own bowels,154 dwelling in one home, and brethren of one soul, and citizens of the same church; but how to send them I cannot tell. For it would be easier for one to go, not only beyond the limits of the province, but even from the East to the West, than from Alexandria to Alexandria itself).
4 For the very heart of the city is more intricate and impassable than that great and trackless desert which Israel traversed for two generations. And our smooth and waveless harbors have become like the sea, divided and walled up, through which Israel drove and in whose highway the Egyptians were overwhelmed. For often from the slaughters there committed they appear like the Red Sea.
5 And the river which flows by the city has sometimes seemed drier than the waterless desert, and more parched than that in which Israel, as they passed through it, so suffered for thirst, that they cried out against Moses, and the water flowed for them from the steep rock,155 through him who alone doeth wonders.
6 Again it has overflowed so greatly as to flood all the surrounding country, and the roads and the fields; threatening to bring back the deluge of water that occurred in the days of Noah. And it flows along, polluted always with blood and slaughter and drownings, as it became for Pharaoh through the agency of Moses, when he changed it into blood, and it stank.156
7 And what other water could purify the water which purifies everything? How could the ocean, so great and impassable for men, if poured into it, cleanse this bitter sea? Or how could the great river which flowed out of Eden, if it poured the four heads into which it is divided into the one of Geon,157 wash away this pollution?
8 Or when can the air poisoned by these noxious exhalations become pure? For such vapors arise from the earth, and winds from the sea, and breezes from the river, and mists from the harbors, that the dews are, as it were, discharges from dead bodies putrefying in all the elements around us.
185 9 Yet men wonder and cannot understand whence these continuous pestilences; whence these severe sicknesses; whence these deadly diseases of all kinds; whence this various and vast human destruction; why this great city no longer contains as many inhabitants, from tender infants to those most advanced in life, as it formerly contained of those whom it called hearty old men. But the men from forty to seventy years of age were then so much more numerous that their number cannot now be filled out, even when those from fourteen to eighty years are enrolled and registered for the public allowance of food.
10 And the youngest in appearance have become, as it were, of equal age with those who formerly were the oldest. But though they see the race of men thus constantly diminishing and wasting away, and though their complete destruction is increasing and advancing, they do not tremble.”
1 After these events a pestilential disease followed the war, and at the approach of the feast he wrote again to the brethren, describing the sufferings consequent upon this calamity.158
2 “To other men159 the present might not seem to be a suitable time for a festival. Nor indeed is this or any other time suitable for them; neither sorrowful times, nor even such as might be thought especially cheerful.160 Now, indeed, everything is tears and every one is mourning, and wailings resound daily through the city because of the multitude of the dead and dying.
3 For as it was written of the firstborn of the Egyptians, so now ‘there has arisen a great cry, for there is not a house where there is not one dead.’161 And would that this were all!162
4 For many terrible things have happened already. First, they drove us out; and when alone, and persecuted, and put to death by all, even then we kept the feast. And every place of affliction was to us a place of festival: field, desert, ship, inn, prison; but the perfected martyrs kept the most joyous festival of all, feasting in heaven.
5 After these things war and famine followed, which we endured in common with the heathen. But we bore alone those things with which they afflicted us, and at the same time we experienced also the effects of what they inflicted upon and suffered from one another; and again, we rejoiced in the peace of Christ, which he gave to us alone.
6 “But after both we and they had enjoyed a very brief season of rest this pestilence assailed us; to them more dreadful than any dread, and more intolerable than any other calamity; and, as one of their own writers has said, the only thing which prevails over all hope. But to us this was not so, but no less than the other things was it an exercise and probation. For it did not keep aloof even from us, but the heathen it assailed more severely.”
7 Farther on he adds:
“The most of our brethren were unsparing in their exceeding love and brotherly kindness. They held fast to each other and visited the sick fearlessly, and ministered to them continually, serving them in Christ. And they died with them most joyfully, taking the affliction of others, and drawing the sickness from their neighbors to themselves and willingly receiving their pains. And many who cared for the sick and gave strength to others died themselves having transferred to themselves their death. And the popular saying which always seems a mere expression of courtesy, they then made real in action, taking their departure as the others”‘offscouring.’163
186 8 “Truly the best of our brethren departed from life in this manner, including some presbyters and deacons and those of the people who had the highest reputation; so that this form of death, through the great piety and strong faith it exhibited, seemed to lack nothing of martyrdom.
9 And they took the bodies of the saints in their open hands and in their bosoms, and closed their eyes and their mouths; and they bore them away on their shoulders and laid them out; and they clung to them and embraced them; and they prepared them suitably with washings and garments. And after a little they received like treatment themselves, for the survivors were continually following those who had gone before them.
10 “But with the heathen everything was quite otherwise. They deserted those who began to be sick, and fled from their dearest friends. And they cast them out into the streets when they were half dead, and left the dead like refuse, unburied. They shunned any participation or fellowship with death; which yet, with all their precautions, it was not easy for them to escape.”
11 After this epistle, when peace had been restored to the city, he wrote another festal letter164 to the brethren in Egypt, and again several others besides this. And there is also a certain one extant On the Sabbath,165 and another On Exercise.
12 Moreover, he wrote again an epistle to Hermammon166 and the brethren in Egypt, describing at length the wickedness of Decius and his successors, and mentioning the peace under Gallienus.
1 But there is nothing like hearing his own words, which are as follows:
“Then he,167 having betrayed one of the emperors that preceded him, and made war on the other,168 perished with his whole family speedily and utterly. But Gallienus was proclaimed and universally acknowledged at once an old emperor and a new, being before them and continuing after them.
2 For according to the word spoken by the prophet Isaiah, ‘Behold the things from the beginning have come to pass, and new things shall now arise.’169 For as a cloud passing over the sun’s rays and obscuring them for a little time hides it and appears in its place; but when the cloud has passed by or is dissipated, the sun which had risen before appears again; so Macrianus who put himself forward and approached the existing empire of Gallienus, is not, since he never was. But the other is just as he was.
3 And his kingdom, as if it had cast aside old age, and had been purified from the former wickedness, now blossoms out more vigorously, and is seen and heard farther, and extends in all directions.”170
4 He then indicates the time at which he wrote this in the following words:
187 “It occurs to me again to review the days of the imperial years. For I perceive that those most impious men, though they have been famous, yet in a short time have become nameless. But the holier and more godly prince,171 having passed the seventh year, is now completing the ninth,172 in which we shall keep the feast.”
1 Besides all these the two books on the Promises174 were prepared by him. The occasion of these was Nepos, a bishop in Egypt, who taught that the promises to the holy men in the Divine Scriptures should be understood in a more Jewish manner, and that there would be a certain millennium of bodily luxury upon this earth.
2 As he thought that he could establish his private opinion by the Revelation of John, he wrote a book on this subject, entitled Refutation of Allegorists.175
3 Dionysius opposes this in his books on the Promises. In the first he gives his own opinion of the dogma; and in the second he treats of the Revelation of John, and mentioning Nepos at the beginning, writes of him in this manner:
4 “But since they bring forward a certain work of Nepos, on which they rely confidently, as if it proved beyond dispute that there will be a reign of Christ upon earth, I confess that176 in many other respects I approve and love Nepos, for his faith and industry and diligence in the Scriptures, and for his extensive psalmody,177 with which many of the brethren are still delighted; and I hold him in the more reverence because he has gone to rest before us. But the truth should be loved and honored most of all. And while we should praise and approve ungrudgingly what is said aright, we ought to examine and correct what does not seem to have been written soundly.
5 Were he present to state his opinion orally, mere unwritten discussion, persuading and reconciling those who are opposed by question and answer, would be sufficient. But as some think his work very plausible, and as certain teachers regard the law and prophets as of no consequence, and do not follow the Gospels, and treat lightly the apostolic epistles, while they make promises178 as to the teaching of this work as if it were some great hidden mystery, and do not permit our simpler brethren to have any sublime and lofty thoughts concerning the glorious and truly divine appearing of our Lord, and our resurrection from the dead, and our being gathered together unto him, and made like him, but on the contrary lead them to hope for small and mortal things in the kingdom of God, and for things such as exist now,— since this is the case, it is necessary that we should dispute with our brother Nepos as if he were present.” Farther on he says:
6 “When I was in the district of Arsinoë,179 where, as you know, this doctrine has prevailed for a long time, so that schisms and apostasies of entire churches have resulted, I called together the presbyters and teachers of the brethren in the villages,—such brethren as wished being also present,—and I exhorted them to make a public examination of this question.
7 Accordingly when they brought me this book, as if it were a weapon and fortress impregnable, sitting with them from morning till evening for three successive days, I endeavored to correct what was written in it.
8 And I rejoiced over the constancy, sincerity, docility, and intelligence of the brethren, as we considered in order and with moderation the questions and the difficulties and the points of agreement. And we abstained from defending in every manner and contentiously the opinions which we had once held, unless they appeared to be correct. Nor did we evade objections, but we endeavored as far as possible to hold to and confirm the things which lay before us, and if the reason given satisfied us, we were not ashamed to change our opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts laid open before God, we accepted whatever was established by the proofs and teachings of the Holy Scriptures.
9 And finally the author and mover of this teaching, who was called Coracion,180 in the hearing of all the brethren that were present, acknowledged and testified to us that he would no longer hold this opinion, nor discuss it, nor mention nor teach it, as he was fully convinced by the arguments against it. And some of the other brethren expressed their gratification at the conference, and at the spirit of conciliation and harmony which all had manifested.”
188 1 Afterward he speaks in this manner of the Apocalypse of John.
“Some before us have set aside and rejected the book altogether, criticising it chapter by chapter, and pronouncing it without sense or argument, and maintaining that the title is fraudulent.
2 For they say that it is not the work of John, nor is it a revelation, because it is covered thickly and densely by a vail of obscurity. And they affirm that none of the apostles, rend none of the saints, nor any one in the Church is its author, but that Cerinthus, who founded the sect which was called after him the Cerinthian, desiring reputable authority for his fiction, prefixed the name.
3 For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one. And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion; that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace.182
4 “But I could not venture to reject the book, as many brethren hold it in high esteem. But I suppose that it is beyond my comprehension, and that there is a certain concealed and more wonderful meaning in every part. For if I do not understand I suspect that a deeper sense lies beneath the words
5 I do not measure and judge them by my own reason, but leaving the more to faith I regard them as too high for me to grasp. And I do not reject what I cannot comprehend, but rather wonder because I do not understand it.”
6 After this he examines the entire Book of Revelation, and having proved that it is impossible to understand it according to the literal sense, proceeds as follows:
“Having finished all the prophecy, so to speak, the prophet pronounces those blessed who shall observe it, and also himself. For he says, ‘Blessed is he that keepeth the words of the prophecy of this book, and I, John, who saw and heard these things.’183
7 Therefore that he was called John, and that this book is the work of one John, I do not deny. And I agree also that it is the work of a holy and inspired man. But I cannot readily admit that he was the apostle, the son of Zebedee, the brother of James, by whom the Gospel of Jn and the Catholic Epistle184 were written.
8 For I judge from the character of both, and the forms of expression, and the entire execution of the book,185 that it is not his. For the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle.”
NPNF2-01 Eusebius 180