Church History Books 1–9 (trans.) 3 part 3/4

His children too—the daughters indeed continued in chaste virginity even to their utmost old age, and the son also himself guarded the sanctity of an uncorrupted body. Since these things are so, it is established that, as for the fact that he brought his wife forward into the midst of the apostles on account of the suspicion of jealousy, (he did so) to show that the pleasure of the flesh—which he was thought too eagerly to seek after—was rather to be despised than sought after, teaching (this). Since indeed he was unwilling, as I suppose, according to the Saviour's precept, to serve two masters, lust and God.

They say, moreover, that Matthias also taught thus: 'that one must fight against the flesh and yield in nothing whatever to its pleasure and lust, but that the soul is to be nourished with the pastures of wisdom and the food of knowledge, and to be ever increased unto the greater.' Let these things (be said) concerning those heresies which in the aforementioned times (rose up) against the truth. (Clement, arguing against those) who scorn marriage, says among other things also this: 'Do they even reprobate the apostles? For Peter indeed and Philip both had wives, and even gave their daughters in marriage to husbands.'

'But even Paul (does not hesitate) in a certain letter of his to address his consort, whom he says he does not on that account take about with him, in order that (he might be more free) for preaching.' But since we have made mention of Clement, it will not be absurd to bring forward also another memorable narration of his, which he (relates) in the seventh (book of his Stromateis): 'They say,' he says, 'that the blessed Peter, when he had seen his wife led away to her passion, rejoiced on account of her election and her return to her proper home, and cried out, calling to her after her by her own name as she was led away, and said: O wife, remember the Lord.' Such were (the marriages) of the saints. But we have also in part already told the time of John, at which he departed from life; now it seems fitting to me to teach, concerning the place of his rest, according to the faith of Polycrates, bishop of Ephesus.

For this Polycrates, writing likewise to Victor, makes mention of him, as we have already inserted above: 'That great lights have fallen asleep in the regions of Asia, which (will rise again when the Lord comes and) will seek out all His saints. I speak,' he says, 'of Philip, whose (daughters) there grew old as virgins, and his other daughter, filled with the Holy Spirit, remained at Ephesus. And that John, who reclined upon the Lord's breast, who was a priest of God wearing the pontifical plate, and a martyr and an excellent teacher—he sleeps at Ephesus.' Let this suffice (to have been said). But Gaius too, of whom mention was made before, in his dialogue which he writes disputing with Proclus, mentions the daughters of Philip, together with his death also, in words that agree, saying:

'But after these things there were four prophetesses, the daughters of Philip, whose tomb is at Hierapolis, a city of Asia, together with their daughters.' (And Luke relates that Paul and his companions) stayed at Caesarea. He says thus: 'We came,' he says, 'to Caesarea, and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. And this man had four virgin daughters who prophesied.' These things, then, having been gathered by us concerning the apostles, and also concerning the canon of the Scriptures—which books are held in authority, or which are utterly repudiated, and which indeed are in a manner intermediate, received by the churches only for instruction and not also for undoubted authority—having been consequently set forth, let us proceed to the rest.

(While we tarried), through the several cities we experienced, out of the insolence of the populace, a persecution stirred up against our people. At which time also Symeon, son of Cleopas, whom we above showed to have been ordained the second bishop at Jerusalem, was through martyrdom released from the bonds of the flesh. Their confirmer (i.e., the historian Hegesippus), therefore, relates that the aforesaid man was accused by certain heretics as a Christian, and was afflicted for many days with many tortures, so that even the judge himself, together with his friends, marvelled at his endurance, and at last ordered him to end his life by a passion like to that which the Lord had suffered. From these very (accounts), then: 'Certain men accused Symeon, son of Cleopas, as being of the race of David and a Christian.'

And thus he was made a martyr, being one hundred and twenty years old, under Trajan Caesar. He (Hegesippus) adds this also—that his accusers, when in those times inquiry was being made whether any descended from the race of David and from the royal tribe, were themselves apprehended among those (of that lineage).

But that Symeon was one of the very hearers of the Lord—either his great age is an indication, or the Gospel (testimony). And the same writer relates certain others besides those of whom we have spoken above—the grandsons of Jude, one of the brethren of the Lord—found surviving through the same period and made martyrs in the times of Domitian, in this manner: (that both) the Lord's kinsmen (and, when peace had been restored to the church), they remained until the times of Trajan Caesar, up to the point when the Lord's cousin Symeon, of whom we have spoken above, the son of Cleopas, suffered calumny from the heretics, being delivered to the consular (governor) as a Christian.

And when he had been afflicted with tortures for a long time, he was consummated by martyrdom, all who were present—and the judge himself—marvelling how a man of one hundred and twenty years old (could endure the passion) of the cross. After this the same writer added this also—that up to those times the church remained a pure and immaculate virgin, the corrupters of the truth and the violators of the divine word being either nowhere at all in existence, or, even if perchance there had been any, lurking in the hidden and secret clefts of the earth.

But when both the choir of the apostles and all that generation which had received the hearing of the living voice from the Lord had departed from this light, then, as it were into an empty house, the impious error of false doctrine plunged itself in, and, as though there now existed no defender of the divine assessment, with head bared (as they say), snatching up the weapons of falsehood, they set out to assail the apostolic truth. But this war was waged within; the weight of persecutions, however, pressed upon the church from without, and such immense throngs of martyrs were daily slaughtered, that Pliny the Younger, who was then administering the province, moved by the multitude of those put to death, reported to the emperor that untold thousands of men were daily being butchered, among whom nothing at all of crime could be detected as committed, nor anything contrary to Roman (law), except that (at dawn they sang to God).

But that adulteries or other crimes of this kind were among them held unlawful and utterly forbidden; and that in other respects they conducted themselves according to the laws; so that Christians should not indeed be sought out, but if any should nevertheless fall (into the hands of the authorities), they should be punished. But to those who desired to exercise their wickedness against us, the opportunity of injuring (us) did not seem to be removed. For at times the populace was instigated, at times too the judge availed himself of occasions, and denied (having sought) those whom he wished to punish (only) when they were offered to him. These things Tertullian says in his Apology. (Clement of Rome), having fulfilled his priesthood (i.e., episcopate), handed over the ministry of the divine word to Evarestus.

A certain Justus, from among those who had come from the circumcision to the faith of Christ (was also prominent). In which times there still survived and flourished, in Asia, among the disciples of the apostles, Polycarp, bishop of the church of the Smyrnaeans; and also, at that period made famous by the celebrity of his renown, Ignatius, at Antioch, (of whom) it is handed down that he was sent from the parts of Syria to the city of Rome and, for the martyrdom of Christ, given over to the beasts.

And when he was sailing through Asia under guard, departing from each several city, he instructed the peoples of the church with evangelical exhortations to persist in the faith and to guard themselves from the contagions of the heretics—who then for the first time had begun more copiously to sprout up—and to cleave the more diligently and tenaciously to the traditions of the apostles; which traditions, for the sake of caution and lest anything uncertain should remain among posterity, he asserts that he even left behind in writing. In short, (he wrote) to Smyrna and to its pastor, in which (letter) he makes mention also of Onesimus; another (letter) to the city of Magnesia, which lies upon the Maeander, in which he makes mention also of the bishop Damas. And he writes also to the church which is at Tralles, whose chief he then designated to be Polybius.

But in that letter which he wrote to the Roman church, he begged them not to deprive him of the hope of martyrdom, and a little further on he uses these words: 'From Syria,' he says, 'all the way to Rome I fight with wild beasts, by land and by sea, being handed over to guards who grow only fiercer through our kindnesses. Yet the more do I become a disciple. But may I have joy of the beasts that are made ready for me. When will they come? When will they be let loose? When shall it be permitted them to feast upon my flesh? I even pray that they be made sharper for the deed, and I will entice them to devour me, and I will entreat them not, as they have done with some, to fear to touch my body. Nay rather, I shall come to them; I know what is good for me. Now do I begin to be a disciple of Christ. Let there depart from me all envy, whether of human affection or of spiritual wickedness, that I may be counted worthy to attain unto Jesus Christ.'

'Let fire, crosses, wild beasts, the scattering of my bones and the tearing asunder of my limbs, and the torments of the whole body, and all the punishments devised by the craft of the devil be heaped upon me alone, if only I may attain unto Jesus.' These things and many others like them he writes to the various churches. And to that church especially he commends himself. Writing indeed to the Smyrnaeans he uses certain words, from what source taken we do not know, in which he speaks thus concerning the Savior: 'But I know and have seen that even after the resurrection He was in the flesh, and I believe that He is; and when He came to Peter and those with him, He said to them: Take hold of me and handle me, and see that I am not a bodiless demon.' Irenaeus too was aware of his martyrdom and makes mention of it in his writings, saying: 'For a certain one of ours, condemned to the beasts because of his testimony to God, said: I am the wheat of God, and I am ground by the teeth of the beasts, that I may be found pure bread.'

But Polycarp also makes mention of these men in the letter which he wrote to the Philippians, saying: 'I beseech all of you to give heed to obedience and to practice the patience which you saw in Ignatius and Rufus and Zosimus, those blessed men, knowing that all these did not run in vain, but through faith and righteousness, until they came to the place prepared for them by the Lord. For they were partakers of His sufferings, and did not love this present world, but Him alone who died for them and for us. You wrote to me, both you and Ignatius, that if anyone is going to the regions of Syria, he should carry your letters there; which I will do, when I find the opportunity.'

'I will send to you both the letters of Ignatius and any others which we have that have been transmitted to us; and you shall have a perfect instruction in patience according to the commandment of the Lord.' Among these same men there flourished a man equally distinguished, Quadratus, who together with the daughters of Philip is said to have obtained the gift of prophecy.

But very many others also in that same period, disciples of the apostles, were still surviving, who upon the foundations of the churches which had been laid by them were building the most worthy edifices of faith, increasing in all things the preaching of the word of God and sowing the saving seeds of the kingdom of heaven throughout the whole earth. For many of them, kindled with a more ardent desire of the divine philosophy, first consecrated their souls to the word of God, fulfilling the saving precept of perfection: dividing their possessions among the needy, they made themselves free and unencumbered for preaching the gospel, that they might proclaim the faith to any provinces where perchance the name of the faith was unknown; and committing to some among the converts the office of governing the church which they had founded, they themselves again hastened to other nations and other provinces and discharged the office of evangelists.

And upon these likewise, as upon the apostles in the beginning, there attended the working of divine signs, so that by the operation of the Holy Spirit and of divine religion the faith of the hearers was drawn on and made no slower than the words of those who preached.

But since it is impossible for us to enumerate individually all those who after the first successions of the apostles were either leaders or evangelists or pastors in the churches which are throughout the whole world, let it suffice to have commemorated only those whose memorials of faith and preaching have come down to us inserted in their books, such as the letters of Clement and Ignatius. Clement, in the letter which he wrote to the Corinthians, mentions the epistle of Paul to the Hebrews, and it seems that Paul wrote it to be sent in his native tongue, and, as some relate, that Luke the evangelist translated it, while others say that this same Clement did so—which is the more probable, since the very style of the letter of Clement agrees with it, and the sense of both writings shows very much the same likeness. But of his other and not small works, of which we have no knowledge, some are said by certain persons to be held as his, such as the Disputation of Peter and Appion; but we have found that these were by no means received in use by the ancients, since neither is the pure and uncorrupted rule of apostolic faith found to have remained in them.

There is also an exposition of the Lord's sayings. Irenaeus too makes mention of these in these words: 'And these things also Papias, a hearer of John, and a fellow-disciple and companion of Polycarp, a man of the ancients, attests in his first book.' So much Irenaeus concerning Papias. But Papias himself indicates thus concerning himself: 'I shall not be reluctant to set forth for you all the things which I once learned well from the presbyters and have well retained, recalling them together with their interpretations, and to explain them as their truth requires. For I did not take pleasure, like the many, in those who say much, but in those who taught the truth; nor in those who related strange commandments, but in those who recalled the commandments given by the Lord and received from the truth itself.'

'And whenever anyone came who had followed the apostles, I would diligently inquire of him what Andrew or what Peter had said, or what Philip or Thomas, or what James, what John or the presbyter John, and the rest of the disciples were saying. For I did not think that what was to be gotten from books would profit me so much as what came from the living and abiding voice.' But it seems to me worth noting that he twice joins the name of John with Matthew and the rest of the apostles, the John whom without doubt it is agreed to be the very evangelist and apostle.

But another John, making a certain distinction, he places outside the number of the apostles, setting before him a certain Aristion, and he clearly names him a presbyter, so that by these things it may be confirmed to be true what certain men of Asia write, namely that there are two tombs at Ephesus, and each is called John's. If we attend to these matters more diligently, perhaps this will be the second John, if that first is not believed to be the one under whose name is held the Revelation which is called John's. But this very man of whom we speak, Papias, asserts that he received the words of the apostles from those who had followed them, namely from Aristion and John the presbyter.

Whence also he frequently mentions them by name in his commentaries, recording what was handed down to him by John and Aristion concerning each several matter. This same man also makes mention of certain marvelous things in his work, which I judge by no means to be passed over. He says that in his own times a dead man rose again through Philip. And concerning Justus, who was surnamed Barsabas, he relates a great miracle: that he drank poison and yet suffered nothing baneful from it, because of his faith in the Lord. And this Justus is the very one who, after the Savior's ascension, was set up with Matthias by the holy apostles for the lot of the apostolate, as is recorded in the Acts of the Apostles.

He also relates many other miracles handed down to him by his elders, and certain strange parables of the Savior and a teaching that is unknown and rather fabulous: that there will be a thousand years after the resurrection—for he had received the spiritual and mystical traditions of the apostles bodily and according to the letter, and was unable to discern those things which they spoke in figures, as to nursing infants and little children. For in truth, even from the very writings which he composed, he shows himself to be a man of very small understanding and of lesser capacity, ascribing authority to the doctrine only from its antiquity and not also from the reason of what was said, as Irenaeus and any other who seems to have followed him in this part.

He also relates very many other things from the above-mentioned Aristion, as delivered to him from the words of the Lord, and from John the presbyter. Yet this we take from what he set forth concerning Mark the evangelist: that Mark, being the interpreter of Peter, wrote down accurately whatever he remembered as spoken by him, though not, indeed, in order, since he himself had not been a hearer or follower of the Lord, but afterward, as I said, attached himself to Peter for the purpose and service of preaching, not for the composing of the Lord's discourses. Therefore Mark did no wrong in writing certain things thus, as one who seems to recall things heard here and there; and this alone he took care of, that he should omit nothing of what he heard, nor set down anything false. These things Papias writes concerning Mark. But concerning Matthew he relates thus: 'Matthew indeed wrote in the Hebrew tongue.'

'And each one interpreted them as he was able.' This also he says concerning Matthew. This same Papias uses testimonies from the first epistle of John and likewise from the first of Peter. He also adds a certain history concerning an adulterous woman who was accused before the Lord by the Jews; and it is contained in the gospel which is called according to the Hebrews. (Here follow the chapter headings of the fourth book:) Who under the reign of Trajan was bishop of the Romans and of the Alexandrians. Who under the same reign were bishops of the Romans and of the Alexandrians. The bishops of Jerusalem from the beginning of the Savior even to those times. Who in those same times arose as leaders of knowledge falsely so called. Who were then ecclesiastical writers. The letter of Hadrian which had removed the persecution from our people. Concerning those who in the same period introduced deviant sects.

Concerning the defense of Justin before Antoninus. The letter of Caesar Antoninus to the men of Asia concerning the profession of our people. How Polycarp under Verus and certain others suffered martyrdom at Smyrna. How Justin the philosopher, preaching the word of Christ, was martyred at Rome. Concerning the martyrs whom Justin mentions in his books. What writings of Justin have come down to us. Who were then the men who presided over the Roman and Alexandrian churches. Concerning those who in the times mentioned strove as ecclesiastical writers. Concerning Hegesippus and the things which he himself records. Concerning Dionysius bishop of the Corinthians and his letters. Concerning Melito and the things which he himself records. Concerning Bardesanes the Syrian and his writings.

The rebels within having been at last brought to utter destruction, after the leader himself above all had paid the punishments deservedly due to his crime, this whole nation was thenceforth wholly barred from all the region bordering upon Jerusalem, both by the sanction of the divine law and, most of all, by the constitutions and decrees—so that it was not lawful for them so much as to look upon their ancestral soil with profane gaze. Aristo of Pella, the historian, follows out these matters.

So it came to pass that the city, after the destruction of the Jewish nation, its inhabitants soon being replaced by an influx of a foreign people, its citizens being changed, was itself also called Aelia after the surname of the emperor; and the first to be appointed to the priesthood of that city after the bishops from the circumcision was Marcus. And when now the churches were shining forth like the brightest stars, and all alike had believed wholly and steadfastly in our Savior and Lord Jesus Christ, that demon who is the rival of all goodness, being the enemy of truth and the perpetual foe of human salvation, turning all his devices against the church of God, he who had first assailed it by outward persecutions, when these did not succeed, now that deceivers had been found, strove to shake it by internal war—namely, that fraudulent and deceitful men, clad in nothing but the pretended name of our religion, might ruin the faithful (if perchance by the deceit of their persuasion they should lead any astray), while, ignorant of the mystery of our faith, they might remove them further from true faith and salvation.

Therefore that ancient deceiver of the human race, after Menander—whom we mentioned above as the successor of Simon—as it were a certain beast hissing with a double mouth and with double tongues, would have run to Jesus to learn from Him, because He is meek. There were then men most richly furnished, who probably and sufficiently refuted the obscene doctrines of the heretics and showed them for what they were. Among these Hegesippus was held most renowned, who handed down to memory in five books the most uncorrupted tradition of the apostolic preaching, composed in simple speech. There too he records somewhat concerning his own times and concerning certain men who made idols, saying: 'For these,' he says, 'they made temples, or rather sepulchers, as we still now see.'

'Among whom is one Antinous, a slave of Hadrian Caesar, for whom annual contests are celebrated, called the Antinoia, established even to our own times. For he even founded a city to his name, Antinoöpolis.' But Justin also, a most faithful follower of our philosophy and most learned in the disciplines of the Greeks, writing to Antoninus an apologetic book on behalf of our religion, makes mention of these things, saying thus: 'It does not seem to me absurd to mention among these things also concerning Antinous... They began to worship him, though they well knew who and of what sort he had been a little before.' And there is also another distinguished work, and other books too on behalf of our religion, in which he directs his discourse to the emperor Antoninus, surnamed Pius, writing also to the senate.

For it was in the city of Rome above all that he took up his abode.

Finally, in his apology addressed to the emperor, he writes thus: 'To the Emperor Aelius Hadrianus Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius, the natural son of the philosopher Caesar and the adopted son of Pius, a lover of wisdom, and to the sacred senate and to the whole Roman people, on behalf of those who from every race are unjustly hated and evilly treated, I, Justin, son of Priscus, son of Bacchius, from the city of Flavia Neapolis in Palestine, present, one on behalf of all, this petition.' And when this same emperor was appealed to in Asia by those who were being afflicted with every kind of injury, he issued such a rescript to all the peoples of Asia. (At that time also, when Anicetus presided over the Roman church, Polycarp came to Rome and had converse with Anicetus himself...) He writes to Polycarp things which seem to me worthy to insert into this body of our narrative.

Therefore in his third book against heresies he says these things concerning him: '...he not only associated with those who had seen the Lord, but was also ordained by the apostles themselves bishop of the church of the Smyrnaeans, whom we too saw in our early years. For he remained long in life, and enduring to a great old age, noble in his living but nobler still in his dying, he handed down to the church those things which he himself had learned from the apostles, which alone are to be reckoned true. Of these all the churches which are established in Asia are witnesses, and those who even now down to our time continue in the succession of Polycarp.' And much truer and more worthy of faith is this author than the men of perverse mind.

'Who also under Anicetus went to Rome and turned back many of the aforesaid heretics to the church of God, preaching that this alone was the truth to be held, which he knew that he himself had received from the apostles, and which he also handed down to the church. And there are still even now those who heard from him that John the disciple of the Lord, at Ephesus, having entered the baths for the sake of bathing and having seen Cerinthus there, leaped forth at once and departed without washing, saying: Let us flee hence, lest even the baths themselves fall in, in which Cerinthus, the enemy of the truth, is bathing.' And to Marcion himself, when he said: Recognize us, he answered: I recognize, I recognize the firstborn of Satan.

So great was then the caution used by the apostles and their disciples in religion, that they would not endure to have even the fellowship of a word with any of those who had deviated from the truth. As Paul also says: 'A heretic after a first and second admonition avoid, knowing that such a one is perverted and sins, being condemned by his own self.' There is extant also a very forceful letter of Polycarp written to the Philippians, from which those who so wish, and any who perchance bears concern for his own salvation, can take the pattern of his faith and preaching. In the letter which he had written to the Philippians he uses testimonies from the first epistle of Peter. After the first year of the principate had run its course, Marcus Aurelius Verus and Antoninus his son, together with Lucius his brother, succeed.

At which time Polycarp—concerning whom I have judged it plainly necessary to hand down to memory, especially since there is extant a letter written in the person of the church of the Smyrnaeans, sent to the churches of Pontus, which designates the blessed end of his martyrdom, a copy of which I insert below: 'The church of God which is at Smyrna, to the church of God established at Philomelium and to all the sojournings of the holy and catholic church in every place: may the mercy and peace and love of God the Father and of our Lord Jesus Christ be multiplied.'

'We have written to you, brethren, concerning the martyrs and concerning the blessed Polycarp, who as it were with a certain seal sealed by his own martyrdom the end of the persecution. For wishing to deter the people who looked on, now they tore the martyrs with scourges even to the inmost of their bowels, so that the hidden parts of the body and what nature had placed in secret were laid bare; now again they strewed beneath the martyrs, laid on their backs, sea-shells and sharp shards; and having exhausted upon them every kind of torment and every species of punishment, at the last they exposed them to be devoured by the beasts.'

But among these there is especially designated a most valiant man, said to have flourished, Germanicus by name, who through the grace of divine power (put away all fear of death). And when the proconsul urged him to have pity on himself and, considering the flower of his early youth, to take compassion upon his own self, he, delaying nothing, is said to have of his own accord provoked the beast made ready for him, as though rebuking it for delaying his punishment; so that by so signal a death of his, amazement seized the multitude of the people standing by, and they marveled at the virtue of the whole Christian people in despising death. But when from the acclamation a grave disturbance arose, it happened that a certain Quintus, a Phrygian by nation, lately arrived from his own regions, at first of his own accord provoked the beasts and the other torments, then, his spirit broken, gave way, and at the last even lost his salvation by his cowardice.

This matter declares him (to be a warning). For he had thrust himself into the trials. Being thus overcome, he gave an evident example to all that in such matters one must act more cautiously and circumspectly, since it is not rashness, but faith and modesty, that is crowned. So then such things were done concerning these. But the distinguished man Polycarp, at first indeed, was moved, yet remained undismayed. For he was tranquil in manners and serene of aspect. And when he wished to remain fearless in the same city, yet, yielding to his household who besought him, he withdrew to a certain farm, where, with a few, he continued supplicating God—which it had been his perpetual custom to do throughout his whole life.