Eusebius of Caesarea
Church History
Book II
INTRODUCTION
We have discussed
in the preceding book those subjects in ecclesiastical history
which it was necessary to treat by way of introduction, and have
accompanied them with brief proofs. Such were the divinity of the
saving Word, and the antiquity of the doctrines which we teach,
as well as of that evangelical life which is led by Christians,
together with the events which have taken place in connection
with Christ's recent appearance, and in connection with his
passion and with the choice of the apostles.
In the present book
let us examine the events which took place after his ascension,
confirming some of them from the divine Scriptures, and others
from such writings as we shall refer to from time to time.
CHAPTER
1
The Course pursued by the Apostles after the Ascension of Christ
First, then, in the
place of Judas, the betrayer, Matthias, who, as has been shown was
also one of the Seventy, was chosen to the apostolate. And there
were appointed to the diaconate, for the service of the
congregation, by prayer and the laying on of the hands of the
apostles, approved men, seven in number, of whom Stephen was one.
He first, after the Lord, was stoned to death at the time of his
ordination by the slayers of the Lord, as if he had been promoted
for this very purpose. And thus he was the first to receive the
crown, corresponding to his name, which belongs to the martyrs
of Christ, who are worthy of the meed of victory. Then James,
whom the ancients surnamed the Just on account of the excellence
of his virtue, is recorded to have been the first to be made
bishop of the church of Jerusalem. This James was called the
brother of the Lord because he was known as a son of Joseph,
and Joseph was supposed to be the father of Christ, because the
Virgin, being betrothed to him, "was found with child by the
Holy Ghost before they came together," as the account of
the holy Gospels shows.
But Clement in the
sixth book of his Hypotyposes writes thus: "For they say
that Peter and James and John after the ascension of our Saviour,
as if also preferred by our Lord, strove not after honor, but
chose James the Just bishop of Jerusalem."
But the same writer,
in the seventh book of the same work, relates also the following
things concerning him: "The Lord after his resurrection
imparted knowledge to James the Just and to John and Peter, and
they imparted it to the rest of the apostles, and the rest of the
apostles to the seventy, of whom Barnabas was one. But there
were two Jameses: one called the Just, who was thrown from the
pinnacle of the temple and was beaten to death with a club by a
fuller, and another who was beheaded." Paul also makes
mention of the same James the Just, where he writes, "Other
of the apostles saw I none, save James the Lord's brother."
At that time also
the promise of our Saviour to the king of the Osrhoenians was
fulfilled. For Thomas, under a divine impulse, sent Thaddeus to
Edessa as a preacher and evangelist of the religion of Christ, as
we have shown a little above from the document found there?
When he came to
that place he healed Abgarus by the word of Christ; and after
bringing all the people there into the right attitude of mind by
means of his works, and leading them to adore the power of Christ,
he made them disciples of the Saviour's teaching. And from that
time down to the present the whole city of the Edessenes has been
devoted to the name of Christ, offering no common proof of the
beneficence of our Saviour toward them also.
These things have
been drawn from ancient accounts; but let us now turn again to
the divine Scripture. When the first and greatest persecution was
instigated by the Jews against the church of Jerusalem in
connection with the martyrdom of Stephen, and when all the
disciples, except the Twelve, were scattered throughout Judea and
Samaria, some, as the divine Scripture says, went as far as
Phoenicia and Cyprus and Antioch, but could not yet venture to
impart the word of faith to the nations, and therefore preached
it to the Jews alone.
During this time
Paul was still persecuting the church, and entering the houses of
believers was dragging men and women away and committing them to
prison.
Philip also, one of
those who with Stephen had been entrusted with the diaconate,
being among those who were scattered abroad, went down to Samaria,
and being filled with the divine power, he first preached the
word to the inhabitants of that country. And divine grace worked
so mightily with him that even Simon Magus with many others was
attracted by his words. Simon was at that time so celebrated,
and had acquired, by his jugglery, such influence over those who
were deceived by him, that he was thought to be the great power
of God. But at this time, being amazed at the wonderful deeds
wrought by Philip through the divine power, he reigned and
counterfeited faith in Christ, even going so far as to receive
baptism.
And what is
surprising, the same thing is done even to this day by those who
follow his most impure heresy. For they, after the manner of
their forefather, slipping into the Church, like a pestilential
and leprous disease greatly afflict those into whom they are able
to infuse the deadly and terrible poison concealed in themselves.
The most of these have been expelled as soon as they have been
caught in their wickedness, as Simon himself, when detected by
Peter, received the merited punishment.
But as the
preaching of the Saviour's Gospel was daily advancing, a certain
providence led from the land of the Ethiopians an officer of the
queen of that country, for Ethiopia even to the present day is
ruled, according to ancestral custom, by a woman. He, first among
the Gentiles, received of the mysteries of the divine word from
Philip in consequence of a revelation, and having become the
first-fruits of believers throughout the world, he is said to
have been the first on returning to his country to proclaim the
knowledge of the God of the universe and the life-giving sojourn
of our Saviour among men; so that through him in truth the
prophecy obtained its fulfillment, which declares that "Ethiopia
stretcheth out her hand unto God."
In addition to
these, Paul, that "chosen vessel," "not of men
neither through men, but by the revelation of Jesus Christ
himself and of God the Father who raised him from the dead,"
was appointed an apostle, being made worthy of the call by a
vision and by a voice which was uttered in a revelation from
heaven.
CHAPTER
2
How Tiberius was affected when informed by Pilate concerning
Christ
AND when the
wonderful resurrection and ascension of our Saviour were already
noised abroad, in accordance with an ancient custom which
prevailed among the rulers of the provinces, of reporting to the
emperor the novel occurrences which took place in them, in order
that nothing might escape him, Pontius Pilate informed Tiberius
of the reports which were noised abroad through all Palestine
concerning the resurrection of our Saviour Jesus from the dead.
He gave an account
also of other wonders which he had learned of him, and how, after
his death, having risen from the dead, he was now believed by
many to be a God. They say that Tiberius referred the matter to
the Senate, but that they rejected it, ostensibly because they
had not first examined into the matter , but in reality because
the saving teaching of the divine Gospel did not need the
confirmation and recommendation of men.
But although the
Senate of the Romans rejected the proposition made in regard to
our Saviour, Tiberius still retained the opinion which he had
held at first, and contrived no hostile measures against Christ.
These things are recorded by Tertullian, a man well versed in
the laws of the Romans, and in other respects of high repute,
and one of those especially distinguished in Rome. In his
apology for the Christians, which was written by him in the
Latin language, and has been translated into Greek, he writes as
follows:
"But in order
that we may give an account of these laws from their origin, it
was an ancient decree n that no one should be consecrated a God
by the emperor until the Senate had expressed its approval.
Marcus Aurelius did thus concerning a certain idol, Alburnus.
And this is a point in favor of our doctrine, that among you
divine dignity is conferred by human decree. If a God does not
please a man he is not made a God. Thus, according to this custom,
it is necessary for man to be gracious to God.
Tiberius, therefore,
under whom the name of Christ made its entry into the world, when
this doctrine was reported to him from Palestine, where it first
began, communicated with the Senate, making it clear to them that
he was pleased with the doctrine. But the Senate, since it had
not itself proved the matter, rejected it. But Tiberius continued
to hold his own opinion, and threatened death to the accusers of
the Christians." Heavenly providence had wisely instilled
this into his mind in order that the doctrine of the Gospel,
unhindered at its beginning, might spread in all directions
throughout the world.
CHAPTER
3
The Doctrine of Christ soon spread throughout All the World
Thus, under the
influence of heavenly power, and with the divine co-operation,
the doctrine of the Saviour, like the rays of the sun, quickly
illumined the whole world; and straightway, in accordance with
the divine Scriptures, the voice of the inspired evangelists and
apostles went forth through all the earth, and their words to the
end of the world.
In every city and
village, churches were quickly established, filled with
multitudes of people like a replenished threshing-floor. And
those whose minds, in consequence of errors which had descended
to them from their forefathers, were fettered by the ancient
disease of idolatrous superstition, were, by the power of Christ
operating through the teaching and the wonderful works of his
disciples, set free, as it were, from terrible masters, and found
a release from the most cruel bondage. They renounced with
abhorrence every species of demoniacal polytheism, and confessed
that there was only one God, the creator of all things, and him
they honored with the rites of true piety, through the inspired
and rational worship which has been planted by our Saviour among
men.
But the divine
grace being now poured out upon the rest of the nations Cornelius,
of C'sarea in Palestine, with his whole house, through a divine
revelation and the agency of Peter, first received faith in
Christ; and after him a multitude of other Greeks in Antioch,
to whom those who were scattered by the persecution of Stephen
had preached the Gospel. When the church of Antioch was now
increasing and abounding, and a multitude of prophets from
Jerusalem were on the ground, among them Barnabas and Paul and
in addition many other brethren, the name of Christians first
sprang up there, as from a fresh and life-giving fountain. And
Agabus, one of the prophets who was with them, uttered a prophecy
concerning the famine which was about to take place, and Paul
and Barnabas were sent to relieve the necessities of the brethren.
CHAPTER
4
After the Death of
Tiberius, Caius appointed Agrippa King of the Jews, having
punished Herod with Perpetual Exile. Tiberius died, after having
reigned about twenty-two years, and Caius succeeded him in the
empire. He immediately gave the government of the Jews to
Agrippa, making him king over the tetrarchies of Philip and of
Ly-sanias; in addition to which he bestowed upon him, not long
afterward, the tetrarchy of Herod, having punished Herod ] -->
and his wife Herodias with perpetual exile on account of
numerous crimes. Josephus is a witness to these facts. Under
this emperor, Philo became known; a man most celebrated not only
among many of our own, but also among many scholars without the
Church. He was a Hebrew by birth, but was inferior to none of
those who held high dignities in Alexandria. How exceedingly he
labored in the Scriptures and in the studies of his nation is
plain to all from the work which he has done. How familiar he was
with philosophy and with the liberal studies of foreign nations,
it is not necessary to say, since he is reported to have
surpassed all his contemporaries in the study of Platonic and
Pythagorean. philosophy, to which he particularly devoted his
attention.
CHAPTER
5
Philo's Embassy to Caius in Behalf of the Jews
Philo has given us
an account, in five books, of the misfortunes of the Jews under
Caius. He recounts at the same time the madness of Caius: how he
called himself a god, and performed as emperor innumerable acts
of tyranny; and he describes further the miseries of the Jews
under him, and gives a report of the embassy upon which he
himself was sent to Rome in behalf of his fellow-countrymen in
Alexandria; how when he appeared before Caius in behalf of the
laws of his fathers he received nothing but laughter and ridicule,
and almost incurred the risk of his life. Josephus also makes
mention of these things in the eighteenth book of his Antiquities,
in the following words: a "A sedition having arisen in
Alexandria between the Jews that dwell there and the Greeks,
three deputies were chosen from each faction and went to Caius.
One of the
Alexandrian deputies was Apion, who uttered many slanders
against the Jews; among other things saying that they neglected
the honors due to Caesar. For while all other subjects of Rome
erected altars and temples to Caius, and in all other respects
treated him just as they did the gods, they alone considered it
disgraceful to honor him with statues and to swear by his name.
And when Apion had uttered many severe charges by which he hoped
that Caius would be aroused, as indeed was likely, Philo, the
chief of the Jewish embassy, a man celebrated in every respect, a
brother of Alexander the Alabarch, and not unskilled in
philosophy, was prepared to enter upon a defense in reply to his
accusations. But Caius prevented him and ordered him to leave,
and being very angry, it was plain that he meditated some severe
measure against them. And Philo departed covered with insult and
told the Jews that were with him to be of good courage; for while
Caius was raging against them he was in fact already contending
with God." Thus far Josephus. And Philo himself, in the work
On the Embassy which he wrote, describes accurately and in
detail the things which were done by him at that time. But I
shall omit the most of them and record only those things which
will make clearly evident to the reader that the misfortunes of
the Jews came upon them not long after their daring deeds against
Christ and on account of the same. And in the first place he
relates that at Rome in the reign of Tiberius, Sejanus, who at
that time enjoyed great influence with the emperor, made every
effort to destroy the Jewish nation utterly; and that in Judea,
Pilate, under whom the crimes against the Saviour were committed,
attempted something contrary to the Jewish law in respect to the
temple, which was at that time still standing in Jerusalem, and
excited them to the greatest tumults.
CHAPTER
6
The Misfortunes which overwhelmed the Jews after their
Presumption against Christ
After the death of
Tiberius, Caius received the empire, and, besides innumerable
other acts of tyranny against many people, he greatly afflicted
especially the whole nation of the Jews These things we may
learn briefly from the words of Philo, who writes as follows:
"So great was the caprice of Caius in his2. conduct toward
all, and especially toward the nation of the Jews. The latter he
so bitterly hated that he appropriated to himself their places of
worship in the other cities, and beginning with Alexandria he
filled them with images and statues of himself . The temple in
the holy city, which had hitherto been left untouched, and had
been regarded as an inviolable asylum, he altered and transformed
into a temple of his own, that it might be called the temple of
the visible Jupiter, the younger Caius." Innumerable other
terrible and almost indescribable calamities which came upon the
Jews in Alexandria during the reign of the same emperor, are
recorded by the same author in a second work, to which he gave
the title, On the Virtues. With him agrees also Josephus, who
likewise indicates that the misfortunes of the whole nation began
with the time of Pilate, and with their daring crimes against the
Saviour. Hear what be says in the second book of his Jewish War,
where he writes as follows: "Pilate being sent to Judea as
procurator by Tiberius, secretly carried veiled images of the
emperor, called ensigns, to Jerusalem by night. The following
day this caused the greatest disturbance among the Jews. For
those who were near were confounded at the sight, beholding their
laws, as it were, trampled under foot. For they allow no image to
be set up in their city." Comparing these things with the
writings of the evangelists, you will see that it was not long
before there came upon them the penalty for the exclamation which
they had uttered under the same Pilate, when they cried out that
they had no other king than C'sar. The same writer further
records that after this another calamity overtook them. He writes
as follows: "After this he. stirred up another tumult by
snaking use of the holy treasure, which is called Corban, in the
construction of an aqueduct three hundred stadia in length. The
multitude were greatly displeased at it, and when Pilate was in
Jerusalem they surrounded his tribunal and gave utterance to loud
complaints. But he, anticipating the tumult, had distributed
through the crowd armed soldiers disguised in citizen's clothing,
forbidding them to use the sword, but commanding them to strike
with clubs those who should make an outcry. To them he now gave
the preconcerted signal from the tribunal. And the Jews being
beaten, many of them perished in consequence of the blows, while
many others were trampled under foot by their own countrymen in
their flight, and thus lost their lives. But the multitude,
overawed by the fate of those who were slain, held their peace."
In addition to these the same author records many other tumults
which were stirred up in Jerusalem itself, and shows that from
that time seditions and wars and mischievous plots followed each
other in quick succession, and never ceased in the city and in
all Judea until finally the siege of Vespasian overwhelmed them.
Thus the divine vengeance overtook the Jews for the crimes which
they dared to commit against Christ.
CHAPTER
7
Pilate's Suicide
It is worthy of
note that Pilate himself, who was governor in the time of our
Saviour, is reported to have fallen into such misfortunes under
Caius, whose times we are recording, that he was forced to become
his own murderer and executioner; and thus divine vengeance, as
it seems, was not long in overtaking him. This is stated by those
Greek historians who have recorded the Olympiads, together with
the respective events which have taken place in each period.
CHAPTER
8
The Famine which took Place in the Reign of Claudius
Caius had held the
power not quite four years, when he was succeeded by the emperor
Claudius. Under him the world was visited with a famine, which
writers that are entire strangers to our religion have recorded
in their histories. And thus the prediction of Agabus recorded
in the Acts of the Apostles, according to which the whole world
was to be visited by a famine, received its fulfillment. And Luke,
in the Acts, after mentioning the famine in the time of Claudius,
and stating that the brethren of Antioch, each according to his
ability, sent to the brethren of Judea by the hands of Paul and
Barnabas, adds the following account.
CHAPTER
9
The Martyrdom of James the Apostle
"Now about
that time" "Herod the King stretched forth his hands
to vex certain of the Church. And he killed James the brother of
John with the sword." And concerning this James, Clement, in
the seventh book of his Hypotyposes, relates a story which is
worthy of mention; telling it as he received it from those who
had lived before him. He says that the one who led James to the
judgment-seat, when he saw him bearing his testimony, was moved,
and confessed that he was himself also a Christian.
They were both
therefore, he says, led away together; and on the way he begged
James to forgive him. And he, after considering a little, said,
"Peace be with thee," and kissed him. And thus they
were both beheaded at the same time.
And then, as the
divine Scripture says, Herod, upon the death of James, seeing
that the deed pleased the Jews, attacked Peter also and committed
him to prison, and would have slain him if he had not, by the
divine appearance of an angel who came to him by night, been
wonderfully released from his bonds, and thus liberated for the
service of the Gospel. Such was the providence of God in respect
to Peter.
CHAPTER
10
Agrippa, who was also called Herod, having persecuted the
Apostles, immediately experienced the Divine Vengeance
The consequences of
the king's undertaking against the apostles were no, long
deferred, but the avenging minister of divine justice overtook
him immediately after his plots against them, as the Book of Acts
records. For when he had journeyed to C'sarea, on a notable
feast-day, clothed in a splendid and royal garment, he delivered
an address to the people from a lofty throne in front of the
tribunal. And when all the multitude applauded the speech, as if
it were the voice of a god and not of a man, the Scripture
relates that an angel of the Lord smote him, and being eaten of
worms he gave up the ghost.
We must admire the
account of Josephus for its agreement with the divine Scriptures
in regard to this wonderful event; for he clearly bears witness
to the truth in the nineteenth book of his Antiquities, where he
relates the wonder in the following words:
"He had
completed the third year of his reign over all Judea when he
came to C'sarea, which was formerly called Strato's Tower. There
he held games in honor of C'sar, learning that this was a
festival observed in behalf of C'sar's safety. At this festival
was collected a great multitude of the highest and most honorable
men in the province.
And on the second
day of the games he proceeded to the theater at break of day,
wearing a garment entirely of silver and of wonderful texture.
And there the silver, illuminated by the reflection of the sun's
earliest rays, shone marvelously, gleaming so brightly as to
produce a sort of fear and terror in those who gazed upon him.
And immediately his
flatterers, some from one place, others from another, raised up
their voices in a way that was not for his good, calling him a
god, and saying, 'Be thou merciful; if up to this time we have
feared thee as a man, henceforth we confess that thou art
superior to the nature of mortals.'
The king did not
rebuke them, nor did he reject their impious flattery. But after
a little, looking up, he saw an angel sitting above his head.
And this he quickly perceived would be the cause of evil as it
had once been the cause of good fortune, and he was smitten with
a heart-piercing pain.
And straightway
distress, beginning with the greatest violence, seized his bowels.
And looking upon his friends he said, 'I, your god, am now
commanded to depart this life; and fate thus I on the spot
disproves the lying words you have just uttered concerning me. He
who has been called immortal by you is now led away to die; but
our destiny must be accepted as God has determined it. For we
have passed our life by no means ingloriously, but in that
splendor which is pronounced happiness.'
And when he had
said this he labored with an increase of pain. He was accordingly
carried in haste to the palace, while the report spread among all
that the king would undoubtedly soon die. But the multitude, with
their wives and children, sitting on sackcloth after the custom
of their fathers, implored God in behalf of the king, and every
place was filled with lamentation and tears. And the king as he
lay in a lofty chamber, and saw them below lying prostrate on the
ground, could not refrain from weeping himself.
And after suffering
continually for five days with pain in the bowels, he departed
this life, in the fifty-fourth year of his age, and in the
seventh year of his reign. Four years he ruled under the Emperor
Caius -- three of them over the tetrarchy of Philip, to which was
added in the fourth year that of Herod -- and three years during
the reign of the Emperor Claudius."
I marvel greatly
that Josephus, in these things as well as in others, so fully
agrees with the divine Scriptures. But if there should seem to
any one to be a disagreement in respect to the name of the king,
the time at least and the events show that the same person is
meant, whether the change of name has been caused by the error of
a copyist, or is due to the fact that he, like so many, bore two
names.
CHAPTER
11
The Impostor Theudas and his Followers
Luke, in the Acts,
introduces Gamaliel as saying, at the consultation which was held
concerning the apostles, that at the time referred to, "rose
up Theudas boasting himself to be somebody; who was slain; and
all, as many as obeyed him, were scattered." Let us
therefore add the account of Josephus concerning this man. He
records in the work mentioned just above, the following
circumstances:
"While Fadus
was procurator of Judea a certain impostor called Theudas persuaded
a very great multitude to take their possessions and follow him
to the river Jordan. For he said that he was a prophet, and that
the river should be divided at his command, and afford them an
easy passage.
And with these
words he deceived many. But Fadus did not permit them to enjoy
their folly, but sent a troop of horsemen against them, who fell
upon them unexpectedly and slew many of them and took many others
alive, while they took Theudas himself captive, and cut off his
head and carried it to Jerusalem." Besides this he also
makes mention of the famine, which took place in the reign of
Claudius, in the following words.
CHAPTER
12
Helen, the Queen of the Osrhoenians
"And at this
time" it came to pass that the great famine a took place in
Judea, in which the queen Helen, having purchased grain from
Egypt with large sums, distributed it to the needy."
You will find this
statement also in agreement with the Acts of the Apostles, where
it is said that the disciples at Antioch, "each according to
his ability, determined to send relief to the brethren that dwelt
in Judea; which also they did, and sent it to the elders by the
hands of Barnabas and Paul." But splendid monuments of
this Helen, Of whom the historian has made mention, are still
shown in the suburbs of the city which is now called 'lia, But
she is said to have been queen of the Adiabeni.
CHAPTER
13
Simon Magus
But faith in our
Saviour and Lord Jesus Christ having now been diffused among all
men, the enemy of man's salvation contrived a plan for seizing
the imperial city for himself. He conducted thither the above-mentioned
Simon, aided him in his deceitful arts, led many of the
inhabitants of Rome astray, and thus brought them into his own
power. This is stated by Justin, one of our distinguished
writers who lived not long after the time of the apostles.
Concerning him I shall speak in the proper place. Take and read
the work of this man, who in the first Apology which he
addressed to Antonine in behalf of our religion writes as follows:
"And after the ascension of the Lord into heaven the demons
put forward certain men who said they were gods, and who were not
only allowed by you to go unpersecuted, but were even deemed
worthy of honors. One of them was Simon, a Samaritan of the
village of Gitto, who in the reign of Claudius C'sar performed
in your imperial city some mighty acts of magic by the art of
demons operating in him, and was considered a god, and as a god
was honored by you with a statue, which was erected in the river
Tiber, between the two bridges, and bore this inscription in the
Latin tongue, Simoni Deo Sancto, that is, To Simon the Holy God.
And nearly all the Samaritans and a few even of other nations
confess and worship him as the first God. And there went around
with him at that time a certain Helena who had formerly been a
prostitute in Tyre of Phoenicia; and her they call the first idea
that proceeded from him." Justin relates these things, and
Iren'us also agrees with him in the first book of his work,
Against Heresies, where he gives an account of the man and of
his profane and impure teaching. It would be superfluous to quote
his account here, for it is possible for those who wish to know
the origin and the lives and the false doctrines of each of the
heresiarchs that have followed him, as well as the customs
practiced by them all, to find them treated at length in the
above-mentioned work of Iren'us. We have understood that Simon
was the author of all heresy. From his time down to the present
those who have followed his heresy have reigned the sober
philosophy of the Christians, which is celebrated among all on
account of its purity of life. But they nevertheless have
embraced again the superstitions of idols, which they seemed to
have renounced; and they fall down before pictures and images of
Simon himself and of the above-mentioned Helena who was with him;
and they venture to worship them with incense and sacrifices and
libations. But those matters which they keep more secret than
these, in regard to which they say that one upon first hearing
them would be astonished, and, to use one of the written phrases
in vogue among them, would be confounded, are in truth full of
amazing things, and of madness and folly, being of such a sort
that it is impossible not only to commit them to writing, but
also for modest men even to utter them with the lips on account
of their excessive baseness and lewdness. For what ever could be
conceived of, viler than the vilest thing -- all that has been
outdone by this most abominable sect, which is composed of those
who make a sport of those miserable females that are literally
overwhelmed with all kinds of vices.
CHAPTER
14
The Preaching of the Apostle Peter in Rome
The evil power,
who hates all that is good and plots against the salvation of men,
constituted Simon at that time the father and author of such
wickedness, as if to make him a mighty antagonist of the great,
inspired apostles of our Saviour. For that divine and celestial
grace which co-operates with its ministers, by their appearance
and presence, quickly extinguished the kindled flame of evil, and
humbled and cast down through them "every high thing that
exalted itself against the knowledge of God." Wherefore
neither the conspiracy of Simon nor that of any of the others who
arose at that period could accomplish anything in those apostolic
times. For everything was conquered and subdued by the splendors
of the truth and by the divine word itself which had but lately
begun to shine from heaven upon men, and which was then
flourishing upon earth, and dwelling in the apostles themselves.
Immediately the above-mentioned impostor was smitten in the eyes
of his mind by a divine and miraculous flash, and after the evil
deeds done by him had been first detected by the apostle Peter in
Judea, he fled and made a great journey across the sea from the
East to the West, thinking that only thus could he live according
to his mind. And coming to the city of Rome, by the mighty co-operation
of that power which was lying in wait there, he was in a short
time so successful in his undertaking that those who dwelt there
honored him as a god by the erection of a statue. But this did
not last long. For immediately, during the reign of Claudius, the
all-good and gracious Providence, which watches over all things,
led Peter, that strongest and greatest of the apostles, and the
one who on account of his virtue was the speaker for all the
others, to Rome s against this great corrupter of life. He like a
noble commander of God, clad in divine armor, carried the costly
merchandise of the light of the understanding from the East to
those who dwelt in the West, proclaiming the light itself, and
the word which brings salvation to souls, and preaching the
kingdom of heaven.
CHAPTER
15
The Gospel according to Mark
And thus when the
divine word had made its home among them, the power of Simon was
quenched and immediately destroyed, together with the man himself.
And so greatly did the splendor of piety illumine the minds of
Peter's hearers that they were not satisfied with hearing once
only, and were not content with the unwritten teaching of the
divine Gospel, but with all sorts of entreaties they besought
Mark, a follower of Peter, and the one whose Gospel is extant,
that he would leave them a written monument of the doctrine which
had been orally communicated to them. Nor did they cease until
they had prevailed with the man, and had thus become the occasion
of the written Gospel which bears the name of Mark. And they say
that Peter when he had learned, through a revelation of the
Spirit, of that which had been done, was pleased with the zeal of
the men, and that the work obtained the sanction of his authority
for the purpose of being used in the churches. Clement in the
eighth book of his Hypotyposes gives this account, and with him
agrees the bishop of Hierapolis named Papias. And Peter makes
mention of Mark in his first epistle which they say that he wrote
in Rome itself, as is indicated by him, when he calls the city,
by a figure, Babylon, as he does in the following words: "The
church that is at Babylon, elected together with you, saluteth
you; and so doth Marcus my son."
CHAPTER
16
Mark first proclaimed Christianity to the Inhabitants of Egypt
And they say that
this Mark was the first that was sent to Egypt, and that he
proclaimed the Gospel which he had written, and first established
churches in Alexandria. And the multitude of believers, both men
and women, that were collected there at the very outset, and
lived lives of the most philosophical and excessive asceticism,
was so great, that Philo thought it worth while to describe their
pursuits, their meetings, their entertainments, and their whole
manner of life."
CHAPTER
17
Philo's Account of the Ascetics of Egypt
It is also said
that Philo in the reign of Claudius became acquainted at Rome
with Peter, who was then preaching there. Nor is this indeed
improbable, for the work of which we have spoken, and which was
composed by him some years later, clearly contains those rules of
the Church which are even to this day observed among us. And
since he describes as accurately as possible the life of our
ascetics, it is clear that he not only knew, but that he also
approved, while he venerated and extolled, the apostolic men of
his time, who were as it seems of the Hebrew race, and hence
observed, after the manner of the Jews, the most of the customs
of the ancients. In the work to which he gave the title, On a
Contemplative Life or on Suppliants, after affirming in the
first place that he will add to those things which he is about to
relate nothing contrary to truth or of his own invention, he
says that these men were called Therapeut' and the women that
were with them Therapeutrides. He then adds the reasons for such
a name, explaining it from the fact that they applied remedies
and healed the souls of those who came to them, by relieving them
like physicians, of evil passions, or from the fact that they
served and worshiped the Deity in purity and sincerity. Whether
Philo himself gave them this name, employing an epithet well
suited to their mode of life, or whether the first of them really
called themselves so in the beginning, since the name of
Christians was not yet everywhere known, we need not discuss here.
He bears witness, however, that first of all they renounce their
property. When they begin the philosophical mode of life, he
says, they give up their goods to their relatives, and then,
renouncing all the cares of life, they go forth beyond the walls
and dwell in lonely fields and gardens, knowing well that
intercourse with people of a different character is unprofitable
and harmful. They did this at that time, as seems probable, under
the influence of a spirited and ardent faith, practicing in
emulation the prophets' mode of life. For in the Acts of the
Apostles, a work universally acknowledged as authentic, it is
recorded that all the companions of the apostles sold their
possessions and their property and distributed to all according
to the necessity of each one, so that no one among them was in
want. "For as many as were possessors of lands or houses,"
as the account says, "sold them and brought the prices of
the things that were sold, and laid them at the apostles' feet,
so that distribution was made unto every man according as he had
need."
Philo bears witness
to facts very much like those here described and then adds the
following account: "Everywhere in the world is this race
found. For it was fitting that both Greek and Barbarian should
share in what is perfectly good. But the race particularly
abounds in Egypt, in each of its so-called nomes, and especially
about Alexandria. The best men from every quarter emigrate, as if
to a colony of the Therapeut''s fatherland, to a certain very
suitable spot which lies above the lake Maria upon a low hill
excellently situated on account of its security and the mildness
of the atmosphere" And then a little further on, after
describing the kind of houses which they had, he speaks as
follows concerning their churches, which were scattered about
here and there: "In each house there is a sacred apartment
which is called a sanctuary and monastery, where, quite alone,
they perform the mysteries of the religious life. They bring
nothing into it, neither drink nor food, nor any of the other
things which contribute to the necessities of the body, but only
the laws, and the inspired oracles of the prophets, and hymns and
such other things as augment and makeperfect their knowledge and
piety." And after some other matters he says: "The
whole interval, from morning to evening, is for them a time of
exercise. For they read the holy Scriptures, and explain the
philosophy of their fathers in an allegorical manner, regarding
the written words as symbols of hidden truth which is
communicated in obscure figures. They have also writings of
ancient men, who were the founders of their sect, and who left
many monuments of the allegorical method. These they use as
models, and imitate their principles." These things seem to
have been stated by a man who had heard them expounding their
sacred writings. But it is highly probable that the works of the
ancients, which he says they had, were the Gospels and the
writings of the apostles, and probably some expositions of the
ancient prophets, such as are contained in the Epistle to the
Hebrews, and in many others of Paul's Epistles. Then again he
writes as follows concerning the new psalms which they composed:
"So that they not only spend their time in meditation, but
they also compose songs and hymns to God in every variety of
metre and melody, though they divide them, of course, into
measures of more than common solemnity." The same book
contains an account of many other things, but it seemed necessary
to select those facts which exhibit the characteristics of the
ecclesiastical mode of life. But if any one thinks that what has
been said is not peculiar to the Gospel polity, but that it can
be applied to others besides those mentioned, let him be
convinced by the subsequent words of the same author, in which,
if he is unprejudiced, he will find undisputed testimony on this
subject. Philo's words are as follows: "Having laid down
temperance as a sort of foundation in the soul, they build upon
it the other virtues. None of them may take food or drink before
sunset, since they regard philosophizing as a work worthy of the
light, but attention to the wants of the body as proper only in
the darkness, and therefore assign the day to the former, but to
the latter a small portion of the night. But some, in whom a
great desire for knowledge dwells, forget to take food for three
days; and some are so delighted and feast so luxuriously upon
wisdom, which furnishes doctrines richly and without stint, that
they abstain even twice as long as this, and are accustomed,
after six days, scarcely to take necessary food." These
statements of Philo we regard as referring clearly and
indisputably to those of our communion. But if after these things
any one still obstinately persists in denying the reference, let
him renounce his incredulity and be convinced by yet more
striking examples, which are to be found nowhere else than in the
evangelical religion of the Christians. For they say that there
were women also with those of whom we are speaking, and that the
most of them were aged virgins who had preserved their chastity,
not out of necessity, as some of the priestesses among the Greeks,
but rather by their own choice, through zeal and a desire for
wisdom. And that in their earnest desire to live with it as their
companion they paid no attention to the pleasures of the body,
seeking not mortal but immortal progeny, which only the pious
soul is able to bear of itself. Then after a little he adds still
more emphatically: "They expound the Sacred Scriptures
figuratively by means of allegories. For the whole law seems to
these men to resemble a living organism, of which the spoken
words constitute the body, while the hidden sense stored up
within the words constitutes the soul. This hidden meaning has
first been particularly studied by this sect, which sees,
revealed as in a mirror of names, the surpassing beauties of the
thoughts." Why is it necessary to add to these things their
meetings and the respective occupations of the men and of the
women during those meetings, and the practices which are even to
the present day habitually observed by us, especially such as we
are accustomed to observe at the feast of the Saviour's passion,
with fasting and night watching and study of the divine Word.
These things the above-mentioned author has related in his own
work, indicating a mode of life which has been preserved to the
present time by us alone, recording especially the vigils kept in
connection with the great festival, and the exercises performed
during those vigils, and the hymns customarily recited by us, and
describing how, while one sings regularly in time, the others
listen in silence, and join in chanting only the close of the
hymns; and how, on the days referred to they sleep on the ground
on beds of straw, and to use his own words, "taste no wine
at all, nor any flesh, but water is their only drink, and
therelish with their bread is salt and hyssop." In addition
to this Philo describes the order of dignities which ists among
those who carry on the services of the church, mentioning the
diaconate, and the office of bishop, which takes the precedence
over all the others. But whosoever desires a more accurate
knowledge of these matters may get it from the history already
cited. But that Philo, when he wrote these things, had in view
the first heralds of the Gospel and the customs handed down from
the beginning by the apostles, is clear to every one.
CHAPTER
18
The Works of Philo that have came down to us
Copious in language,
comprehensive in thought, sublime and elevated in his views of
divine Scripture, Philo has produced manifold and various
expositions of the sacred books. On the one hand, he expounds in
order the events recorded in Genesis in the books to which he
gives the title Allegories of the Sacred Laws; on the other hand,
he makes successive divisions-of the chapters in the Scriptures
which are the subject of investigation, and gives objections and
solutions, in the books which he quite suitably calls Questions
and Answers an Genesis and Exodus. There are, besides these,
treatises expressly worked out by him on certain subjects, such
as the two books On Agriculture, and the same number On
Drunkenness' and some others distinguished by different titles
corresponding to the contents of each; for instance, Concerning
the things which the Sober Mind desires and execrates, On the
Confusion of Tongues, On Flight and Discovery, On Assembly for
the sake of Instruction, On the question, Who is heir to things
divine?' or On the division of things into equal and unequal,
and still further the work On the three Virtues which with others
have been described by Moses. In addition to these is the work
On those whose Names have been changed and why they have been
changed, in which he says that he had written also two hooks On
Covenants? And there is also a work of his On Emigration, and
one On the life of a Wise Man made perfect in Righteousness, or
On unwritten taws; and still further the work On Giants or On
the Immutability of God, and a first, second, third, fourth and
fifth book On the proposition, that Dreams according to Moses are
sent by God. These are the hooks on Genesis that have come down
to us. But on Exodus we are acquainted with the first, second,
third, fourth and fifth books of Questions and Answers,' also
with that On tire Tabernacle, and that On the ten Commandments,
and the four books On the laws which refer especially to the
principal divisions of the ten Commandments, and another On
animals intended for sacrifice and On the kinds of sacrifice,
and another On the re -- wards fixed in the law for the good, and
on the punishments and curses fixed for the wicked. In addition
to all these there are extant also some single-volumed works of
his; as for instance, the work On Providence, and the book
composed by him On the Jews, and The Statesman; and still
further, Alexander, or On the possession of reason by the
irrational animals?: Besides these there is a work On the
proposition that every wicked man is a slave, to which is
subjoined the work On the proposition that every goad man is free.
After these was composed by him the work On the contemplative
life, or On suppliants, from which we have drawn the facts
concerning the life of the apostolic men; and still further, the
Interpretation of the Hebrew names in the law and in the prophets
are said to be the result of his industry. And he is said to
have read in the presence of the whole Roman Senate during the
reign of Claudius the work which he had written, when he came to
Rome under Coins, concerning Coins' hatred of the gods, and to
which, with ironical reference to its character, he had given the
title On the Virtues. And his discourses were so much admired as
to be deemed worthy of a place in the libraries. At this time,
while Paul was completing his journey "from Jerusalem and
round about unto Illyricum," Claudius drove the Jews out of
Rome; and Aquila and Priscilla, leaving Rome with the other Jews,
came to Asia, and there abode with the apostle Paul, who was
confirming the churches of that region whose foundations he had
newly laid. The sacred book of the Acts informs us also of these
things.
CHAPTER
19
The Calamity which befell the Jews in Jerusalem on the Day of the
Passover
While Claudius was
still emperor, it happened that so great a tumult and disturbance
took place in Jerusalem at the feast of the Passover, that thirty
thousand of those Jews alone who were forcibly crowded together
at the gate of the temple perished, being trampled under foot by
one another. Thus the festival became a season of mourning for
all the nation, and there was weeping in every house. These
things are related literally by Josephus.
But Claudius
appointed Agrippa, son of Agrippa, king of the Jews, having sent
Felix as procurator of the whole country of Samaria and Galilee,
and of the land called Perea. And after he had reigned thirteen
years and eight months a he died, and left Nero as his successor
in the empire.
CHAPTER
20
The Events which took Place in Jerusalem during the Reign of Nero
Josephus again, in
the twentieth book of his Antiquities, relates the quarrel which
arose among the priests during the reign of Nero, while Felix was
procurator of Judea. His words are as follows : "There
arose a quarrel between the high priests on the one hand and the
priests and leaders of the people of Jerusalem on the other. And
each of them collected a body of the boldest and most restless
men, and put himself at their head, and whenever they met they
hurled invectives and stones at each other. And there was no one
that would interpose; but these things were done at will as if in
a city destitute of a ruler. And so great was the shamelessness
and audacity of the high priests that they dared to send their
servants to the threshing-floors to seize the tithes due to the
priests; and thus those of the priests that were poor were seen
to be perishing of want. In this way did the violence of the
factions prevail over all justice." And the same author
again relates that about the same time there sprang up in
Jerusalem a certain kind of robbers, " who by day," as
he says, "and in the middle of the city slew those who met
them." For, especially at the feasts, they mingled with the
multitude, and with short swords, which they concealed under
their garments, they stabbed the most distinguished men. And when
they fell, the murderers themselves were among those who
expressed their indignation. And thus on account of the
confidence which was reposed in them by all, they remained
undiscovered. The first that was slain by them was Jonathan the
high priest; and after him many were killed every day, until the
fear became worse than the evil itself, each one, as in battle,
hourly expecting death.
CHAPTER
21
The Egyptian, who is mentioned also in the Acts of the Apostles
After other matters
he proceeds as follows: "But the Jews were afflicted with a
greater plague than these by the Egyptian false prophet. For
there appeared in the land an impostor who aroused faith in
himself as a prophet, and collected about thirty thousand of
those whom he had deceived, and led them from the desert to the
so-called Mount of Olives whence he was prepared to enter
Jerusalem by force and to overpower the Roman garrison and seize
the government of the people, using those who made the attack
with him as body 2. guards. But Felix anticipated his attack, and
went out to meet him with the Roman legionaries, and all the
people joined in the defense, so that when the battle was fought
the Egyptian fled with a few followers, but the most of them were
destroyed or taken captive." Josephus relates these events
in the second book of his History. But it is worth while
comparing the account of the Egyptian given here with that
contained in the Acts of the Apostles. In the time of Felix it
was said to Paul by the centurion in Jerusalem, when the
multitude of the Jews raised a disturbance against the apostle,
"Art not thou he Who before these days made an uproar, and
led out into the wilderness four thousand men that were murderers?"
These are the events which took place in the time of Felix.
CHAPTER
22
Paul having been
sent bound from Judea to Rome, made his Defense, and was
acquitted of every Charge. Festus was sent by Nero to be Felix's
successor. Under him Paul, having made his defense, was sent
bound to Rome Aristarchus was with him, whom he also somewhere
in his epistles quite naturally calls his fellow-prisoner.
And Luke, who wrote
the Acts of the Apostles, brought his history to a close at this
point, after stating that Paul spent two whole years at Rome as a
prisoner at large, and preached the word of God without restraint.
Thus after he had made his defense it is said that the apostle
was sent again upon the ministry of preaching, and that upon
coming to the same city a second time he suffered martyrdom. In
this imprisonment he wrote his second epistle to Timothy, in
which he mentions his first defense and his impending death. But
hear his testimony on these matters: "At my first answer,"
he says, "no man stood with me, but all men forsook me: I
pray God that it may not be laid to their charge. Notwithstanding
the Lord stood with me, and strengthened me; that by me the
preaching might be fully known, and that all the Gentiles might
hear: and I was delivered out of the mouth of the lion." He
plainly indicates in these words that on the former occasion, in
order that the preaching might be fulfilled by him, he was
rescued from the mouth of the lion, referring, in this expression,
to Nero, as is probable on account of the latter's cruelty. He
did not therefore afterward add the similar statement, "He
will rescue me from the mouth of the lion"; for he saw in
the spirit that his end would not be long delayed. Wherefore he
adds to the words, "And he delivered me from the mouth of
the lion," this sentence: "The Lord shall deliver me
from every evil work, and will preserve me unto his heavenly
kingdom," indicating his speedy martyrdom; which he also
foretells still more clearly in the same epistle, when he writes,
"For I am now ready to be offered, and the time of my
departure is at hand." In his second epistle to Timothy,
moreover, he indicates that Luke was with him when he wrote, but
at his first defense not even he. Whence it is probable that
Luke wrote the Acts of the Apostles at that time, continuing his
history down to the period when he was with Paul. But these
things have been adduced by us to show that Paul's martyrdom did
not take place at the time of that Roman sojourn which Luke
records. It is probable indeed that as Nero was more disposed to
mildness in the beginning, Paul's defense of his doctrine was
more easily received; but that when he had advanced to the
commission of lawless deeds of daring, he made the apostles as
well as others the subjects of his attacks.
CHAPTER
23
The Martyrdom of James, who was called the Brother of the Lord
But after Paul, in
consequence of his appeal to C'sar, had been sent to Rome by
Festus, the Jews, being frustrated in their hope of entrapping
him by the snares which they had laid for him, turned against
James, the brother of the Lord, to whom the episcopal seat at
Jerusalem bad been entrusted by the apostles. The following
daring measures were undertaken by them against him. Leading him
into their midst they demanded of him that he should renounce
faith in Christ in the presence of all the people. But, contrary
to the opinion of all, with a clear voice, and with greater
boldness than they had anticipated, he spoke out before the whole
multitude and confessed that our Saviour and Lord Jesus is the
Son of God. But they were unable to bear longer the testimony of
the man who, on account of the excellence of ascetic virtue and
of piety which he exhibited in his life, was esteemed by all as
the most just of men, and consequently they slew him. Opportunity
for this deed of violence was furnished by the prevailing anarchy,
which was caused by the fact that Festus had died just at this
time in Judea, and that the province was thus without a governor
and head. The manner of James' death has been already indicated
by the above-quoted words of Clement, who records that he was
thrown from the pinnacle of the temple, and was beaten to death
with a club. But Hegesippus, who lived immediately after the
apostles, gives the most accurate account in the fifth book of
his Memoirs. He writes as follows: "James, the brother of
the Lord, succeeded to the government of the Church in
conjunction with the apostles. He has been called the Just by
all from the time of our Saviour to the present day; for there
were many that bore the name of James. He was holy from his
mother's womb; and he drank no wine nor strong drink, nor did he
eat flesh. No razor came upon his head; he did not anoint himself
with oil, and he did not use the bath. He alone was permitted to
enter into the holy place ; for he wore not woolen but linen
garments. And he was in the habit of entering alone into the
temple, and was frequently found upon his knees begging
forgiveness for the people, so that his knees became hard like
those of a camel, in consequence of his constantly bending them
in his worship of God, and asking forgiveness for the people.
Because of his exceeding great justice he was called the Just,
and Oblias, which signifies in Greek, Bulwark of the people' and
'Justice,' in accordance with what the prophets declare
concerning him. Now some of the seven sects, which existed among
the people and which have been mentioned by me in the Memoirs,
asked him, 'What is the gate of Jesus ? and he replied that he
was the Saviour. On account of these words some believed that
Jesus is the Christ. But the sects mentioned above did not
believe either in a resurrection or in one's coming to give to
every man according to his works. But as many as believed did so
on account of James. Therefore when many even of the rulers
believed, there was a commotion among the Jews and Scribes and
Pharisees, who said that there was danger that the whole people
would be looking for Jesus as the Christ. Coming therefore in a
body to James they said, 'We entreat thee, restrain the people;
for they are gone astray in regard to Jesus, as if he were the
Christy We entreat thee to persuade all that have come to the
feast of the Passover concerning Jesus; for we all have
confidence in thee. For we bear thee witness, as do all the
people, that thou art just, and dost not respect per sons. Do
thou therefore persuade the multitude not to be led astray
concerning Jesus. For the whole people, and all of us also, have
confidence in thee. Stand therefore upon the pinnacle of the
temple, that from that high position thou mayest be clearly seen,
and that thy words may be readily heard by all the people. For
all the tribes, with the Gentiles also, are come together on
account of the Passover.' The aforesaid Scribes and Pharisees
therefore placed James upon the pinnacle of the temple, and cried
out to him and said: Thou just one, in whom we ought all to have:
confidence, forasmuch as the people are led, astray after Jesus,
the crucified one, declare to us, what is the gate of Jesus.'
And he answered with a loud voice,' Why do ye ask me concerning
Jesus, the Son of Man ? He himself sitteth in heaven at the right
hand of the great Power, and is about to come upon the clouds of
heaven.' And when many were fully convinced and gloried in the
testimony of James, and said, 'Hosanna to the Son of David,'
these same Scribes and Pharisees said again to one another,' We
have done badly in supplying such testimony to Jesus. But let us
go up and throw him down, in order that they may be afraid to
believe him.' And they cried out, saying, 'Oh! oh! the just man
is also in error.' And they fulfilled the Scripture written in
Isaiah, ' Let us take away the just man, because he is
troublesome to us: therefore they shall eat the fruit of their
doings.' So they went up and threw down the just man, and said to
each other, 'Let us stone James the Just.' And they began to
stone him, for he was not killed by the fall; but he turned and
knelt down and said, 'I entreat thee, Lord God our Father,
forgive them, for they know not what they do.' And while they
were thus stoning him one of the priests of the sons of Rechab,
the son of the Rechabites, who are mentioned by Jeremiah the
prophet, cried out, saying, 'Cease, what do ye? The just one
prayeth for you
And one of them,
who was a fuller, took the club with which he beat out clothes
and struck the just man on the head. And thus he suffered
martyrdom. And they buried him on the spot, by the temple, and
his monument still remains by the temple. He became a true
witness, both to Jews and Greeks, that Jesus is the Christ. And
immediately Vespasian besieged them." These things are
related at length by Hegesippus, who is in agreement with Clement.
James was so admirable a man and so celebrated among all for his
justice, that the more sensible even of the Jews were of the
opinion that this was the cause of the siege of Jerusalem, which
happened to them immediately after his martyrdom for no other
reason than their daring act against him. Josephus, at least, has
not hesitated to testify this in his writings, where he says,
"These things happened to the Jews to avenge James the Just,
who was a brother of Jesus, that is called theChrist. For the
Jews slew him, although he was a most just man." And the
same writer records his death also in the twentieth book of his
Antiquities in the following words: "But the emperor, when
he learned of the death of Festus, sent Albinus to be procurator
of Judea. But the younger Ananus, who, as we have already said,
had obtained the high priesthood, was of an exceedingly bold and
reckless disposition. He belonged, moreover, to the sect of the
Sadducees, who are the most cruel of all the Jews in the
execution of judgment, as we have already shown. Ananus,
therefore, being of this character, and supposing that he had a
favorable opportunity on account of the fact that Festus was dead,
and Albinus was still on the way, called together the Sanhedrim,
and brought before them the brother of Jesus, the so-called
Christ, James by name, together with some others, and accused
them of violating the law, and condemned them to be stoned. But
those in the city who seemed most moderate and skilled in the law
were very angry at this, and sent secretly to the king,
requesting him to order Ananus to cease such proceedings. For he
had not done right even this first time. And certain of them also
went to meet Albinus, who was journeying from Alexandria, and
reminded him that it was not lawful for Ananus to summon the
Sanhedrim without his knowledge. And Albinus, being persuaded by
their representations, wrote in anger to Ananus, threatening him
with punishment. And the king, Agrippa, in consequence, deprived
him, of the high priesthood, which he had held threemonths, and
appointed Jesus, the son of Damnaeus." These things are
recorded in regard to James, who is said to be the author of the
first of the so-called catholic epistles. But it is to be
observed that it is disputed; at least, not many of the ancients
have mentioned it, as is the case likewise with the epistle that
bears the name of Jude, which is also one of the seven so-called
catholic epistles. Nevertheless we know that these also, with
the rest, have been read publicly in very many churches.
CHAPTER
24
Annianus the First Bishop of the Church of Alexandria after Mark
When Nero was in
the eighth year of his reign, Annianus succeeded Mark the
evangelist in the administration of the parish of Alexandria.
CHAPTER
25
The Persecution under Nero in which Paul and Peter were honored
at Rome with Martyrdom in Behalf of Religion
When the government
of Nero was now firmly established, he began to plunge into
unholy pursuits, and armed himself even against the religion of
the God of the universe. To describe the greatness of his
depravity does not lie within the plan of the present work. As
there are many indeed that have recorded his history in most
accurate narratives, every one may at his pleasure learn from
them the coarseness of the man's extraordinary madness, under the
influence of which, after he had accomplished the destruction of
so many myriads without any reason, he ran into such blood-guiltiness
that he did not spare even his nearest relatives and dearest
friends, but destroyed his mother and his brothers and his wife,
with very many others of his own family as he would private and
public enemies, with various kinds of deaths. But with all these
things this particular in the catalogue of his crimes was still
wanting, that he was the first of the emperors who showed himself
an enemy of the divine religion. The Roman Tertullian is likewise
a witness of this. He writes as follows: "Examine your
records. There you will find that Nero was the first that
persecuted this doctrine, particularly then when after subduing
all the east, he exercised his cruelty against all at Rome. We
glory in having such a man the leader in our punishment. For
whoever knows him can understand that nothing was condemned by
Nero unless it was something of great excellence." Thus
publicly announcing himself as the first among God's chief
enemies, he was led on to the slaughter of the apostles. It is,
therefore, recorded that Paul was beheaded in Rome itself, and
that Peter likewise was crucified under Nero. This account of
Peter and Paul is substantiated by the fact that their names are
preserved in the cemeteries of that place even to the present day.
It is confirmed likewise by Caius, a member of the Church, who
arose under Zephyrinus, bishop of Rome. He, in a published
disputation with Proclus, the leader of the Phrygian heresy,
speaks as follows concerning the places where the sacred corpses
of the aforesaid apostles are laid: "But I can show the
trophies of the apostles. For if you will go to the Vatican or
to the Ostian way, you will find the trophies of those who laid
the foundations of this church." And that they both
suffered martyrdom at the same time is stated by Dionysius,
bishop of Corinth, in his epistle to the Romans, in the
following words: "You have thus by such an admonition bound
together the planting of Peter and of Paul at Rome and Corinth.
For both of them planted and likewise taught us in our Corinth.
And they taught together in like manner in Italy, and suffered
martyrdom at the same time." I have quoted these things in
order that the truth of the history might be still more confirmed.
CHAPTER
26
The Jews, afflicted with Innumerable Evils, commenced the Last
War against the Romans
Josephus again,
after relating many things in connection with the calamity which
came upon the whole Jewish nation, records, in addition to many
other circumstances, that a great many of the most honorable
among the Jews were scourged in Jerusalem itself and then
crucified by Florus. It happened that he was procurator of Judea
when the war began to be kindled, in the twelfth year of Nero.
Josephus says that
at that time a terrible commotion was stirred up throughout all
Syria in consequence of the revolt of the Jews, and that
everywhere the latter were destroyed without mercy, like enemies,
by the inhabitants of the cities, "so that one could see
cities filled with unburied corpses, and the dead bodies of the
aged scattered about with the bodies of infants, and women
without even a covering for their nakedness, and the whole
province full of indescribable calamities, while the dread of
those things that were threatened was greater than the sufferings
themselves which they anywhere endured." Such is the
account of Josephus; and such was the condition of the Jews at
that time.
Eusebius of Caesarea
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