(b) Eusebius, Hist. Ec., III, 18. (MSG, 20:252.)

To such a degree did the teaching of our faith flourish at that time2 that even those writers who were far from our [pg 012] religion did not hesitate to mention in their histories the persecutions and martyrdoms which took place during that time. And they, indeed, accurately indicate the time. For they record that, in the fifteenth year of Domitian, Flavia Domitilla, daughter of a sister of Flavius Clemens, who was at that time one of the consuls of Rome, was exiled with many others to the island of Pontia3 in consequence of testimony borne to Christ.

(a) Tertullian, Adv. Judæos, 7. (MSL, 2:649.)

Upon whom else have all nations believed but upon the Christ who has already come? For whom have the other nations believed—Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and [pg 053] those dwelling in Pontus and Asia, and Pamphylia, sojourners in Egypt, and inhabitants of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem, Jews and other nations;25 as now the varied races of the Gætulians, and manifold confines of the Moors, all the limits of Spain, and the diverse nations of the Gauls, and the places of the Britons inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians and Dacians, and Germans and Scythians, and of many remote nations and provinces and many islands unknown to us and which we can hardly enumerate? In all of these places the name of Christ, who has already come, now reigns.

(b) Tertullian, Apologeticus adversus Gentes pro Christianis, 37. (MSL, 1:525.)

We are but of yesterday, and we have filled every place among you—cities, islands, fortresses, towns, market-places, the very camps, tribes, companies, palace, Senate, and Forum. We have left you only the temples.

(c) Irenæus, Adv. Hæreses, I, 10, 3. (MSG, 7:551 f.) For text, see Kirch, § 91.

Since the Church has received this preaching and this faith, as we have said, the Church, although it is scattered throughout the whole world, diligently guards it as if it dwelt in one house; and likewise it believes these things as if it had one soul and one heart, and harmoniously it preaches, teaches, and believes these things as if possessing one mouth. For although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the churches which have been founded in Germany have not believed nor handed down anything different, nor have those among the Iberians, nor those among the Gauls, nor those in the East, [pg 054] nor those in Egypt, nor those in Libya, nor those which have been established in the central regions26 of the world.

(d) Bardesanes, De Fato. F. Nau, Bardesane l'astrologue; le livre des lois des pays, Paris. 1899.

In Syria and Edessa men used to part with their manhood in honor of Tharatha,27 but when King Abgar became a believer he commanded that every one that did so should have his hand cut off, and from that day until now no one does so in the country of Edessa.

And what shall we say of the new race of us Christians, whom Christ at His advent planted in every country and in every region? For, lo, wherever we are, we are called after the one name of Christ—namely, Christians. On one day, the first day of the week, we assemble ourselves together, and on the days of the readings28 we abstain from sustenance. The brethren who are in Gaul do not take males for wives, nor those in Parthia two wives; nor do those in Judea circumcise themselves; nor do those of our sisters who are among the Geli consort with strangers; nor do those of our brethren who are in Persia take their daughters for wives; nor do those who are in Media abandon their dead or bury them alive or give them as food to the dogs; nor do those who are in Edessa kill their wives who commit adultery, nor their sisters, but they withdraw from them, and give them over to the judgment of God; nor do those who are in Hatra stone thieves to death; but wherever they are, and in whatever place they are found, the laws of the several countries do not hinder them from obeying the law of their Christ; nor does the Fate of the [pg 055] celestial governors29 compel them to make use of the things which they regard as impure.

(e) Eusebius, Hist. Ec., V, 10. (MSG, 20:455.)

They say that Pantænus displayed such zeal for the divine word that he was appointed a herald of the Gospel of Christ to the nations of the East and was sent as far as India.30 For indeed there were still many evangelists of the word who sought earnestly to use their inspired zeal, after the example of the Apostles, for the increase and building up of the divine word. Pantænus was one of these, and he is said to have gone to India. The report is that among persons in that country who knew of Christ he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the Apostles, had preached to them and left them the writing of Matthew in the Hebrew language, and they had preserved it till that time.

(a) Celsus, The True Word, in Origen, Contra Celsum. (MSG, 11:651 ff.)

I, 1. (MSG, 11:651.) Wishing to throw discredit upon Christianity, the first point Celsus brings forward is that the Christians have entered secretly into associations with each other which are forbidden by the laws; saying that “of associations some are public, others again secret; and the former are permitted by the laws; the latter are prohibited by the laws.”

I, 4. (MSG, 11:661.) Let us notice, also, how he thinks to cast discredit upon our system of morals as neither venerable nor a new branch of instruction, inasmuch as it is common to other philosophers.

I, 9. (MSG, 11:672.) He says that “Certain of them do not wish either to give or to receive reasons for those things to which they hold; saying, ‘Do not examine, only believe and your faith will save you!’ ”; and he alleges that such also say: “The wisdom of this life is bad, but foolishness is a good thing.”

I, 38. (MSG, 11:733.) He admits somehow the miracles which Jesus wrought and by means of which He induced the multitude to follow Him as the Christ. He wishes to throw discredit on them, as having been done not by divine power, but by help of magic, for he says: “That he [Jesus], having [pg 057] been brought up secretly and having served for hire in Egypt, and then coming to the knowledge of certain miraculous powers, returned from thence, and by means of those powers proclaimed himself a god.”

II, 55. (MSG, 11:884.) “Come, now, let us grant to you that these things [the prediction made by Christ of His resurrection] were said. Yet how many others are there who have used such wonders to deceive their simple hearers, and who made gain of their deception? Such was the case, they say, with Zalmoxis in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy.… But the point to be considered is, whether any one who was really dead ever rose with a veritable body. Or do you imagine the statements of others not only are myths, but appear as such, but you have discovered a becoming and credible termination of your drama, the voice from the cross when he breathed his last, the earthquake and the darkness? that while living he was of no help to himself, but when dead he rose again, and showed the marks of his punishment and his hands as they had been. Who saw this? A frantic woman, as you state, and, if any other, perhaps one of those who were engaged in the same delusion, who, owing to a peculiar state of mind, had either dreamed so, or with a wandering fancy had imagined things in accordance with his own wishes, which has happened in the case of very many; or, which is most probable, there was some one who desired to impress the others with this portent, and by such a falsehood to furnish an occasion to other jugglers.”

II, 63. (MSG, 11:896.) “If Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally.”

III, 59. (MSG, 11:997.) “That I bring no heavier charge than what truth requires, let any one judge from the following. Those who invite to participation in other mysteries make proclamation as follows: ‘Every one who has clean hands and [pg 058] a prudent tongue’; others again thus: ‘He who is pure from every pollution, and whose soul is conscious of no evil, and who has lived well and justly.’ Such is the proclamation made by those who promise purification from sins. But let us hear whom the Christians invite. ‘Whoever,’ they say, ‘is a sinner, whoever is devoid of understanding, whoever is a child,’ and, to speak generally, ‘whoever is unfortunate, him will the kingdom of God receive.’ Do you not call him a sinner, then, who is unjust and a thief and a house-breaker and a poisoner, a committer of sacrilege and a robber of the dead? Whom else would a man invite if he were issuing a proclamation for an assembly of robbers?”

VII, 18. (MSG, 11:1445.) “Will they not again make this reflection: If the prophets of the God of the Jews foretold that he who should come was the son of this same God, how could he command them through Moses to gather wealth, to rule, to fill the earth, to put to the sword their enemies from youth up, and to destroy them utterly, which, indeed, he himself did in the eyes of the Jews, as Moses says, threatening them, moreover, that if they did not obey his commands he would treat them as his open enemies; whilst, on the other hand, his son, the man of Nazareth, promulgating laws in opposition to these, declares that no one comes to the Father who is rich or who loves power or seeks after wisdom or glory; that men ought to be no more careful in providing food than the ravens: that they were to be in less concern about their raiment than the lilies; that to him who has smitten them once they should offer opportunity to smite again? Is it Moses or Jesus who lies? Did the Father when he sent Jesus forget the things he commanded Moses? Or did he change his mind and, condemning his own laws, send forth a messenger with the opposite instructions?”

V, 14. (MSG, 11:1201.) “It is folly for them to suppose that when God, as if he were a cook, introduces the fire, all the rest of the human race will be burnt up, while they alone will remain, not only those who are alive, but also those who [pg 059] have been dead long since, which latter will arise from the earth clothed with the self-same flesh as during life; the hope, to speak plainly, of worms. For what sort of human soul is it that would still long for a body gone to corruption? For this reason, also, this opinion of yours is not shared by some of the Christians,31 and they pronounce it exceedingly vile and loathsome and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition which it left? Having nothing to reply, they betake themselves to a most absurd refuge—that all things are possible to God. But God cannot do things which are disgraceful, nor does he wish things contrary to his nature; nor, if in accordance with your wickedness you desire something shameful, would God be able to do it; nor must you believe at once that it will be done. For God is the author, not of inordinate desires nor of a nature disordered and confused, but of what is upright and just. For the soul, indeed, he might be able to provide everlasting life; but dead bodies, on the other hand, are, as Heraclitus observes, more worthless than dung. So, then, God neither will nor can declare contrary to reason that the flesh is eternal, which is full of those things which it is not honorable to mention. For he is the reason of all things that exist, and therefore can do nothing either contrary to reason or contrary to himself.”

(b) Lucian of Samosata, De morte Peregrini Protei, § 11 ff. Preuschen, Analecta, I, 20 ff.

Ch. 11. About this time he made himself proficient in the marvellous wisdom of the Christians by associating around Palestine with their priests and scribes. And would you believe it? In a short time he convinced them that they were mere children and himself alone a prophet, master of ceremonies, head of the synagogue, and everything. He explained and interpreted some of their books, and he himself also wrote [pg 060] many, so they came to look upon him almost as a God, made him their law-giver and chose him as their patron.… At all events, they still worship that enchanter [mage] who was crucified in Palestine for introducing among men this new religious sect.

Ch. 12. Then Proteus was, on this account, seized and thrown into prison, and this very circumstance procured for him during his subsequent career no small renown and the reputation for wonderful powers and the glory which he loved. When, then, he had been put in bonds, the Christians looked upon these things as a misfortune and in their efforts to secure his release did everything in their power. When this proved impracticable, other assistance of every sort was rendered him, not occasionally, but with zeal. From earliest dawn old women, widows, and orphan children were to be seen waiting beside the prison, and men of rank among them slept with him in the prison, having bribed the prison guards. Then they were accustomed to bring in all kinds of viands, and they read their sacred Scriptures together, and the most excellent Peregrinus (for such was still his name) was styled by them a New Socrates.

Ch. 13. Certain came even from the cities of Asia, sent by the Christians at the common charge, to assist and plead for him and comfort him. They exhibit extraordinary activity whenever any such thing occurs affecting their common interest. In short, they are lavish of everything. And what is more, on the pretext of his imprisonment, many contributions of money came from them to Peregrinus at that time, and he made no little income out of it. These poor men have persuaded themselves that they are going to be immortal and live forever; they both despise death and voluntarily devote themselves to it; at least most of them do so. Moreover, their law-giver persuaded them that they were all brethren, and that when once they come out and reject the Greek gods, they should then worship that crucified sophist and live according to his laws. Therefore they despise all things and [pg 061] hold everything in common, having received such ideas from others, without any sufficient basis for their faith. If, then, any impostor or trickster who knows how to manage things came among them, he soon grew rich, imposing on these foolish folk.

Ch. 14. Peregrinus was, however, set at liberty by the governor of Syria at that time, a lover of philosophy, who understood his folly and knew that he would willingly have suffered death that by it he might have acquired glory. Thinking him, however, not worthy of so honorable an end, he let him go.…

Ch. 16. A second time he left his country to wander about, having the Christians as a sufficient source of supplies, and he was cared for by them most ungrudgingly. Thus he was supported for some time; at length, having offended them in some way—he was seen, I believe, eating food forbidden among them—he was reduced to want, and he thought that he would have to demand his property back from the city;32 and having obtained a process in the name of the Emperor, he expected to recover it. But the city sent messengers to him, and nothing was done; but he was to remain where he was, and to this he agreed for once.

(c) Minucius Felix, Octavius, VIII, 3-10. (MSL. 3:267 ff.)

Ch. 8. … Is it not lamentable that men of a reprobate, unlawful, and dangerous faction should rage against the gods? From the lowest dregs, the more ignorant and women, credulous and yielding on account of the heedlessness of their [pg 062] sex, gathered and established a vast and wicked conspiracy, bound together by nightly meetings and solemn feasts and inhuman meats—not by any sacred rites, but by such as require expiation. It is a people skulking and shunning the light; in public silent, but in corners loquacious. They despise the temples as charnel-houses; they reject the gods; they deride sacred things. While they are wretched themselves, if allowed they pity the priests; while they are half naked themselves, they despise honors and purple robes. O wonderful folly and incredible effrontery! They despise present torments, but fear those that are uncertain and in the future. While they fear to die after death, for the present life they do not fear to die. In such manner does a deceitful hope soothe their fear with the solace of resuscitation.

Ch. 9. And now, as wickeder things are advancing more successfully and abandoned manners are creeping on day by day, those foul shrines of an impious assembly are increasing throughout the whole world. Assuredly this confederacy should be rooted out and execrated. They know one another by secret marks and signs. They love one another almost before they know one another. Everywhere, also, there is mingled among them a certain religion of lust; and promiscuously they call one another brother and sister, so that even a not unusual debauchery might, by the employment of those sacred names, become incestuous. It is thus that their vain and insane superstition glories in crimes. Nor, concerning these matters, would intelligent report speak of things unless there was the highest degree of truth, and varied crimes of the worst character called, from a sense of decency, for an apology. I hear that they adore the head of an ass, that basest of creatures, consecrated by I know not what silly persuasion—a worthy and appropriate religion for such morals. Some say that they worship the genitalia of their pontiff and priest, and adore the nature, as it were, of their parent. I know not whether these things be false; certainly suspicion has place in the case of secret and nocturnal rites; and he [pg 063] who explains their ceremonies by reference to a man punished by extreme suffering for wickedness, and to the deadly wood of the cross, bestows fitting altars upon reprobate and wicked men, that they may worship what they deserve. Now the story of their initiation of young novices is as detestable as it is well known. An infant covered with meal, so as to deceive the unwary, is placed before him who is to be defiled with their rites; this infant is slain with dark and secret wounds by the young novice, who has been induced to strike harmless blows, as it were, on the surface of the meal. Thirstily—O horror!—they lick up its blood; eagerly they divide its limbs. By this victim they are confederated, with the consciousness of this wickedness they are pledged to a mutual silence. These sacred rites are more foul than any sort of sacrilege. And of their banqueting it is well known what is said everywhere; even the speech of our Cirtensian33 testifies to it. On a solemn day they assemble at a banquet with all their children, their sisters and mothers, people of every sex and age. There, after much feasting, when the sense of fellowship has waxed warm and the fervor of incestuous lust has grown hot with drunkenness, a dog that has been tied to a chandelier is provoked to rush and spring about by throwing a piece of offal beyond the length of the line by which he is bound; and thus the light, as if conscious, is overturned and extinguished in shameless darkness, while unions of abominable lust involve them by the uncertainty of chance. Although if all are not in fact, yet all are in their conscience, equally incestuous; since whatever might happen by the act of the individuals is sought for by the will of all.

Ch. 10. I purposely pass over many things, for there are too many, all of which, or the greater part of them, the obscurity of their vile religion declares to be true. For why do they endeavor with such pains to conceal and cloak whatever they worship, since honorable things always rejoice in publicity, but crimes are kept secret? Why have they no [pg 064] altars, no temples, no acknowledged images? Why do they never speak openly, never congregate freely, unless it be for the reason that what they adore and conceal is either worthy of punishment or is something to be ashamed of? Moreover, whence or who is he, or where is the one God, solitary and desolate, whom no free people, no kingdoms, and not even Roman superstition have known? The sole, miserable nationality of the Jews worshipped one God, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power that he is enslaved together with his own special nation to the Roman deities. But the Christians, moreover, what wonders, what monstrosities, do they feign, that he who is their God, whom they can neither show nor see, inquires diligently into the conduct of all, the acts of all, and even into their words and secret thoughts. They would have him running about everywhere, and everywhere present, troublesome, even shamelessly inquisitive, since he is present at everything that is done, and wanders about in all places. When he is occupied with the whole, he cannot give attention to particulars; or when occupied with particulars, he is not enough for the whole. Is it because they threaten the whole earth, the world itself and all its stars, with a conflagration, that they are meditating its destruction? As if either the natural and eternal order constituted by the divine laws would be disturbed, or, when the league of the elements has been broken up and the heavenly structure dissolved, that fabric in which it is contained and bound together would be overthrown!

(a) Justin Martyr, Apologia. II. 2. (MSG, 6:445.)

Since he was no longer able to prosecute her, he directed his assaults against a certain Ptolemæus whom Urbicus punished, and who had been the teacher of the woman in the Christian doctrines. And he did this in the following way: He persuaded a centurion, his friend, who had cast Ptolemæus into prison, to take Ptolemæus and interrogate him only as to whether he were a Christian. And Ptolemæus, being a lover of the truth, and not of deceitful or false disposition, [pg 066] when he confessed himself to be a Christian, was thrown in chains by the centurion and for a long time was punished in prison. At last, when he was brought to Urbicus, he was asked this one question only: whether he was a Christian. And again, conscious of the noble things that were his through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself or he avoids confession because he knows his own unworthiness or alienation from it; neither of which cases is that of a true Christian. And when Urbicus ordered him to be led away to punishment, a certain Lucius, who was also himself a Christian, seeing the unreasonable judgment, said to Urbicus: “What is the ground of this judgment? Why have you punished this man: not as an adulterer, nor fornicator, nor as one guilty of murder, theft, or robbery, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? You do not judge, O Urbicus, as becomes the Emperor Pius, nor the philosopher, the son of Cæsar, nor the sacred Senate.” And he, replying nothing else to Lucius, said: “You also seem to me to be such an one.” And when Lucius answered, “Most certainly I am,” he then ordered him also to be led away. And he professed his thanks, since he knew that he was going to be delivered from such wicked rulers and was going to the Father and King of the heavens. And still a third came forward and was condemned to be punished.

(b) Passion of the Scilitan Martyrs.

When Præsens, for the second time, and Claudianus were consuls, on the seventeenth day of July, and when Speratus, Nartzalus, Cittinus, Donata, Secunda, and Vestia were brought into the judgment-hall at Carthage, the proconsul Saturninus said: Ye can win the indulgence of our lord the Emperor if ye return to a sound mind.

Speratus said: We have never done ill; we have not lent ourselves to wrong; we have never spoken ill; but when we have received ill we have given thanks, because we pay heed to our Emperor.

Saturninus, the proconsul, said: We, too, are religious, and our religion is simple; and we swear by the genius of our lord the Emperor, and pray for his welfare, which also ye, too, ought to do.

Speratus said: If thou wilt peaceably lend me thine ears, I will tell thee the mystery of simplicity.

Saturninus said: I will not lend my ears to thee, when thou beginnest to speak evil things of our sacred rites; but rather do thou swear by the genius of our lord the Emperor.

Speratus said: The empire of this world I know not; but rather I serve that God whom no man hath seen nor with these eyes can see. [I Tim. 6:16.] I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.

Saturninus, the proconsul, said to the rest: Cease to be of this persuasion.

Speratus said: It is an ill persuasion to do murder, to bear false witness.

Saturninus, the proconsul, said: Be not partakers of this folly.

Cittinus said: We have none other to fear except only our Lord God, who is in heaven.

Donata said: Honor to Cæsar as Cæsar, but fear to God. [Cf. Rom. 13:7.]

Vestia said: I am a Christian.

Secunda said: What I am that I wish to be.

Saturninus, the proconsul, said to Speratus: Dost thou persist in being a Christian?

Speratus said: I am a Christian. And with him they all agreed.

Saturninus, the proconsul, said: Will ye have a space to consider?

Speratus said: In a matter so just there is no considering.

Saturninus, the proconsul, said: What are the things in your chest?

Speratus said: Books and epistles of Paul, a just man.

Saturninus, the proconsul, said: Have a delay of thirty days and bethink yourselves.

Speratus said a second time: I am a Christian. And with him all agreed.

Saturninus, the proconsul, read out the decree from the tablet: Speratus, Nartzalus, Cittinus, Donata, Vestia, Secunda, and the rest who have confessed that they live according to the Christian rite because an opportunity has been offered them of returning to the custom of the Romans and they have obstinately persisted, it is determined shall be put to the sword.

Speratus said: We give thanks to God.

Nartzalus said: To-day we are martyrs in heaven; thanks be to God.

Saturninus, the proconsul, ordered it to be proclaimed by the herald: Speratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus, Lætatius, Januaria, Generosa, Vestia, Donata, and Secunda I have ordered to be executed.

They all said: Thanks be to God.

And so they all at one time were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, forever and ever. Amen.

(c) Hippolytus, Refutatio omnium Hæresium, X, 7. (MSG, 16:3382.)

But after a time, when other martyrs were there [i.e., in the mines in Sardinia], Marcia, the pious concubine of Commodus, wishing to perform some good deed, called before her the blessed Victor [193?-202], at that time bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing what things had been attempted by him. Marcia, having obtained her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch rather advanced in life [or a presbyter], who, receiving it, sailed away to Sardinia. He delivered the letter to the person who at that time was governor of the territory, and he released the martyrs, with the exception of Callistus.

(a) Aristides, Apology, 2, 13, 15, 16. Ed. J. R. Harris and J. A. Robinson, Texts and Studies, I, 1, Cambridge, 1891.

Ch. 2. [Found only in Syriac.] The Christians trace the beginning of their religion to Jesus the Messiah; and He is named the Son of the most high God. And it is said that God came down from heaven and from a Hebrew virgin assumed and clothed Himself with flesh, and that the Son of God lived in a daughter of man. This is taught in that Gospel which, as is related among them, was preached among them a short time ago. And you, also, if you will read therein, may perceive the power that belongs to it. This Jesus, therefore, was born of the race of the Hebrews. He had twelve disciples, that His wonderful plan of salvation might be carried out. But He himself was pierced by the Jews, and He died and He was buried. And they say that after three days He rose and was raised to heaven. Thereupon those twelve disciples went forth into the known parts of the world, and with all modesty and uprightness taught concerning His greatness. And therefore also those at the present time who now believe that preaching are called Christians and they are known.

Ch. 13. When the Greeks made laws they did not perceive that by their laws they condemned their gods. For if their laws are righteous, their gods are unrighteous, because they committed transgressions of the law in that they killed one another, practised sorcery, and committed adultery, robbed, stole, and lay with males, not to mention their other practices. [pg 071] For if their gods have done right in doing all this, as they write, then the laws of the Greeks are unrighteous in not being made according to the will of their gods. And consequently the whole world has gone astray.

Ch. 15. The Christians, O King, in that they go about and seek the truth, have found it and, as we have understood from their writings, they have come much nearer to the truth and correct knowledge than have the other peoples. They know and trust God, the creator of heaven and earth, in whom are all things and from whom are all things, in Him who has no other God beside Him, in Him from whom they have received commandments which they have engraved upon their minds, commandments which they observe in the faith and expectation of the world to come. Wherefore they do not commit adultery or fornication, nor bear false witness, nor covet what is held in pledge, nor covet what is not theirs. They honor father and mother and show kindness to their neighbors. If they are judges, they judge uprightly. They do not worship idols made in human form. And whatsoever they would not that others should do unto them, they do not to others. They do not eat of food offered to idols, because they are pure. And their oppressors they appease and they make friends of them; they do good to their enemies.… If they see a stranger, they take him to their dwellings and rejoice over him as over a real brother. For they do not call themselves brethren after the flesh, but after the Spirit and in God. But if one of their poor passes from the world, each one of them who sees him cares for his burial according to his ability. And if they hear that one of them is imprisoned or oppressed on account of the name of their Messiah, all of them care for his necessity, and if it is possible to redeem him, they set him free. And if any one among them is poor and needy, and they have no spare food, they fast two or three days in order to supply him with the needed food.34 The precepts of their Messiah they observe with great care. They live justly [pg 072] and soberly, as the Lord their God commanded them. Every morning and every hour they acknowledge and praise God for His lovingkindnesses toward them, and for their food and drink they give thanks to Him. And if any righteous man among them passes from this world, they rejoice and thank God and they escort his body as if he were setting out on a journey from one place to another.…

Ch. 16. … Their words and precepts, O King, and the glory of their worship and their hope of receiving reward, which they look for in another world, according to the work of each one, you can learn about from their writings. It is enough for us to have informed your Majesty in a few words concerning the conduct and truth of the Christians. For great, indeed, and wonderful is their doctrine for him who will study it and reflect upon it. And verily this is a new people, and there is something divine in it.

(b) Justin Martyr, Apologia, I, 46. (MSG, 6:398.)

We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men partake; and those who lived reasonably were Christians, even though they have been thought atheists; as among the Greeks, Socrates and Heraclitus and those like them; and among the Barbarians, Abraham and Ananias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious.

(c) Justin Martyr, Apologia, II, 10, 13. (MSG, 6:459, 466.)

Ch. 10. Our doctrines, then, appear to be greater than all human teaching; because Christ who appeared for our sakes, [pg 073] became the whole rational being,35 body and reason and soul. For whatever either law-givers or philosophers uttered well they elaborated by finding and contemplating some part of the Logos. But since they did not know the whole of the Logos, which is Christ, they often contradicted themselves. And those who by human birth were more ancient than Christ, when they attempted to consider and prove things by reason, were brought before the tribunals as impious persons and busybodies. And Socrates, who was more zealous in this direction than all of them, was accused of the very same crimes as ourselves. For they said that he was introducing new divinities, and did not consider those to be gods whom the State recognized. But he cast out from the State both Homer and the rest of the poets, and taught men to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was unknown to them, by means of the investigation of reason, saying, “That it is not easy to find the Father and Maker of all, nor, having found Him, is it safe to declare Him to all.”36 But these things our Christ did through His own power. For no one trusted in Socrates so as to die for this doctrine, but in Christ, who was partially known even by Socrates (for He was and is the Logos who is in every man, and who foretold the things that were to come to pass both through the prophets and in His own person when He was made of like passions and taught these things), not only philosophers and scholars believed, but also artisans and people entirely uneducated, despising both glory and fear and death; since He is the power of the ineffable Father, and not the mere instrument of human reason.37

Ch. 13. … I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but [pg 074] because they are not in all respects similar, as neither are those of others, Stoics, poets, and historians. For each man spoke well in proportion to the share he had of the spermatic divine Logos, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom and the knowledge which cannot be spoken against. Whatever things were rightly said among all men are the property of us Christians. For next to God we worship and love the Logos, who is from the unbegotten and ineffable God, since also He became man for our sakes, that, becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted Logos that was in them. For the seed of anything and a copy imparted according to capacity [i.e., to receive] is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.

(d) Justin Martyr, Apologia, I, 31, 53. (MSG, 6:375, 406.)

Ch. 31. There were then among the Jews certain men who were prophets of God, through whom the prophetic Spirit [context shows that the Logos is here meant] published beforehand things that were to come to pass before they happened. And their prophecies, as they were spoken and when they were uttered, the kings who were among the Jews at the several times carefully preserved in their possession, when they had been arranged by the prophets themselves in their own Hebrew language.… They are also in possession of all Jews throughout the world.… In these books of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to manhood, and healing every disease and every sickness, and raising the dead, and being hated and unrecognized, and crucified, and dying, and rising again, and ascending into heaven, and both being and also [pg 075] called the Son of God, and that certain persons should be sent by Him into every race of men to publish these things, and that rather among the Gentiles [than among the Jews] men should believe on Him. And He was predicted before He appeared first 5,000 years before, and again 3,000, then 2,000 then 1,000, and yet again 800; for according to the succession of generations prophets after prophets arose.

Ch. 53. Though we have many other prophecies, we forbear to speak, judging these sufficient for the persuasion of those who have ears capable of hearing and understanding; and considering also that these persons are able to see that we do not make assertions, and are unable to produce proof, like those fables that are told of the reputed sons of Jupiter. For with what reason should we believe of a crucified man that He is the first-born of the unbegotten God, and Himself will pass judgment on the whole human race, unless we found testimonies concerning Him published before He came and was born as a man, and unless we saw that things had happened accordingly?

(a) Tertullian, De Præscriptione Hæreticorum, 7. (MSL, 2:21.)

These are the doctrines of men and of demons born of the spirit of this world's wisdom, for itching ears; and the Lord, calling this foolishness, chose the foolish things of this world to the confusion of philosophy itself. For philosophy is the material of the world's wisdom, the rash interpreter of the nature and dispensation of God. Indeed, heresies themselves are instigated by philosophy. From this source came the eons, and I know not what infinite forms, and the trinity of man in the system of Valentinus; he was of Plato's school. From this source came Marcion's better god with all his tranquillity; he came of the Stoics. Then again the opinion that the soul dies is held by the Epicureans. The denial of the resurrection of the body is taken from the united schools of all philosophers. When matter is made equal to God, you have the teaching of Zeno; and when anything is alleged touching a fiery god, then Heraclitus comes in. The same subject-matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved. Whence and wherefore is evil? Whence and how has come man? Besides these there is the question which Valentinus has very recently proposed, Whence comes God?

(b) Irenæus, Adv. Hær., I, 23. (MSG, 7:670.)

Simon the Samaritan, that magician of whom Luke, the disciple and follower of the Apostles, says: “But there was a certain man, Simon by name,” etc. [Acts 8:9-11, 20, 21, 23.] Since he did not put his faith in God a whit more, he set himself eagerly to contend against the Apostles, in order that he himself might seem to be a wonderful being, and studied with still greater zeal the whole range of magic art, that he might the better bewilder the multitude of men. Such was his procedure in the reign of Claudius Cæsar, by whom also he is said to have been honored with a statue on account of his magic. This man, then, was glorified by many as a god, and he taught that it was he himself who appeared among the Jews as the Son, but descended in Samaria as the Father, while he came to other nations in the character of the Holy Spirit. He represented himself as the loftiest of all powers, that it is he who is over all as the Father, and he allowed himself to be called whatsoever men might name him.

Now this Simon of Samaria, from whom all heresies derive their origin, has as the material for his sect the following: Having redeemed from slavery at Tyre, a city of Phœnicia, a certain woman named Helena,38 a prostitute, he was in the habit of carrying her about with him, declaring that she was the first conception [Ennœa] of his mind, the mother of all, by whom he conceived in his mind to make the angels and archangels. For this Ennœa, leaping forth from him and comprehending the will of her father, descended to the lower regions and generated angels and powers, by whom, also, he declared this world was made. But after she had generated them she was detained by them through jealousy, because they were unwilling that they should be regarded as the progeny of any other being. As to himself, he was wholly unknown to them, but his Ennœa was detained by those powers and [pg 080] angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upward to her father, but was even shut up in a human body and for ages passed in succession from one female body to another, as from one vessel to another vessel. She was in that Helen on whose account the Trojan War was undertaken; wherefore also Stesichorus was struck blind, because he cursed her in his poems; but afterward, when he had repented and written those verses which are called palinodes, in which he sung her praises, he saw once more. Thus passing from body to body and suffering insults in every one of them, she at last became a common prostitute; and she it is who was the lost sheep.

For this purpose he himself had come, that he might win her first and free her from chains, and confer salvation upon men by making himself known to them. For since the angels ruled the world poorly, because each one of them coveted the principal power, he had come to mend matters and had descended, been transfigured and assimilated to powers and angels, so that he might appear among men as man, although he was not a man; and that he was supposed to have suffered in Judea, although he had not suffered. Moreover, the prophets inspired by the angels, who were the makers of the world, pronounced their prophecies; for which reason those who place their trust in him and Helena no longer regard them, but are free to do what they will; for men are saved according to his grace, and not according to their righteous works. For deeds are not righteous in the nature of things, but by mere accident and just as those angels who made the world have determined, seeking by such precepts to bring men into bondage. On this account he promised that the world should be dissolved and that those who are his should be freed from the rule of them who made the world.

Thus, then, the mystic priests belonging to this sect both live profligately and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations, [pg 081] love-potions, also, and charms, as well as those beings who are called “familiars” [paredri] and "dream senders" [oniropompi], and whatever other curious arts can be had are eagerly pressed into their service.

(c) Irenæus, Adv. Hær., I, 23. (MSG, 7:673.)

The successor of Simon Magus was Menander, a Samaritan by birth, who also became a perfect adept in magic. He affirms that the first power is unknown to all, but that he himself is the person who has been sent forth by the invisible beings as a saviour for the salvation of men. The world was made by angels, who, as he also, like Simon, says, were produced by the Ennœa, He gives also, as he affirms, by means of the magic which he teaches knowledge, so that one may overcome those angels that made the world. For his disciples obtain the resurrection by the fact that they are baptized into him, and they can die no more, but remain immortal without ever growing old.

(d) Irenæus, Adv. Hær., I, 26. (MSG, 7:686.)

Cerinthus, again, taught in Asia that the world was not made by the supreme God, but by a power separated and distant from that Ruler [principalitate] who is over the universe, and ignorant of the God who is above all. He represented Jesus as not having been born of a virgin, for this seemed impossible to him, but as having been the son of Joseph and Mary in the same way that all other men are sons, only he was more righteous, prudent, and wise than other men. After his baptism Christ descended upon him in the form of a dove from the Supreme Ruler; and that then he proclaimed the unknown Father and performed miracles. But at last Christ [pg 082] departed from Jesus, and then Jesus suffered and rose again, but Christ remained impassable, since He was a spiritual being.

A. The School of Basilides

The school of Basilides marks the beginning of the distinctively Hellenistic stadium of Gnosticism. Basilides, its founder, apparently worked first in the East; circa 120-130 he was at Alexandria. He was the first important Gnostic writer. Of his Gospel, Commentary on that Gospel in twenty-four books (Exegetica), and his odes only fragments remain of the second, preserved by Clement of Alexandria and in the Acta Archelai (collected by Hilgenfeld, Ketzergeschichte, 207-213).

Additional source material: Clement of Alexandria, Strom., II, 3, 8, 20; IV, 24, 26 (ANF. II); Hippolytus, Ref., VII, 20-27; X, 14 (=VII, 1-15, X, 10, ANF, V); Eusebius, Hist. Ec., IV. 7. The account of Hippolytus differs markedly from that of Irenæus, and his quotations and references have been the subject of long dispute among scholars.

B. The School of Valentinus

The Valentinians were the most important of all the Gnostics closely connected with the Church. The school had many adherents scattered throughout the Roman Empire, its leading teachers were men of culture and literary ability, and the sect maintained itself a long time. Valentinus himself was a native of Egypt, and probably educated at Alexandria, where he may have come under the influence of Basilides. He taught his own system chiefly at Rome c. 140-c. 160. The great work of Irenæus against the Gnostics, although having all Gnostics in view, especially deals with the Valentinians in their various forms, because Irenæus was of the opinion that he who refutes their system refutes all (cf. Adv. Hær., IV, præf., 2). It is difficult to reconstruct with certainty the esoteric system of Valentinus as distinguished from possibly later developments of the school, as Irenæus, the principal authority, follows not only Valentinus, but Ptolomæus [pg 089] and others, in describing the system. The following selection of sources gives fragments of the letters and other writings of Valentinus himself as preserved by Clement of Alexandria, passages from Irenæus bringing out distinctive features of the system, and the important letter of Ptolemæus to Flora, one of the very few extant writings of the Gnostics of an early date. It gives a good idea of the character of the exoteric teaching of the school.

(a) Irenæus, Adv. Hær., I, 27: 1-3. (MSG, 7:687.)

Ch. 1. A certain Cerdo, who had taken his fundamental ideas from those who were with Simon [i.e., Simon Magus], and who was in Rome in the time of Hyginus, who held the ninth place from the Apostles in the episcopal succession, taught that the God who was preached by the law and the prophets is not the Father of our Lord Jesus Christ. For the former is known, but the latter is unknown; and the former is righteous, but the other is good.

Ch. 2. And Marcion of Pontus succeeded him and developed a school, blaspheming shamelessly Him who is proclaimed as God by the law and the prophets; saying that He is maker of evils and a lover of wars, inconstant in purpose and inconsistent with Himself. He said, however, that Jesus came from the Father, who is above the God who made the world, into Judea in the time of Pontius Pilate, the procurator of Tiberius Cæsar, and was manifested in the form of a man to those who were in Judea, destroying the prophets and the law, and all the works of that God who made the world and whom he also called Cosmocrator. In addition to this, he mutilated the Gospel which is according to Luke, and removed all that refers to the generation of the Lord, removing also many things from the teaching in the Lord's discourses, in which the Lord is recorded as very plainly confessing that the founder of this universe is His Father; and thus Marcion persuaded his disciples that he himself is truer than the Apostles who delivered the Gospel; delivering to them not the Gospel but a part of the Gospel. But in the same manner he also mutilated the epistles of the Apostle Paul, removing all that is plainly said by the Apostle concerning that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and all that the Apostle taught by quotation from the prophetical writings which foretold the coming of the Lord.

Ch. 3. He taught that salvation would be only of the souls of those who should receive his doctrine, and that it is impossible for the body to partake of salvation, because it was taken from the earth.

(b) Tertullian, Adv. Marcion., I, 19; IV, 2, 3. (MSL, 2: 293. 393.)

I, 19. Marcion's special and principal work is the separation of the law and the Gospel; and his disciples will not be able to deny that in this they have their best means by which they are initiated into, and confirmed in, this heresy. For these are Marcion's antitheses—that is, contradictory propositions; and they aim at putting the Gospel at variance with the law, that from the diversity of the statements of the two documents they may argue for a diversity of gods, also.

IV, 2. With Marcion the mystery of the Christian religion dates from the discipleship of Luke. Since, however, it was under way previously, it must have had its authentic materials by means of which it found its way down to Luke; and by aid of the testimony which it bore Luke himself becomes admissible.

IV, 3. Well, but because Marcion finds the Epistle to the Galatians by Paul, who rebukes even Apostles for “not walking uprightly according to the truth of the Gospel” [Gal. 2:14], as well as accuses certain false apostles of being perverters of the Gospel of Christ, he attempts to destroy the standing of those gospels which are published as genuine and under the names of Apostles, or of apostolic men, to secure, forsooth, for his own gospel the credit he takes away from them.

(c) Rhodon, in Eusebius, Hist. Ec., V, 13. (MSG, 20:459.)

At this time Rhodon, a native of Asia, who, as he himself states, had been instructed at Rome by Tatian, with whom we have already become acquainted, wrote excellent books, and published among the rest one against the heresy of Marcion which, he says, was in his time divided into various [pg 105] sects; and he describes those who occasioned the division and refutes carefully the falsehood devised by each. But hear what he writes: “Therefore also they have fallen into disagreement among themselves, and maintain inconsistent opinions. For Apelles, one of their herd, priding himself on his manner of life and his age, acknowledged one principle [i.e., source of existence], but says that the prophecies were from an opposing spirit. And he was persuaded of the truth of this by the responses of a demoniac maiden named Philumene. But others hold to two principles, as does the mariner Marcion himself, among these are Potitus and Basiliscus. These, following the wolf of Pontus and, like him, unable to discover the divisions of things, became reckless, and without any proof baldly asserted two principles. Again, others of them drifted into worse error and assumed not only two, but three, natures. Of these Syneros is the leader and chief, as those say who defend his teaching.”

(a) Hippolytus, VIII, 13. (MSG, 16:3368.)

Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner [pg 106] with the Church, but in respect to their mode of life they pass their time inflated with pride; thinking that by meats they glorify themselves, they abstain from animal food, are water drinkers, and, forbidding to marry, they devote the rest of their life to habits of asceticism.

(b) Irenæus, Adv. Hær. I, 28. (MSG, 7:690.)

Many offshoots of numerous heresies have already been formed from those heresies which we have described.… By way of example, let us say there are those springing from Saturninus and Marcion, who are called Encratites [i.e., self-controlled], who preached the unmarried state, thus setting aside the original creation of God, and indirectly condemning Him who made male and female for the propagation of the human race. Some of those reckoned as belonging to them have also introduced abstinence from animal food, being ungrateful to God who created all things. They deny, also, the salvation of him who was first created. It is but recently that this opinion has been discovered among them, since a certain man named Tatian first introduced the blasphemy. He had been a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom [circa A. D. 165] he separated from the Church, and having become excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible Eons, like the followers of Valentinus; and like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But this denial of Adam's salvation was an opinion due entirely to himself.

(a) Eusebius, Hist. Ec., V, 16:7. (MSG, 20:463.)

There is said to be a certain village named Ardabau, in Mysia, on the borders of Phrygia. There, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name—who, in his boundless desire for leadership, gave the adversary opportunity against him—first became inspired; and falling into a sort of frenzy and ecstasy raved and began to babble and utter strange sounds, prophesying in a manner contrary to the traditional and constant custom of the Church from the beginning.… And he stirred up, besides, two women [Maximilla and Priscilla], and filled them with the false spirit, so that they talked frantically, at unseasonable times, and in a strange manner, like the person already mentioned.… And the arrogant spirit taught them to revile the universal and entire Church under heaven, because the spirit of false prophecy received from it neither honor nor entrance into it; for the faithful in Asia met often and in many places throughout Asia to consider this matter and to examine the recent utterances, and they pronounced them profane and rejected the heresy, and thus these persons [pg 108] were expelled from the Church and shut out from the communion.

(b) Apollonius, in Eusebius, Hist. Ec., V, 18. (MSG, 20:475.)

This is he who taught the dissolution of marriages; who laid down laws for fasting; who named Pepuza and Tymion (which were small cities in Phrygia) Jerusalem, desiring to gather people to them from everywhere; who appointed collectors of money; who devised the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, so that by gluttony the teaching of his doctrine might prevail.

(c) Hippolytus, Refut., VIII, 19. (MSG, 16:3356.)

But there are others who are themselves in nature more heretical than the Quartodecimans. These are Phrygians by birth and they have been deceived, having been overcome by certain women called Priscilla and Maximilla; and they hold these for prophetesses, saying that in them the Paraclete Spirit dwelt; and they likewise glorify one Montanus before these women as a prophet. So, having endless books of these people, they go astray, and they neither judge their statements by reason nor pay attention to those who are able to judge. But they behave without judgment in the faith they place in them, saying they have learned something more through them than from the law and the prophets and the Gospels. But they glorify these women above the Apostles and every gift, so that some of them presume to say that there was something more in them than in Christ. These confess God the Father of the universe and creator of all things, like the Church, and all that the Gospel witnesses concerning Christ, [pg 109] but invent new fasts and feasts and meals of dry food and meals of radishes, saying that thus they were taught by their women. And some of them agree with the heresy of the Noetians and say that the Father is very Son, and that this One became subject to birth and suffering and death.

(a) Libellus Synodicus, Man. I, 723.

A holy and provincial synod was held at Hierapolis in Asia by Apollinarius, the most holy bishop of that city, and twenty-six other bishops. In this synod Montanus and Maximilla, the false prophets, and at the same time, Theodotus the tanner, were condemned and expelled. A holy and local synod was gathered under the most holy Bishop Sotas of Anchialus51 and twelve other bishops, who condemned and rejected Theodotus the tanner and Montanus together with Maximilla.

(b) Eusebius. Hist. Ec., V, 18. (MSG, 20:475.) Cf. Mirbt, n. 21.

Serapion, who, according to report, became bishop of Antioch at that time, after Maximinus, mentions the works [pg 111] of Apollinarius against the above-mentioned heresy. And he refers to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, adding as follows: “That you may see that the doings of this lying band of new prophecy, as it is called, are an abomination to all the brethren throughout the world, I have sent you writings of the most blessed Claudius Apollinarius, bishop of Hierapolis in Asia.” In the same letter of Serapion are found the signatures of several bishops, of whom one has subscribed himself as follows: “I, Aurelius Cyrenius, a witness, pray for your health.” And another after this manner: “Ælius Publius Julius, bishop of Debeltum, a colony of Thrace. As God liveth in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites would not permit him.” And the autograph signatures of many other bishops who agreed with them are contained in the same letter.

(a) Irenæus, Adv. Hær., III, 3: 1-4. (MSG, 7:848.) Cf. Mirbt, n. 30.

Ch. 1. The tradition, therefore, of the Apostles, manifested throughout the world, is a thing which all who wish to see the facts can clearly perceive in every church; and we are able to count up those who were appointed bishops by the Apostles, and to show their successors to our own time, who neither taught nor knew anything resembling these men's ravings. For if the Apostles had known hidden mysteries which they used to teach the perfect, apart from and without the knowledge of the rest, they would have delivered them especially to those to whom they were also committing the churches themselves. For they desired them to be very perfect and blameless in all things, and were also leaving them as their successors, delivering over to them their own proper place of teaching; for if these should act rightly great advantage would result, but if they fell away the most disastrous calamity would occur.

Ch. 2. But since it would be very long in such a volume as this to count up the successions [i.e., series of bishops] in all the churches, we confound all those who in any way, whether through self-pleasing or vainglory, or through blindness and evil opinion, gather together otherwise than they ought, by pointing out the tradition derived from the Apostles of the greatest, most ancient, and universally known Church, founded and established by the two most glorious Apostles, Peter and Paul, and also the faith declared to [pg 113] men which through the succession of bishops comes down to our times. For with this Church, on account of its more powerful leadership [potiorem principalitatem], every church, that is, the faithful, who are from everywhere, must needs agree; since in it that tradition which is from the Apostles has always been preserved by those who are from everywhere.

Ch. 3. The blessed Apostles having founded and established the Church, intrusted the office of the episcopate to Linus.52 Paul speaks of this Linus in his Epistles to Timothy. Anacletus succeeded him, and after Anacletus, in the third place from the Apostles, Clement received the episcopate. He had seen and conversed with the blessed Apostles, and their preaching was still sounding in his ears and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the Apostles yet survived. In the times of Clement, a serious dissension having arisen among the brethren in Corinth, the Church of Rome sent a suitable letter to the Corinthians, reconciling them in peace, renewing their faith, and proclaiming the doctrine lately received from the Apostles.…

Evaristus succeeded Clement, and Alexander Evaristus. Then Sixtus, the sixth from the Apostles, was appointed. After him Telesephorus, who suffered martyrdom gloriously, and then Hyginus; after him Pius, and after Pius Anicetus; Soter succeeded Anicetus, and now, in the twelfth place from the Apostles, Eleutherus [174-189] holds the office of bishop. In the same order and succession the tradition and the preaching of the truth which is from the Apostles have continued unto us.

Ch. 4. But Polycarp, too, was not only instructed by the Apostles, and acquainted with many that had seen Christ, but was also appointed by Apostles in Asia bishop of the church in Smyrna, whom we, too, saw in our early youth (for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death); he always [pg 114] taught the things which he had learned from the Apostles, which the Church also hands down, and which alone are true. To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of the truth than Valentinus and Marcion and the rest of the evil-minded. It was he who was also in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received from the Apostles this one and only truth which has been transmitted by the Church. And there are those who heard from him that John, the disciple of the Lord, going to bathe in Ephesus, when he saw Cerinthus within, ran out of the bath-house without bathing, crying: “Let us flee, lest even the bath-house fall, because Cerinthus, the enemy of the truth, is within.” And Polycarp himself, when Marcion once met him and said, “Knowest thou us?” replied, “I know the first-born of Satan.” Such caution did the Apostles and their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul, also, said: “A man that is a heretic after the first and second admonition, reject; knowing that he that is such subverteth and sinneth, being condemned by himself.” There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who wish to, and who are concerned for their own salvation, may learn the character of his faith and the preaching of the truth.

(b) Tertullian, De Prœscriptione, 20, 21. (MSL, 2:38.)

Ch. 20. The Apostles founded in the several cities churches from which the other churches have henceforth borrowed the shoot of faith and seeds of teaching and do daily borrow [pg 115] that they may become churches; and it is from this fact that they also will be counted as apostolic, being the offspring of apostolic churches. Every kind of thing must be judged by reference to its origin. Therefore so many and so great churches are all one, being from that first Church which is from the Apostles. Thus they are all primitive and all apostolic, since they altogether are approved by their unity, and they have the communion of peace, the title of brotherhood, and the interchange of hospitality, and they are governed by no other rule than the single tradition of the same mystery.

Ch. 21. Here, then, we enter our demurrer, that if the Lord Jesus Christ sent Apostles to preach, others than those whom Christ appointed ought not to be received as preachers. For no man knoweth the Father save the Son and he to whom the Son has revealed Him [cf. Luke 10:22]; nor does it appear that the Son has revealed Him unto any others than the Apostles, whom He sent forth to preach what, of course, He had revealed to them. Now, what they should preach, that is, what Christ revealed to them, can, as I must likewise here enter as a demurrer, properly be proved in no other way than by those very churches which the Apostles themselves founded by preaching to them, both viva voce, as the phrase is, and subsequently by epistles. If this is so, it is evident that all doctrine which agrees with those apostolic churches, the wombs and origins of the faith, must be reckoned for truth, as undoubtedly containing what the churches received from the Apostles, the Apostles from Christ, Christ from God. There remains, therefore, for us to show whether our doctrine, the rule of which we have given above [v. infra, § 29, c], agrees with the tradition of the Apostles, and likewise whether the others come from deceit. We hold fast to the apostolic churches, because in none is there a different doctrine; this is the witness of the truth.

(c) Tertullian, De Præscriptione, 36. (MSL, 2:58.)

Come, now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones of the Apostles are still pre-eminent in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, in which you find Corinth. Since you are not far from Macedonia, you have Philippi; there, too, you have the Thessalonians. Since you are able to cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority of Apostles themselves. How happy is that church, on which Apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's; where Paul wins a crown in a death like John's; where the Apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island exile! See what she has learned, what taught; what fellowship she has had with even our churches in Africa! One Lord God does she acknowledge, the Creator of the universe, and Christ Jesus born of the Virgin Mary, the Son of God the Creator; and the resurrection of the flesh; the law and the prophets she unites in one volume with the writings of Evangelists and Apostles, from which she drinks in her faith. This she seals with the water of baptism, arrays with the Holy Ghost, feeds with the eucharist, cheers with martyrdom, and against such a discipline thus maintained she admits no gainsayer.

(a) The Muratorian Fragment. Text, B. F. Westcott, A General Survey of the History of the Canon of the New Testament, seventh ed., Cambridge, 1896. Appendix C; Kirch, n. 134; Preuschen, Analecta, II, 27. Cf. Mirbt, n. 20.

… but at some he was present, and so he set them down.

The third book of the gospels, that according to Luke. Luke, the physician, compiled it in his own name in order, when, after the ascension of Christ, Paul had taken him to be with him like a student of law. Yet neither did he see the Lord in the flesh; and he, too, as he was able to ascertain events, so set them down. So he began his story from the birth of John.

The fourth of the gospels is John's, one of the disciples. When exhorted by his fellow-disciples and bishops, he said, “Fast with me this day for three days; and what may be revealed to any of us, let us relate to one another.” The same night it was revealed to Andrew, one of the Apostles, that John was to write all things in his own name, and they were all to certify.

And therefore, though various elements are taught in the several books of the gospels, yet it makes no difference to the faith of the believers, since by one guiding Spirit all things are declared in all of them concerning the nativity, the passion, the resurrection, the conversation with His disciples, and His two comings, the first in lowliness and contempt, which has come to pass, the second glorious with royal power, which is to come.

What marvel, therefore, if John so firmly sets forth each statement in his epistles, too, saying of himself: “What we have seen with our eyes and heard with our ears and our hands have handled, these things we have written to you”? For so he declares himself to be not an eye-witness and a hearer only, but also a writer of all the marvels of the Lord in order.

The acts, however, of all the Apostles are written in one book. Luke puts it shortly, “to the most excellent Theophilus,” that the several things were done in his own presence, as he also plainly shows by leaving out the passion of Peter, and also the departure of Paul from the city [i.e., Rome] on his journey to Spain.

The epistles, however, of Paul make themselves plain to those who wish to understand what epistles were sent by him, and from what place and for what cause. He wrote at some length, first of all, to the Corinthians, forbidding schisms and heresies; next to the Galatians, forbidding circumcision; then to the Romans, impressing on them the plan of the Scriptures, and also that Christ is the first principle of them, concerning which severally it is necessary for us to discuss, since the blessed Apostle Paul himself, following the order of his predecessor John, writes only by name to seven churches in the following order: to the Corinthians a first, to the Ephesians a second, to the Philippians a third, to the Colossians a fourth, to the Galatians a fifth, to the Thessalonians a sixth, to the Romans a seventh; and yet, although for the sake of admonition there is a second to the Corinthians and to the Thessalonians, but one Church is recognized as being spread over the entire world. For John, too, in the Apocalypse, though he writes to seven churches, yet speaks to all. Howbeit to Philemon one, to Titus one, and to Timothy two were put in writing from personal inclination and attachment, to be in honor, however, with the Catholic Church for the ordering of the ecclesiastical mode of life. There is current, also, one to the Laodiceans, another to the Alexandrians, [both] forged in Paul's name to suit a heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey.

The Epistle of Jude, no doubt, and the couple bearing the name of John are accepted in the Catholic [Church], and the Wisdom written by the friends of Solomon in his honor. The Apocalypse, also, of John and of Peter only we receive; which some of us will not have read in the Church. But the Shepherd was written quite lately in our times by Hermas, while his brother Pius, the bishop, was sitting in the chair of the church of the city of Rome; and therefore it ought to be read, indeed, but it cannot to the end of time be publicly [pg 120] read in the Church to the people, either among the prophets, who are complete in number, or among the Apostles.

But of Valentinus, the Arsinoite, and his friends, we receive nothing at all, who have also composed a long new book of Psalms, together with Basilides and the Asiatic founder of the Montanists.

(b) Irenæus, Adv. Hær., III, II:8. (MSG, 7:885.)

It is not possible that the gospels be either more or fewer than they are. For since there are four regions of the world in which we live, and four principal winds, and the Church is scattered over the whole earth, and the pillar and ground of the Church is the Gospel and the Spirit of Life, it is fitting that she should have four pillars, breathing forth immortality on every side, and giving life to men. From this it is evident that the Word, the Artificer of all, who sitteth upon the cherubim and who contains all things and was manifested to men, has given us the Gospel under four forms, but bound together by one Spirit. As also David says when he prayed for His coming: “Thou that sittest between the cherubim, shine forth” [cf. Psalm 80:1]. For the cherubim, also, were four-faced, and their faces were images of the dispensation of the Son of God. For he says, “The first living creature was like a lion” [cf. Ezek. 1:5 ff.], symbolizing His effectual working, leadership, and royal power; the second was like a calf, symbolizing His sacrificial and sacerdotal order; but “the third had, as it were, the face of a man,” evidently describing His coming as a human being; “the fourth was like a flying eagle,” pointing out the gift of the Spirit hovering over the Church. And therefore the gospels are in accord with these things, among which Christ is seated. For that according to John relates His original, effectual, and glorious [pg 121] generation from the Father, thus declaring, “In the beginning was the Word and the Word was with God and the Word was God” [cf. John 1:1 ff.], and further, “All things were made by Him and without Him was nothing made.” For this reason, also, is that Gospel full of confidence, for such is His person. But that according to Luke, which takes up His priestly character, commenced with Zacharias, the priest, who offers sacrifice to God. For now was made ready the fatted calf, about to be immolated for the recovery of the younger son [Luke 15:23]. Matthew, again, relates His generation as a man, saying, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” [Matt. 1:1]; and “The birth of Jesus Christ was on this wise” [Matt. 1:18]. This, then, is the gospel of His humanity; for which reason the character of a humble and meek man is kept up through the whole gospel. Mark, on the other hand, commences with reference to the prophetical Spirit who comes down from on high to men, saying, “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet,” pointing to the winged aspect of the Gospel, and on this account he makes a compendious and brief narrative, for such is the prophetical character. And the Word of God himself had intercourse with the patriarchs, before Moses, in accordance with His divinity and glory; but for those under the Law He instituted a sacerdotal and liturgical service. Afterward, having been made man for us, He sent the gift of the heavenly Spirit over all the earth, to protect it with His wings. Such, then, was the course followed by the Son of God, and such, also, were the forms of the living creatures; and such as was the form of the living creatures, such, also, was the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by our Lord. For this reason four principal covenants were given mankind: one prior to the Deluge, under Adam; the second after the Deluge, under Noah; the third was the giving of the law under Moses; the fourth is that which [pg 122] renovates man and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.

(c) Tertullian, Adv. Marcion., IV, 5. (MSL, 2:395.)

If it is evidently true that what is earlier is more true, that what is earlier is what is from the beginning, that what is from the beginning is from the Apostles, it will be equally evidently true that what is handed down from the Apostles is what has been a sacred deposit in the churches of the Apostles. Let us see what milk the Corinthians drank from Paul; to what rule the Galatians were brought for correction; what the Philippians, the Thessalonians, the Ephesians, read; what the Romans near by also say, to whom Peter and Paul bequeathed the Gospel even sealed with their own blood. We have also John's nursling churches. For, although Marcion rejects his Apocalypse, the order of bishops, when traced to their origin, will rest on John as their author. Likewise the noble lineage of the other churches is recognized. I say, therefore, that in them, and not only in the apostolic churches, but in all those which are united with them in the fellowship of the mystery [sacramenti], that Gospel of Luke, which we are defending with all our might [cf. § 23], has stood its ground from its very first publication; whereas Marcion's gospel is not known to most people, and to none whatever is it known without being condemned. Of course it has its churches, but they are its own; they are as late as they are spurious. Should you want to know their origins, you will more easily discover apostasy in it than apostolicity, with Marcion, forsooth, as their founder or some one of [pg 123] Marcion's swarm. Even wasps make combs; so, also, these Marcionites make churches. The same authority of the apostolic churches will afford evidence to other gospels, also, which we possess equally through their means and according to their usage—I mean the Gospel of John and the Gospel of Matthew, but that which Mark published may be affirmed to be Peter's, whose interpreter Mark was. For even the Digest of Luke men usually ascribe to Paul. And it may well seem that the works which disciples publish belong to their masters.

(a) Irenæus, Adv. Haer., 1, 10. (MSG, 7:549 f.)

The Church, though dispersed through the whole world to the ends of the earth, has received from the Apostles and their disciples the faith: In one God, the Father Almighty, who made the heaven and the earth and the seas, and all that in them is; And in one Christ Jesus, the Son of God, who was incarnate for our salvation; And in the Holy Ghost, who through the prophets preached the dispensations and [pg 124] the advents, and the birth from the Virgin, and the passion, and the resurrection from the dead, and the bodily assumption into the heavens of the beloved Christ Jesus our Lord, and His appearing from the heavens in the glory of the Father, in order to sum up all things under one head [cf. Ephes. 1:10], and to raise up all flesh of all mankind, that to Christ Jesus, our Lord and God and Saviour and King, every knee of those that are in heaven and on earth and under the earth should bow [cf. Phil. 2:11], according to the good pleasure of the Father invisible, and that every tongue should confess Him, and that He may execute righteous judgment on all; sending into eternal fire the spiritual powers of wickedness and the angels who transgressed and apostatized, and the godless and unrighteous and lawless and blasphemous among men, but granting life and immortality and eternal glory to the righteous and holy, who have both kept the commandments and continued in His love, some from the beginning, some from their conversion.

(b) Irenæus, Adv. Hær., III, 4. (MSG, 7:855.)

If the Apostles had not left us the Scriptures, would it not be necessary to follow the order of tradition which they handed down to those to whom they committed the churches? To this order many nations of the barbarians gave assent, of those who believe in Christ, having salvation written in their hearts by the Spirit without paper and ink, and guarding diligently the ancient tradition: Believing in one God, Maker of heaven and earth, and all that is in them; through Jesus Christ, the Son of God; who, because of His astounding love toward His creatures, sustained the birth of the Virgin, Himself uniting man to God, and suffered under Pontius Pilate, and rising again was received in brightness, and shall come again in glory as the Saviour of those who are saved [pg 125] and the judge of those who are judged, and sending into eternal fire the perverters of the truth and despisers of His Father and His coming.

(c) Tertullian, De Virginibus Velandis, 1. (MSL, 2:937).

The Rule of Faith is altogether one, sole, immovable, and irreformable—namely, of believing in one God the Almighty, the Maker of the world; and His Son, Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, on the third day raised again from the dead, received in the heavens, sitting now at the right hand of the Father, coming to judge the quick and the dead, also through the resurrection of the flesh.53

(d) Tertullian, Adv. Praxean, 2. (MSL, 2:156.)

“Therefore after a time the Father was born, and the Father suffered, He himself God, the omnipotent Lord, Jesus Christ was preached.” But as for us always, and now more, as better instructed by the Paraclete, the Leader into all truth: We believe one God; but under this dispensation which we call the economy there is the Son of the only God, his Word [Sermo] who proceeded from Him, through whom all things were made, and without whom nothing was made. This One was sent by the Father into the Virgin, and was born of her, Man and God, the Son of Man and the Son of God, and called Jesus Christ; He suffered, He died and was buried, according to the Scriptures; and raised again by the [pg 126] Father, and taken up into the heavens, and He sits at the right hand of the Father; He shall come again to judge the quick and the dead: and He thence did send, according to His promise, from the Father, the Holy Ghost, the Paraclete, the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost. That this rule has come down from the beginning, even before any of the earlier heresies, much more before Praxeas, who is of yesterday, the lateness of date of all heresies proves, as also the novelties of Praxeas, a pretender of yesterday.

(e) Tertullian, De Præscriptione, 13. (MSL, 2:30.)

The Rule of Faith is … namely, that by which it is believed: That there is only one God, and no other besides the Maker of the world, who produced the universe out of nothing, through His Word [Verbum], sent forth first of all; that this Word, called His Son, was seen in the name of God in various ways by the patriarchs, and always heard in the prophets, at last was sent down from the Spirit and power of God the Father, into the Virgin Mary, was made flesh in her womb, and born of her, lived as Jesus Christ; that thereupon He preached the new law and the new promise of the kingdom of the heavens; wrought miracles; was fastened to the cross; rose again the third day; was caught up into the heavens; and sat down at the right hand of the Father; He sent in His place the power of the Holy Ghost, to lead the believers; He will come again with glory to take the saints into the enjoyment of eternal life and the celestial promises, and to judge the wicked with perpetual fire, with the restoration of the flesh.

Theodoret of Cyrus, Epistulæ 81, 145. (MSG, 83:1259, 1383.)

Ep. 81. To every one else every city lies open, and that not only to the followers of Arius and Eunomius, but to Manichæans and Marcionites, and to those suffering from the disease of Valentinus and Montanus, yes, and even to pagans and Jews; but I, the foremost champion of the teaching of the Gospel, am excluded from every city.… I led eight villages of Marcionites with their surrounding country into the way of truth, another full of Eunomians and another of Arians I brought to the light of divine knowledge, and, by God's grace, not a tare of heresy was left among us.

Ep. 145. I do indeed sorrow and lament that I am compelled by the attacks of fever to adduce against men, supposed to be of one and the same faith with myself, the arguments which I have already urged against the victims of the plague of Marcion, of whom, by God's grace, I have converted more than ten thousand and brought them to holy baptism.

(a) Irenæus, Adv. Hær., IV, 26:2, 5. (MSG, 7:1053.)

Ch. 2. Wherefore it is incumbent to obey the presbyters who are in the Church, those who, as I have shown, possess the succession from the Apostles; those who together with the succession of the episcopate have received the certain gift [charisma] of the truth according to the good pleasure of the Father; but also to hold in suspicion others who depart from the primitive succession and assemble themselves together in any place whatsoever.…

Ch. 5. Such presbyters does the Church nourish, of whom also the prophet says: “I will give thy rulers in peace, and thy bishops in righteousness” [cf. Is. 60:17]. Of whom also the Lord did declare: “Who, then, shall be a faithful steward, good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord when he cometh shall find so doing” [Matt. 24:45 f.]. Paul, then, teaching us where one may [pg 129] find such, says: “God hath placed in the Church, first, Apostles; secondly, prophets; thirdly, teachers” [I Cor. 12:28]. Where, then, the gifts of the Lord have been placed there we are to learn the truth; namely, from those who possess the succession of the Church from the Apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech.

(b) Tertullian, De Præscriptione, 32. (MSL, 2:52.)

But if there be any heresies bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down from the Apostles, because they were in the time of the Apostles, we can say: Let them produce the originals of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such manner that that first bishop of theirs shall be able to show for his ordainer or predecessor some one of the Apostles or of apostolic men—a man, moreover, who continued steadfast with the Apostles. For in this manner the apostolic churches transmit their registers; as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit their several worthies, whom, as having been appointed to their episcopal places by the Apostles, they regard as transmitters of the apostolic seed.

(A) The Logos Doctrine

As stated by the apologists, the Logos doctrine not only furnished a valuable line of defence for Christianity (v. supra, § 20), but also gave theologians a useful formula for stating the relation of the divine element in Christ to God. That divine element was the Divine Word or Reason (Logos). It is characteristic of the doctrine of the Logos as held by the early apologists that, although they make the Word, or Logos, personal and distinguish Him from God the Father, yet that Word does not become personally distinguished from the source of His being until, and in connection with, the creation of the world. Hence there arose the distinction between the Logos endiathetos, or as yet within the being of the Father, and the Logos prophorikos, or as proceeding forth and becoming a distinct person. Here is, at any rate, a marked advance upon the speculation of Philo, by whom the Logos is not regarded as distinctly personal.

(B) The Doctrine of the Trinity

The doctrine of the Trinity followed naturally from the doctrine of the Logos. The fuller discussion belongs to the Monarchian controversies. It is considered here as a position [pg 133] resulting from the general position taken by the apologists. (V. infra, § 40.)

(C) Moralistic Christianity

The moralistic conception of Christianity, i.e., the view of Christianity as primarily a moral code by the observance of which eternal life was won, remained fixed in Christian thought along with the philosophical conception of the faith as formulated by the apologists. This moralism was the opposite pole to the conceptions of the Asia Minor school, the Augustinian theology, and the whole mystical conception of Christianity.

(D) Argument from Hebrew Prophecy

The appeal to the fulfilment of Hebrew prophecy was the main argument of the apologists for the divine character of [pg 135] the mission of Christ. The exegesis of the prophetic writings was in the spirit of the times. Hebrew prophecy was also regarded as the source of all knowledge of God outside of Israel. The theory that the Greeks and other nations borrowed was employed to show the connection; in this the apologists followed Philo Judæus. No attempt was made either by them or by Clement of Alexandria to remove the inconsistency of this theory of borrowing with the doctrine of the Logos; see above, under “Logos Doctrine;” also § 20.

(a) Irenæus, Adv. Hær., V, 1. (MSG, 7:1119.)

In no other way could we have learned the things of God, if our Master, existing previously as the Word, had not been made man. For no one else could have declared to us the truths of the Father than the Father's own Word. For who else knew the mind of the Lord or who else has been his counsellor? [Rom. 11:34]. Nor again in any other way could we have learned except by seeing our Master with our eyes and hearing His voice with our ears; that so as imitators of His acts and doers of His words we might have fellowship with Him and receive of the fulness of Him who is perfect and who was before all creation. All this we have been made in these latter days by Him who only is supremely good and who has the gift of incorruptibility; inasmuch as we are conformed to His likeness and predestinated to become what we never were before, according to the foreknowledge of the Father, made a first-fruit of His workmanship, we have, therefore, received all this at the foreordained season, according to the dispensation of the Word, who is perfect in all things. For He, who is the mighty Word and very man, redeeming us by His blood in a reasonable manner, gave [pg 137] Himself as a ransom for those who had been led into captivity. And since apostasy tyrannized over us unjustly, for though by nature we were God's possession, it yet alienated us contrary to nature, making us its own disciples, the Word of God, powerful in all things and constant in His justice, dealt justly even with apostasy itself, redeeming from it what was His own property. Not by force, the way in which the apostasy had originally gained its mastery over us, greedily grasping at that which was not its own; but by moral force [secundum suadelam] as became God, by persuasion and not by force, regaining what He wished; so that justice might not be violated and God's ancient handiwork might not perish. Therefore, since by His own blood the Lord redeemed us and gave His soul for our soul, and His flesh for our flesh, and shed on us His Father's spirit to unite and join us in communion God and man, bringing God down to men by the descent of the Spirit, and raising up man to God by His incarnation, and by a firm and true promise giving us at His advent incorruptibility by communion with Him, and thus all the errors of the heretics are destroyed.

(b) Irenæus. Adv. Hær., III. 18:1, 7. (MSG, 6:932, 937.)

Ch. 1. Since it has been clearly demonstrated that the Word, who existed in the beginning with God, and by whom all things were made, who also was present with the human race, was in these last days, according to the time appointed by the Father, united to His own workmanship, having been made a man liable to suffering, every objection is set aside of those who say: “If Christ was born at that time, He did not exist before that time.” For I have shown that the Son of God did not then begin to be, since He existed with His Father always; but when He was incarnate, and was [pg 138] made man, He commenced afresh [in seipso recapitulavit] the long line of human beings, and furnished us in a brief and comprehensive manner with salvation; so that what we had lost in Adam—namely, to be according to the image and likeness of God—that we might recover in Christ Jesus.

Ch. 7. He caused human nature to cleave to and to become one with God, as we have said. For if man had not overcome the adversary of man, the enemy would not have been legitimately overcome. And again, if God had not given salvation, we could not have had it securely. And if man had not been united to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and man, by His relationship to both, to bring about a friendship and concord, and to present man to God and to reveal God to man. For in what way could we be partakers of the adoption of sons, if we had not received from Him, through the Son, that fellowship which refers to Himself, if the Word, having been made flesh, had not entered into communion with us? Wherefore He passed also through every stage of life restoring to all communion with God.

(c) Irenæus, Adv. Hær., IV, 18:5. (MSG, 6:1027 f.)

How can they say that the flesh which is nourished with the body of the Lord and with His blood goes to corruption and does not partake of life? Let them, therefore, either alter their opinion or cease from offering the things mentioned. But our opinion is in accordance with the eucharist, and the eucharist, in turn, establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and the Spirit. For as the bread which is produced from the earth when it receives the invocation [pg 139] of God is no longer common bread, but the eucharist, consisting of two realities, earthly and heavenly, so, also, our bodies, when they receive the eucharist, are no longer corruptible, having the hope of the resurrection unto eternity.

(a) Tertullian, Ad Scapulam, 4. (MSL, 1:781.)

How many rulers, men more resolute and more cruel than you, have contrived to get quit of such causes—as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how Christians should answer that they might be acquitted; as Vespronius Candidus, who acquitted a Christian on the ground that to satisfy his fellow-citizens would create a riot; as Asper, who, in the case of a man who under slight torture had fallen, did not compel him to [pg 143] offer sacrifice, having owned among the advocates and assessors of the court that he was annoyed at having to meddle with such a case! Prudens, too, at once dismissed a Christian brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused, according to the imperial command, to hear him without the presence of his accuser. All this might be officially brought under your notice, and by the very advocates, who themselves are under obligations to Christians, although they cry out against us as it suits them. The clerk of one who was liable to be thrown down by an evil spirit was set free; as was also a relative of another, and the little boy of a third. How many men of rank (not to mention common people) have been cured of devils and of diseases! Even Severus himself, the father of Antonine, was mindful of the Christians; for he sought out the Christian Proclus, surnamed Torpacion, the steward of Euhodias, who once had cured him by means of oil, and whom he kept in his palace till his death. Antonine [Caracalla], too, was brought up on Christian milk,55 was intimately acquainted with this man. But Severus, knowing both men and women of the highest rank to be of this sect, not only did not injure them, but distinguished them with his testimony and restored them to us openly from the raging populace.56

(b) Laws Relating to Forbidden Societies.

(c) Persecutions under Severus.

(d) Tertullian. Apol., 39. (MSL, 1:534.)

Though we have our treasure-chest, it is not made up of purchase money, as if our religion had its price. On the regular day in the month, or when one prefers, each one makes a small donation; but only if it be his pleasure, and only if he be able; for no one is compelled, but gives voluntarily. These gifts are, as it were, piety's deposit fund. For they are taken thence and spent, not on feasts and drinking-bouts, and thankless eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined to the house, likewise the shipwrecked, and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly for such work of love that many place a brand upon us. See, they say, how they love one another!

(e) The Passion of Perpetua and Felicitas. (MSL, 3:51.) (Cf. Knopf, pp. 44-57.)

The day of their victory dawned, and they proceeded from the prison into the amphitheatre, as if to happiness, joyous and of brilliant countenances; if, perchance, shrinking, it was with joy and not with fear. Perpetua followed with placid look, and with step and gait as a matron of Christ, beloved of God, casting down the lustre of her eyes from the gaze of all. Likewise Felicitas came, rejoicing that she had safely brought forth, so that she might fight with the beasts.… And when they were brought to the gate, and were constrained to put on the clothing—the men that of the priests of Saturn, and the women that of those who were consecrated to Ceres—that noble-minded woman resisted even to the end with constancy. For she said: “We have come thus far of our own accord, that our liberty might not be restrained. For this reason we have yielded our minds, that we might not do any such thing as this; we have agreed on this with you.” Injustice acknowledged the justice; the tribune permitted that they be brought in simply as they were. Perpetua sang psalms, already treading under foot the head of the Egyptian [seen in a vision; see preceding chapters]; Revocatus and Saturninus and Saturus uttered threatenings against the gazing people about this martyrdom. When they came within sight of Hilarianus, by gesture and nod they began to say to Hilarianus: “Thou judgest us, but God will judge thee.” At this the exasperated people demanded that they should be tormented with scourges as they passed along the rank of the venatores. And they, indeed, rejoiced that they should have incurred any one of their Lord's passions.

But He who had said, “Ask and ye shall receive,” gave to them, when they asked, that death which each one had desired. For when they had been discoursing among themselves about their wish as to their martyrdom, Saturninus, indeed, had professed that he wished that he might be thrown to all the beasts; doubtless that he might wear a more glorious crown. Therefore, in the beginning of the exhibition he [pg 147] and Revocatus made trial of the leopard, and, moreover, upon the scaffold they were harassed by the bear. Saturus, however, held nothing in greater horror than a bear; but he thought he would be finished by one bite of a leopard. Therefore, when a wild boar was supplied, it was the huntsman who had supplied that boar, and not Saturus, who was gored by that same beast and who died the day after the shows. Saturus only was drawn out; and when he had been bound on the floor near to a bear, the bear would not come forth from his den. And so Saturus for the second time was recalled, unhurt.

Moreover, for the young women the devil, rivalling their sex also in that of the beasts, prepared a very fierce cow, provided especially for that purpose contrary to custom. And so, stripped and clothed with nets, they were led forth. The populace shuddered as they saw one young woman of delicate frame, and another with breasts still dropping from her recent childbirth. So, being recalled, they were unbound. Perpetua was first led in. She was tossed and fell on her loins; and when she saw her tunic torn from her side, she drew it over her as a veil for her thighs, mindful of her modesty rather than of her suffering. Then she was called for again, and bound up her dishevelled hair; for it was not becoming for a martyr to suffer with dishevelled hair, lest she should appear to be mourning in her glory. She rose up, and when she saw Felicitas crushed she approached and gave her her hand and lifted her up. And both of them stood together; and the brutality of the populace being appeased, they were recalled to the Sanavivarian gate. Then Perpetua was received by a certain one who was still a catechumen, Rusticus by name, who kept close to her; and she, as if roused from sleep, so deeply had she been in the Spirit and in an ecstasy, began to look around her and to say to the amazement of all: “I do not know when we are to be led out to that cow.” Thus she said, and when she had heard what had already happened, she did not believe [pg 148] it until she had perceived certain signs of injury in her own body and in her dress, and had recognized the catechumen. Afterward, causing that catechumen and the brother to approach, she addressed them, saying: “Stand fast in the faith, and love one another, all of you, and be not offended at our sufferings.”

The same Saturus at the other entrance exhorted the soldier Prudens, saying: “Assuredly here I am, as I have promised and foretold, for up to this moment I have felt no beast. And now believe with your whole heart. Lo, I am going forth to the leopard, and I shall be destroyed with one bite.” And immediately on the conclusion of the exhibition he was thrown to the leopard; and with one bite by it he was bathed with such a quantity of blood that the people shouted out to him, as he was returning, the testimony of his second baptism: “Saved and washed, saved and washed.” Manifestly he was assuredly saved who had been glorified in such a spectacle. Then to the soldier Prudens he said: “Farewell, and be mindful of my faith; and let not these things disturb, but confirm you.” And at the same time he asked for a little ring from his finger, and returned it to him bathed in his wound, leaving to him an inherited token and memory of his blood. And then lifeless he was cast down with the rest, to be slaughtered in the usual place. And when the populace called for them into the midst, that as the sword penetrated into their body they might make their eyes partners in the murder, they rose up of their own accord, and transferred themselves whither the people wished; but they first kissed one another, that they might consummate their martyrdom with the rites of peace. The rest, indeed, immovable and in silence, received the sword; and so did Saturus, who had also first ascended the ladder, and first gave up his spirit, for he was waiting for Perpetua. But Perpetua, that she might taste some pain, being pierced between the ribs, cried out loudly and she herself placed the wavering right hand of the youthful gladiator to her throat. Possibly such a [pg 149] woman could not have been slain unless she herself had willed it, because she was feared by the impure spirit.

O most brave and blessed martyrs! O truly called and chosen unto the glory of our Lord Jesus Christ! Whoever magnifies, and honors, and adores Him, assuredly ought to read these examples for the edification of the Church, not less than the ancient ones, so that new virtues also may testify that one and the same Holy Spirit is always operating even until now, and God the Father Omnipotent, and his Son Jesus Christ our Lord, whose is glory and infinite power forever and ever. Amen.

(f) Origen, Contra Celsum, III, 8. (MSG, 11:930.)

With regard to Christians, because they were taught not to avenge themselves upon their enemies, and have thus observed laws of a mild and philanthropic character; and because, although they were able, yet they would not have made war even if they had received authority to do so; for this cause they have obtained this from God: that He has always warred on their behalf, and at times has restrained those who rose up against them and who wished to destroy them. For in order to remind others, that seeing a few engaged in a struggle in behalf of religion, they might also be better fitted to despise death, a few, at various times, and these easily numbered, have endured death for the sake of the Christian religion; God not permitting the whole nation [i.e., the Christians] to be exterminated, but desiring that it should continue, and that the whole world should be filled with this salvation and the doctrines of religion.

(g) Justinian, Digest, I, 5:17.

Those who were in the Roman world were made Roman citizens by the constitution of the Emperor Antoninus.

Mithraic Prayer, Albrecht Dietrich, Eine Mithrasliturgie, Leipsic, 1903.

First Origin of my origin, first Beginning of my beginning, Spirit of Spirit, first of the spirit in me. Fire which to compose me has been given of God, first of the fire in me. Water of water, first of the water in me. Earthy Substance of earthy substance, first of the earthy substance, the entire body of me, N. N. son of N. N., completely formed by an honorable arm and an immortal right hand in the lightless and illuminated world, in the inanimated and the animated. If it seem good to you to restore me to an immortal generation, who am held by my underlying nature, that after this present need which presses sorely upon me I may behold the immortal Beginning with the immortal Spirit, the immortal Water, the Solid and the Air, that I may be born again, by the thought, that I may be consecrated and the holy Spirit may breathe in me, that I may gaze with astonishment at the holy Fire, that I may look upon abysmal and frightful Water of the sun-rising, and the generative Ether poured around may listen to me. For I will to-day look with immortal eyes, I who was begotten a mortal from a mortal womb, exalted by a mighty working power and incorruptible right hand, I may look with an immortal spirit upon the immortal Eon and the Lord of the fiery crowns, purified by holy consecrations, since a little under me stands the human power of mind, which I shall regain after the present bitter, oppressive, and debt-laden need, I, N. N. the son of N. N., according to God's unchangeable decree, for it is not within my power, born mortal, to mount up with the golden light flashes of the immortal illuminator. Stand still, corruptible human nature, and leave me free after the pitiless and crushing necessity.

(a) Lampridius, Vita Heliogabali, 3, 6, 7. Preuschen, Analecta, I, § 12.

Ch. 3. But when he had once entered the city, he enrolled Heliogabalus among the gods and built a temple to him on the Palatine Hill next the imperial palace, desiring to transfer to that temple the image of Cybele, the fire of Vesta, the Palladium, the sacred shields, and all things venerated by the Romans; and he did this so that no other god than Heliogabalus should be worshipped at Rome. He said, besides, that the religions of the Jews and the Samaritans and the Christian worship should be brought thither, that the priesthood of Heliogabalus should possess the secrets of all religions.

Ch. 6. Not only did he wish to extinguish the Roman religions, but he was eager for one thing throughout the entire world—that Heliogabalus should everywhere be worshipped as god.

Ch. 7. He asserted, in fact, that all the gods were servants of his god, since some he called his chamber-servants, others slaves, and others servants in various capacities.

(b) Lampridius, Vita Alexandri Severi, 29, 43, 49. Preuschen, Analecta, I, § 13.

Ch. 29. This was his manner of life: as soon as there was opportunity—that is, if he had not spent the night with his wife—he performed his devotions in the early morning hours in his lararium, in which he had statues of the divine princes and also a select number of the best men and the more holy spirits, among whom he had Apollonius of Tyana, and as a writer of his times says, Christ, Abraham, and Orpheus, and others similar, as well as statues of his ancestors.

Ch. 43. He wished to erect a temple to Christ and to number Him among the gods. Hadrian, also, is said to have thought of doing this, and commanded temples without any images to be erected in all cities, and therefore these temples, because they have no image of the Divinity, are to-day called Hadriani, which he is said to have prepared for this end. But Alexander was prevented from doing this by those who, consulting the auspices, learned that if ever this were done all would be Christians, and the other temples would have to be deserted.

Ch. 49. When the Christians took possession of a piece of land which belonged to the public domain and in opposition to them the guild of cooks claimed that it belonged to them, he decreed that it was better that in that place God should be worshipped in some fashion rather than that it be given to the cooks.

(c) Eusebius, Hist. Ec., VI, 21. (MSG, 20:574.)

The mother of the Emperor, whose name was Julia Mammæa, was a most pious woman, if ever one was. When the fame of Origen had extended everywhere and had come [pg 154] even to her ears, she desired greatly to see the man, and to make trial of his understanding of divine things, which was admired by all. When she was staying for a time in Antioch, she sent for him with a military escort. Having remained with her for a while and shown her many things which were for the glory of the Lord and of the excellency of divine teaching, he hastened back to his accustomed labors.

(d) Firmilianus, Ep. ad Cyprianum, in Cyprian, Ep. 75. (MSL, 3:1211.) Preuschen, Analecta, I, § 14:2.

But I wish to tell you about an affair connected with this very matter [baptism by heretics, the main subject of the epistle, v. infra, § 52] which occurred among us. About twenty years ago, in the time after Emperor Alexander, there happened in these parts many struggles and difficulties, either in common to all men or privately to Christians. There were, furthermore, many and frequent earthquakes, so that many cities throughout Cappadocia and Pontus were thrown down; and some even were dragged down into the abyss and swallowed by the gaping earth. From this, also, there arose a severe persecution against the Christian name. This arose suddenly after the long peace of the previous age. Because of the unexpected and unaccustomed evil, it was rendered more terrible for the disturbance of our people.

Serenianus was at that time governor of our province, a bitter and cruel persecutor. But when the faithful had been thus disturbed and were fleeing hither and thither from fear of persecution and were leaving their native country and crossing over to other regions—for there was opportunity of crossing over, because this persecution was not over the whole world, but was local—there suddenly arose among us a certain woman who in a state of ecstasy announced herself [pg 155] as a prophetess and acted as if filled with the Holy Ghost. And she was so moved by the power of the chief demons that for a long time she disturbed the brethren and deceived them; for she accomplished certain wonderful and portentous things: thus, she promised that she would cause the earth to be shaken, not that the power of the demon was so great that he could shake the earth and disturb the elements, but that sometimes a wicked spirit, foreseeing and understanding that there will be an earthquake, pretends that he will do what he foresees will take place. By these lies and boastings he had so subdued the minds of several that they obeyed him and followed whithersoever he commanded and led. He would also make that woman walk in the bitter cold of winter with bare feet over the frozen snow, and not to be troubled or hurt in any respect by walking in this fashion. Moreover, she said she was hurrying to Judea and Jerusalem, pretending that she had come thence. Here, also, she deceived Rusticus, one of the presbyters, and another one who was a deacon, so that they had intercourse with the same woman. This was shortly after detected. For there suddenly appeared before her one of the exorcists, a man approved and always well versed in matters of religious discipline; he, moved by the exhortation of many of the brethren, also, who were themselves strong in the faith, and praiseworthy, raised himself up against that wicked spirit to overcome it; for the spirit a little while before, by its subtle deceitfulness, had predicted, furthermore, that a certain adverse and unbelieving tempter would come. Yet that exorcist, inspired by God's grace, bravely resisted and showed that he who before was regarded as holy was a most wicked spirit. But that woman, who previously, by the wiles and deceits of the demon, was attempting many things for the deception of the faithful, had among other things by which she deceived many also frequently dared this—to pretend that with an invocation, not to be contemned, she sanctified bread and consecrated the eucharist and offered sacrifice to the Lord [pg 156] without the sacrament as customarily uttered; and to have baptized many, making use of the usual and lawful words of interrogation, that nothing might seem to be different from the ecclesiastical and lawful mode.

(e) Eusebius, Hist. Ec., VI, 34. (MSG, 20:595.) Preuschen, Analecta, I, § 15, and Kirch, n. 397.

When Gordianus (238-244) had been Roman Emperor for six years, Philip (244-249) succeeded him. It is reported that he, being a Christian, desired on the day of the last paschal vigil to share with the multitude in the prayers of the Church, but was not permitted by him who then presided to enter until he had made confession and numbered himself among those who were reckoned as transgressors and who occupied the place of penitence. For if he had not done this, he would never have been received by him, on account of the many crimes he had committed, and it is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

(a) Cornelius, Ep. ad Fabium, in Eusebius, Hist. Ec., VI, 43. (MSG, 20:622.) Cf. Kirch, n. 222 ff.

This avenger of the Gospel [Novatus] did not then know that there should be one bishop in a Catholic church; yet he was not ignorant (for how could he be) that in it [i.e., the Roman church] there were forty-six presbyters, seven deacons, seven subdeacons, forty-two acolytes, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourished. But not even this great multitude, so necessary in the Church, nor those who through God's providence were rich and full, together with very many, even innumerable, people, could turn him from such desperation and recall him to the Church.

(b) Cyprian, Epistulæ 71 [=70] (MSL, 4:424) and 59:10 [=54] (MSL, 3:877)

Ep. 71 [=70]. Ad Quintum.

Which thing, indeed, Agrippinus [A. D. 218-222], also a man of worthy memory, with his fellow-bishops, who at that time governed the Lord's Church in the province of Africa and Numidia, decreed, and by the well-weighed examination of the common council established.

Ep. 59 [=54]:10. Ad Cornelium.

I have also intimated to you, my brother, by Felicianus, that there had come to Carthage Privatus, an old heretic in the colony of Lambesa, many years ago condemned for many and grave crimes by the judgment of ninety bishops, and [pg 158] severely remarked upon in the letters of Fabian and Donatus, also our predecessors, as is not hidden from your knowledge.

(c) Cyprian, Epistula 67 [=68]. (MSL, 3:1057, 1065.)

Cyprian … to Felix, the presbyter, and to the peoples abiding in Legio [Leon] and Asturica [Astorga], also to Lælius, the deacon, and the people abiding in Emerita [Merida], brethren in the Lord, greeting. When we had come together, dearly beloved brethren, we read your letters, which, according to the integrity of your faith and your fear of God, you wrote to us by Felix and Sabinus, our fellow-bishops, signifying that Basilides and Martial, who had been stained with the certificates of idolatry and bound with the consciousness of wicked crimes, ought not to exercise the episcopal office and administer the priesthood of God. Wherefore, since we have written, dearly beloved brethren, and as Felix and Sabinus, our colleagues, affirm, and as another Felix, of Cæsar-Augusta [Saragossa], a maintainer of the faith and a defender of the truth, signifies in his letter, Basilides and Martial have been contaminated by the abominable certificate of idolatry.

(d) Origen, Contra Celsum, III, 9. (MSG, 11:951.)

Celsus says that “if all men wished to become Christians, the latter would not desire it.” That this is false, is evident from this, that Christians do not neglect, as far as they are able, to take care to spread their doctrines throughout the [pg 159] whole world. Some, accordingly, have made it their business to go round about not only through cities, but even villages and country houses, that they may persuade others to become pious worshippers of God.… At present, indeed, when because of the multitude of those who have embraced the teaching, not only rich men, but also some persons of rank and delicate and high-born ladies, receive the teachers of the Word, there will be some who dare to say that it is for the sake of a little glory that certain assume the office of Christian teachers. In the beginning, when there was much danger, especially to its teachers, this suspicion could have had no place.

Eusebius, Hist. Ec., V, 23, 24. (MSG, 20:489.) Mirbt, n. 22, and in Kirch, n. 78 ff.

Ch. 23. At this time a question of no small importance arose. For the parishes [i.e., dioceses in the later sense of that word] of all Asia, as from an older tradition, held that the fourteenth day of the moon, being the day on which the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's passover, and that it was necessary, [pg 162] therefore, to end their fast on that day, on whatever day of the week it might happen to fall. It was not, however, the custom of the churches elsewhere to end it at this time, but they observed the practice, which from apostolic tradition has prevailed to the present time, of ending the fast on no other day than that of the resurrection of the Saviour. Synods and assemblies of bishops were held on this account, and all with one consent, by means of letters addressed to all, drew up an ecclesiastical decree that the mystery of the resurrection of the Lord from the dead should be celebrated on no other day than on the Lord's Day, and that we should observe the close of the paschal fast on that day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of the parish of Cæsarea, and Narcissus, Bishop of Jerusalem, presided; also another of those who were likewise assembled at Rome, on account of the same question, which bears the name of Victor; also of the bishops in Pontus, over whom Palmas, as the oldest, presided; and of the parishes in Gaul, of which Irenæus was bishop; and of those in Osrhoene and the cities there; and a personal letter of Bacchylus, bishop of the church in Corinth, and of a great many others who uttered one and the same opinion and judgment and cast the same vote. Of these, there was one determination of the question which has been stated.

Ch. 24. But the bishops of Asia, led by Polycrates, decided to hold fast to the customs handed down to them. He himself, in a letter addressed to Victor and the church of Rome, set forth the tradition which had come down to him as follows: “We observe the exact day, neither adding nor taking anything away. For in Asia, also, great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when He shall come with glory from heaven and shall seek out all the saints. Of these were Philip, one of the twelve Apostles, who fell asleep at Hierapolis, and his two aged virgin daughters and his other daughter, who, having lived in the Holy [pg 163] Spirit, rest at Ephesus; and, moreover, John, who reclined on the Lord's bosom, and being a priest wore the sacerdotal mitre, who was both a witness and a teacher; he fell asleep at Ephesus; and, further, Polycarp in Smyrna, both a bishop and a martyr.… All these observed the fourteenth day of the passover, according to the Gospel, deviating in no respect, but following the rule of faith. And I, Polycrates, do the same, the least of you all, according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops, and I am the eighth. And my relatives always observed the day when the people put away the leaven; I, therefore, am not affrighted by terrifying words. For those greater than I have said, We ought to obey God rather than men.”… Thereupon57 Victor, who was over the church of Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as being heterodox. And he published letters declaring that all the brethren there were wholly excommunicated. But this did not please all the bishops, and they besought him to consider the things of peace, of neighborly unity and love. Words of theirs are still extant, rather sharply rebuking Victor. Among these were Irenæus, who sent letters in the name of the brethren in Gaul, over whom he presided, and maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's Day, yet he fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom, and after many other words he proceeds as follows: “For the controversy is not merely concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their days as consisting of forty hours day and night. And this variety of observance has not originated in our times, but long before, in the days of our ancestors. It is likely that they did not [pg 164] hold to strict accuracy, and thus was formed a custom for their posterity, according to their own simplicity and their peculiar method. Yet all these lived more or less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith.… Among these were the elders [i.e., bishops of earlier date] before Soter, who presided over the church which thou [Victor] now rulest. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Sixtus. They neither observed it themselves nor did they permit others after them to do so. And yet, though they did not observe it, they were none the less at peace with those who came to them from the parishes in which it was observed, although this observance was more opposed to those who did not observe it. But none were ever cast out on account of this form, but the elders before thee, who did not observe it, sent the eucharist to those of the other parishes observing it. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this point. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John, the disciple of the Lord, and the other Apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it, as he said that he ought to follow the customs of the elders who had preceded him. But though matters were thus, they nevertheless communed together and Anicetus granted the eucharist in the church to Polycarp, manifestly as a mark of respect.58 And they parted from each other in peace, maintaining the peace of the whole Church, both of those who observed and those who did not.” Thus Irenæus, who was truly well named, became a peace-maker in this matter, exhorting and negotiating in this way for the peace of the churches. And he conferred by letter about this [pg 165] disputed question, not only with Victor, but also with most of the other rulers of the churches.

(a) Tertullian, De Oratione, 23, 25, 28. (MSL, 1:1298.)

Ch. 23. As to kneeling, also, prayer is subject to diversity of observance on account of a few who abstain from kneeling on the Sabbath. Since this dissension is particularly on its trial before the churches, the Lord will give His grace that the dissentients may either yield or else follow their own opinion without offence to the others. We, however, as we have received, only on the Sunday of the resurrection ought to guard not only against this kneeling, but every posture and office of anxiety; deferring even our businesses, lest we give any place to the devil. Similarly, too, the period of Pentecost, [pg 166] is a time which we distinguish by the same solemnity of exultation. But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and stations, no prayer should be made without kneeling and the remaining customary marks of humility. For then we are not only praying, but making supplication, and making satisfaction to our Lord God.

Ch. 25. Touching the time, however, the extrinsic observance of certain hours will not be unprofitable; those common hours, I mean, which mark the intervals of the day—the third, the sixth, the ninth—which we may find in Scripture to have been more solemn than the rest.

Ch. 28. This is the spiritual victim which has abolished the pristine sacrifices.… We are the true adorers and true priests, who, praying in the spirit, in the spirit sacrifice prayer, proper and acceptable to God, which, assuredly, He has required, which He has looked forward to for Himself. This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love [agape], we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain all things from God for us.

(b) Tertullian, De Jejun., 3. (MSL, 2:100.)

Since He himself both commands fasting and calls a soul wholly shattered—properly, of course, by straits of diet—a sacrifice (Psalm 51:18), who will any longer doubt that of all macerations as to food the rationale has been this: that by a renewed interdiction of food and observance of the precept the primordial sin might now be expiated, so that man may make God satisfaction through the same causative material by which he offended, that is, by interdiction of food; and so, by way of emulation, hunger might rekindle, just as [pg 167] satiety had extinguished, salvation, contemning for the sake of one thing unlawful many things that are lawful?

(c) Tertullian, De Baptismo, 17. (MSL, 1:1326.)

It remains to put you in mind, also, of the due observance of giving and receiving baptism. The chief priest (summus sacerdos), who is the bishop, has the right of giving it; in the second place, the presbyters and deacons, yet not without the bishop's authority, on account of the honor of the Church. When this has been preserved, peace is preserved. Besides these, even laymen have the right; for what is equally received can be equally given. If there are no bishops, priests, or deacons, other disciples are called. The word of the Lord ought not to be hidden away by any. In like manner, also, baptism, which is equally God's property, can be administered by all; but how much more is the rule of reverence and modesty incumbent on laymen, since these things belong to their superiors, lest they assume to themselves the specific functions of the episcopate! Emulation of the episcopal office is the mother of schism.

(d) Tertullian, De Pœnitentia, 2. (MSL, 1:1340.)

How small is the gain if you do good to a grateful man, or the loss if to an ungrateful man! A good deed has God as its debtor, just as an evil deed has Him also; for the judge is a rewarder of every cause. Now, since God as judge presides over the exacting and maintaining of justice, which is most dear to Him, and since it is for the sake of justice that He appoints the whole sum of His discipline, ought one to doubt that, as in all our acts universally, so, also, in the case of repentance, justice must be rendered to God?

(e) Tertullian, Scorpiace, 6. (MSL, 2:157.)

If he had put forth faith to suffer martyrdoms, not for the contest's sake, but for its own benefit, ought it not to have had some store of hope, for which it might restrain its own desire [pg 168] and suspend its wish, that it might strive to mount up, seeing that they, also, who strive to discharge earthly functions are eager for promotion? Or how will there be many mansions in the Father's house, if not for a diversity of deserts? How, also, will one star differ from another star in glory, unless in virtue of a disparity of their rays?

(f) Tertullian, Ad Uxorem, I, 3; II, 8-10. (MSL, 1:1390, 1415.) Cf. Kirch, n. 181.

I, 3. There is no place at all where we read that marriages are prohibited; of course as a “good thing.” What, however, is better than this “good,” we learn from the Apostle in that he permits marriage, indeed, but prefers abstinence; the former on account of the insidiousness of temptations, the latter on account of the straits of the times (I Cor. 7:26). Now by examining the reason for each statement it is easily seen that the permission to marry is conceded us as a necessity; but whatever necessity grants, she herself deprecates. In fact, inasmuch as it is written, “It is better to marry than to burn” (I Cor. 7:9), what sort of “good” is this which is only commended by comparison with “evil,” so that the reason why “marrying” is better is merely that “burning” is worse? Nay; but how much better is it neither to marry nor to burn?

II, 8. Whence are we to find adequate words to tell fully of the happiness of that marriage which the Church cements and the oblation59 confirms, and the benediction seals; which the angels announce, and the Father holds for ratified? For even on earth children do not rightly and lawfully wed without their father's consent. What kind of yoke is that of two believers of one hope, one discipline, and the same service? The two are brethren, the two are fellow-servants; no difference of spirit or flesh; nay, truly, two in one flesh; where there is one flesh the spirit is one.

(g) Tertullian, De Monogamia, 9, 10. (MSL, 2:991 f.)

Ch. 9. So far is it true that divorce “was not from the beginning” [cf. Matt. 19:8] that among the Romans it is not till after the six hundredth year after the foundation of the city that this kind of hardness of heart is recorded to have been committed. But they not only repudiate, but commit promiscuous adultery; to us, even if we do divorce, it will not be lawful to marry.

Ch. 10. I ask the woman herself, “Tell me, sister, have you sent your husband before in peace?” What will she answer? In discord? In that case she is bound the more to him with whom she has a cause to plead at the bar of God. She is bound to another, she who has not departed from him. But if she say, “In peace,” then she must necessarily persevere in that peace with him whom she will be no longer able to divorce; not that she would marry, even if she had been able to divorce him. Indeed, she prays for his soul, and requests refreshment for him meanwhile, and fellowship in the first resurrection; and she offers on the anniversary of his falling asleep.

(h) Cyprian, De Opere et Eleemosynis, 1, 2, 5. (MSL, 4:625.)

Ch. 1. Many and great, beloved brethren, are the divine benefits wherewith the large and abundant mercy of God the Father and of Christ both has labored and is always laboring for our salvation: because the Father sent the Son to preserve us and give us life, that He might restore us; and the Son was willing to be sent and to become the son of man, that He might make us the sons of God. He humbled Himself that He might raise up the people who before were prostrate; He was wounded that He might heal our wounds; He served that He might draw to liberty those who were in bondage; He underwent death, that He might set forth immortality to mortals. These are many and great boons of compassion. But, moreover, what a providence, and how great the clemency, that by a plan of salvation it is provided for us that more abundant care should be taken for preserving man who has been redeemed! For when the Lord, coming to us, had cured those wounds which Adam had borne, and had healed the old poisons of the serpent, He gave a law to the sound man, and bade him sin no more lest a worse thing should befall the sinner. We had been limited and shut up in a narrow space by the commandment of innocence. Nor should the infirmity and weakness of human frailty have anything it might do, unless the divine mercy, coming again in aid, should open some way of securing salvation by pointing out works of justice and mercy, so that by almsgiving we may wash away whatever foulness we subsequently contract.

Ch. 2. The Holy Spirit speaks in the sacred Scriptures saying, “By almsgiving and faith sins are purged” [Prov. 16:6]. Not, of course, those sins which had been previously contracted, for these are purged by the blood and sanctification of Christ. Moreover, He says again, “As water extinguishes fire, so almsgiving quencheth sin” [Eccles. 3:30]. Here, also, is shown and proved that as by the laver of the saving water the fire of Gehenna is extinguished, so, also, by almsgiving and works of righteousness the flame of sin is subdued. And because in baptism remission of sins is granted [pg 171] once and for all, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God.… The Lord also teaches this in the Gospel.… The Merciful One teaches and warns that works of mercy be performed; because He seeks to save those who at great cost He has redeemed, it is proper that those who after the grace of baptism have become foul can once more be cleansed.

Ch. 5. The remedies for propitiating God are given in the words of God himself. The divine instructions have taught sinners what they ought to do; that by works of righteousness God is satisfied, and with the merits of mercy sins are cleansed.… He [the angel Raphael, cf. Tobit. 12:8, 9] shows that our prayers and fastings are of little avail unless they are aided by almsgiving; that entreaties alone are of little force to obtain what they seek, unless they be made sufficient by the addition of deeds and good works. The angel reveals and manifests and certifies that our petitions become efficacious by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving.

(A) Dynamistic Monarchianism

(B) Modalistic Monarchianism

Tertullian, De Exhortatione Castitatis, 7. (MSL, 2:971.)

We should be foolish if we thought that what is unlawful for priests63 is lawful for laics. Are not even we laics priests? It is written: “He has made us kings also, and priests to God and his Father.” The authority of the Church has made the difference between order [ordinem] and the laity [plebem], and the honor has been sanctified by the bestowal of the order. Therefore, where there has been no bestowal of ecclesiastical order, you both offer and baptize and are a priest to yourself alone. But where there are three, there is the Church, though they are laics.… Therefore, if, when there is necessity, you have the right of a priest in yourself, you ought also to have the discipline of a priest where there is necessity that you have the right of a priest. As a digamist,64 do you baptize? As a digamist, do you offer? How much more capital a crime it is for a digamist laic to act as a priest, when the priest, if he turn digamist, is deprived of the power of acting as a priest?… God wills that at all times we be so conditioned as to be fitted at all times and in all places to undertake His sacraments. There is one God, one faith, one discipline as well. So truly is this the case that unless the laics well observe the rules which are to guide the choice of presbyters, how will there be presbyters at all who are chosen from among the laics?

(a) Hermas, Pastor, Man. IV, 3:1.

I heard some teachers maintain, sir, that there is no other repentance than that which takes place when we descend into the waters and receive remission of our former sins. He said to me, That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin any more, but to live in purity.… The Lord, therefore, being merciful, has had mercy on the work of His hands, and has set repentance for them; and He has intrusted to me the power over this repentance. And therefore I say unto you that if any one is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail, for with difficulty will he live.

(b) Tertullian. Apology, 39. (MSL, 1:532.)

We meet together as an assembly and congregation that, offering up prayer to God, with united force we may wrestle with Him in our prayers.… In the same place, also, exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has so sinned as to be severed from common union with us in prayer, in the congregation, and in all sacred intercourse.

(c) Tertullian, De Pœnitentia, 4, 9. (MSL, 2:1343, 1354.)

Ch. 4. As I live, saith the Lord, I prefer penance rather than death [cf. Ezek. 33:11]. Repentance, then, is life, [pg 185] since it is preferred to death. That repentance, O sinner like myself (nay, rather, less a sinner than myself, for I acknowledge my pre-eminence in sins), do you hasten to embrace as a shipwrecked man embraces the protection of some plank. This will draw you forth when sunk in the waves of sin, and it will bear you forward into the port of divine clemency.

Ch. 9. The narrower the sphere of action of this, the second and only remaining repentance, the more laborious is its probation; that it may not be exhibited in the conscience alone, but may likewise be performed in some act. This act, which is more usually expressed and commonly spoken of under the Greek name, exomologesis, whereby we confess our sins to the Lord, not indeed to Him as ignorant of them, but inasmuch as by confession a satisfaction is made; of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man's prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard, also, to the very dress and food, it commands one to lie in sackcloth and ashes, to cover the body as in mourning, to lay the spirit low in sorrow, to exchange for severe treatment the sins which he has committed; furthermore, to permit as food and drink only what is plain—not for the stomach's sake, but for the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep, and make outcries unto the Lord our God; to fall prostrate before the presbyters and to kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication before God. All this exomologesis does, that it may enhance repentance, that it may honor the Lord by fear of danger, may, by itself, in pronouncing against the sinner stand in place of God's indignation, and by temporal mortification (I will not say frustrate, but rather) expunge eternal punishments.

(d) Tertullian, De Pudicitia, 1, 21, 22. (MSL, 2:1032, 1078.)

Ch. 1. I hear that there has been an edict set forth, and, indeed, a peremptory one; namely, that the Pontifex Maximus, the bishop of bishops, issues an edict: “I remit to such as have performed penance, the sins both of adultery and fornication.”

Ch. 21. “But,” you say, “the Church has the power of forgiving sins.” This I acknowledge and adjudge more, I, who have the Paraclete himself in the person of the new prophets, saying: “The Church has the power to forgive sins, but I will not do it, lest they commit still others.”… I now inquire into your opinion, to discover from what source you usurp this power to the Church.

If, because the Lord said to Peter, “Upon this rock I will build My Church [Matt. 16:18].… To Thee I have given the keys of the kingdom of heaven,” or “Whatsoever thou shalt bind or loose on earth, shall be bound or loosed in heaven,” you therefore presume that the power of binding and loosing has descended to you, that is, to every church akin to Peter; what sort of man, then, are you, subverting and wholly changing the manifest intention of the Lord, who conferred the gift personally upon Peter? “On Thee,” He says, “I will build my Church,” and “I will give thee the keys,” not to the Church; and “whatsoever thou shalt have loosed or bound,” not what they shall have loosed or bound. For so the result actually teaches. In him (Peter) the Church was reared, that is, through him (Peter) himself; he himself tried the key; you see what key: “Men of Israel, let what I say sink into your ears; Jesus, the Nazarene, a man appointed of God for you,”65 and so forth. Peter himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the kingdom of heaven, in which are loosed the sins that aforetime were bound.…

What, now, has this to do with the Church and your Church, indeed, O Psychic? For in accordance with the person of Peter, it is to spiritual men that this power will correspondingly belong, either to an Apostle or else to a prophet.… And accordingly the “Church,” it is true, will forgive sins; but it will be the Church of the Spirit, by a spiritual man; not the Church which consists of a number of bishops.

Ch. 22. But you go so far as to lavish this power upon martyrs indeed; so that no sooner has any one, acting on a preconceived arrangement, put on soft bonds in the nominal custody now in vogue, than adulterers beset him, fornicators gain access to him; instantly prayers resound about him; instantly pools of tears of the polluted surround him; nor are there any who are more diligent in purchasing entrance to the prison than they who have lost the fellowship of the Church.… Whatever authority, whatever reason, restores ecclesiastical peace to the adulterer and the fornicator, the same will be bound to come to the aid of the murderer and the idolater in their repentance.

(e) Tertullian, Ad Martyres, 1. (MSL, 1:693.)

O blessed ones, grieve not the Holy Spirit, who has entered with you into the prison; for if He had not gone with you there, you would not be there to-day. Therefore endeavor to cause Him to remain with you there; so that He may lead you thence to the Lord. The prison, truly, is the devil's house as well, wherein he keeps his family.… Let him not be successful in his own kingdom by setting you at variance with one another, but let him find you armed and [pg 188] fortified with concord; for your peace is war with him. Some, not able to find peace in the Church, have been accustomed to seek it from the imprisoned martyrs. Therefore you ought to have it dwelling with you, and to cherish it and guard it, that you may be able, perchance, to bestow it upon others.

(f) Tertullian, De Pudicitia, 19. (MSL, 2:1073.)

We ourselves do not forget the distinction between sins, which was the starting-point of our discussion. And this, too, for John has sanctioned it [cf. I John 5:16], because there are some sins of daily committal to which we are all liable; for who is free from the accident of being angry unjustly and after sunset; or even of using bodily violence; or easily speaking evil; or rashly swearing; or forfeiting his plighted word; or lying from bashfulness or necessity? In business, in official duties, in trade, in food, in sight, in hearing, by how great temptations are we assailed! So that if there were no pardon for such simple sins as these, salvation would be unattainable by any. Of these, then, there will be pardon through the successful Intercessor with the Father, Christ. But there are other sins wholly different from these, graver and more destructive, such as are incapable of pardon—murder, idolatry, fraud, apostasy, blasphemy, and, of course, adultery and fornication and whatever other violation of the temple of God there may be. For these Christ will no more be the successful Intercessor; these will not at all be committed by any one who has been born of God, for he will cease to be the son of God if he commit them.

(a) Clement of Alexandria, Stromata, I, 5. (MSG, 8:717.)

Before the advent of the Lord philosophy was necessary to the Greeks for righteousness. And now it becomes useful to piety, being a kind of preparatory training to those who attain to faith through demonstration. “For thy foot,” it is said, “will not stumble” if thou refer what is good, whether belonging to the Greeks or to us, to Providence. For God is the cause of all good things; but of some primarily, as of the Old and the New Testament, and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly till the Lord should call the Greeks also. For this was a schoolmaster to bring the Hellenic mind to Christ, as was the law to bring the Hebrews. Philosophy, therefore, was a preparation, paving the way for him who is perfected in Christ.

“Now,” says Solomon, “defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure.”66 For when thou hast strengthened wisdom with a breastwork by philosophy, and with expenditure, thou wilt preserve her unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from every side.

(b) Clement of Alexandria, Stromata, VII, 10. (MSG, 9:47.)

Knowledge [gnosis], so to speak, is a perfecting of man as man, which is brought about by acquaintance with divine things; in character, life, and word harmonious and consistent with itself and the divine Word. For by it faith is made perfect, inasmuch as it is solely by it that the man of faith becomes perfect. Faith is an internal good, and without searching for God confesses His existence and glorifies Him as existent. Hence by starting with this faith, and being developed by it, through the grace of God, the knowledge respecting Him is to be acquired as far as possible.…

But it is not doubting, in reference to God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the end. And the extreme points, the beginning and the end, I mean faith and love, are not taught. But knowledge, which is conveyed from communication through the grace of God as a deposit, is intrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light. For it is said, “To him that hath shall be given” [cf. Matt. 13:12]—to faith, knowledge; and to knowledge, love; and to love, the inheritance.…

Faith then is, so to speak, a compendious knowledge of the essentials; but knowledge is the sure and firm demonstration of what is received by faith, built upon faith by the Lord's teaching, conveying us on to unshaken conviction and certainty. And, as it seems to me, the first saving change is that from heathenism to faith, as I said before; and the second, that from faith to knowledge. And this latter passing on to [pg 192] love, thereafter gives a mutual friendship between that which knows and that which is known. And perhaps he who has already arrived at this stage has attained equality with the angels. At any rate, after he has reached the final ascent in the flesh, he still continues to advance, as is fit, and presses on through the holy Hebdomad into the Father's house, to that which is indeed the Lord's abode.

(c) Clement of Alexandria, Stromata, V, 11. (MSG, 9:102, 106.)

The sacrifice acceptable with God is unchanging alienation from the body and its passions. This is the really true piety. And is not philosophy, therefore, rightly called by Socrates the meditation on death? For he who neither employs his eyes in the exercise of thought nor draws from his other senses, but with pure mind applies himself to objects, practises the true philosophy.…

It is not without reason, therefore, that in the mysteries which are to be found among the Greeks lustrations hold the first place; as also the laver among the barbarians. After these are the minor mysteries, which have some foundation for instruction and preparation for what is to follow. In the great mysteries concerning the universe nothing remains to be learned, but only to contemplate and comprehend with the mind nature and things. We shall understand the more of purification by confession, and of contemplation by analysis, advancing by analysis to the first notion, beginning with the properties underlying it; abstracting from the body its physical properties, taking away the dimension of depth, then of breadth, and then of length. For the point which remains is a unit, so to speak, having position; from which, if we abstract position, there is the conception of unity.

If, then, we abstract all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advancing into immensity by holiness, we [pg 193] may reach somehow to the conception of the Almighty, knowing not what He is, but knowing what He is not. And form and motion, or standing, or a throne or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written. For what each of these signifies will be shown in the proper place. The First Cause is not then in space, but above time and space and name and conception.

(d) Origen, De Principiis, I, 2:2. (MSG, 11:130.)

Let no one imagine that we mean anything unsubstantial when we call Him the Wisdom of God; or suppose, for example, that we understand Him to be, not a living being endowed with wisdom, but something which makes men wise, giving itself to, and implanting itself in, the minds of those who are made capable of receiving its virtues and intelligence. If, then, it is once rightly understood that the only begotten Son of God is His Wisdom hypostatically [substantialiter] existing, I know not whether our mind ought to advance beyond this or entertain any suspicion that the hypostasis or substantia contains anything of a bodily nature, since everything corporeal is distinguished either by form, or color, or magnitude. And who in his sound senses ever sought for form, or color, or size, in wisdom, in respect of its being wisdom? And who that is capable of entertaining reverential thoughts or feelings regarding God can suppose or believe that God the Father ever existed, even for a moment of time, without having generated this Wisdom? For in that case he must say either that God was unable to generate Wisdom before He produced her, so that He afterward called into being that which formerly did not exist, or that He could, but—what is impious to say of God—was unwilling to generate; both of which suppositions, it is patent to all, are alike absurd and impious: for they amount to this, [pg 194] either that God advanced from a condition of inability to one of ability, or that, although possessed of the power, He concealed it, and delayed the generation of Wisdom. Therefore we have always held that God is the Father of His only begotten Son, who was born indeed of Him, and derives from Him, what He is, but without any beginning, not only such as may be measured by any divisions of time, but even that which the mind alone contemplates within itself, or beholds, so to speak, with the naked soul and understanding. And therefore we must believe that Wisdom was generated before any beginning that can be either comprehended or expressed.

(e) Origen, De Principiis, I, 2:10. (MSG, 11:138.)

As no one can be a father without having a son, nor a master without possessing a servant, so even God cannot be called omnipotent67 unless there exists those over whom He may exercise His power; and therefore, that God may be shown to be almighty it is necessary that all things should exist. For if any one assumes that some ages or portions of time, or whatever else he likes to call them, have passed away, while those things which have been made did not yet exist, he would undoubtedly show that during those ages or periods God was not omnipotent but became omnipotent afterward: viz., from the time that He began to have those over whom He exercised power; and in this way He will appear to have received a certain increase, and to have risen from a lower to a higher condition; since there can be no doubt that it is better for Him to be omnipotent than not to be so. And, now, how can it appear otherwise than absurd, that when God possessed none of those things which it was befitting for Him to possess, He should afterward, by a kind [pg 195] of progress, come to have them? But if there never was a time when He was not omnipotent,68 of necessity those things by which He receives that title must also exist; and He must always have had those over whom He exercised power, and which were governed by Him either as king or prince, of which we shall speak more fully when we come to discuss the subject of creatures.

(f) Origen, De Principiis, II, 9:6. (MSG, 11:230.)

We have frequently shown by those statements which we are able to adduce from the divine Scriptures that God, the Creator of all things, is good, and just, and all-powerful. When in the beginning He created all those beings whom He desired to create, i.e., rational natures, He had no other reason for creating them than on account of Himself, i.e., His goodness. As He himself, then, was the cause of the existence of those things which were to be created, in whom there was neither any variation nor change nor want of power, He created all whom He made equal and alike, because there was no reason for Him to produce variety and diversity. But since those rational creatures themselves, as we have frequently shown and will yet show in the proper place, were endowed with the power of free choice, this freedom of his will incited each one either to progress by imitation of God or induced him to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator, but from the freedom of the individual will. God, however, who deemed it just to arrange His creatures according to merit, brought down these differences [pg 196] of understanding into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay and some, indeed, to honor and others to dishonor, with those different vessels, or souls, or understandings. And these are the causes, in my opinion, why that world presents the aspect of diversity, while Divine Providence continues to regulate each individual according to the variety of his movements or of his feelings and purpose. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his merits; nor will the happiness or unhappiness of each one's birth, or whatever be the condition that falls to his lot, be deemed accidental; nor will different creators, or souls of different natures, be believed to exist.

(g) Origen, Homil. in Exod., VI, 9. (MSG, 12:338.)

It is certain, they say, that one does not buy that which is his own. But the Apostle says: “Ye are bought with a price.” But hear what the prophet says: “You have been sold as slaves to your sins, and for your iniquities I have put away your mother.” Thou seest, therefore, that we are the creatures of God, but each one has been sold to his sins, and has fallen from his Creator. Therefore we belong to God, inasmuch as we have been created by Him, but we have become the servants of the devil, inasmuch as we have been [pg 197] sold to our sins. But Christ came to redeem us when we were servants to that master to whom we had sold ourselves by sinning.

(h) Origen, Contra Celsum, VII, 17. (MSG, 11:1445.)

If we consider Jesus in relation to the divinity that was in Him, the things which He did in this capacity are holy and do not offend our idea of God; and if we consider Him as a man, distinguished beyond all others by an intimate communion with the very Word, with Absolute Wisdom, He suffered as one who was wise and perfect whatever it behooved Him to suffer, who did all for the good of the human race, yea, even for the good of all intelligent beings. And there is nothing absurd in the fact that a man died, and that his death was not only an example of death endured for the sake of piety, but also the first blow in the conflict which is to overthrow the power of the evil spirit of the devil, who had obtained dominion over the whole world. For there are signs of the destruction of his empire; namely, those who through the coming of Christ are everywhere escaping from the power of demons, and who after their deliverance from this bondage in which they were held consecrate themselves to God, and according to their ability devote themselves day by day to advancement in a life of piety.

(i) Origen, Homil. in Matt., XVI, 8. (MSG, 13:1398.)

He did this in service of our salvation so far that He gave His soul a ransom for many who believed on Him. If all had believed on Him, He would have given His soul as a ransom for all. To whom did He give His soul as a ransom for many? Certainly not to God. Then was it not to the Evil One? For that one reigned over us until the soul of Jesus was given as a ransom for us. This he had especially demanded, deceived by the imagination that he could rule over it, and he was not mindful of the fact that he could not endure the torment connected with holding it fast. Therefore [pg 198] death, which appeared to reign over Him, did not reign over Him, since He was “free among the dead” and stronger than the power of death. He is, indeed, so far superior to it that all who from among those overcome by death will follow Him can follow Him, as death is unable to do anything against them.… We are therefore redeemed with the precious blood of Jesus. As a ransom for us the soul of the Son of God has been given (not His spirit, for this, according to Luke [cf. Luke 23:46] He had previously given to His Father, saying: “Father, into Thy hands I commit my spirit”); also, not His body, for concerning this we find nothing mentioned. And when He had given His soul as a ransom for many, He did not remain in the power of him to whom the ransom was given for many, because it says in the sixteenth psalm [Psalm 16:10]: “Thou wilt not leave my soul in hell.”

(j) Origen, De Principiis, I, 6:3. (MSG, 11:168.)

It is to be borne in mind, however, that certain beings who fell away from that one beginning of which we have spoken, have given themselves to such wickedness and malice as to be deemed altogether undeserving of that training and instruction by which the human race while in the flesh are trained and instructed with the assistance of the heavenly powers: they continue, on the contrary, in a state of enmity and opposition to those who are receiving this instruction and teaching. And hence it is that the whole life of mortals is full of certain struggles and trials, caused by the opposition and enmity against us of those who fell from a better condition without at all looking back, and who are called the devil and his angels, and other orders of evil, which the Apostle classed among the opposing powers. But whether any of these orders, who act under the government of the devil and obey his wicked commands, will be able in a future world to be converted to righteousness because of their possessing the faculty of freedom of will, or whether persistent and [pg 199] inveterate wickedness may be changed by habit into a kind of nature, you, reader, may decide; yet so that neither in those things which are seen and temporal nor in those which are unseen and eternal one portion is to differ wholly from the final unity and fitness of things. But in the meantime, both in those temporal worlds which are seen, and in those eternal worlds which are invisible, all those beings are arranged according to a regular plan, in the order and degree of merit; so that some of them in the first, others in the second, some even in the last times, after having undergone heavier and severer punishments, endured for a lengthened period and for many ages, so to speak, improved by this stern method of training, and restored at first by the instruction of angels and subsequently advanced by powers of a higher grade, and thus advancing through each stage to a better condition, reach even to that which is invisible and eternal, having travelled by a kind of training through every single office of the heavenly powers. From which, I think, this will follow as an inference—that every rational nature can, in passing from one order to another, go through each to all, and advance from all to each, while made the subject of various degrees of proficiency and failure, according to its own actions and endeavors, put forth in the enjoyment of its power of freedom of will.

(k) Origen, De Principiis, IV, 9-15. (MSG, 11:360, 363, 373.)

Ch. 9. Now the cause, in all the points previously enumerated, of the false opinions and of the impious statements [pg 200] or ignorant assertions about God appears to be nothing else than that the Scriptures are not understood according to their spiritual meaning, but are interpreted according to the mere letter. And therefore to those who believe that the sacred books are not the compositions of men, but were composed by the inspirations of the Holy Spirit, according to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the modes of interpretation which appear correct to us, who cling to the standard of the heavenly Church according to the succession of the Apostles of Jesus Christ. Now that there are certain mystical economies made known in the Holy Scriptures, all, even the most simple of those who adhere to the word, have believed; but what these are, the candid and modest confess they know not. If, then, one were to be perplexed about the incest of Lot with his daughters, and about the two wives of Abraham, and the two sisters married to Jacob, and the two handmaids who bore him children, they can return no other answer than this—that these are mysteries not understood by us.…

Ch. 11. The way, then, as it seems to me, in which we ought to deal with the Scriptures and extract from them their meaning is the following, which has been ascertained from the sayings [of the Scriptures] themselves. By Solomon in the Proverbs we find some rule as this enjoined respecting the teaching of the divine writings, “And do thou portray them in a threefold manner, in counsel and knowledge, to answer words of truth to them who propose them to thee” [cf. Prov. 22:20 f., LXX]. One ought, then, to portray the ideas of Holy Scripture in a threefold manner upon his soul, in order that the simple man may be edified by the “flesh,” as it were, of Scripture, for so we name the obvious sense; while he who has ascended a certain way may be edified by the “soul,” as it were. The perfect man, and he who resembles those spoken of by the Apostle, when he says, “We speak wisdom among them that are perfect, but not [pg 201] the wisdom of the world, nor of the rulers of this world, who come to nought; but we speak the wisdom of God in a mystery, the hidden wisdom, which God hath ordained before the ages unto our glory” [I Cor. 2:6, 7], may receive edification from the spiritual law, which was a shadow of things to come. For as man consists of body and soul and spirit, so in the same way does the Scripture consist, which has been arranged by God for the salvation of men.

Ch. 12. But as there are certain passages which do not contain at all the “corporeal” sense, as we shall show in the following, there are also places where we must seek only for the “soul,” as it were, and “spirit” of Scripture.

Ch. 15. But since, if the usefulness of the legislation and the sequence and beauty of the history were universally evident, we should not believe that any other thing could be understood in the Scriptures save what was obvious, the Word of God has arranged that certain stumbling-blocks, and offences, and impossibilities, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive nature of the language, either altogether fall away from the true doctrines, as learning nothing worthy of God, or, by not departing from the letter, come to the knowledge of nothing more divine. And this, also, we must know: that, since the principal aim is to announce the “spiritual” connection in those things that are done and that ought to be done where the Word found that things done according to the history could be adapted to these mystic senses, He made use of them, concealing from the multitude the deeper meaning; but where in the narrative of the development of super-sensual things there did not follow the performance of those certain events which was already indicated by the mystical meaning the Scripture interwove in the history the account of some event that did not take place, sometimes what could not have happened; sometimes what could, but did not happen.… And at other times impossibilities are [pg 202] recorded for the sake of the more skilful and inquisitive, in order that they may give themselves to the toil of investigation of what is written, and thus attain to a becoming conviction of the manner in which a meaning worthy of God must be sought out in such subjects.

Porphyry, Ep. ad Marcellam, 16-19. Porphyrii philosophi Platonici opuscula tria, rec. A. Nauck, Leipsic, 1860.

Ch. 16. You will honor God best when you form your soul to resemble him. This likeness is only by virtue; for only virtue draws the soul upward toward its own kind. There is nothing greater with God than virtue; but God is greater than virtue. But God strengthens him who does what is good; but of evil deeds a wicked demon is the instigator. Therefore the wicked soul flees from God and wishes that the foreknowledge of God did not exist; and from the divine law which punishes all wickedness it shrinks away completely. But a wise man's soul is in harmony with God, ever sees Him, ever is with Him. But if that which rules takes pleasure in that which is ruled, then God cares for the wise and provides for him; and therefore is the wise man blessed, because he is under the protection of God. It is not the discourses of the wise man which are honorable before God, but his works; for the wise man, even when he keeps silence, honors God, but the ignorant man, even in praying and sacrificing, dishonors the Divinity. So the wise man alone is a priest, alone is dear to God, alone knows how to pray.

Ch. 17. He who practises wisdom practises the knowledge of God; though not always in prayer and sacrifice, practising piety toward God by his works. For a man is not rendered agreeable to God by ruling himself according to the prejudices of men and the vain declamations of the sophists. It is the man himself who, by his own works, renders himself agreeable to God, and is deified by the conforming of his own soul to the incorruptible blessed One. And it is he himself who makes himself impious and displeasing to God, not suffering evil from God, for the Divinity does only what is good. It is the man himself who causes his evils by his false beliefs in regard to God. The impious is not so much he who does not honor the statues of the gods as he who mixes [pg 204] up with the idea of God the superstitions of the vulgar. As for thyself, do not hold any unworthy idea of God, of his blessedness or of his incorruptibility.

Ch. 18. The greatest fruit of piety is this—to honor the Deity according to our fatherland; not that He has need of anything, but His holy and happy Majesty invites us to offer Him our homage. Altars consecrated to God do no harm, and when neglected they render no help. But he who honors God as needing anything declares, without knowing it, that he is superior to God. Therefore it is not angering God that harms us, but not knowing God, for wrath is alien to God, because it is the product of the involuntary, and there is nothing involuntary in God. Do not then dishonor the Divinity by human false opinions, for thou wilt not thereby injure the Being enjoying eternal blessedness, from whose incorruptible nature every injury is repelled.

Ch. 19. But thou shouldest not think that I say these things when I exhort to the worship of God; for he who exhorts to this would be ridiculous; as if it were possible to doubt concerning this; and we do not worship Him aright doing this thing or thinking that about God.69 Neither tears nor supplications turn God from His purpose; nor do sacrifices honor God, nor the multitude of offerings glorify God, but the godlike mind well governed enters into union with God. For like is of necessity joined to like. But the victims of the senseless crowd are food for the flames, and their offerings are the supplies for a licentious life to the plunderers of temples. But, as I have said to thee, let the mind within thee be the temple of God. This must be tended and adorned to become a fit dwelling for God.

(a) Origen, Contra Celsum, III, 15. (MSG, 11:937.)

That it is not the fear of external enemies which strengthens our union is plain from the fact that this cause, by God's will, has already ceased for a considerable time. And it is probable that the secure existence, so far as this life is concerned, which is enjoyed by believers at present will come to an end, since those who in every way calumniate the Word [i.e., Christianity] are again attributing the frequency of rebellion to the multitude of believers and to their not being persecuted by the authorities, as in former times.

(b) Lactantius, De Mortibus Persecutorum, 3, 4. (MSL, 7:200.)

Ch. 3. … This long peace, however, was afterward interrupted.

Ch. 4. For after many years there appeared in the world an accursed wild beast, Decius by name, who should afflict the Church. And who but a bad man would persecute righteousness? As if for this end he had been raised up to sovereign eminence, he began at once to rage against God, and at once to fall. For having undertaken an expedition against the Carpi, who had then occupied Dacia and Mœsia, he was suddenly surrounded by the barbarians, and slain, together with a great part of his army; nor could he be honored with the rights of sepulture, but, stripped and naked, he lay as food for wild beasts and birds, as became the enemy of God.

(c) Eusebius, Hist. Ec., VI, 39. (MSG, 20:660.)

Decius succeeded Philip, who had reigned seven years. On account of his hatred of Philip, Decius commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate. In Palestine, Alexander, bishop of the church of Jerusalem, was brought again on Christ's account before the governor's judgment seat in Cæsarea, and having acquitted himself nobly in a second confession, was cast into prison, crowned with the hoary locks of venerable age. And after his honorable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes became his successor in the bishopric of Jerusalem. Babylas in Antioch having, like Alexander, passed away in prison after his confession, Fabius presided over that church.

But how many and how great things came upon Origen in the persecution, and what was their final result—as the evil demon marshalled all his forces and fought against the man with his utmost craft and power, assaulting him beyond [pg 208] all others against whom he contended at that time; and what and how many things the man endured for the word of Christ—bonds and bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces of the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.

(d) Cyprian, De Lapsis, 8-10. (MSL, 4:486.)

Ch. 8. From some, alas, all these things have fallen away, and have passed from memory. They indeed did not even wait, that, having been apprehended, they should go up, or, having been interrogated, they might deny. Many were conquered before the battle, prostrated without an attack. Nor did they even leave it to be said for them that they seemed to sacrifice to idols unwillingly. They ran to the forum of their own accord; freely they hastened to death, as if they had formerly wished it, as if they would embrace an opportunity now given which they had always desired. How many were put off by the magistrates at that time, when evening was coming on! How many even asked that their destruction might not be delayed! What violence can such a one plead, how can he purge his crime, when it was he himself who rather used force that he might perish? When they came voluntarily to the capitol—when they freely approached to the obedience of the terrible wickedness—did not their [pg 209] tread falter, did not their sight darken, their hearts tremble, their arms fall helplessly down, their senses become dull, their tongues cleave to their mouths, their speech fail? Could the servant of God stand there, he who had already renounced the devil and the world, and speak and renounce Christ? Was not that altar, whither he drew near to die, to him a funeral pile? Ought he not to shudder at, and flee from, the altar of the devil, which he had seen to smoke and to be redolent of a foul stench, as it were, a funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? Why immolate a victim? You yourself have come to the altar an offering, yourself a victim; there you have immolated your salvation, your hope; there you have burned up your faith in those deadly fires.

Ch. 9. But to many their own destruction was not sufficient. With mutual exhortations the people were urged to their ruin; death was pledged by turns in the deadly cup. And that nothing might be wanting to aggravate the crime, infants, also, in the arms of their parents, being either carried or conducted, lost, while yet little ones, what in the very beginning of their nativity they had gained. Will not they, when the day of judgment comes, say: “We have done nothing; nor have we forsaken the Lord's bread and cup to hasten freely to a profane contract.…”

Ch. 10. Nor is there, alas, any just and weighty reason which excuses such a crime. One's country was to be left, and loss of one's estate was to be suffered. Yet to whom that is born and dies is there not a necessity at some time to leave his country and to suffer loss of his estate? But let not Christ be forsaken, so that the loss of salvation and of an eternal home should be feared.

(e) Cyprian, De Lapsis, 28. (MSL, 4:501.)

Nor let those persons flatter themselves that they need repent the less who, although they have not polluted their hands with abominable sacrifices, yet have defiled their consciences with certificates. That profession of one who denies is the testimony of a Christian disowning what he has been. He says he has done what another has actually committed, and although it is written, “Ye cannot serve two masters” [Matt. 6:24], he has served an earthly master in that he has obeyed his edict; he has been more obedient to human authority than to God.

(f) A Libellus. From a papyrus found at Fayum.

Presented to the Commission for the Sacrifices in the village of Alexander Island, by Aurelius Diogenes, the son of Satabus, of the village of Alexander Island, about seventy-two years of age, with a scar on the right eyebrow.

I have at other times always offered to the gods as well as also now in your presence, and according to the regulations have offered, sacrificed, and partaken of the sacrificial meal; and I pray you to attest this. Farewell. I, Aurelius Diogenes, have presented this.

[In a second hand.]

I, Aurelius Syrus, testify as being present that Diogenes sacrificed with us.

[First hand.]

First year of the Emperor Cæsar Gaius Messius Quintus Trajanus Decius, pious, happy, Augustus, 2d day of Epiphus. [June 25, 250.]

(g) Cyprian, Epistula 80 (=82). (MSL, 4:442.)

Cyprian to his brother Successus, greeting. The reason why I write to you at once, dearest brother, is that all the clergy are placed in the heat of the contest and are unable in any way to depart hence, for all of them are prepared, in accordance with the devotion of their mind, for divine and heavenly glory. But you should know that those have come back whom I sent to Rome to find out and bring us the truth concerning what had in any manner been decreed respecting us. For many, various, and uncertain things are currently reported. But the truth concerning them is as follows: Valerian has sent a rescript to the Senate, to the effect that bishops, presbyters, and deacons should be immediately punished; but that senators, men of rank, and Roman knights should lose their dignity and be deprived of their property; and if, when their property has been taken away, they should persist in being Christians, that they should then also lose their heads; but that matrons should be deprived of their property and banished. Moreover, people of Cæsar's household, who had either confessed before or should now confess, should have their property confiscated, and be sent in chains and assigned to Cæsar's estates. The Emperor Valerian also added to his address a copy of the letters he prepared for the presidents of the provinces coercing us. These letters we are daily hoping will come, and we are waiting, according to the strength of our faith, for the endurance of suffering and expecting from the help and mercy of the Lord the crown of eternal life. But know that Sixtus was punished [i.e., martyred] in the cemetery on the eighth day of the ides of August, and with him four deacons. The prefects of the city, furthermore, are daily urging on this persecution; so that if any are presented to them they are punished and their property confiscated.

I beg that these things be made known by you to the rest of our colleagues, that everywhere by their exhortations the brotherhood may be strengthened and prepared for the spiritual conflict, that every one may think less of death than [pg 212] of immortality, and dedicated to the Lord with full faith and courage, they may rejoice rather than fear in this confession, wherein they know that the soldiers of God and Christ are not slain, but crowned. I bid you, dearest brother, ever farewell in the Lord.

(a) Origen, Exhortatio ad Martyrium, 30, 50. (MSG, 11:601, 636.)

Ch. 30. We must remember that we have sinned and that it is impossible to obtain forgiveness of sins without baptism, and that according to the evangelical laws it is impossible to be baptized a second time with water and the Spirit for the forgiveness of sins, and therefore the baptism of martyrdom is given us. For thus it has been called, as may be clearly gathered from the passage: “Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with?” [Mark 10:38]. And in another place it is said: “But I have a baptism to be baptized with; and how am I straightened until it be accomplished!” [Luke 12:50]. For be sure that just as the expiation of the cross was for the whole world, it (the baptism of martyrdom) is for the cure of many who are thereby cleansed. For as according to the law of Moses those placed near the altar are seen to minister forgiveness of sins to others through the blood of bulls and goats, so the souls of those who have suffered on account of the testimony of Jesus are not in vain near that altar in heaven [cf. Rev. 6:9 ff.], but minister forgiveness of sins to those who pray. And at the same time we know that just as the high priest, Jesus Christ, offered himself as a sacrifice, so the priests, of whom He is the high priest, offer themselves as sacrifices, and on account of this sacrifice they are at the altar as in their proper place.

Ch. 50. Just as we have been redeemed with the precious blood of Christ, who received the name that is above every name, so by the precious blood of the martyrs will others be redeemed.

(b) Origen, Homil. ad Num., X, 2. (MSG, 12:658.)

Concerning the martyrs, the Apostle John writes in the Apocalypse that the souls of those who have been slain for [pg 214] the name of the Lord Jesus are present at the altar; but he who is present at the altar is shown to perform the duties of priest. But the duty of a priest is to make intercession for the sins of the people. Wherefore I fear, lest, perchance, inasmuch as there are made no martyrs, and sacrifices of saints are not offered for our sins, we will not receive remission of our sins. And therefore I fear, lest our sins remaining in us, it may happen to us what the Jews said of themselves, that not having an altar, nor a temple, nor priesthood, and therefore not offering sacrifices, our sins remain in us, and so no forgiveness is obtained.… And therefore the devil, knowing that remission of sins is obtained by the passion of martyrdom, is not willing to raise public persecutions against us by the heathen.

(c) Cyprian, Epistula 55, 14 (=51). (MSL, 3:805.)

Since there is much difference between those who have sacrificed, what a want of mercy it is, and how bitter is the hardship, to associate those who have received certificates with those who have sacrificed, when he who has received the certificate may say, “I had previously read and had been informed by the discourse of the bishop that we ought not to sacrifice to idols, that the servant of God ought not to worship images; and therefore that I might not do this which is not lawful, when the opportunity of receiving a certificate was offered (and I would not have received it, if the opportunity had not been offered) I either went or charged some one other person going to the magistrate to say that I am a Christian, that I am not allowed to sacrifice, that I cannot come to the devil's altars, and that I will pay a price for this purpose, that I may not do what is not lawful for me to do”! Now, however, even he who is stained by a certificate, after he has learned from our admonitions that he ought not to have done even this, and though his hand is [pg 215] pure, and no contact of deadly food has polluted his lips, yet his conscience is nevertheless polluted, weeps when he hears us, and laments, and is now admonished for the things wherein he has sinned, and having been deceived, not so much by guilt as by error, bears witness that for another time he is instructed and prepared.

(d) Epistula pacis, Cyprian, Epistula 16. (MSL, 4:268.) Cf. Kirch, n. 241.

All the confessors to Cyprian, pope,70 greeting. Know that we all have given peace to those concerning whom an account has been rendered you as to what they have done since they committed their sin; and we wish to make this rescript known through you to the other bishops. We desire you to have peace with the holy martyrs. Lucianus has written this, there being present of the clergy an exorcist and a lector.

(e) Cyprian, Epistula 43, 2, 3. (MSL, 4:342.)

Ch. 2. It has appeared whence came the faction of Felicissimus, on what root and by what strength it stood. These men supplied in a former time encouragements and exhortations to confessors, not to agree with their bishop, not to maintain the ecclesiastical discipline faithfully and quietly, according to the Lord's precepts, not to keep the glory of their confession with an uncorrupt and unspotted mode of life. And lest it should have been too little to have corrupted [pg 216] the minds of certain confessors and to have wished to arm a portion of our broken fraternity against God's priesthood, they have now applied themselves with their envenomed deceitfulness to the ruin of the lapsed, to turn away from the healing of their wound the sick and the wounded, and those who, by the misfortune of their fall, are less fit and less able to take stronger counsels; and having left off prayers and supplications, whereby with long and continued satisfaction the Lord is to be appeased, they invite them by the deceit of a fallacious peace to a fatal rashness.

Ch. 3. But I pray you, brethren, watch against the snares of the devil, and being careful for your own salvation, guard diligently against this deadly deceit. This is another persecution and another temptation. Those five presbyters are none other than the five leaders who were lately associated with the magistrates in an edict that they might overthrow our faith, that they might turn away the feeble hearts of the brethren to their deadly nets by the perversion of the truth. Now the same scheme, the same overturning, is again brought about by the five presbyters, linked with Felicissimus, to the destruction of salvation, that God should not be besought, and that he who has denied Christ should not appeal for mercy to the same Christ whom he has denied; that after the fault of the crime repentance also should be taken away; and that satisfaction should not be made through bishops and priests, but, the Lord's priests being forsaken, a new tradition of sacrilegious appointment should arise contrary to the evangelical discipline. And although it was once arranged as well by us as by the confessors and the clergy of the city,71 likewise by all the bishops located either in our province or beyond the sea [i.e., Italy], that there should be no innovations regarding the case of the lapsed unless we all assembled in one place, and when our counsels had been compared we should then decide upon some moderate sentence, [pg 217] tempered alike with discipline and with mercy; against this, our counsel, they have rebelled and all priestly authority has been destroyed by factious conspiracies.

(f) Eusebius, Hist. Ec., VI, 43. (MSG, 20:616.)

Novatus [Novatianus], a presbyter at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a pure and genuine conversion, became the leader of the heresy of those who in the pride of their imagination style themselves Cathari.72 Thereupon a very large synod assembled at Rome, of bishops in number sixty, and a great many more presbyters and deacons; and likewise the pastors of the remaining provinces deliberated in their places by themselves concerning what ought to be done. A decree, accordingly, was confirmed by all that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the Church as strangers; but that they should heal such of the brethren as had fallen into misfortune, and should minister to them with the medicines of repentance. There have come down to us epistles of Cornelius, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout. Also other epistles, written in the Latin language, of Cyprian and those with him in Africa, by which it is shown that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined him.

Eusebius, Hist. Ec., VII, 24. (MSG, 20:693.)

Besides all these, the two books On the Promises were prepared by him [Dionysius]. The occasion of these was Nepos, a bishop in Egypt, who taught that the promises made to the holy men in the divine Scriptures should be understood in a more Jewish manner, and that there would be a certain millennium of bodily luxury upon this earth. As he thought that he could establish his private opinion by the Revelation of John, he wrote a book on this subject, entitled Refutation of Allegorists. Dionysius opposes this in his books On the Promises. In the first he gives his own opinion of the dogma; and in the second he treats of the Revelation of John,73 and, mentioning Nepos at the beginning, writes of him as follows:

“But since they bring forward a certain work of Nepos, on which they rely confidently, as if it proved beyond dispute that there will be a reign of Christ upon earth, I confess that in many other respects I approve and love Nepos for his faith and industry and his diligence in the Scriptures, and for his extensive psalmody with which many of the brethren are still delighted; and I hold the man in the more reverence because he has gone before us to rest.… But as some think his work very plausible, and as certain teachers regard the law and the prophets as of no consequence, and do not follow the Gospels, and treat lightly the apostolic epistles, while they make promises as to the teaching of this work as if it were some great hidden mystery, and do not permit our simpler brethren to have any sublime and lofty thoughts concerning the glorious and truly divine appearing of our Lord and our resurrection from the dead, and our being gathered together unto Him, and made like Him, but, on the contrary, lead them to a hope for small things and mortal things in the kingdom of God, and for things such as exist now—since this is the case, it is necessary that we should [pg 221] dispute with our brother Nepos as if he were present.” Farther on he says:

“When I was in the district of Arsinoe, where, as you know, this doctrine has prevailed for a long time, so that schisms and apostasies of entire churches have resulted, I called together the presbyters and teachers of the brethren in the villages—such brethren as wished being present—and I exhorted them to make a public examination of this question. Accordingly when they brought me this book, as if it were a weapon and fortress impregnable, sitting with them from morning till evening for three successive days, I endeavored to correct what was written in it.… And finally the author and mover of this teaching, who was called Coracion, in the hearing of all the brethren present acknowledged and testified to us that he would no longer hold this opinion, nor discuss it, nor mention it, nor teach it, as he was fully convinced by the arguments against it.”

(a) Gregory Thaumaturgus, Confession of Faith. (MSG, 46:912)

There is one God, the Father of the living Word, His substantive Wisdom, Power, and Eternal Image, the perfect Begetter of the perfect One, the Father of the Only begotten Son.

There is one Lord, only One from only One, God from God, the image and likeness of the Godhead, the active Word, The Wisdom which comprehends the constitution of all things, and the Power which produced all creation; the true Son of the true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Everlasting of Everlasting.

And there is one Holy Spirit having His existence from God, and manifested by the Son [namely, to men],74 the perfect likeness of the perfect Son, Life and Cause of the living [the sacred Fount], Sanctity, Leader of sanctification, in whom is revealed God the Father, who is over all and in all, and God the Son, who is through all; a perfect Trinity75 not divided nor differing in glory and eternity and sovereignty.

There is, therefore, nothing created or subservient in the Trinity, nor introduced as if not there before, but coming afterward; for there never was a time when the Son was lacking to the Father, nor the Spirit to the Son, but the same Trinity is ever unvarying and unchangeable.

(b) Athanasius, De Sent. Dionysii, 4, 5, 6, 13-15. (MSG, 25:484 f., 497 f.)

Ch. 4. They (the Arians) say, then, that in a letter the blessed Dionysius has said: “The Son of God is a creature and made, and not His own by nature, but in essence alien from the Father, just as the husbandman is from the vine, or the shipbuilder is from the boat; for that, being a creature, He was not before He came to be.” Yes. He wrote it, and we, too, admit that such was his letter. But as he wrote this, so also he wrote very many other epistles, which ought to be read by them, so that from all and not from one merely the faith of the man might be discovered.

Ch. 5. At that time [i.e., when Dionysius wrote against the Sabellians] certain of the bishops of Pentapolis in Upper Libya were of the opinion of Sabellius. And they were so successful with their opinion that the Son of God was scarcely preached any longer in the churches. Dionysius heard of this, as he had charge of those churches (cf. Canon 6, Nicæa, 325; see below, § 72), and sent men to counsel the guilty ones to cease from their false doctrine. As they did not cease but waxed more shameless in their impiety, he was compelled to meet their shameless conduct by writing the said letter and [pg 224] to define from the Gospels the human nature of the Saviour, in order that, since those men waxed bolder in denying the Son and in ascribing His human actions to the Father, he accordingly, by demonstrating that it was not the Father but the Son that was made man for us, might persuade the ignorant persons that the Father is not the Son, and so by degrees lead them to the true godhead of the Son and the knowledge of the Father.

Ch. 6. … If in his writings he is inconsistent, let them [i.e., the Arians] not draw him to their side, for on this assumption he is not worthy of credit. But if, when he had written his letter to Ammonius, and fallen under suspicion, he made his defence, bettering what he had said previously, defending himself, but not changing, it must be evident that he wrote what fell under suspicion by way of “accommodation.”

Ch. 13. The following is the occasion of his writing the other letters. When Bishop Dionysius had heard of the affairs in Pentapolis and had written in zeal for religion, as I have said, his letter to Euphranor and Ammonius against the heresy of Sabellius, some of the brethren belonging to the Church, who held a right opinion, but did not ask him so as to learn from himself what he had written, went up to Rome and spake against him in the presence of his namesake, Dionysius, bishop of Rome. And the latter, upon hearing it, wrote simultaneously against the adherents of Sabellius and against those who held the same opinions for uttering which Arius was cast out of the Church; and he called it an equal and opposite impiety to hold with Sabellius or with those who say that the Word of God is a creature, framed and originated. And he wrote also to Dionysius [i.e., of Alexandria] to inform him of what they had said about him. And the latter straightway wrote back and inscribed a book entitled A Refutation and a Defence.

Ch. 14. … In answer to these charges he writes, after certain prefatory matter in the first book of the work entitled A Refutation and a Defence, in the following terms:

Ch. 15. “For never was there a time when God was not a Father.” And this he acknowledges in what follows, “that Christ is forever, being Word and Wisdom and Power. For it is not to be supposed that God, having at first no issue, afterward begat a Son. But the Son has his being not of Himself, but of the Father.”

(c) Eusebius, Hist. Ec., VII, 27, 29, 30. (MSG, 25:705.)

Ch. 27. After Sixtus had presided over the church of Rome eleven years, Dionysius, namesake of him of Alexandria, succeeded him. About that time Demetrianus died in Antioch, and Paul of Samosata received that episcopate. As he held low and degraded views of Christ, contrary to the teaching of the Church, namely, that in his nature He was a common man, Dionysius of Alexandria was entreated to come to the synod. But being unable to come on account of age and physical weakness, he gave his opinion on the subject under consideration by a letter. But the other pastors of the churches assembled from all directions, as against a despoiler of the flock of Christ, all making haste to reach Antioch.

Ch. 29. During his [Aurelian's, 270-275] reign a final synod composed of a great many bishops was held, and the leader of heresy in Antioch was detected and his false doctrine clearly shown before all, and he was excommunicated from the Catholic Church under heaven. Malchion especially drew him out from his hiding-place and refuted him. He was a man learned also in other matters, and principal of the sophist school of Grecian learning in Antioch; yet on account of the superior nobility of his faith in Christ he had been made [pg 226] a presbyter of that parish [i.e., diocese]. This man, having conducted a discussion with him, which was taken down by stenographers, and which we know is still extant, was alone able to detect the man who dissembled and deceived others.

Ch. 30. The pastors who had assembled about this matter prepared by common consent an epistle addressed to Dionysius, bishop of Rome, and Maximus of Alexandria, and sent it to all the provinces.…

After other things they describe as follows the manner of life which he led: “Whereas he has departed from the rule [i.e., of faith], and has turned aside after base and spurious teachings, it is not necessary—since he is without—that we should pass judgment upon his practices: as for instance … in that he is haughty and is puffed up, and assumes worldly dignities, preferring to be called ducenarius rather than bishop; and struts in the market-places, reading letters and reciting them as he walks in public, attended by a bodyguard, with a multitude preceding and following him, so that the faith is envied and hated on account of his pride and haughtiness of heart, … or that he violently and coarsely assails in public the expounders of the Word that have departed this life, and magnifies himself, not as bishop, but as a sophist and juggler, and stops the psalms to our Lord Jesus Christ as being novelties and the productions of modern men, and trains women to sing psalms to himself in the midst of the church on the great day of the passover.… He is unwilling to acknowledge that the Son of God came down from heaven. (And this is no mere assertion, but is abundantly proved from the records which we have sent you; and not least where he says, ‘Jesus Christ is from below.’)… And there are the women, the ‘subintroductæ,’ as the people of Antioch call them, belonging to him and to the presbyters and deacons with him. Although he knows and has convicted these men, yet he connives at this and their incurable sins, in order that they may be bound to him, and [pg 227] through fear for themselves may not dare to accuse him for his wicked words and deeds.…”

As Paul had fallen from the episcopate, as well as from the orthodox faith, Domnus, as has been said, succeeded to the service of the church at Antioch [i.e., became bishop]. But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it. Thus this man was driven out of the Church, with extreme disgrace, by the worldly power.

Such was Aurelian's attitude toward us at that time; but in the course of time he changed his mind in regard to us, and was moved by certain advisers to institute a persecution against us. And there was great talk about it everywhere. But as he was about to do it, and was, so to speak, in the very act of signing the decrees against us, the divine judgment came upon him and restrained him at the very verge of his undertaking.

(d) Malchion of Antioch, Disputation with Paul. (MSG, 10:247-260.)

I. The Logos became united with Him who was born of David, who is Jesus, who was begotten of the Holy Ghost. And Him the Virgin bore by the Holy Spirit; but God generated that Logos without the Virgin or any one else than God, and thus the Logos exists.

II. The Logos was greater than Christ. Christ became [pg 228] greater through Wisdom, that we might not overthrow the dignity of Wisdom.

III. In order that the Anointed, who was from David, might not be a stranger to Wisdom, and that Wisdom might not dwell so largely in another. For it was in the prophets, and more in Moses, and in many the Lord was, but more also in Christ as in a temple. For Jesus Christ was one and the Logos was another.

IV. He who appeared was not Wisdom, for He could not be found in an outward form, neither in the appearance of a man; for He is greater than all things visible.

(e) Paul of Samosata, Orationes ad Sabinum, Routh, op. cit., III, 329.

I. Thou shouldest not wonder that the Saviour had one will with God; for just as nature shows us a substance becoming one and the same out of many things, so the nature of love makes one and the same will out of many through a manifest preference.

II. He who was born holy and righteous, having by His struggle and sufferings overcome the sin of our progenitors, and having succeeded in all things, was united in character to God, since He had preserved one and the same effort and aim as He for the promotion of things that are good; and since He has preserved this inviolate, His name is called that above every name, the prize of love having been freely bestowed upon Him.

(f) Epiphanius, Panarion, Hær. LXV. (MSG, 42:12.)

He [Paul of Samosata] says that God the Father and the Son and the Holy Spirit are one God, that in God is always His Word and His Spirit, as in a man's heart is his own reason; that the Son of God does not exist in a hypostasis, but in God himself.… That the Logos came and dwelt in Jesus, who was a man. And thus he says God is one, neither is the Father the Father, nor the Son the Son, nor the Holy Spirit the Holy Spirit, but rather the one God is Father and in Him is his Son, as the reason is in a man.… But he did not say with Noetus that the Father suffered, but only, said he, the Logos came and energized and went back to the Father.

(g) Methodius of Olympus, Symposium, III, 4, 8. (MSG, 18:65, 73.)

Ch. 4. For let us consider how rightly he [Paul] compared Adam to Christ, not only considering him to be the type and [pg 230] image, but also that Christ Himself became the very same thing, because the Eternal Word fell upon Him. For it was fitting that the first-born of God, the first shoot, the Only begotten, even the Wisdom [of God], should be joined to the first-formed man, and first and first-born of men, and should become incarnate. And this was Christ, a man filled with the pure and perfect Godhead, and God received into man. For it was most suitable that the oldest of the Æons and the first of the archangels, when about to hold communion with men, should dwell in the oldest and first of men, even Adam. And thus, renovating those things which were from the beginning, and forming them again of the Virgin by the Spirit, He frames the same just as at the beginning.

Ch. 8. The Church could not conceive believers and give them new birth by the laver of regeneration unless Christ, emptying Himself for their sakes, that He might be contained by them, as I said, through the recapitulation of His passion, should die again, coming down from heaven, and, being “joined to His wife,” the Church, should provide that a certain power be taken from His side, so that all who are built up in Him should grow up, even those who are born again by the laver, receiving of His bones and of His flesh; that is, of His holiness and of His glory. For he who says that the bones and flesh of Wisdom are understanding and virtue, says most rightly; and that the side [rib] is the Spirit of truth, the Paraclete, of whom the illuminated [i.e., baptized], receiving, are fitly born again to incorruption.

(h) Methodius of Olympus, De Resurrect., I, 13. (MSG, 18:284.)

De Resur., I, 13.76 If any one were to think that the earthly image is the flesh itself, but the heavenly image is some other spiritual body besides the flesh, let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours, through [pg 231] which, also, He, who was not man, became man, that, “as in Adam all die, even so in Christ shall all be made alive.” For if it was not that he might set the flesh free and raise it up that He bore flesh, why did He bear flesh superfluously, as He purposed neither to save it nor to raise it up? But the Son of God does nothing superfluous. He did not take, then, the form of a servant uselessly, but to raise it up and save it. For He was truly made man, and died, and not in appearance, but that He might truly be shown to be the first begotten from the dead, changing the earthly into the heavenly, and the mortal into the immortal.

(a) Tertullian, De Corona, 3. (MSL, 2:98.)

And how long shall we draw the saw to and fro through this line when we have an ancient practice which by anticipation has settled the state of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use if it has not first been handed down? Even in pleading tradition written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countenance thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the church and under the hand of the president, we solemnly profess that we renounce the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then, when we are taken up (as new-born children), we taste first of all a mixture of milk and honey; and from that day we refrain from the daily bath for a whole week. We take also in congregations, before daybreak, and from the hands of none but the presidents, the sacrament of the eucharist, which the Lord both commanded to be eaten at meal-times, and by all. On the anniversary day we make offerings for the dead as birthday honors. We consider fasting on the Lord's Day to be unlawful, as also to worship [pg 233] kneeling. We rejoice in the same privilege from Easter to Pentecost. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and going out, when we put on our shoes, at the bath, at table, on lighting the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign [i.e., of the cross].

(b) Tertullian, De Baptismo, 5-8. (MSL, 1:1314.)

Ch. 5. … Thus man will be restored by God to His likeness, for he formerly had been after the image of God; the image is counted being in His form [in effigie], the likeness in His eternity [in æternitate]. For he receives that Spirit of God which he had then received from His afflatus, but afterward lost through sin.

Ch. 6. Not that in the waters we obtain the Holy Spirit, but in the water, under (the witness of angels) we are cleansed and prepared for the Holy Spirit.…

Ch. 7. After this, when we have issued from the font, we are thoroughly anointed with a blessed unction according to the ancient discipline, wherein on entering the priesthood men were accustomed to be anointed with oil from a horn, wherefore Aaron was anointed by Moses.… Thus, too, in our case the unction runs carnally, but profits spiritually; in the same way as the act of baptism itself is carnal, in that we are plunged in the water, but the effect spiritual, in that we are freed from sins.

Ch. 8. In the next place, the hand is laid upon us, invoking and inviting the Holy Spirit through benediction.… But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons born of Joseph, [pg 234] Ephraim, and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted the one over the other that, by delineating Christ, they even portended the future benediction in Christ. [Cf. Gen. 48:13 f.]

(c) Cyprian, Ep. ad Cæcilium, Ep. 63, 13-17. (MSL, 4:395.)

Ch. 13. Because Christ bore us all, in that He also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of Christ. But when in the cup the water is mingled with the wine the people is made one with Christ, and the assembly of believers is associated and conjoined with Him on whom it believes; which association and conjunction of water and wine is so mingled in the Lord's cup that that mixture cannot be separated any more. Whence, moreover, nothing can separate the Church—that is, the people established in the Church, faithfully and firmly continuing in that in which they have believed—from Christ in such a way as to prevent their undivided love from always abiding and adhering. Thus, [pg 235] therefore, in consecrating the cup water alone should not be offered to the Lord, even as wine alone should not be offered. For if wine only is offered, the blood of Christ begins to be without us.77 But if the water alone be offered, the people begin to be without Christ, but when both are mingled and are joined to each other by an intermixed union, then the spiritual and heavenly sacrament is completed. Thus the cup of the Lord is not, indeed, water alone, nor wine alone, nor unless each be mingled with the other; just as, on the other hand, the body of the Lord cannot be flour alone or water alone, nor unless both should be united and joined together and compacted into the mass of one bread: in which sacrament our people are shown to be one; so that in like manner as many grains are collected and ground and mixed together into one mass and made one bread, so in Christ, who is the heavenly bread, we may know that there is one body with which our number is joined and united.

Ch. 14. There is, then, no reason, dearest brother, for any one to think that the custom of certain persons is to be followed, who in times past have thought that water alone should be offered in the cup of the Lord. For we must inquire whom they themselves have followed. For if in the sacrifice which Christ offered none is to be followed but Christ, we ought certainly to obey and do what Christ did, and what He commanded to be done, since He himself says in the Gospel: “If ye do whatsoever I command you, henceforth I call you not servants, but friends” [John 15:14 f.].… If Jesus Christ, our Lord and God, is Himself the chief priest of God the Father, and has first offered Himself a sacrifice to the Father, and has commanded this to be done in commemoration of Himself, certainly that priest truly acts in the place of Christ who imitates what Christ did; and he then offers a true and full sacrifice in the Church of God to God the Father [pg 236] when he proceeds to offer it according to what he sees Christ himself to have offered.

Ch. 15. But the discipline of all religion and truth is overturned unless what is spiritually prescribed be faithfully observed; unless, indeed, any one should fear in the morning sacrifices lest the taste of wine should be redolent of the blood of Christ.78 Therefore, thus the brotherhood is beginning to be kept back from the passion of Christ in persecutions by learning in the offerings to be disturbed concerning His blood and His blood-shedding.… But how can we shed our blood for Christ who blush to drink the blood of Christ?

Ch. 16. Does any one perchance flatter himself with this reflection—that, although in the morning water alone is seen to be offered, yet when we come to supper we offer the mingled cup? But when we sup, we cannot call the people together for our banquet that we may celebrate the truth of the sacrament in the presence of the entire brotherhood. But still it was not in the morning, but after supper that the Lord offered the mingled cup. Ought we, then, to celebrate the Lord's cup after supper, that so by continual repetition of the Lord's Supper we may offer the mingled cup? It was necessary that Christ should offer about the evening of the day, that the very hour of sacrifice might show the setting and the evening of the world as it is written in Exodus: “And all the people of the synagogue of the children of Israel shall kill it in the evening.”79 And again in the Psalms: “Let the lifting up of my hands be an evening sacrifice.”80 But we celebrate the resurrection of the Lord in the morning.

Ch. 17. And because we make mention of His passion in all sacrifices (for the Lord's passion is the sacrifice which we offer), we ought to do nothing else than what He did. For the Scripture says: “For as often as ye eat this bread and [pg 237] drink this cup, ye do show forth the Lord's death till He come.”81 As often, therefore, as we offer the cup in commemoration of the Lord and His passion, let us do what it is known the Lord did.

(a) Cyprian, Epistula 68, 8 [=66]. (MSL, 4:418.)

Although a rebellious and arrogant multitude of those who will not obey depart, yet the Church does not depart from Christ; and they are the Church who are a people united to the priest, and the flock which adheres to its pastor. Whence you ought to know that the bishop is in the Church and the Church in the bishop; and that if any one be not with the bishop, he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God's priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of the priests who cohere with one another.

(b) Council of Carthage, A. D. 256. (MSL, 3:1092.)

Cyprian said: … It remains that upon this matter each of us should bring forward what he thinks, judging no man, nor rejecting from the right of communion, if he should think differently. For neither does any one of us set himself up as a bishop of bishops, nor by tyrannical terrors does any one compel his colleagues to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another. But let us all wait for the judgment of our Lord Jesus Christ, [pg 239] who alone has the power of advancing us in the government of His Church, and of judging us in our conduct here.

(c) Cyprian, Epistula 67:5. (MSL, 3:1064.)

You must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and throughout almost all the provinces: that for the proper celebration of ordinations all the neighboring bishops of the same province should assemble with that people for which a prelate is ordained. And the bishops should be chosen in the presence of the people, who have most fully known the life of each one, and have looked into the doings of each one as respects his manner of life. And this also, we see, was done by you in the ordination of our colleague Sabinus; so that, by the suffrage of the whole brotherhood, and by the sentence of the bishops who had assembled in their presence, and who had written letters to you concerning him, the episcopate was conferred upon him, and hands were imposed on him in the place of Basilides. Neither can an ordination properly completed be annulled, so that Basilides, after his crimes had been discovered and his conscience made bare, even by his own confession, might go to Rome and deceive Stephen, our colleague, who was placed at a distance and was ignorant of what had been done, so as to bring it about that he might be replaced unjustly in the episcopate from which he had been justly deposed.

(a) Cyprian, De Catholicæ Ecclesiæ Unitate, 4, 5. (MSL, 4:513.)

Ch. 4. The Lord speaks to Peter, saying: “I say unto thee, that thou art Peter; and upon this rock I will build my Church and the gates of hell shall not prevail against it. I will give thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven; and whatsoever thou shalt loose on earth shall be loosed also in heaven” (Matt. 16:18, 19). [To the same He says after His resurrection: “Feed my sheep” (John 21:15). Upon him He builds His Church, and to him He commits His sheep to be fed, and although. Interpolation.] Upon one he builds the Church, although also to all the Apostles after His resurrection He gives an equal power and says, “As the Father has sent me, I also send you: receive ye the Holy Ghost: whosesoever sins ye retain, they shall be retained” (John 20:21); yet, that He might show the unity, [He founded one see. Interpolation.] He arranged by His authority the origin of that unity as beginning from one. Assuredly the rest of the Apostles were also what Peter was, with a like partnership both of honor and power; but the beginning proceeds from unity [and the primacy is given to Peter. Interpolation.], that there might be shown to be one Church of Christ [and one see. And they are all shepherds, but the flock is shown to be one which is fed by the Apostles with unanimous consent. Interpolation.]. Which one Church the Holy Spirit also in the Song of Songs designates in the person of the Lord and says: “My dove, my spotless one, is but one. She is the only one of her mother, chosen of her that bare her” (Cant. 6:9). Does he who does not hold this unity of the Church [unity of Peter. Corrupt reading.] think that he holds the faith? Does he who strives against and resists the Church [who deserts the chair of Peter. Interpolation.] trust that he is in the Church, when, moreover, the blessed Apostle Paul teaches the same things and sets forth the sacrament of unity, saying, “There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God”? (Eph. 4:4.)

Ch. 5. And this unity we ought to hold firmly and assert, especially we bishops who preside in the Church, that we may prove the episcopate itself to be one and undivided. Let no one deceive the brotherhood by a falsehood; let no one corrupt the truth by a perfidious prevarication. The episcopate is one, each part of which is held by each one in its entirety. The Church, also, is one which is spread abroad far and wide into a multitude by an increase of fruitfulness. As there are many rays of the sun, but one light, and many branches of a tree, but one strength based upon its tenacious root, and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in its source.

(b) Firmilian of Cæesarea, Ep. ad Cyprianum, in Cyprian, Ep. 74 [=75]. (MSL, 3:1024.)

Ch. 2. We may in this matter give thanks to Stephen that it has now happened through his unkindness [inhumanity] that we receive proof of your faith and wisdom.

Ch. 3. But let these things which were done by Stephen be passed by for the present, lest, while we remember his audacity and pride, we bring a more lasting sadness on ourselves from the things he has wickedly done.

Ch. 6. That they who are at Rome do not observe those things in all cases which have been handed down from the beginning, and vainly pretend the authority of the Apostles, any one may know; also, from the fact that concerning the celebration of the day of Easter, and concerning many other sacraments of divine matters, one may see that there are some diversities among them, and that all things are not observed there alike which are observed at Jerusalem; just as in very many other provinces also many things are varied because of the difference of places and names, yet on this account there is no departure at all from the peace and unity of the Catholic Church. And this departure Stephen has now dared to make; breaking the peace against you, which his predecessors have always kept with you in mutual love and honor, even herein defaming Peter and Paul, the blessed Apostles, as if the very men delivered this who in their epistles execrated heretics and warned us to avoid them. Whence it appears that this tradition is human which maintains heretics, and asserts that they have baptism, which belongs to the Church alone.

Ch. 17. And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate and contends that he holds the succession of Peter, on whom the foundation of the Church was laid, should introduce many other rocks and establish new buildings of many churches, maintaining that there is a baptism in them by his authority; for those who are baptized, without doubt, make up the number of the Church.… Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace.

Ch. 19. This, indeed, you Africans are able to say against Stephen, that when you knew the truth you forsook the error of custom. But we join custom to truth, and to the Romans' custom we oppose custom, but the custom of [pg 244] truth, holding from the beginning that which was delivered by Christ and the Apostles. Nor do we remember that this at any time began among us, since it has always been observed here, that we have known none but one Church of God, and have accounted no baptism holy except that of the holy Church.

Ch. 24. Consider with what want of judgment you dare to blame those who strive for the truth against falsehood.82 … For how many strifes and dissensions have you stirred up throughout the churches of the whole world! Moreover, how great sin have you heaped up for yourself, when you cut yourself off from so many flocks! For it is yourself that you have cut off. Do not deceive yourself, since he is really the schismatic who has made himself an apostate from the communion of ecclesiastical unity. For while you think that all may be excommunicated by you, you have alone excommunicated yourself from all; and not even the precepts of an Apostle have been able to mould you to the rule of truth and peace.83

Ch. 25. How carefully has Stephen fulfilled these salutary commands and warnings of the Apostle, keeping in the first place lowliness of mind and meekness! For what is more lowly or meek than to have disagreed with so many bishops throughout the whole world, breaking peace with each one of them in various kinds of discord: at one time with the Easterns, as we are sure is not unknown to you; at another time with you who are in the south, from whom he received bishops as messengers sufficiently patiently and meekly as not to receive them even to the speech of common conference; and, even more, so unmindful of love and charity as to command the whole brotherhood that no one should receive them into his house, so that not only peace and communion, but also a shelter and entertainment were denied to them when they came. This is to have kept the unity of the Spirit [pg 245] in the bond of peace, to cut himself off from the unity of love, and to make himself a stranger in all things to his brethren, and to rebel against the sacrament and the faith with the madness of contumacious discord.… Stephen is not ashamed to afford patronage to such a position in the Church, and for the sake of maintaining heretics to divide the brotherhood; and, in addition, to call Cyprian a false Christ, and a false Apostle, and a deceitful worker, and he, conscious that all these characters are for himself, has been in advance of you by falsely objecting to another those things which he himself ought to bear.

(a) Cyprian, Ep. ad Jubianum, Ep. 73, 7 [=72]. (MSL, 3:1159, 168.)

Ch. 7. It is manifest where and by whom the remission of sins can be given, i.e., that remission which is given by baptism. For first of all the Lord gave the power to Peter, upon whom He built the Church, and whence he appointed and showed the source of unity, the power, namely, that that should be loosed in heaven which he loosed on earth [John 20:21 quoted]. When we perceive that only they who are set over the Church and established in the Gospel law and in the ordinance of the Lord are allowed to baptize and to give remission of sins, we see that outside of the Church nothing can be bound or loosed, for there there is no one who can either bind or loose anything.

Ch. 21. Can the power of baptism be greater or of more avail than confession, than suffering when one confesses Christ before men, and is baptized in his own blood? And yet, even this baptism does not benefit a heretic, although he has confessed Christ and been put to death outside the Church, unless the patrons and advocates of heretics [i.e., those whom Cyprian is opposing] declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the Apostle, who says that it will profit them nothing although they are burned and slain. But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation outside of the Church, how much less shall it benefit him if, in a hiding-place and a cave of robbers stained with the contagion of [pg 247] adulterous waters, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics, to whom neither God the Father nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself is common. And wherefore they ought to be baptized who come from heresy to the Church, so that they who are prepared and receive the lawful and true and only baptism of the holy Church, by divine regeneration for the kingdom of God may be born of both sacraments, because it is written: “Except a man be born of water and of the Spirit, he cannot enter the kingdom of God” [John 3:5].

Ch. 26. These things, dearest brother, we have briefly written to you according to our modest abilities, prescribing to none and prejudging none, so as to prevent any one of the bishops doing what he thinks well, and having the free exercise of his judgment.

(b) Cyprian, Ep. ad Magnum, Ep. 75 [=69]. (MSL, 3:1183.) Cf. Mirbt, n. 67.

With your usual diligence you have consulted my poor intelligence, dearest son, as to whether, among other heretics, they also who come from Novatian ought, after his profane washing, to be baptized and sanctified in the Catholic Church, with the lawful, true, and only baptism of the Church. In answer to this question, as much as the capacity of my faith and the sanctity and truth of the divine Scriptures suggest, I say that no heretics and schismatics at all have any right to power. For which reason Novatian, since he is without the Church and is acting in opposition to the peace and love of Christ, neither ought to be, nor can be, omitted from being counted among the adversaries and antichrists. For our Lord Jesus Christ, when He declared in His Gospel that those who were not with Him were His adversaries, did not point out any species of heresy, but showed that all who were not with Him, and who were not gathering with Him, were [pg 248] scattering His flock, and were His adversaries, saying: “He that is not with me is against me, and he that gathereth not with me scattereth” [Luke 11:23]. Moreover, the blessed Apostle John distinguished no heresy or schism, neither did he set down any specially separated, but he called all who had gone out from the Church, and who acted in opposition to the Church, antichrists, saying, “Ye have heard that Antichrist cometh, and even now are come many antichrists; wherefore we know that this is the last time. They went out from us, but they were not of us, for if they had been of us, they would have continued with us” [I John 2:18 f.]. Whence it appears that all are adversaries of the Lord and are antichrists who are known to have departed from the charity and from the unity of the Catholic Church.

Athanasius, Vita S. Antonii, 2-4, 44. (MSG, 26:844, 908.)

Ch. 2. After the death of his parents, Anthony was left alone with one little sister. He was about eighteen or twenty years old, and on him rested the care of both the home and his sister. Now it happened not six months after the death of his parents, and when he was going, according to custom, into the Lord's house, and was communing with himself, that he reflected as he walked how the Apostles left all and followed the Saviour, and how, in the Acts, men sold their possessions and brought and laid them at the Apostles' feet for distribution to the needy, and what and how great a hope was laid up for them in heaven. While he was reflecting on these things he entered the church, and it happened that at that time the Gospel was being read, and he heard the Lord say to the rich man: “If thou wouldest be perfect, go and sell that thou hast and give to the poor; and come and follow me and thou shalt have treasure in heaven.” Anthony, as though God had put him in mind of the saints and the passage had been read on his account, went out straightway from the Lord's house, and gave the possessions which he had from his forefathers to the villagers—they were three hundred acres, productive and very fair—that they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and, having got together much money, he gave it to the poor, reserving a little, however, for his sister's sake.

Ch. 3. And again as he went into the Lord's house, and hearing the Lord say in the Gospel, “Be not anxious for the [pg 250] morrow,” he could stay no longer, but went and gave also those things to the poor. He then committed his sister to known and faithful virgins, putting her in a convent [parthenon], to be brought up, and henceforth he devoted himself outside his house to ascetic discipline, taking heed to himself and training himself patiently. For there were not yet many monasteries in Egypt, and no monk at all knew of the distant desert; but every one of those who wished to give heed to themselves practised the ascetic discipline in solitude near his own village. Now there was in the next village an old man who had lived from his youth the life of a hermit. Anthony, after he had seen this man, imitated him in piety. And at first he began to abide in places outside the village. Then, if he heard of any good man anywhere, like the prudent bee, he went forth and sought him, nor did he turn back to his own place until he had seen him; and he returned, having got from the good man supplies, as it were, for his journey in the way of virtue. So dwelling there at first, he steadfastly held to his purpose not to return to the abode of his parents or to the remembrance of his kinsfolk; but to keep all his desire and energy for the perfecting of his discipline. He worked, however, with his hands, having heard that “he who is idle, let him not eat,” and part he spent on bread and part he gave to the needy. And he prayed constantly, because he had learned that a man ought to pray in secret unceasingly. For he had given such heed to what was read that none of those things that were written fell from him to the ground; for he remembered all, and afterward his memory served him for books.

Ch. 4. Thus conducting himself, Anthony was beloved by all. He subjected himself in sincerity to the good men he visited, and learned thoroughly wherein each surpassed him in zeal and discipline. He observed the graciousness of one, the unceasing prayer of another; he took knowledge of one's freedom from anger, and another's kindliness; he gave heed to one as he watched, to another as he studied; one he admired [pg 251] for his endurance, another for his fasting and sleeping on the ground; he watched the meekness of one, and the long-suffering of another; and at the same time he noted the piety toward Christ and the mutual love which animated all.

Ch. 44. While Anthony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One, and marvelled at the grace given Anthony from the Lord for the discerning of spirits. So their cells were in the mountains, like tabernacles filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, labored in almsgiving, and maintained love and harmony with one another. And truly it was possible to behold a land, as it were, set by itself, filled with piety and justice. For then there was neither the evil-doer nor the injured, nor the reproaches of the tax-gatherer; but instead a multitude of ascetics, and the one purpose of all was to aim at virtue. So that one beholding the cells again and seeing such good order among the monks would lift up his voice and say: “How goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden by a river; as tents which the Lord has pitched, and like cedars near the waters” [Num. 24:5, 6].

Ch. 45. Anthony, however, returned, according to his custom, alone to his cell, increased his discipline, and sighed daily as he thought of the mansions of heaven, having his desire fixed on them and pondering over the shortness of man's life.

An Nadim, Fihrist. (Translation after Kessler, Mani, 1889.)

Lactantius, De Mortibus Persecutorum, 7. (MSL, 7:204.)

When Diocletian, the author of crimes and deviser of evils, was ruining all things, not even from against God could he withhold his hand. This man, partly by avarice and partly by timidity, overturned the world. For he made three persons sharers with him in the government. The Empire was divided into four parts, and armies were multiplied, since each of the four princes strove to have a much larger military force than any emperor had had when one emperor alone carried on the government. There began to be a greater number of those who received taxes than of those who paid them; so that the means of the husbandmen were exhausted by enormous impositions, the fields were abandoned, and cultivated grounds became woodlands, and universal dismay prevailed. Besides, the provinces were divided into minute portions and many presidents and prefects lay heavy on each territory, and almost on every city. There were many stewards and masters and deputy presidents, before whom very few civil causes came, but only condemnations and frequent forfeitures, and exactions of numberless commodities, and I will not say often repeated, but perpetual and intolerable, wrongs in the exacting of them.

(a) Lactantius. De Mortibus Persecutorum, 12 ff. (MSL. 7:213.)

A fit and auspicious day was sought for the accomplishment of this undertaking [i.e., the persecution of the Christians]; and the festival of the great god Terminus, celebrated on the seventh calends of March [Feb. 23], was chosen, to put an end, as it were, to this religion,

and cause of evils which befell not only the Christians but the whole world. When that day dawned, in the eighth consulship of Diocletian and seventh of Maximianus, suddenly, while it was hardly light, the prefect, together with the chief commanders, tribunes, and officers of the treasury, came to the church [in Nicomedia], and when the gates had [pg 260] been forced open they sought for an image of God. The books of the Holy Scriptures were found and burnt; the spoil was given to all. Rapine, confusion, and tumult reigned. Since the church was situated on rising ground, and was visible from the palace, Diocletian and Galerius stood there as if on a watch-tower and disputed long together whether it ought to be set on fire. The opinion of Diocletian prevailed, for he feared lest, when so great a fire should once be started, the city might be burnt; for many and large buildings surrounded the church on all sides. Then the prætorian guard, in battle array, came with axes and other iron instruments, and having been let loose everywhere, in a few hours they levelled that very lofty building to the ground.

Ch. 13. Next day the edict was published ordaining that men of the Christian religion should be deprived of all honors and dignities; and also that they should be subjected to torture, of whatsoever rank or position they might be; and that every suit of law should be entertained against them; but they, on the other hand, could not bring any suit for any wrong, adultery, or theft; and finally, that they should have neither freedom nor the right of suffrage. A certain person, although not properly, yet with a brave soul, tore down this edict and cut it up, saying in derision: “These are the triumphs of Goths and Samaritans.” Having been brought to judgment, he was not only tortured, but was burnt in the legal manner, and with admirable patience he was consumed to ashes.

Ch. 14. But Galerius was not satisfied with the terms of the edict, and sought another way to gain over the Emperor. That he might urge him to excess of cruelty in persecution, he employed private agents to set the palace on fire; and when some part of it had been burnt the Christians were accused as public enemies, and the very appellation of Christian grew odious on account of its connection with the fire in the palace. It was said that the Christians, in concert with the eunuchs, had plotted to destroy the princes, [pg 261] and that both the emperors had well-nigh been burnt alive in their own palace. Diocletian, who always wanted to appear shrewd and intelligent, suspecting nothing of the deception, but inflamed with anger, began immediately to torture all his domestics.

(b) Eusebius, Hist. Ec., VIII, 2; 6: 8. (MSG, 20:753.)

Ch. 2. It was in the nineteenth year of the reign of Diocletian, in the month Dystus, called March by the Romans, when the feast of the Saviour's passion was near at hand, that royal edicts were published everywhere commanding that the churches be levelled to the ground, the Scriptures be destroyed by fire, and all holding places of honor be branded with infamy, and that the household servants, if they persisted in the profession of Christianity, be deprived of their freedom.

Such was the original edict against us. But not long after other decrees were issued, commanding that all the rulers of the churches everywhere should be first thrown into prison, and afterward compelled by every means to sacrifice.

Ch. 6:8. Such things occurred in Nicomedia at the beginning of the persecution. But not long after, as persons in the country called Melitina and others throughout Syria attempted to usurp the government, a royal edict commanded that the rulers of the churches everywhere be thrown into prison and bonds. What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and grave-robbers, were filled with bishops, presbyters and deacons, readers and exorcists, so that room was no longer left in them for those condemned for crimes. And as other decrees followed the first, directing that those in prison, if they sacrificed, should [pg 262] be permitted to depart from the prison in freedom, but that those who refused should be harassed with many tortures, how could any one again number the multitude of martyrs in every province, and especially those in Africa and Mauretania, and Thebais and Egypt?

(c) Edict of Galerius, A.D. 311. Eusebius, Hist. Ec., VIII. 17. (MSG, 20:792.) Cf. Preuschen, Analecta, I, § 21:5.

Amongst our other measures, which we are always making for the use and profit of the commonwealth, we have hitherto endeavored to bring all things into conformity with the ancient laws and public order of the Romans, and to bring it about also that the Christians, who have abandoned the religion of their ancestors, should return to sound reason. For in some way such wilfulness has seized the Christians and such folly possessed them that they do not follow those constitutions of the ancients, which peradventure their own ancestors first established, but entirely according to their own judgment and as it pleased them they were making such laws for themselves as they would observe, and in different places were assembling various sorts of people. In short, when our command was issued that they were to betake themselves to the institutions of the ancients, many of them were subdued by danger, many also were ruined. Yet when great numbers of them held to their determination, and we saw that they neither gave worship and due reverence to the gods nor yet regarded the God of the Christians, we therefore, mindful of our most mild clemency and of the unbroken custom whereby we are accustomed to grant pardon to all men, have thought that in this case also speediest indulgence [pg 263] ought to be granted to them, that the Christians might exist again and might establish their gatherings, yet so that they do nothing contrary to good order. By another letter we shall signify to magistrates how they are to proceed. Wherefore, in accordance with this our indulgence, they ought to pray their God for our good estate, for that of the commonwealth, and for their own, that the commonwealth may endure on every side unharmed and that they may be able to live securely in their own homes.

(d) Constantine, Edict of Milan, A. D. 313, in Lactantius, De Mortibus Persecutorum, 48. (MSL, 7:267.) See also Eusebius. Hist. Ec., X, 5:2. (MSG, 20:880.)

When I, Constantine Augustus, and I, Licinius Augustus, had happily met together at Milan, and were having under consideration all things which concern the advantage and security of the State, we thought that, among other things which seemed likely to profit men generally, we ought, in the very first place, to set in order the conditions of the reverence paid to the Divinity by giving to the Christians and all others full permission to follow whatever worship any man had chosen; whereby whatever divinity there is in heaven may be benevolent and propitious to us, and to all placed under our authority. Therefore we thought we ought, with sound counsel and very right reason, to lay down this law, that we should in no way refuse to any man any legal right who has given up his mind either to the observance of Christianity or to that worship which he personally feels best suited to himself; to the end that the Supreme Divinity, whose worship we freely follow, may continue in all things to grant us his accustomed favor and good-will. Wherefore your devotion should know that it is our pleasure that all provisions [pg 264] whatsoever which have appeared in documents hitherto directed to your office regarding Christians and which appeared utterly improper and opposed to our clemency should be abolished, and that every one of those men who have the same wish to observe Christian worship may now freely and unconditionally endeavor to observe the same without any annoyance or molestation. These things we thought it well to signify in the fullest manner to your carefulness, that you might know that we have given free and absolute permission to the said Christians to practise their worship. And when you perceive that we have granted this to the said Christians, your devotion understands that to others also a similarly full and free permission for their own worship and observance is granted, for the quiet of our times, so that every man may have freedom in the practice of whatever worship he has chosen. And these things were done by us that nothing be taken away from any honor or form of worship. Moreover, in regard to the Christians, we have thought fit to ordain this also, that if any appear to have bought, either from our exchequer or from others, the places in which they were accustomed formerly to assemble, and concerning which definite orders have been given before now, and that by letters sent to your office, the same be restored to the Christians, setting aside all delay and dispute, without payment or demand of price. Those also who have obtained them by gift shall restore them in like manner without delay to the said Christians; and those, moreover, who have bought them, as well as those who have obtained them by gift, if they request anything of our benevolence, they shall apply to the deputy that order may be taken for them too by our clemency. All these must be delivered over at once and without delay by your intervention to the corporation of the Christians. And since the same Christians are known to have possessed not only the places where they are accustomed to assemble, but also others belonging to their corporation, namely, to the churches and not to individuals, all these by the law which [pg 265] we have described above you will order to be restored without any doubtfulness or dispute to the said Christians—that is, to their said corporations and assemblies; provided always, as aforesaid, that those who restore them without price, as we said, shall expect a compensation from our benevolence. In all these things you must give the aforesaid Christians your most effective intervention, that our command may be fulfilled as soon as may be, and that in this matter also order may be taken by our clemency for the public quiet. And may it be, as already said, that the divine favor which we have already experienced in so many affairs, shall continue for all time to give us prosperity and successes, together with happiness for the State. But that it may be possible for the nature of this decree and of our benevolence to come to the knowledge of all men, it will be your duty by a proclamation of your own to publish everywhere and bring to the notice of all men this present document when it reaches you, that the decree of this our benevolence may not be hidden.

(a) Epistle of Hesychius, Pachomius, Theodorus, and Phileas to Meletius. (MSG, 10:1565.)

Hesychius, Pachomius, Theodorus, and Phileas to Meletius, our friend and fellow-minister in the Lord, greeting. In simple faith, regarding as uncertain the things which have been heard concerning thee, since some have come to us and certain things are reported foreign to divine order and ecclesiastical rule which are being attempted, yea, rather, which are being done by thee, we were not willing to credit them when we thought of the audacity implied by their magnitude, and we thought that they were uncertain attempts. But since so many coming to us at the present time have lent some credibility to these reports, and have not hesitated to attest them as facts, we, greatly astonished, have been compelled to write this letter to thee. And what agitation and sadness have been caused to us all in common and to each of us individually by the ordination performed by thee in parishes not pertaining to thee, we are unable sufficiently to express. We have not delayed, however, by a short statement, to prove thy practice wrong.

In the law of our fathers and forefathers, of which thou also art not thyself ignorant, it is established, according to the divine and ecclesiastical order (for it is all for the good pleasure of God and the zealous regard for better things), that it has been determined and settled by them that it is not lawful for any bishop to perform ordinations in other parishes than his own. This law is exceedingly important and wisely devised. For, in the first place, it is but right that the conversation and life of those who are ordained should be examined with great care; and, in the second place, that all confusion and turbulence should be done away with. For every one shall have enough to do in managing his own parish, and in finding, with great care and many anxieties, suitable subordinates among those with whom he has passed his whole life, and who have been trained under his hands. But thou, considering none of these things, nor regarding the future, nor considering the law of our holy Fathers and those who have put on Christ in long succession, nor the honor of our [pg 268] great bishop and father, Peter,89 on whom we all depend in the hope which we have in the Lord Jesus Christ, nor softened by our imprisonments and trials, and daily and multiplied reproaches, nor the oppressions and distress of all, hast ventured on subverting all things at once. And what means will be left for thee for justifying thyself with respect to these things?

But perhaps thou wilt say, I did this to prevent many from being drawn away with the unbelief of many, because the flocks were in need and forsaken, there being no pastor with them. Well, but it is most certain that they were in no such destitution; in the first place, because there were many going among them and able to visit them; and, in the second place, even it there were some things neglected by them, representation should have come from the people, and we should have duly considered the matter. But they knew that they were in no want of ministers, and therefore they did not come to seek thee. They knew that either we were wont to warn them from such complaint or there was done, with all carefulness, what seemed profitable; for it was done under correction and all was considered with well-approved honesty. Thou, however, giving such careful attention to the deceits of certain men and their vain words,90 hast, as it were, stealthily leaped forward to the performance of ordinations. For if, indeed, those accompanying thee constrained thee to this and compelled thee and were ignorant of the ecclesiastical order, thou oughtest to have followed the rule and have informed us by letter; and in that way what seemed expedient would have been done. And if perchance some persuaded thee to credit their story, who said to thee that it was all over with us—a matter which could not have been unknown to thee, because there were many passing and repassing by us who might visit thee—even if this had been so, yet oughtest thou to have waited for the judgment of the superior father and his allowance of this thing. But thinking nothing of [pg 269] these matters, and hoping something different, or rather having no care for us, thou hast provided certain rulers for the people. For now we learn that there are also divisions, because thy unwarrantable ordination displeased many.

And thou wert not readily persuaded to delay such procedure or restrain thy purpose, no, not even by the word of the Apostle Paul, the most blessed seer and the man who put on Christ, the Apostle of us all; for he, in writing to his dearly loved Timothy, says: “Lay hands suddenly on no man, neither be partaker of other men's sins.” [I Tim. 5:22.] And thus he at once shows his own consideration of him, and gives his example and exhibits the law according to which, with all carefulness and caution, candidates are chosen for the honor of ordination. We make this declaration to thee, that in the future thou mayest study to keep within the safe and salutary limits of the law.

(b) Fragment on the Meletian Schism. (MSG, 10:1567.)

Meletius received and read this epistle, and he neither wrote a reply, nor repaired to them in prison, nor went to the blessed Peter [bishop of Alexandria]. But when all these bishops, presbyters, and deacons had suffered in the prison,91 he at once entered Alexandria. Now in that city there was a certain person, Isidorus by name, turbulent in character, and possessed with the ambition of being a teacher. And there was also a certain Arius, who wore the habit of piety and was in like manner possessed with the ambition of being a teacher. And when they discovered the object of Meletius's passion and what it was he sought, hastening to him and regarding with malice the episcopal authority of the blessed Peter, that the aim and desire of Meletius might be made manifest, they discovered to Meletius certain presbyters, then in hiding, to whom the blessed Peter had given [pg 270] authority to act as diocesan visitors for Alexandria. And Meletius, recommending them to improve the opportunity given them for rectifying their error, suspended them for a time, and by his authority ordained two persons in their places, one of whom was in prison and the other in the mines. On learning these things, the blessed Peter, with much endurance, wrote to the people of Alexandria in the following terms. [See next selection.]

(c) Peter of Alexandria. Epistle to the Church in Alexandria. (MSG, 18:510.)

Peter to the brethren in the Lord, beloved and established in the faith of God, peace. Since I have discovered that Meletius acts in no way for the common good, for he does not approve the letter of the most holy bishops and martyrs, and invading my parish, has assumed so much to himself as to endeavor to separate from my authority the priests and those who had been intrusted with visiting the needy, and, giving proof of his desire for pre-eminence, has ordained in the prison several unto himself; now take ye heed to this and hold no communion with him, until I meet him in company with some wise men, and see what designs they are which he has thought upon. Fare ye well.

(d) Epitaph of Eusebius, Bishop of Rome. Cf. Kirch, n. 534.

The following epitaph was placed on the tomb of Eusebius, bishop of Rome (April 18 to August 17, 310 A. D.), by Damasus, bishop of Rome (366-384.)

(a) Codex Theodosianus, XIII, 5, 1; A. D. 314.

If a shipman shall have been originally a lighterman, none the less he shall remain permanently among those among whom it shall appear that his parents had been.

(b) Codex Theodosianus, XIII, 5, 3; A. D. 319.

If any shipman shall have obtained surreptitiously or in any other way immunity, it is our will that he be not at all admitted to plead any exemption. But also if any one possess a patrimony liable to the duties of a shipman, although he may be of higher dignity, the privileges of honor shall be of no avail to him in this matter, but let him be held to this duty either by the whole or in proportion. For it is not just that when a patrimony liable to this public duty has been excused all should not bear the common burden in proportion to ability.

(c) Codex Theodosianus, XIV, 4, 1; A. D. 334.

Because the guild of swineherds has fallen off to but few, we command that they plead in the presence of the Roman people, for the defence should be made to them for whom the burden was established.… Therefore let them know that the personal property of the swineherds is liable to public burdens and let them choose one of two courses: either let them retain the property which is liable to the functions of swineherd, and let themselves be held to the duty of swineherd, or let them name some suitable person whom they will, who shall satisfy the same requirement. For we suffer no one to be exempt from the obligation of this thing, but whether they [pg 280] have advanced in honors, or by some fraud have escaped, we command that they be brought back and the same thing performed, the Roman people being present and witnessing, and we are to be consulted, that we may take note of those who make use of these shifts; as for further avoidance of public duties, it is by no means to be granted any, but he who shall have been able to escape shall run danger of his safety, the privilege having been taken away from him.

(d) Codex Theodosianus, XII, 1, 11; A. D. 325.

Because some have forsaken the curiæ and have fled to the camps of the soldiery, we prescribe that all who shall be found not yet indebted to the chief centurion, are to be dismissed from the soldiery and returned to the same curiæ; those only are to remain among the soldiery who are retained on account of the necessities of the place or the troop.

(e) Codex Theodosianus, XII, 1, 12; A. D. 325.

If any one belongs in a larger or smaller town and desiring to avoid the same, betakes himself to another for the sake of dwelling there, and shall have attempted to make petitions concerning this or shall have relied upon any sort of fraud that he may escape the birth from his own city, let him bear the burden of the decurionate of both cities, of one because it was his choice, of the other because of his birth.

(f) Codex Theodosianus, XVI, 2, 3, cf. XVI, 2, 6; A. D. 326.

Since a constitution that has been issued prescribes that thereafter no decurion nor child of a decurion or person with suitable wealth and able to support the public burdens shall have recourse to the name and duties of the clergy, but only those shall be called to the place of the deceased who are of small fortune and are not held liable to civil burdens, we have learned that some have been molested, who before the promulgation [pg 281] of the said law had joined themselves to the company of the priests. Therefore we decree that these shall be free from all annoyance, but those who after the promulgation of the law, to avoid their public duties took recourse to the number of the clergy, shall be separated from that body and restored to their curial rank and made liable for their civil duties.

(a) Constantine, Ep. ad Cæcilianum, in Eusebius, Hist. Ec., X, 6. (MSG, 20:892.)

Constantine Augustus to Cæcilianus, Bishop of Carthage. Since it is our pleasure that something should be granted in all the provinces, namely, Africa and Numidia and Mauritania, to certain ministers of the legitimate and most holy Catholic religion, to defray their expenses, I have given written [pg 282] instructions to Ursus, the illustrious finance minister of Africa, and have directed him to make provision to pay to thy firmness three thousand folles.95 Do thou, therefore, when thou hast received the above sum of money, command that it be distributed among all those mentioned above, according to the brief sent unto thee by Hosius. But if thou shouldest find that anything is wanting for the fulfilment of this my purpose in regard to all of them, thou shalt demand without hesitation from Heracleides, our treasurer, whatever thou findest to be necessary. For I commanded him, when he was present, that if thy firmness should ask him for any money, he should see to it that it be paid without any delay. And since I have learned that some men of unsettled mind wish to turn the people from the most holy and Catholic Church by a certain method of shameful corruption, do thou know that I gave command to Anulinus, the proconsul, and also to Patricius, vicar of the prefects, when they were present, that they should give proper attention not only to other matters, but also, above all, to this, and that they should not overlook such a thing when it happened. Wherefore if thou shouldest see any such men continuing in this madness, do thou without delay go to the above-mentioned judges and report the matter to them; that they may correct them as I commanded them when they were present. The divinity of the great God preserve thee many years.

(b) Constantine, Ep. ad Anulinum, in Eusebius, Hist. Ec., X, 7. (MSG, 20:893.)

Greeting to thee, our most esteemed Anulinus. Since it appears from many circumstances that when that religion is despised in which is preserved the chief reverence for the most [pg 283] celestial Power, great dangers are brought upon public affairs; but that when legally adopted and observed it affords most signal prosperity to the Roman name and remarkable felicity to all the affairs of men, through the divine beneficence, it seemed good to me, most esteemed Anulinus, that those men who give their services with due sanctity and with constant observance of this law to the worship of the divine religion should receive recompense for their labors. Wherefore it is my will that those within the province intrusted to thee, in the Catholic Church over which Cæcilianus presides, who give their services to this holy religion, and who are commonly called clergymen, be entirely exempted from all public duties, that by any error or sacrilegious negligence they may not be drawn away from the service due to the Deity, but may devote themselves without any hindrance to their own law. For it seems that when they show greatest reverence to the Deity the greatest benefits accrue to the State. Farewell, our most esteemed and beloved Anulinus.

(c) Codex Theodosianus, XVI, 2, 2; A. D. 319.

Those who in divine worship perform the services of religion—that is, those who are called clergy—are altogether exempt from public obligations, so that they may not be called away from their sacred duties by the sacrilegious malice of certain persons.

(d) Codex Theodosianus, XVI, 2, 4; A. D. 321.

Every one has permission to leave when he is dying whatsoever goods he wishes to the most holy Catholic Church.…

(e) Codex Theodosianus, XVI, 5, 1; A. D. 326.

Privileges which have been bestowed in consideration of religion ought to be of advantage only to those who observe the Catholic law. It is our will that heathen and schismatics be not only without the privileges but bound by, and subject to, various political burdens.

(f) Codex Theodosianus, XVI, 2, 5; A. D. 323.

Because we have heard that ecclesiastics and others belonging to the Catholic religion are compelled by men of different religions to celebrate the sacrifices of the lustrum, we, by this decree, do ordain that if any one believes that those who observe the most sacred law ought to be compelled to take part in the rites of a strange superstition, let him, if his condition permits, be beaten with staves, but if his rank exempts him from such rigor, let him endure the condemnation of a very heavy fine, which shall fall to the State.

(g) Codex Justinianus; III, 12, 3; A. D. 321. Cf. Kirch, n. 748.

All judges and city people and the craftsmen shall rest upon the venerable Day of the Sun. Country people, however, may freely attend to the cultivation of the fields, because it frequently happens that no other days are better adapted for [pg 285] planting the grain in the furrows or the vines in trenches. So that the advantage given by heavenly providence may not for the occasion of a short time perish.

(h) Codex Theodosianus. VIII, 16, 1. Cf. Kirch, n. 750.

Those who are held as celibates by the ancient law are freed from the threatened terrors of the laws, and let them so live as if by the compact of marriage they were among the number of married men, and let all have an equal standing as to taking what each one deserves. Neither let any one be held childless; and let them not suffer the penalties set for this. The same thing we hold regarding women, and freely to all we loose from their necks the commands which the law placed upon them as a certain yoke. But there is no application of this benefit to husbands and wives as regards each other, whose deceitful wiles are often scarcely restrained by the appointed rigor of the law, but let the pristine authority of the law continue between such persons.

(a) Codex Theodosianus, IX, 16, 2; A. D. 319.

Haruspices and priests and those accustomed to serve this rite we forbid to enter any private house, or under the pretence of friendship to cross the threshold of another, under the penalty established against them if they contemn the law.96 But those of you who regard this rite, approach the public altars and shrines and celebrate the solemnities of your custom; for we do not indeed prohibit the duties of the old usage to be performed in broad daylight.

(b) Codex Theodosianus, XVI, 10, 1; A. D. 320-321.

If any part of our palace or other public buildings should be struck by lightning let the custom be retained of the ancient observance as to what it signifies, and let it be examined by the haruspices and very carefully written down, collected, and brought to our attention; to others also the permission of practising this custom is conceded, provided they refrain from domestic sacrifices, which are expressly forbidden.

(c) Codex Theodosianus. XV, 1, 3; A. D. 326.

We direct that the judges of the provinces be warned not to give orders for any new work before they complete the buildings [pg 287] left incomplete by their predecessors, the erection of temples only being excepted.

Anulinus. Ep. ad Constantinum, in Augustine, Ep. 88. (MSG, 33:303.)

To Constantine Augustus from Anulinus, a man of proconsular rank, proconsul of Africa.

The welcome and adored celestial writings sent by your Majesty to Cæcilianus, and those who act under him and are called clergy, I have devoutly taken care to record in the archives of my humility, and have exhorted those parties that when unity has been made by the consent of all, since they are seen to be exempt from all other burdens by your Majesty's clemency, and having preserved the Catholic unity, they should devote themselves to their duties with the reverence due the sanctity of the law and to divine things. After a few days, however, there arose some, to whom a crowd of people joined themselves, who thought that proceedings should be taken against Cæcilianus and presented me a sealed packet wrapped in leather and a small document without seal, and earnestly requested that I should transmit them to the sacred and venerable court of your divinity, which your Majesty's most humble servant has taken care to do, Cæcilianus continuing meanwhile as he was. The acts pertaining to the case have been subjoined, in order that your Majesty may be able to make a decision concerning the whole matter. I have sent two documents, one in a leathern envelope entitled “A Document of the Catholic Church, the Charges against Cæcilianus, Furnished by the Party of Majorinus”; the other attached without a seal to the same leathern envelope. Given on the 17th day before the calends of May, in the third consulship of our Lord Constantine Augustus [April 15, 313].

I. The Council of Arles A. D. 314

II. The Council of Nicæa

(a) Socrates. Hist. Ec., I, 5. (MSG, 67:41.)

After Peter, who was bishop of Alexandria, had suffered martyrdom under Diocletian, Achillas succeeded to the episcopal office, and after Achillas, Alexander succeeded in the period of peace above referred to. Conducting himself fearlessly, he united the Church. By chance, one day, in the presence of the presbyters and the rest of his clergy, he was discussing too ambitiously the doctrine of the Holy Trinity, teaching that there was a unity in the Trinity. But Arius, one of the presbyters under his jurisdiction, a man of no inconsiderable logical acumen, imagining that the bishop was subtly introducing the doctrine of Sabellius the Libyan, from the love of controversy took the opposite opinion to that of the Libyan, and, as he thought, vigorously responded to the things said by the bishop. “If,” said he, “the Father begat the Son, He that was begotten had a beginning of existence; and from this it is evident that there was a time when the Son was not. It follows necessarily that He had His subsistence [hypostasis] from nothing.”

(b) Alexander of Alexandria. Ep. ad Alexandrum, in Theodoret, Hist. Ec., I, 3. (MSG, 88:904.)

We believe as the Apostolic Church teaches, In one unbegotten Father, who of His being has no cause, immutable and invariable, and who subsists always in one state of being, admitting neither of progression nor diminution; who gave the law and the prophets and the Gospel; of patriarchs and Apostles and all saints, Lord; and in one Lord Jesus Christ, the only begotten Son of God, begotten not out of that which is not, but of the Father, who is; yet not after the manner of material bodies, by severance or emanation, as Sabellius and Valentinus taught, but in an inexpressible and inexplicable manner.… We have learned that the Son is immutable and unchangeable, all-sufficient and perfect, like the Father, lacking only His “unbegottenness.” He is the exact and precisely similar image of His Father.… And in accordance with this we believe that the Son always existed of the Father.… Therefore His own individual dignity must be reserved to the Father as the Unbegotten One, no one being called the cause of His existence: to the Son, likewise, must be given the honor which befits Him, there being to Him a generation from the Father which has no beginning.… And in addition to this pious belief respecting the Father and the Son, we confess as the sacred Scriptures teach us, one Holy Spirit, who moved the saints of the Old Testament, and the divine teachers of that which is called the New. We believe in one and only Catholic and Apostolic Church, which can never be destroyed even though all the world were to take counsel to fight against it, and which gains the victory over all the impious attacks of the heterodox.… After this we receive the resurrection from the dead, of which Jesus Christ our Lord became the first-fruits; who bore a body, in truth, not in semblance, derived from Mary, the mother of God [theotokos] in the fulness of time sojourning among the race, for the remission of sins: who was crucified and died, yet for all this suffered no diminution of His Godhead. He rose from [pg 302] the dead, was taken into heaven, and sat down on the right hand of the Majesty on high.

(c) Arius, Ep. ad Eusebium, in Theodoret, Hist. Ec., I, 4. (MSG, 88:909.)

To his very dear lord, the man of God, the faithful and orthodox Eusebius, Arius unjustly persecuted by Alexander the Pope, on account of that all-conquering truth of which you are also the champion, sendeth greeting in the Lord.

… Alexander has driven us out of the city as atheists, because we do not concur in what he publicly preaches; namely, “God is always, the Son is always; as the Father so the Son; the Son coexists unbegotten with God; He is everlastingly begotten; He is the unbegotten begotten; neither by thought nor by any interval does God precede the Son; always God, always the Son; the Son is of God himself.”… To these impieties we cannot listen even though heretics threaten us with a thousand deaths. But we say and believe and have taught and do teach, that the Son is not unbegotten, nor in any way part of the Unbegotten; nor from any substance [hypokeimenon],99 but that of His own will and counsel He has subsisted before time and before ages, as perfect God only begotten and unchangeable, and that before He was begotten or created or purposed or established He was not. For He was not unbegotten. We are persecuted because we say that the Son has a beginning, but that God is without beginning. This is the cause of our persecution, and likewise because we say that He is of that which is not.100 And this we say because He is neither part of God, nor of any substance [hypokeimenon]. For this we are persecuted; the rest you know. I bid thee farewell in the Lord, remembering [pg 303] our afflictions, my fellow-Lucianist and true Eusebius [i.e., pious].

(d) Arius, Thalia, in Athanasius, Orat. contra Arianos, I, 2. (MSG, 26:21.)

God was not always Father; but there was when God was alone and was not yet Father; afterward He became a Father. The Son was not always; for since all things have come into existence from nothing, and all things are creatures and have been made, so also the Logos of God himself came into existence from nothing and there was a time when He was not; and that before He came into existence He was not; but He also had a beginning of His being created. For God, he says, was alone and not yet was there the Logos and Wisdom. Afterward He willed to create us, then He made a certain one and named Him Logos and Wisdom and Son, in order that by Him He might create us. He says, therefore, that there are two wisdoms, one proper to, and existing together with, God; but the Son came into existence by that wisdom, and was made a partaker of it and was only named Wisdom and Logos. For Wisdom existed by wisdom and the will of God's wisdom. So, he says, that there is another Logos besides the Son in God, and the Son partaking of that Logos is again named Logos and Son by grace.… There are many powers; and there is one which is by nature proper to God and eternal; but Christ, again, is not the true power of God, but is one of those which are called powers, of whom also the locust and the caterpillar are called not only a power but a great power [Joel 2:2], and there are many other things like to the Son, concerning whom David says in the Psalms: “The Lord of Powers”;101 likewise the Logos is mutable, as are all [pg 304] things, and by His own free choice, so far as He wills, remains good; because when He wills He is able to change, as also we are, since His nature is subject to change. Then, says he, God foreseeing that He would be good, gave by anticipation to Him that glory, which as a man He afterward had from His virtue; so that on account of His works, which God foresaw, God made Him to become such as He is now.

(e) Council of Alexandria, A. D. 320, Epistula encyclica, in Socrates, Hist. Ec., I, 6. (MSG, 67:45.) Cf. Kirch, nn. 353 ff.

Those who became apostates were Arius, Achillas, Æithales, Carpones, another Arius, and Sarmates, who were then presbyters; Euzoius, Lucius, Julianus, Menas, Helladius, and Gaius, who were then deacons; and with them Secundus and Theonas, then called bishops. And the novelties which they have invented and put forth contrary to the Scriptures are the following: God was not always a Father, but there was a time when He was not a Father. The Logos of God was not always, but came into existence from things that were not; wherefore there was a time when He was not; for the Son is a creature and a work. Neither is He like in essence to the Father. Neither is He truly by nature the Logos of the Father; neither is He His true Wisdom; but He is one of the things made and created, and is called the Logos and Wisdom by an abuse of terms, since He himself originated by God's own logos and by the wisdom that is in God, by which God has made not only all things but Him also. Wherefore He is in His nature subject to change and variation as are all rational creatures. And the Logos is foreign, is alien and separated from the being [ousia] of God. And the Father cannot be102 [pg 305] described by the Son, for the Logos does not know the Father perfectly and accurately, neither can He see Him perfectly. Moreover, the Son knows not His own essence as it really is; for He was made on account of us, that God might create us by Him as by an instrument; and He would not have existed had not God willed to create us. Accordingly some one asked them whether the Logos of God is able to change as the devil changed, and they were not afraid to say that He can change; for being something made and created, His nature is subject to change.

(f) Eusebius of Cæsarea, Creed, in Socrates, Hist. Ec., I, 8. (MSG, 67:69.) Cf. Hahn, § 188.

We believe in one God, Father Almighty, the maker of all things visible and invisible; and in one Lord Jesus Christ, the Logos of God, God of God, Light of Light, Life of Life, only begotten Son, the first-born of all creation, begotten of His Father before all ages, by whom, also, all things were made, who for our salvation became flesh, who lived among men, and suffered and rose again on the third day, and ascended to the Father, and will come again in glory to judge the living and the dead. We believe also in one Holy Spirit. We believe that each of these [i.e., three] is and subsists;103 the Father truly Father, the Son truly Son; the Holy Spirit truly Holy Spirit; as our Lord also said, when He sent His disciples to preach: “Go teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” [Matt. 28:19].

(g) Council of Nicæa A. D. 325, Creed, in Socrates, Hist. Ec., I, 8. (MSG, 67:68.) Cf. Hahn, § 142.

We believe in one God, Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of His Father, only begotten, that is of the ousia of the Father, God of God, Light of Light, true God of true God; begotten, not made, of one substance104 with the Father, by whom all things were made, both things in heaven and things in earth, who for us men and for our salvation, came down from heaven and was made [became] flesh and was made [became] man, suffered and rose again on the third day, ascended into the heavens and comes to judge living and dead. And in the Holy Ghost.

But those who say there was when He was not, and before being begotten He was not, and He was made out of things that were not105 or those who say that the Son of God was from a different substance [hypostasis] or being [ousia] or a creature, or capable of change or alteration, these the Catholic Church anathematizes.

(a) Arius, Confession of Faith, in Socrates, Hist. Ec., I, 26. (MSG, 67:149.)

Arius and Euzoius to our most religious and pious Lord, the Emperor Constantine.

In accordance with the command of your devout piety, sovereign lord, we declare our faith, and before God we profess in writing that we and our adherents believe as follows:

We believe in one God, the Father Almighty; and in the Lord Jesus Christ His Son, who was made by Him before all ages, God the Word, through whom all things were made, both those which are in heaven and those upon earth; who descended, and became incarnate, and suffered, and rose again, ascended into the heavens, and will again come to judge the living and the dead. Also in the Holy Spirit, and in the resurrection of the flesh, and in the life of the coming age, and in the kingdom of the heavens, and in one Catholic Church of God, extending from one end of the earth to the other.

This faith we have received from the holy gospels, the Lord therein saying to His disciples: “Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” If we do not so believe and truly receive the Father, Son, and Holy Spirit, as the whole Catholic Church and the Holy Scriptures teach (in which we believe in every respect) God is our judge both now and in the coming judgment. Wherefore we beseech your piety, most devout Emperor, that we who are persons consecrated to the ministry, [pg 308] and holding the faith and sentiments of the Church and of the Holy Scriptures, may by your pacific and devoted piety be reunited to our mother, the Church, all superfluous questions and disputings being avoided; that so both we and the whole Church may be at peace and in common offer our accustomed prayers for your tranquil reign and on behalf of your whole family.

(b) Socrates, Hist. Ec., I, 23. (MSG, 67:140.)

The partisans of Eusebius and Theognis having returned from their exile, they received again their churches, having expelled, as we observed, those who had been ordained in their stead. Moreover they came into great consideration with the Emperor, who honored them exceedingly, as those who had returned from error to the orthodox faith. They, however, abused the license granted them by exciting commotions in the world greater than before; being instigated to this by two causes—on the one hand, the Arian heresy with which they had been previously infected, and on the other hand, by animosity against Athanasius because in the synod he had so vigorously withstood them in the discussion of the articles of the faith. And in the first place they objected to the ordination of Athanasius, not only as of one unworthy of the episcopate, but also as of one not elected by qualified persons. But when he had shown himself superior to this calumny (for having assumed direction of the Church of the Alexandrians, he ardently contended for the Nicene creed), then the adherents of Eusebius exerted themselves to cause the removal of Athanasius and to bring Arius back to Alexandria; for thus only did they think they should be able to cast out the doctrine of consubstantiality and introduce Arianism. Eusebius therefore wrote to Athanasius to receive Arius and his adherents; and when he wrote he not only entreated him, but he openly threatened him. When Athanasius would by no means accede to this he endeavored to persuade [pg 309] the Emperor to receive Arius in audience and then permit him to return to Alexandria; and how he accomplished these things I shall tell in its proper place.

Meanwhile, before this, another commotion was raised in the Church. In fact those of the household of the Church again disturbed her peace. Eusebius Pamphilius says that immediately after the synod Egypt became agitated by intestine divisions; but he does not give the reason for this. From this he has gained the reputation of being disingenuous and of avoiding the specification of the causes of these dissensions from a determination on his part not to give his sanction to the proceedings at Nicæa. Yet as we ourselves have discovered from various letters which the bishops wrote to one another after the synod, the term homoousios troubled some of them. So that while they occupied themselves about it, investigating it very minutely, they roused the strife against each other. It seemed not unlike a contest in the dark; for neither party appeared to understand distinctly the grounds on which they calumniated one another. Those who objected to the word homoousios conceived that those who approved it favored the opinion of Sabellius and Montanus; they therefore called them blasphemers, as subverting the existence of the Son of God. And again those who defended the term, charging their opponents with polytheism, inveighed against them as introducers of heathen superstitions. Eustathius, bishop of Antioch, accuses Eusebius Pamphilius of perverting the Nicene creed; Eusebius again denies that he violates that exposition of the faith, and accuses Eustathius of introducing the opinion of Sabellius. Therefore each of them wrote as if contending against adversaries; but both sides admitted that the Son of God has a distinct person and existence, confessing that there is one God in three persons (hypostases) yet they were unable to agree, for what cause I do not know, and could in no way be at peace.

(a) Athanasius, Apologia contra Arianos, 20. (MSG, 25:280.)

The Eusebians wrote also to Julius, thinking to frighten me, requesting him to call a council, and Julius himself to be the judge if he pleased. When, therefore, I went up to Rome, Julius wrote to the Eusebians, as was suitable, and sent moreover two of his presbyters, Elpidius and Philoxenus. But when they heard of me they became confused, because they did not expect that we would come up; and they declined, alleging absurd reasons for so doing, but in truth fearing lest the things should be proved against them which Valens and Ursacius afterward confessed. However, more than fifty bishops assembled in the place where the presbyter Vito held [pg 311] his congregation, and they acknowledged my defence and gave me the confirmation both of their communion and their love. On the other hand, they expressed great indignation against the Eusebians and requested that Julius write to the following effect to them who had written to him. And he wrote and sent it by Count Gabienus.

(b) Julius of Rome, Epistula, in Athanasius. Apologia contra Arianos, §§ 26 ff. (MSG, 25:292.)

Julius to his dearly beloved brethren, Danius, Flacillus, Narcissus, Eusebius, and Matis, Macedonius, Theodorus, and their friends, who have written him from Antioch, sends health in the Lord.

§ 26. … It is necessary for me to inform you that although I alone wrote, yet it was not my opinion only, but of all the bishops throughout Italy and in these parts. I, indeed, was unwilling to cause them all to write, lest they might have weight by mere numbers. The bishops, however, assembled on the appointed day, and agreed in these opinions, which I again write to signify to you; so that, dearly beloved, although I alone address you, yet you may know it is the opinion of all.…

§ 27. That we have not admitted to our communion our fellow-bishops Athanasius and Marcellus either hastily or unjustly, although sufficiently shown above, it is but fair to set briefly before you. The Eusebians first wrote against Athanasius and his fellows, and you have also written now; but many bishops out of Egypt and other provinces wrote in his favor. Now in the first place, your letters against him contradict each other, and the second have no sort of agreement with the first, but in many instances the former are refuted by the latter, and the latter are impeached by the former.…

§ 29. Now when these things were thus represented, and so many witnesses appeared in his behalf, and so much advanced by him in his own justification, what did it become [pg 312] us to do? Or what did the rule of the Church require except that we should not condemn the man, but rather receive him and hold him as a bishop as we have done.…

§ 32. With respect to Marcellus, forasmuch as you have written concerning him also as impious in respect to Christ, I am anxious to inform you that, when he was here, he positively declared that what you had written concerning him was not true; but, being nevertheless requested by us to give an account of his faith, he answered in his own person with the utmost boldness, so that we recognize that he maintains nothing outside of the truth. He confessed that he piously held the same doctrine concerning our Lord and Saviour Jesus Christ as the Catholic Church holds; and he affirmed that he had held these opinions not merely now but for a very long time since; as indeed our presbyters, who were at a former time at the Council of Nicæa, testified to his orthodoxy, for he maintained both then and now his opposition to the heresy of Arius; on which point it is right to admonish you, that none of you admit such heresy, but instead abominate it as alien from the wholesome doctrine. Since he professed orthodox opinions and offered testimony to his orthodoxy, what again ought we in his case to have done except to treat him as a bishop, as we did, and not reject him from our communion?…

§ 33. For not only the bishops Athanasius and Marcellus and their fellows came here and complained of the injustice that had been done them, but many other bishops, also, from Thrace, from Cœle-Syria, from Phœnicia, and Palestine; and presbyters, not a few, and others from Alexandria and from other parts were present at the council here and, in addition to their own statements, lamented bitterly before all the assembled bishops the violence and injustice which the churches had suffered; and they affirmed that outrages similar to those which had been committed in Alexandria had occurred not in word only but in deed in their own churches and in others also.

(c) Second Creed of Antioch, A. D. 341, in Athanasius, De Synodis Arimini et Seleuciæ, ch. 23. (MSG, 26:721.) Also in Socrates, Hist. Ec., II, 10. (MSG, 67:201.) Cf. Hahn, § 154.

We believe in accordance with evangelic and apostolic tradition in one God the Father Almighty, the creator, the maker and provider of all things. And in one Lord Jesus Christ, His only begotten Son, God, through whom are all things, who was begotten of His Father before all ages, God of God, whole of whole, only one of only one, perfect of perfect, king of king, lord of lord, the living word, living wisdom, true light, way, truth, resurrection, shepherd, door, unchangeable, unalterable, and immutable, the unchangeable likeness of the Godhead, both of the substance, and will and power and glory of the Father, the first-born of all creation, who was in the beginning with God, God Logos, according to what is said in the Gospel: “and the word was God,” through whom all things were made, and “in whom all things consist,” who in the last days came down from above, and was born of a virgin, according to the Scriptures, and became man, the mediator between God and man, and the apostle of our faith, and the prince of life; as He says, “I have come down from heaven, not to do mine own will, but the will of Him that sent me”; who suffered for us, and rose the third day and ascended into heaven and sitteth on the right hand of the Father, and comes again with glory and power to judge the [pg 314] living and the dead. And in the Holy Spirit given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, “Go ye, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” clearly of the Father who is really a Father, and of the Son who is really a Son, and of the Holy Spirit who is really a Holy Spirit; these names being assigned not vaguely nor idly, but indicating accurately the special subsistence [hypostasis], order, glory of those named, so that in subsistence they are three, but in harmony one.

Having then this faith from the beginning and holding it to the end, before God and Christ we anathematize all heretical false doctrines. And if any one contrary to the right faith of the Holy Scriptures, teaches and says that there has been a time, a season, or age, or being or becoming, before the Son of God was begotten, let him be accursed. And if any one says that the Son is a creature as one of the creatures, or generated as one of the things generated, or made as one of the things made, and not as the divine Scriptures have handed down each of the forenamed statements; or if a man teaches or preaches anything else contrary to what we have received, let him be accursed. For we truly and clearly both believe and follow all things from the Holy Scriptures that have been transmitted to us by the prophets and Apostles.

(d) Fourth Creed of Antioch, Socrates, Hist. Ec., II, 18. (MSG, 67:221.) Cf. Hahn, § 156.

We believe in one God, Father Almighty, the creator and maker of all things, of whom the whole family in heaven and [pg 315] upon earth is named; and in his only begotten Son, our Lord Jesus Christ, who was begotten of the Father before all ages; God of God, light of light, through whom all things in the heavens and upon earth, both visible and invisible were made: who is the word, and wisdom, and power, and life, and true light: who in the last days for our sake was made [became] man, and was born of the holy Virgin; was crucified, and died; was buried, arose again from the dead on the third day, and ascended into heaven, is seated at the right hand of the Father, and is coming at the consummation of the age to judge the living and the dead, and to render to each according to his works: whose kingdom, being perpetual, shall continue to infinite ages (for He shall sit at the right hand of the Father, not only in this age, but also in that which is to come). And in the Holy Spirit; that is, in the comforter, whom the Lord, according to His promise, sent to His Apostles after His ascension into the heavens, to teach and bring all things to their remembrance: by whom, also, the souls of those who have sincerely believed in Him shall be sanctified; and those who assert that the Son was made of things which are not, or of another subsistence [hypostasis], and not of God, or that there was a time or age when He did not exist the holy Catholic Church accounts as aliens.

(a) Second Creed of Sirmium, in Hilary of Poitiers, De Synodis, ch. 11. (MSL, 10:487.) Cf. Hahn, § 161.

It is evident that there is one God, the Father Almighty, according as it is believed throughout the whole world; and His only Son Jesus Christ our Saviour, begotten of Him before the ages. But we cannot and ought not to say there are two Gods.…

But since some or many persons were disturbed by questions as to substance, called in Greek ousia, that is, to make it understood more exactly, as to homoousios or what is called homoiousios, there ought to be no mention of these at all, nor ought any one to state them; for the reason and consideration that they are not contained in the divine Scriptures, and that they are above man's understanding, nor can any man declare the birth of the Son, of whom it is written: “Who shall declare His generation?” For it is plain that only the Father knows how He begat the Son, and the Son how He was begotten of the Father. There is no question that the Father is greater. No one can doubt that the Father is greater than the Son, in honor, dignity, splendor, majesty and in the very name Father, the Son himself testifying, He that sent Me is greater than I. And no one is ignorant that it is Catholic doctrine that there are two persons of Father and Son; and that the Father is greater, and that the Son is subordinated to the Father, together with all things which the Father hath subordinated to Him; and that the Father has no beginning and is invisible, immortal, and impassible, but that the Son has been begotten of the Father, God of God, light of light, and of this Son the generation, as is aforesaid, no one knows but His Father. And that the Son of God himself, our Lord and God, as we read, took flesh or a body, that is, man of the womb of the Virgin Mary, as the angel announced. And as all the Scriptures teach, and especially the doctor of the Gentiles himself. He took of Mary the Virgin, man, through whom He suffered. And the whole faith is summed up and secured in this, that the Trinity must always be preserved, as we read in the Gospel: “Go ye and baptize all nations in the name of the [pg 318] Father, and of the Son, and of the Holy Ghost.” Complete and perfect is the number of the Trinity. Now the Paraclete, or the Spirit, is through the Son: who was sent and came according to His promise in order to instruct, teach, and sanctify the Apostles and all believers.

(b) Creed of Nice A. D. 359, Theodoret, Hist. Ec., II, 16. (MSG, 82:1049.) Cf. Hahn, § 164.

We believe in one and only true God, Father Almighty, of whom are all things. And in the only begotten Son of God, who before all ages and before every beginning was begotten of God, through whom all things were made, both visible and invisible; begotten, only begotten, alone of the Father alone, God of God, like the Father that begat Him, according to the Scriptures, whose generation no one knoweth except only the Father that begat Him. This only begotten Son of God, sent by His Father, we know to have come down from heaven, as it is written, for the destruction of sin and death; begotten of the Holy Ghost and the Virgin Mary, as it is written, according to the flesh. Who companied with His disciples, and when the whole dispensation was fulfilled, according to the Father's will, was crucified, dead and buried, and descended to the world below, at whom hell itself trembled; on the third day He rose from the dead and companied with His disciples, and when forty days were completed He was taken up into the heavens, and sitteth on the right hand of His Father, and is coming at the last day of the resurrection, in His Father's glory, to render to every one according to his works. And in the Holy Ghost, which the only begotten Son of God, Jesus Christ, both God and Lord, promised to send to the race of men, the comforter, as it is written, the spirit of truth, and this Spirit He himself sent after He had ascended [pg 319] into the heavens and sat at the right hand of the Father, from thence He is coming to judge both the quick and the dead.

But the word “substance,” which was simply inserted by the Fathers and not being understood was a cause of scandal to the people because it was not found in the Scriptures, it hath seemed good to us to remove, and that for the future no mention whatever be permitted of “substance,” because the sacred Scriptures nowhere make any mention of the “substance” of the Father and the Son. Nor must one “subsistence” [hypostasis] be named in relation to the person [prosopon] of Father, Son, and Holy Ghost. And we call the Son like the Father, as the Holy Scriptures call Him and teach. But all heresies, both those already condemned, and any, if such there be, which have arisen against the document thus put forth, let them be anathema.

(c) Hilary of Poitiers. De Synodis, §§ 88, 89, 91. (MSL, 10:540.)

§ 88. Holy brethren, I understand by homoousios God of God, not of an unlike essence, not divided, but born; and that the Son has a birth that is unique, of the substance of the unknown God, that He is begotten yet co-eternal and wholly like the Father. The word homoousios greatly helped me already believing this. Why do you condemn my faith in the homoousios, which you cannot disapprove by the confession of the homoiousios? For you condemn my faith, or rather your own, when you condemn its verbal equivalent. Does somebody else misunderstand it? Let us together condemn [pg 320] the misunderstanding, but not take away the security of your faith. Do you think that one must subscribe to the Samosetene Council, so that no one may make use of homoousios in the sense of Paul of Samosata? Then let us subscribe to the Council of Nicæa, so that the Arians may not impugn the word homoousios. Have we to fear that homoiousios does not imply the same belief as homoousios? Let us decree that there is no difference between being of one and being of a similar substance. But may not the word homoousios be understood in a wrong sense? Let it be proved that it can be understood in a good sense. We hold one and the same sacred truth. I beseech you that the one and the same truth which we hold, we should regard as sacred among us. Forgive me, brethren, as I have so often asked you to do. You are not Arians; why, then, by denying the homoousios, should you be thought to be Arians?

§ 89. … True likeness belongs to a true natural connection. But when the true natural connection exists, the homoousios is implied. It is likeness according to essence when one piece of metal is like another and not plated.… Nothing can be like gold but gold, or like milk that does not belong to that species.

§ 91. I do not know the word homoousios or understand it unless it confesses a similarity of essence. I call God of heaven and earth to witness, that when I heard neither word, my belief was always such that I should have interpreted homoiousios by homoousios. That is I believed that nothing could be similar according to nature unless it was of the same nature.

(a) Codex Theodosianus, XVI, 10, 2; A. D. 341.

Let superstition cease; let the madness of sacrifices be abolished. For whoever, against the law of the divine prince, our parent [Constantine] and this command of our clemency, shall celebrate sacrifices, let a punishment appropriate to him and this present decision be issued.

(b) Codex Theodosianus, XVI, 10, 3; A. D. 342.

Although all superstition is to be entirely destroyed, yet we will that the temple buildings, which are situated without the walls, remain intact and uninjured. For since from some have arisen various sports, races, and contests, it is not proper that they should be destroyed, from which the solemnity of ancient enjoyments are furnished to the Roman people.

(c) Codex Theodosianus, XVI, 10, 4; A. D. 346.

It is our pleasure that in all places and in all cities the temples be henceforth closed, and access having been forbidden to all, freedom to sin be denied the wicked. We will that all abstain from sacrifices; that if any one should commit any such act, let him fall before the vengeance of the sword. Their goods, we decree, shall be taken away entirely and recovered to the fisc, and likewise rectors of provinces are to be punished if they neglect to punish for these crimes.

(d) Optatus, De schismate Donatistarum, III, §§ 3, 4. (MSL, 11:999.)

§ 3. … The Emperor Constans did not send Paulus and Macarius primarily to bring about unity, but with alms, that, assisted by them, the poor of the various churches might be relieved, clothed, and fed. When they came to Donatus, your father, and showed him why they had come, he was seized with his accustomed furious anger and broke forth with these words: “What has the Emperor to do with the Church.”…

§ 4. If anything, therefore, has been done harshly in bringing about unity,106 you see, brother Parmenianus, to whom it ought to be attributed. Do you say that the military was sought by us Catholics; if so, then why did no one [pg 323] see the military in arms in the proconsular province? Paulus and Macarius came, everywhere to consider the poor and to exhort individuals to unity; and when they approached Bagaja, then another Donatus, bishop of that city, desiring to place an obstacle in the way of unity and hinder the work of those coming, whom we have mentioned, sent messengers throughout the neighboring places and all markets, and summoned the Circumcellions, calling them Agonistici, to come to the said place. And at that time the gathering of these was desired, whose madness a little before had been seen by the bishops themselves to have been impiously inspired. For when men of this sort before the unity107 wandered through various places, when Axido and Fasir were called by the same mad ones the leaders of the saints, no one could be secure in his possessions; written evidences of indebtedness lost their force; no creditor was at liberty at that time to demand anything. All were terrified by the letters of those who boasted that they were the leaders of the saints, and if there was any delay in fulfilling their commands, suddenly a furious multitude hurried up and, terror going on before, creditors were surrounded with a wall of dangers, so that those who ought to have been asked for their protection were by fear of death compelled to use humble prayers. Each one hastened to abandon his most important duties; and profit was thought to have come from these outrages. Even the roads were no longer at all safe, because masters, turned out of their carriages, ran humbly before their slaves sitting in the places of their masters. By the judgment and rule of these the order of rank between masters and servants was changed. Therefore when there arose complaint against the bishops of your party, they are said to have written to Count Taurinus, that such men could not be corrected in the Church, and they demanded that they should receive discipline from the said count. Then Taurinus, in response to their letters, commanded [pg 324] an armed body of soldiers to go through the markets where the Circumcellions were accustomed to wander. In Octavum very many were killed, many were beheaded and their bodies, even to the present day, can be counted by the white altars or tables.108 When first some of their number were buried in the basilicas, Clarus, a presbyter in Subbulum, was compelled by his bishop to disinter those buried. Whence it is reported that what was done had been commanded to be done, when it is admitted that sepulture in the house of God is not granted. Afterward the multitude of these people increased. In this way Donatus of Bagaja found whence he might lead against Macarius a raging mob. Of that sort were those who were to their own ruin murderers of themselves in their desire for a false martyrdom. Of these, also, were those who rushed headlong and threw themselves down from the summits of lofty mountains. Behold from what numbers the second Bishop Donatus formed his cohorts! Those who were bearing treasure which they had obtained for the poor were held back by fear. They decided in so great a predicament to demand from Count Sylvester armed soldiery, not that by these they should do violence to any one, but that they might stop the force drawn up by the aforesaid Bishop Donatus. Thus it happened that an armed soldiery was seen. Now, as to what followed, see to whom it ought or can be ascribed. They had there an infinite number of those summoned, and it is certain that a supply of provisions for a year had been provided. Of the basilicas they made a sort of public granary, and awaited the coming of those against whom they might expend their fury, if the presence of armed soldiery had not prevented them. For when, before the soldiers came, the metatores,109 as was the custom, were sent, they were not properly received, contrary to the apostolic precept, “honor to whom honor, custom to whom custom, tribute to whom tribute, owe no man anything.” For those who [pg 325] had been sent with their horses were smitten by those whose names you have made public with malicious intent. They were the authors of their own wrong; and what they could suffer they themselves taught by these outrages. The soldiers who had been maltreated returned to their fellows, and for what two or three suffered, all grieved. All were roused, and their officers could not restrain the angered soldiers.

(a) Socrates. Hist Ec. III. 1. (MSG, 67:368.)

Constantine, who gave Byzantium his own name, had two brothers born of the same father but by a different mother, of these one was named Dalmatius, the other Constantius. Dalmatius had a son of the same name as his own; Constantius had two sons, Gallus and Julian. Now, as on the death of Constantine, the founder of Constantinople, the soldiery had put the younger brother Constantius to death, the lives of his two orphaned children were also endangered; but a disease, apparently fatal, preserved Gallus from the violence of his father's murderers; and as to Julian, his age—for he was only eight years old at the time—protected him. The Emperor's jealousy toward them having been subdued, Gallus attended schools at Ephesus in Ionia, in which country considerable possessions had been left them by their parents. Julian, however, when he was grown up pursued his studies at Constantinople, going constantly to the palace, where the schools then were, in simple attire and under the care of the eunuch Mardonius. In grammar, Nicocles, the Lacedæmonian, was his instructor; and Ecbolius, the sophist, who was at that time a Christian, taught him rhetoric; for the Emperor Constantius had made provision that he should have no pagan masters, lest he should be seduced to pagan superstitions; for Julian was a Christian at the beginning. Since he made great progress in literature, the report began to spread that he was capable of ruling the Roman Empire; and this popular rumor becoming generally spread abroad, greatly disquieted the Emperor. Therefore he removed him from the great city to Nicomedia, forbidding him at the same time to frequent the school of Libanius the Syrian sophist. For Libanius, having been driven away by the teachers of Constantinople, had opened a school at Nicomedia. Here he gave vent to his indignation against the [pg 327] teachers in his treatise composed against them. Julian, however, was interdicted from being his auditor, because Libanius was a pagan in religion; nevertheless because he admired his orations, he procured them and read them secretly and diligently. As he was becoming very expert in the rhetorical art, Maximus the philosopher arrived in Nicomedia, not the Byzantine, Euclid's father, but the Ephesian whom the Emperor Valentinian afterward caused to be executed as a practicer of magic. This took place later; at that time the only thing that attracted him to Nicomedia was the fame of Julian. Having obtained from him a taste for the principles of philosophy, Julian began to imitate the religion of his teacher, who had instilled into his mind a desire for the Empire. When these things reached the ears of the Emperor, wavering between hope and fear, Julian became very anxious to lull the suspicion that had been awakened, and he who was at first truly a Christian then became one in pretence. Shaved to the very skin, he pretended to live the monastic life; and while in private he pursued philosophical studies, in public he read the sacred writings of the Christian Church. Moreover, he was appointed reader of the church in Nicomedia. Thus by these pretexts he escaped the Emperor's displeasure. Now he did all this from fear, but he by no means abandoned his hope; telling many of his friends that times would be happier when he should possess all. While his affairs were in this condition his brother Gallus, who had been created Cæsar, when he was on his way to the East came to Nicomedia to see him. But when Gallus was slain shortly after, Julian was immediately suspected by the Emperor; therefore the latter directed that he should be kept under guard; he soon found means, however, of escaping from his guards, and fleeing from place to place he managed to be in safety. At last Eusebia, the wife of the Emperor, having discovered him in his retreat, persuaded the Emperor to do him no harm, and to permit him to go to Athens to study philosophy. From thence—to be brief—the Emperor recalled him and afterward [pg 328] created him Cæsar, and having given him his own sister Helen in marriage, he sent him to Gaul against the barbarians. For the barbarians whom the Emperor Constantius had hired as auxiliary forces against Magnentius, being of no use against that usurper, were pillaging the Roman cities. Inasmuch as he was young he ordered him to undertake nothing without consulting the other military chiefs.… Julian's complaint to the Emperor of the inertness of his military officers procured for him a coadjutor in the command more in sympathy with his ardor; and by their combined efforts an assault was made upon the barbarians. But they sent him an embassy, assuring him that they had been ordered by letters of the Emperor to march into Roman territories, and they showed him the letters. But he cast the ambassadors into prison, vigorously attacked the forces of the enemy and totally defeated them; and having taken their king prisoner, he sent him to Constantius. After these successes he was proclaimed Emperor by the soldiers; and inasmuch as there was no imperial crown at hand, one of the guards took the chain which he wore around his own neck and placed it upon Julian's head. Thus Julian became Emperor; but whether he subsequently conducted himself as a philosopher, let my readers determine. For he neither sent an embassy to Constantius, nor paid him the least homage in acknowledgment of past favors; but conducted everything just as it pleased him. He changed the rulers of the provinces, and he sought to bring Constantius into contempt by reciting publicly in every city the letters which Constantius had written to the barbarians. For this reason the cities revolted from Constantius and attached themselves to him. Then he openly put off the pretence of being a Christian; going about to the various cities, he opened the pagan temples, offering sacrifices to the idols, and designating himself “Pontifex Maximus”; and the heathen celebrated their pagan festivals with pagan rites. By doing these things he excited a civil war against Constantius; and thus as far as he was [pg 329] concerned all the evils involved in war happened. For this philosopher's desire could not have been fulfilled without much bloodshed. But God, who is the judge of His own counsels, checked the fury of these antagonists without detriment to the State by the removal of one of them. For when Julian arrived among the Thracians, it was announced that Constantius was dead. And thus did the Roman Empire at that time escape the intestine strife. Julian entered Constantinople and at once considered how he might conciliate the masses and secure popular favor. Accordingly, he had recourse to the following measures: he knew that Constantius was hated by all the people who held the homoousian faith and had driven them from the churches and had proscribed and exiled their bishops. He was aware, also, that the pagans were extremely discontented because they had been forbidden to sacrifice to their gods, and were anxious to get their temples opened and to be at liberty to offer sacrifices to their idols. Thus he knew that both classes secretly entertained hostile feelings toward his predecessor, and at the same time the people in general were exceedingly exasperated by the violence of the eunuchs, and especially by the rapacity of Eusebius, the chief officer of the imperial bed-chamber. Therefore he treated all with craftiness. With some he dissembled; others he attached to himself by conferring obligations upon them, led by a desire for vainglory; but to all he manifested how he stood toward the heathen religion. And first, in order to slander Constantius and condemn him as cruel toward his subjects among the people generally, he recalled the exiled bishops and restored to them their confiscated estates. He next commanded suitable agents to open the pagan temples without delay. Then he directed that those who had been treated unjustly by the eunuchs should receive back the property of which they had been plundered. Eusebius, the chief officer of the imperial bed-chamber, he punished with death, not only on account of the injuries he had inflicted on others, but because he was assured that it was [pg 330] through his machinations his brother Gallus had been killed. The body of Constantius he honored with an imperial funeral, but he expelled the eunuchs, the barbers, and cooks from the palace.… At night, remaining awake, he wrote orations which he afterward delivered in the Senate, going thither from the palace, though in fact he was the first and only Emperor since the time of Julius Cæsar who made speeches in that assembly. He honored those who were eminent for literary attainments, and especially those who taught philosophy; in consequence of which an abundance of pretenders to learning of this sort resorted to the palace from all quarters, men who wore their palliums and were more conspicuous for their costume than for their erudition. These impostors, who invariably adopted the religious sentiments of their prince, were inimical to the welfare of the Christians; but since Julian himself was overcome by excessive vanity he derided all his predecessors in a book which he wrote, entitled “The Cæsars.” Led by the same haughty disposition, he composed treatises against the Christians as well.

(b) Sozomenus, Hist. Ec., V, 3. (MSG, 67:1217.)

When Julian was placed in sole possession of the Empire he commanded all the temples throughout the East to be reopened; and he also commanded that those which had been neglected to be repaired, those which had fallen into ruins to be rebuilt, and the altars to be restored. He assigned considerable money for this purpose. He restored the customs of antiquity and the ancestral ceremonies in the cities and the sacrifices. He himself offered libations openly and sacrificed publicly; and held in honor those who were zealous in these things. He restored to their ancient privileges the initiators and the priests, the hierophants and the servants of the temples, and confirmed the legislation of former emperors in their favor. He granted them exemption from duties and other burdens as they had previously had had such exemption. [pg 331] He restored to the temple guardians the provisions which had been abolished. He commanded them to be pure from meats, and to abstain from whatever, according to pagan opinion, was not befitting him who had announced his purpose of leading a pure life.

(c) Sozomenus, Hist. Ec., V, 5. (MSG, 67:1225.)

Julian recalled all who, during the reign of Constantius, had been banished on account of their religious beliefs, and restored to them their property which had been confiscated by law. He charged the people not to commit any act of injustice against any of the Christians, not to insult them and not to constrain them to sacrifice unwillingly.… He deprived the clergy, however, of their immunities, honors, and provisions which Constantine had conferred, repealed the laws which had been enacted in their favor, and reinforced their statutory liabilities. He even compelled the virgins and widows, who on account of their poverty were reckoned among the clergy, to refund the provision which had been assigned them from the public treasury.… In the intensity of his hatred of the faith, he seized every opportunity to ruin the Church. He deprived it of its property, votive offerings, and sacred vessels, and condemned those who had demolished temples during the reign of Constantine and Constantius to rebuild them or to defray the expense of re-erection. On this ground, since they were unable to repay the sum and also on account of the search after sacred money, many of the priests, clergy, and other Christians were cruelly tortured and cast into prison.… He recalled the priests who had been banished by the Emperor Constantius; but it is said that he issued this order in their behalf, not out of mercy, but that through contention [pg 332] among themselves the churches might be involved in fraternal strife and might fall away from their law, or because he wished to asperse the memory of Constantius.

(d) Julian, Ep. 49, ad Arsacium; Julian, Imp., Epistulæ, ed. Hertlein. Leipsic, 1875 f.; also in Sozomenus, Hist. Ec., V, 16. (MSG, 67:1260.)

To Arsacius, High Priest of Galatia. Hellenism110 does not flourish as we would have it, because of its votaries. The worship of the gods, however, is grand and magnificent beyond all our prayers and hopes. Let our Adrastea be propitious to these words. No one a little while ago could have dared to look for such and so great a change in a short time. But do we think that these things are enough, and not rather consider that humanity shown strangers, the reverent diligence shown in burying the dead, and the false holiness as to their lives have principally advanced atheism?111 Each of these things is needful, I think, to be faithfully practised among us. It is not sufficient that you alone should be such, but in general all the priests, as many as there are throughout Galatia, whom you must either shame or persuade to be zealous, or else deprive them of their priestly office, if they do not come with their wives, children, and servants to the temples of the gods, or if they support servants, sons, or wives who are impious toward the gods and prefer atheism to piety. Then exhort the priests not to frequent the theatres, not to drink in taverns, nor to practise any art or business which is shameful or menial. Honor those who comply, expel those who disobey. Establish hostelries in every city, so that strangers, or whoever has need of money, may enjoy our philanthropy, not merely those of our own, but also those of other religions. I have meanwhile made plans by which you will be able to meet the expense. I have commanded that throughout the whole of Galatia annually thirty thousand bushels of corn and sixty thousand measures of wine be given, [pg 333] of which the fifth part I order to be devoted to the support of the poor who attend upon the priests; and the rest is to be distributed by us among strangers and beggars. For if there is not one among the Jews who begs, and even the impious Galileans, in addition to their own, support also ours, it is shameful that our poor should be wanting our aid.

(e) Sozomenus, Hist. Ec., V, 16. (MSG, 67:1260.)

The Emperor, who had long since been eager that Hellenism should prevail through the Empire, was bitterly grieved seeing it excelled by Christianity. The temples, however, were kept open; the sacrifices and the ancient festivals appeared to him in all the cities to come from his will. He grieved that when he considered that if they should be deprived of his care they would experience a speedy change. He was particularly chagrined on discovering that the wives, children, and servants of many pagan priests professed Christianity. On reflecting that the Christian religion had a support in the life and behavior of those professing it, he determined to introduce into the pagan temples everywhere the order and discipline of the Christian religion: by orders and degrees of the ministry, by teachers and readers to give instruction in pagan doctrines and exhortations, by appointed prayers on certain days and at stated hours, by monasteries both for men and for women who desired to live in philosophical retirement, likewise hospitals for the relief of strangers and of the poor, and by other philanthropy toward the poor to glorify the Hellenic doctrine. He commanded that a suitable correction be appointed by way of penance after the Christian tradition for voluntary and involuntary transgressions. He is said to have admired especially the letters of recommendation of the bishops by which they commended travellers to other bishops, so that coming from anywhere they might go to any one and be hospitably received as known and as friends, and be cared for kindly on the evidence of these testimonials. [pg 334] Considering also these things, he endeavored to accustom the pagans to Christian practices.

(f) Sozomenus. Hist. Ec., V, 18. (MSG, 67:1269.)

Julian forbade the children of Christians to be instructed in the writings of the Greek poets and authors, and to frequent the public schools.… He did not permit Christians to be educated in the learning of the Greeks, since he considered that only from them the power of persuasion was gained. Apollinaris,112 therefore, at that time employed his great learning and ingenuity in the production of a heroic epic on the antiquities of the Hebrews to the reign of Saul as a substitute for the poem of Homer.… He also wrote comedies in imitation of Menander, and imitated the tragedies of Euripides and the odes of Pindar.… Were it not that men were accustomed to venerate antiquity and to love that to which they are accustomed, the works of Apollinaris would be equally praised and taught.

(g) Julian, Epistula 42.

I think true culture consists not in proficiency in words and speech, but in a condition of mind which has sound intentions and right opinions concerning good and evil, the honorable and the base. Whoever, therefore, thinks one thing and teaches those about him another appears to be as wanting in culture as in honor. If in trifles there is a difference between thought and speech, it is nevertheless an evil in some way to be endured; but if in important matters any one thinks one thing and teaches in opposition to what he thinks, this is the trick of charlatans, the act not of good men, but of [pg 335] those who are thoroughly depraved, especially in the case of those who teach what they regard as most worthless, deceiving and enticing by flattery into evil those whom they wish to use for their own purposes. All those who undertake to teach anything should be upright in life and not cherish in their minds ideas which are in opposition to those commonly received; most of all I think that such they ought to be who converse with the young on learning, or who explain the writings of the ancients, whether they are teachers of eloquence or of rhetoric, and still more if they are sophists. For they aim to be not merely teachers of words but of morals as well, and claim instruction in political science as belonging to their field. Whether this be true, I will leave undetermined. But praising them as those who thus strive for fine professions, I would praise them still more if they neither lied nor contradicted themselves, thinking one thing and teaching their pupils another. Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, and Lysias were indebted to the gods for all their science. Did they not think that they were under the protection of Hermes and of the Muses? It seems to me, therefore, absurd that those who explain their writings should despise the gods they honored. But when I think it is absurd, I do not say that, on account of their pupils, they should alter their opinions; but I give them the choice, either not to teach what they do not hold as good, or, if they prefer to teach, first to convince their pupils that Homer, Hesiod, or any of those whom they explain and condemn, is not so godless and foolish in respect to the gods as they represent him to be. For since they draw their support and make gain from what these have written, they confess themselves most sordidly greedy of gain, willing to do anything for a few drachmas. Hitherto there were many causes for the lack of attendance upon the temples, and overhanging fear gave an excuse for keeping secret the right teaching concerning the gods. Now, however, since the gods have granted us freedom, it seems to me absurd that men should teach what they [pg 336] do not regard as good. If they believe that all those men are wise whose writings they expound and as whose prophets they sit, let them first imitate their piety toward the gods; but if they think that these writers erred concerning the most honored gods, let them go into the churches of the Galileans and expound Matthew and Luke, believing whom you forbid attendance upon the sacrifices. I would that your ears and tongues were born again, as you would say, of those things in which I always take part, and whoever loves me thinks and does. This law is to apply to teachers and instructors generally. Whoever among the youth wishes to make use of their instruction is not forbidden. For it would not be fair in the case of those who are yet youths and do not know which way to turn, to forbid the best way, and through fear to compel them to remain unwillingly by their ancestral institutions. Although it would be right to cure such people against their wills as being insane, yet it is permitted all to suffer under this disease. For it is my opinion that the ignorant should be instructed, not punished.

(a) Ammianus Marcellinus, Roman History, XXX, 9, § 5.

Valentinian was especially remarkable during his reign for his moderation in this particular—that he kept a middle course between the different sects of religion, and never troubled any one, nor issued any orders in favor of one kind of worship rather than another; nor did he promulgate any threatening edicts to bow down the necks of his subjects to the form of worship to which he himself was inclined; but he left these parties just as he found them, without making any alterations.

(b) Codex Theodosianus, XII, 1, 75; A. D. 371.

Let those be held as enjoying immunity who, advancing by the various grades and in due order, have performed their various obligations and have attained by their labor and approved actions to the priesthood of a province or to the honor [pg 339] of a chief magistracy, gaining this position not by favor and votes obtained by begging for them, but with the favorable report of the citizens and commendation of the public as a whole, and let them enjoy the repose which they shall have deserved by their long labor, and let them not be subject to those acts of bodily severity in punishment which it is not seemly that honorati should undergo.

(c) Theodoret. Hist. Ec., IV, 21; V, 20. (MSG, 82:1181.)

IV, 21. At Antioch Valens spent considerable time, and gave complete license to all who under cover of the Christian name, pagans, Jews, and the rest preached doctrines contrary to those of the Gospel. The slaves of this error even went so far as to perform pagan rites, and thus the deceitful fire which after Julian had been quenched by Jovian, was now rekindled by permission of Valens. The rites of the Jews, of Dionysus and Demeter were no longer performed in a corner as they would have been in a pious reign, but by revellers running wild in the forum. Valens was a foe to none but to them that held the apostolic doctrine.

V, 20. Against the champions of the apostolic decrees alone he persisted in waging war. Accordingly, during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysus ran about in goatskins, mangling dogs in Bacchic frenzy.

(d) Symmachus, Memorial to Valentinian II; Ambrose, Epistula 17. (MSL, 16:1007.)

1. As soon as the most honorable Senate, always devoted to you, knew what crimes were made amenable to law, and saw that the reputation of late times was being purified by pious princes, following the example of a favorable time, it gave utterance to its long-suppressed grief and bade me be once again the delegate to utter its complaints. But through wicked men audience was refused me by the divine Emperor, otherwise justice would not have been wanting, my lords and emperors of great renown, Valentinian, Theodosius, and Arcadius, victorious, triumphant, and ever august.

3. It is our task to watch on behalf of your clemency. For by what is it more suitable that we defend the institutions of our ancestors, and the rights and destiny of our country, than by the glory of these times, which is all the greater when you understand that you may not do anything contrary to the custom of your ancestors? We request, then, the restoration of that condition of religious affairs which was so long of advantage to the State. Let the rulers of each sect and of each opinion be counted up; a late one [Julian] practised the ceremonies of his ancestors, a later [Valentinian I], did not abolish them. If the religion of old times does not make a precedent, let the connivance of the last [Valentinian and Valens] do so.

4. Who is so friendly with the barbarians as not to require an altar of Victory?…

5. But even if the avoidance of such an omen113 were not sufficient, it would at least have been seemly to abstain from injuring the ornaments of the Senate House. Allow us, we beseech you, as old men to leave to posterity what we received as boys. The love of custom is great. Justly did the act of [pg 341] the divine Constantius last for a short time. All precedents ought to be avoided by you, which you know were soon abolished.114

6. Where shall we swear to obey your laws and commands? By what religious sanctions shall the false mind be terrified, so as not to lie in bearing witness? All things are, indeed, filled with God, and no place is safe for the perjured, but to be bound in the very presence of religious forms has great power in producing a fear of sinning. That altar preserves the concord of all; that altar appeals to the good faith of each; and nothing gives more authority to our decrees than that our order issues every decree as if we were under the sanction of an oath. So that a place will be opened to perjury, and my illustrious princes, who are defended by a public oath, will deem this to be such.

7. But the divine Constantius is said to have done the same. Let us rather imitate the other actions of that prince [Valentinian I], who would have undertaken nothing of the kind, if any one else had committed such an error before him. For the fall of the earlier sets his successor right, and amendment results from the censure of a previous example. It was pardonable for your clemency's ancestor in so novel a matter not to guard against blame. Can the same excuse avail us, if we imitate what we know to have been disapproved?

8. Will your majesties listen to other actions of this same prince, which you may more worthily imitate? He diminished none of the privileges of the sacred virgins, he filled the priestly offices with nobles. He did not refuse the cost of the Roman ceremonies, and following the rejoicing Senate through all the streets of the Eternal City, he beheld the shrines with unmoved countenance, he read the names of the gods inscribed on the pediments, he inquired about the origin of the temples, and expressed admiration for their founders. Although he himself followed another religion, he maintained these for the Empire, for every one has his own customs, [pg 342] every one his own rites. The divine Mind has distributed different guardians and different cults to different cities. As souls are separately given to infants as they are born, so to a people is given the genius of its destiny. Here comes in the proof from advantage, which most of all vouches to man for the gods. For, since our reason is wholly clouded, whence does the knowledge of the gods more rightly come to us, than from the memory and records of successful affairs? Now if a long period gives authority to religious customs, faith ought to be kept with so many centuries, and our ancestors ought to be followed by us as they happily followed theirs.

9. Let us now suppose that we are present at Rome and that she addresses you in these words: “Excellent princes, fathers of your country, respect my years to which pious rites have brought me. Let me use the ancestral ceremonies, for I do not repent of them. Let me live after my own fashion, for I am free. This worship subdued the world to my laws, these sacred rites repelled Hannibal from the walls, and the Senones from the capitol. Have I been reserved for this, that when aged I should be blamed? I will consider what it is thought should be set in order, but tardy and discreditable is the reformation of old age.”

10. We ask, therefore, peace for the gods of our fathers and of our country. It is just that what all worship be considered one. We look on the same stars, the sky is common, the same world surrounds us. What difference does it make by what paths each seeks the truth? We cannot attain to so great a secret by one road; but this discussion is rather for persons at ease; we offer now prayers, not conflict.115

(e) Ambrose, Epistula 18. (MSL, 16:1013.)

3. The illustrious prefect of the city has in a memorial set forth three propositions which he considers of force—that Rome, he says, asks for her rites again, that pay be given to her priests and vestal virgins, and that a general famine followed upon the refusal of the priests' stipends.…

7. Let the invidious complaints of the Roman people come to an end. Rome has given no such charge. She speaks other words. “Why do you daily stain me with the useless blood of the harmless herd? Trophies of victory depend not upon the entrails of the flock, but on the strength of those who fight. I subdued the world by a different discipline. Camillus was my soldier who slew those who had taken the Tarpeian rock, and brought back to the capitol the standards taken away; valor laid low those whom religion had not driven off.… Why do you bring forward the rites of our ancestors? I hate the rites of Neros. Why should I speak of emperors of two months,116 and the ends of rulers closely joined to their commencements. Or is it, perchance, a new thing for barbarians to cross their boundaries? Were they, too, Christians whose wretched and unprecedented cases, the one a captive emperor117 and under the other118 the captive world,119 made manifest that their rites which promised victory were false? Was there then no altar of Victory?…”

8. By one road, says he, one cannot attain to so great a secret. What you know not, that we know by the voice of God. And what you seek by fancies we have found out from [pg 344] the very wisdom and truth of God. Your ways, therefore, do not agree with ours. You implore peace for your gods from the Emperor, we ask peace for our emperors themselves from Christ.…

10. But, says he, let the ancient altars be restored to their images, and their ornaments to the shrines. Let this demand be made of one who shares in their superstitions; a Christian emperor has learned to honor the altar of Christ alone.… Has any heathen emperor raised an altar to Christ? While they demand the restoration of things which have been, by their own example they show us how great reverence Christian emperors ought to pay to the religion which they follow, since heathen ones offered all to their superstitions.

We began long since, and now they follow those whom they excluded. We glory in yielding our blood, an expense moves them.… We have increased through loss, through want, through punishment; they do not believe that their rites can continue without contribution.

11. Let the vestal virgins, he says, retain their privileges. Let those speak thus who are unable to believe that virginity can exist without reward, let those who do not trust virtue, encourage it by gain. But how many virgins have their promised rewards gained for them? Hardly are seven vestal virgins received. See the whole number whom the fillet and chaplets for the head, the robes of purple dye, the pomp of the litter surrounded by a company of attendants, the greatest privileges, immense profits, and a prescribed time for virginity have gathered together.

12. Let them lift up the eyes of soul and body, let them look upon a people of modesty, a people of purity, an assembly of virginity. Not fillets are the ornament of their heads, but a veil common in use but ennobled by chastity; the enticement of beauty not sought out, but laid aside; none of those purple insignia, no delicious luxuries, but the practice of fasts; no privileges, no gains; all other things, in fine, of such a kind that one would think them restrained from desire [pg 345] whilst practising their duties. But whilst the duty is being practised the desire for it is aroused. Chastity is increased by its own sacrifice. That is not virginity which is bought with a price, and not kept through a desire for virtue; that is not purity which is bought by auction for money or which is bid for a time.

16. No one has denied gifts to shrines and legacies to soothsayers; their land only has been taken away, because they did not use religiously that which they claimed in right of religion. Why did not they who allege our example practise what we did? The Church has no possessions of her own except the faith. Hence are her returns, her increase. The possessions of the Church are the maintenance of the poor. Let them count up how many captives the temples have ransomed, what food they have contributed for the poor, to what exiles they have supplied the means of living. Their lands, then, have been taken away, but not their rights.

23. He says the rites of our ancestors ought to be retained. But why, seeing that all things have made a progress toward what is better?… The day shines not at the beginning, but as time proceeds it is bright with increase of light and grows warm with increase of heat.

27. We, too, inexperienced in age, have an infancy of our senses, but, changing as years go by, lay aside the rudimentary conditions of our faculties.

28. Let them say, then, that all things ought to have remained in their first dark beginnings; that the world covered with darkness is now displeasing because it has brightened with the rising of the sun. And how much more pleasant is it to have dispelled the darkness of the mind than that of the body, and that the rays of faith should have shone than that of the sun. So, then, the primeval state of the world, as of all things, has passed away that the venerable old age of hoary faith might follow.…

30. If the old rites pleased, why did Rome also take up foreign ones? I pass over the ground hidden with costly [pg 346] buildings, and shepherds' cottages glittering with degenerate gold. Why, that I may reply to the very matter which they complain of, have they eagerly received the images of captured cities, and conquered gods, and the foreign rites of alien superstition? Whence, then, is the pattern of Cybele washing her chariots in a stream counterfeiting the Almo? Whence were the Phrygian prophets and the deities of unjust Carthage, always hateful to the Romans? And he whom the Africans worship as Celestis, the Persians as Mithra, and the greater number as Venus, according to a difference of name, not a variety of deities?

31. They ask to have her altar erected in the Senate House of the city of Rome, that is where the majority who meet together are Christians! There are altars in all the temples, and an altar also in the Temple of Victory. Since they delight in numbers, they celebrate their sacrifices everywhere. To claim a sacrifice on this one altar, what is it but to insult the faith? Is it to be borne that a heathen should sacrifice and a Christian be present?… Shall there not be a common lot in that common assembly? The faithful portion of the Senate will be bound by the voices of those who call upon the gods, by the oaths of those who swear by them. If they oppose they will seem to exhibit their falsehood, if they acquiesce, to acknowledge what is a sacrilege.

(f) Codex Theodosianus, XVI, 10, 12; A. D. 392.

XVI, 10, 12. Hereafter no one of whatever race or dignity, whether placed in office or discharged therefrom with honor, powerful by birth or humble in condition and fortune, [pg 347] shall in any place or in any city sacrifice an innocent victim to a senseless image, venerate with fire the household deity by a more private offering, as it were the genius of the house, or the Penates, and burn lights, place incense, or hang up garlands. If any one undertakes by way of sacrifice to slay a victim or to consult the smoking entrails, let him, as guilty of lese-majesty, receive the appropriate sentence, having been accused by a lawful indictment, even though he shall not have sought anything against the safety of the princes or concerning their welfare. It constitutes a crime of this nature to wish to repeal the laws, to spy into unlawful things, to reveal secrets, or to attempt things forbidden, to seek the end of another's welfare, or to promise the hope of another's ruin. If any one by placing incense venerates either images made by mortal labor, or those which are enduring, or if any one in ridiculous fashion forthwith venerates what he has represented, either by a tree encircled with garlands or an altar of cut turfs, though the advantage of such service is small, the injury to religion is complete, let him as guilty of sacrilege be punished by the loss of that house or possession in which he worshipped according to the heathen superstition. For all places which shall smoke with incense, if they shall be proved to belong to those who burn the incense, shall be confiscated. But if in temples or public sanctuaries or buildings and fields belonging to another, any one should venture this sort of sacrifice, if it shall appear that the acts were performed without the knowledge of the owner, let him be compelled to pay a fine of twenty-five pounds of gold, and let the same penalty apply to those who connive at this crime as well as those who sacrifice. We will, also, that this command be observed by judges, defensors, and curials of each and every city, to the effect that those things noted by them be reported to the court, and by them the acts charged may be punished. But if they believe anything is to be overlooked by favor or allowed to pass through negligence, they will lie under a judicial warning. And when they have been warned, if by any negligence [pg 348] they fail to punish they will be fined thirty pounds of gold, and the members of their court are to be subjected to a like punishment.

Council of Alexandria A. D. 362. Tomus ad Antiochenos. (MSG, 26:797.)

§ 3. As many, then, as desire peace with us, and especially those who assemble in the Old Town, and those again who are seceding from the Arians, do ye call to yourselves, and [pg 350] receive them as parents their sons, and as tutors and guardians welcome them; and unite them to our beloved Paulinus and his people, without requiring more from them than to anathematize the Arian heresy and confess the faith confessed by the holy Fathers at Nicæa and to anathematize also those who say that the Holy Ghost is a creature and separate from the essence of Christ. For this is in truth a complete renunciation of the abominable heresy of the Arians, to refuse to divide the Holy Trinity, or to say that any part of it is a creature.

§ 5. … As to those whom some were blaming for speaking of three subsistences (hypostases), on the ground that the phrase is unscriptural and therefore suspicious, we thought it right, indeed, to require nothing beyond the confession of Nicæa, but on account of the contention we made inquiry of them, whether they meant, like the Arian madmen, subsistences foreign and strange and alien in essence from one another, and that each subsistence was divided apart by itself, as is the case with other creatures in general and those begotten of men, or like substances, such as gold, silver, or brass; or whether, like other heretics, they meant three beginnings and three Gods, by speaking of three subsistences.

They assured us in reply that they neither meant this nor had ever held it. But upon our asking them “what, then, do you mean by it, or why do you use such expressions?” they replied: Because they believe in a Holy Trinity, not a trinity in name only, but existing and subsisting in truth, both Father truly existing and subsisting, and a Son, truly substantial and subsisting, and a Holy Ghost subsisting and really existing do we acknowledge, said they, and that neither had they said there were three Gods or three beginnings, nor would they at all tolerate such as said or held so, but that they acknowledged a Holy Trinity, but one Godhead and one beginning, and that the Son is co-essential with the Father, as the Fathers said; and the Holy Ghost not a creature, nor external, but proper to, and inseparable from, the essence of the Father and the Son.

§ 6. Having accepted, then, these men's interpretation of their language and their defence, we made inquiry of those blamed by them for speaking of one subsistence, whether they use the expression in the sense of Sabellius, to the negation of the Son and Holy Ghost, or as though the Son was non-substantial, or the Holy Ghost without subsistence. But they in their turn assured us that they neither said this nor had ever held it, but, “we use the word subsistence thinking it the same thing to say subsistence or essence.”121 But we hold there is One, because the Son is of the essence of the Father and because of the identity of nature. For we believe that there is one Godhead, and that the nature of it is one, and not that there is one nature of the Father, from which that of the Son and of the Holy Ghost are distinct. Well, thereupon, they who had been blamed for saying that there were three subsistences agreed with the others, while those who had spoken of one essence, also confessed the doctrine of the former as interpreted by them. And by both sides Arius was anathematized as an adversary of Christ, and Sabellius, and Paul of Samosata as impious men, and Valentinus and Basilides as aliens from the truth, and Manichæus as an inventor of mischief. And all, by God's grace, and after the above explanations, agreed together that the faith confessed by the Fathers at Nicæa is better and more accurate than the said phrases, and that for the future they would prefer to be content to use its language.

§ 7. But since, also, certain seemed to be contending together concerning the fleshly economy of the Saviour, we inquired of both parties. And what the one confessed the others also agreed to: that not as when the word of the Lord came to the prophets, did it dwell in a holy man at the consummation of the ages, but that the Word himself was made flesh; and being in the form of God, He took the form of a servant, and from Mary after the flesh became man for us, and that thus in Him the human race is perfectly and wholly [pg 352] delivered from sin and made alive from the dead, and led into the kingdom of heaven. For they also confess that the Saviour had not a body without a soul, nor without sense or intelligence;122 for it was not possible, when the Lord had become man for us, that His body should be without intelligence; nor was the salvation, effected in the Word himself, a salvation of the body only, but of the soul also. And being Son of God in truth, He became also Son of Man; and being God's only begotten Son, He became also at the same time “first-born among many brethren.” Wherefore neither was there one Son of God before Abraham, another after Abraham: nor was there one that raised up Lazarus, another that asked concerning him; but the same it was that said as man, “Where does Lazarus lie?” and as God raised him up; the same that as man and in the body spat, but divinely as Son of God opened the eyes of the man blind from his birth; and while, as Peter says, in the flesh He suffered, as God He opened the tomb and raised the dead. For which reasons, thus understanding all that is said in the Gospel, they assured us that they held the same truth about the Word's incarnation and becoming man.

(a) Council of Constantinople, A. D. 381, Canons, Bruns, I, 20. Cf. Kirch, nn. 583 ff.

Canon 1. The faith of the three hundred and eighteen Fathers who were assembled at Nicæa in Bithynia shall not be set aside but shall remain dominant. And every heresy shall be anathematized, especially that of the Eunomians or Anomœans, the Arians or Eudoxians, the semi-Arians or [pg 354] Pneumatomachians, the Sabellians, Marcellians, Photinians, and Apollinarians.

Canon 2. The bishops are not to go beyond their dioceses to churches lying outside of their bounds, nor bring confusion on churches; but let the bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the church in Antioch, which are mentioned in the canons of Nicæa, being preserved; and let the bishops of the Asian diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian matters. And let not the bishops go beyond their dioceses for ordination or any other ecclesiastical ministrations, unless they be invited. And the aforesaid canon concerning dioceses being observed, it is evident that the synod of each province will administer the affairs of that particular province as was decreed at Nicæa. But the churches of God in heathen nations must be governed according to the custom which has prevailed from the time of the Fathers.

Canon 3. The bishop of Constantinople, however, shall have the prerogative of honor after123 the bishop of Rome; because Constantinople is New Rome.

(b) Cyril of Jerusalem, Creed. (Cf. MSG, 35:533.) Cf. Hahn, § 124.

We believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the only [pg 355] begotten, begotten of the Father, true God, before all the ages, through whom all things were made;

Incarnate and made man; crucified and buried;

And rose again the third day;

And ascended into heaven;

And sat on the right hand of the Father;

And shall come again in glory to judge the quick and the dead, of whose kingdom there shall be no end.

And in one Holy Ghost, the Paraclete, who spake by the prophets;

And in one baptism of repentance for remission of sins;

And in one holy Catholic Church;

And in the resurrection of the flesh;

And in the life eternal.

(c) Epiphanius, Ancoratus, chs. 119 f. (MSG, 43:252.) Cf. Hahn, § 125.

We believe in one God the Father Almighty, maker of heaven and earth and of all things visible and invisible.

And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, that is, of the substance of the Father, light of light, very God of very God, begotten, not made, being of one substance [homoousios] with the Father; by whom all things were made, both those in heaven and those on earth; who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and the Virgin Mary, and was made man; He was crucified for us under Pontius Pilate, and suffered [pg 356] and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again in glory to judge the quick and the dead; of whose kingdom there shall be no end.

And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets; and in one holy Catholic and Apostolic Church; we acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead and the life of the world to come.

But those who say there was a time when He was not, and He was not before He was begotten, or He was made of nothing, or of another substance or essence [hypostasis or ousia], saying that the Son of God is effluent or variable—these the Catholic and Apostolic Church anathematizes.

(A) The Ecumenical Council

The Council of Nicæa was held before there was any definition of the place of an ecumenical council. Many councils were held during the Arian controversy that were quite as representative. It was taken for granted that the councils were arranged in a scale of authority corresponding to the extent of the Church represented. The first clear statement of this principle is at the Council of Constantinople A. D. 382.

(B) The Hierarchical Organization

(a) Codex Theodosianus.

XVI, 10, 14; A. D. 399.

Whatever privileges were conceded by the ancient laws to the priests, ministers, prefects, hierophants of sacred things, or by whatsoever name they may be designated, are to be abolished henceforth, and let them not think that they are protected by a granted privilege when their religious confession is known to have been condemned by the law.

XVI, 10, 16; A. D. 399.

If there are temples in the fields, let them be destroyed without crowd or tumult. For when these have been thrown down and carried away, the support of superstition will be consumed.

XVI, 10, 15; A. D. 399.

We prohibit sacrifices yet so that we wish that the ornaments of public works to be preserved. And that those who attempt to overthrow them may not flatter themselves that it is with some authority, if any rescript or, perchance, law is alleged, let these documents be taken from their hands and referred to our knowledge.

XVI, 10, 21; A. D. 416.

Those who are polluted by the error or crime of pagan rites are not to be admitted to the army nor to receive the distinction and honor of administrator or judge.

XVI, 10, 23; A. D. 423.

Although the pagans that remain ought to be subjected to capital punishment if at any time they are detected in the abominable sacrifices of demons, let exile and confiscation of goods be their punishment.

XVI, 10, 24; A. D. 423. (Retained in Cod. Just., I, 11, 16.)

The Manichæans and those who are called Pepyzitæ [Montanists] and also those who by this one opinion are worse than all heretics, in that they dissent from all as to the venerable day of the Easter festival, we subject to the same punishment, viz.: confiscation of goods and exile, if they persist in the same unreason. But this we especially demand of Christians, both those who are really such and those who are called such, that they presume not, by an abuse of religion, to lay hands upon the Jews and pagans who live peaceably and who attempt nothing riotous or contrary to the laws. For if they should do violence to them living securely and take away their goods, let them be compelled to restore not merely what they have taken away but threefold and fourfold. Let the rectors of provinces, officials, and provincials know that if they permit these things to be done, they themselves will be punished, as well as those who do them.

(b) Theodoret, Hist. Ec., V, 29. (MSG, 82:1256.)

On receiving information that Phœnicia was still suffering from the madness of the demons' rites, he [John Chrysostom] got together some monks fired with divine zeal and despatched [pg 373] them, armed with imperial edicts, against the idols' shrines. He did not draw from the imperial treasury the money to pay the craftsmen and their assistants who were engaged in the work of destruction, but he persuaded certain faithful and wealthy women to make liberal contributions, pointing out to them how great would be the blessing their generosity would win. Thus the remaining shrines of the demons were utterly destroyed.

(c) Socrates, Hist. Ec., VII, 15. (MSG, 67:768.)

There was a woman in Alexandria named Hypatia. She was the daughter of the philosopher Theon, and she had attained such a proficiency in literature and science as to surpass by far all the philosophers of her own time. Having succeeded to the Platonic school, which had come down from Plotinus, she explained all the principles of philosophy to her auditors. Therefore many from all sides, wishing to study philosophy, came to her. On account of the self-possession and ease of manner which she had acquired by her study, she not infrequently appeared with modesty in the presence of magistrates. Neither did she feel abashed in entering an assembly of men. For all men, on account of her extraordinary dignity and virtue, admired her the more. Against her envious hostility arose at that time. For as she had frequent interviews with Orestes [governor of Alexandria] it was calumniously reported among the Christian populace that it was she who prevented Orestes from being reconciled to the bishop [Cyril]. Some men of this opinion and of a hot-headed disposition, whose leader was a reader named Peter, waylaid her returning home. Dragging her from her carriage they took her to the church called Cæsareum. There they completely stripped her and murdered her with tiles. When [pg 374] they had torn her in pieces, they took her mangled limbs to a place called Cinaron, and there they burnt them. This affair brought no little opprobrium, not only upon Cyril but also upon the whole Alexandrian Church. And surely murders, fights, and actions of that sort are altogether alien to those who hold the things of Christ. These things happened in the fourth year of the episcopate of Cyril [415].

(d) Socrates, Hist. Ec., VII, 11. (MSG, 67:757.)

After Innocent [401-417], Zosimus [417-418] governed the Roman Church for two years, and after him Boniface [418-422] presided over it for three years. Celestinus [422-432] succeeded him, and this Celestinus took away the churches from the Novatians at Rome and obliged Rusticula, their bishop, to hold his meetings secretly in private houses. Until this time the Novatians had flourished exceedingly in Rome, having many churches there and gathering large congregations. But envy attacked them there, also, as soon as the Roman episcopate, like that of Alexandria, extended itself beyond the limits of ecclesiastical jurisdiction, and degenerated into its present state of secular domination. And for this cause the bishops would not suffer even those who agreed with them in matters of faith to enjoy the privileges of assembling in peace, but stripping them of all they possessed, praised them merely for these agreements in faith. The bishops of Constantinople kept themselves free from this sort of conduct; in so much as in addition to tolerating them and permitting them to hold their assemblies within the city, as I have already stated,134 they treated them with every mark of Christian regard.

(e) Codex Theodosianus, XVI, 5, 40; A. D. 407.

What we have thought concerning the Donatists we have recently set forth. Especially do we pursue, with well-merited severity, the Manichæans, the Phrygians, and the Priscillianists,135 since men of this sort have nothing in common with others, neither in custom nor laws. And first we declare that their crime is against the State, because what is committed against the divine religion is held an injury of all. And we will take vengeance upon them by the confiscation of their goods, which, however, we command shall fall to whomsoever is nearest of their kindred, in ascending or descending lines or cognates of collateral branches to the second degree, as the order is in succession to goods. Yet it shall be so that we suffer the right to receive the goods to belong to them, only if they themselves are not in the same way polluted in their conscience. And it is our will that they be deprived of every grant or succession from whatever title derived. In addition, we do not leave to any one convicted of this crime the right of giving, buying, selling, or finally of making a contract. The prosecution shall continue till death. For if in the case of the crime of treason it is lawful to attack the memory of the deceased, not without desert ought he to endure condemnation. Therefore let his last will and testament be invalid, whether he leave property by testament, codicil, epistle, or by any sort of will, if ever he has been convicted of being a Manichæan, Phrygian, or Priscillianist, and in this case the same order is to be followed as in the grades above stated; and we do not permit sons to succeed as heirs unless they forsake the paternal depravity; for we grant forgiveness of the offence to those repenting. We will that slaves be without harm if, rejecting their sacrilegious master, they pass over to the Catholic Church by a [pg 376] more faithful service. Property on which a congregation of men of this sort assemble, in case the owner, although not a participator in the crime, is aware of the meeting and does not forbid it, is to be annexed to our patrimony; if the owner is ignorant, let the agent or steward of the property, having been punished with scourging, be sent to labor in the mines, and the one who hires the property, if he be a person liable to such sort of punishment, be deported. Let the rectors of provinces, if by fraud or force they delay the punishment of these crimes when they have been reported, or if conviction have been obtained neglect punishment, know that they will be subject to the fine of twenty pounds of gold. As for defensors and heads of the various cities and the provincial officials, a penalty of ten pounds is to compel them to do their duty, unless performing those things which have been laid down by the judges in this matter, they give the most intelligent care and the most ready help.

(f) Leo the Great, Epistula 7. (MSL, 54:620.)

Our search has discovered in the city a great many followers and teachers of the Manichæan impiety, our watchfulness has proclaimed them, and our authority and censure have [pg 377] checked them: those whom we could reform we have corrected and driven to condemn Manichæus with his preachings and teachings, by public confession in the Church, and by the subscription of their own hands; and thus we have lifted those who have acknowledged their fault from the pit of their impiety, by granting them opportunity for repentance. But some who had so deeply involved themselves that no remedy could assist them have been subjected to the laws, in accordance with the constitutions of our Christian princes, and lest they should pollute the holy flock by their contagion, have been banished into perpetual exile by the public judges. And all the profane and disgraceful things which are found, as well in their writings as in their secret traditions, we have disclosed and clearly proved to the eyes of Christian laity, that the people might know what to shrink from or avoid; so that he that was called their bishop was himself tried by us and betrayed the criminal views which he held in his mystic religion, as the record of our proceedings can show you. For this, too, we have sent you for instruction; and after reading them you will be able to understand all the discoveries we have made.

And because we know that some of those who are involved here in too close an accusation for them to clear themselves have fled, we have sent this letter to you, beloved, by our acolyte; that your holiness, dear brothers, may be informed of this, and see fit to act more diligently and cautiously, lest the men of Manichæan error be able to find opportunity of hurting your people and of teaching these impious doctrines. For we cannot otherwise rule those intrusted to us unless we pursue, with the zeal of faith in the Lord, those who are destroyers and destroyed; and with what severity we can bring to bear, cut them off from intercourse with sound minds, lest this pestilence spread much wider. Wherefore I exhort you, beloved, I beseech and warn you to use such watchful diligence as you ought and can employ in tracking them out lest they find opportunity of concealment anywhere.

(g) Leo the Great, Epistula 15. (MSL, 54:680.)

1. And so under the first head is shown what impious views they hold about the divine Trinity; they affirm that the person of the Father, the Son, and the Holy Ghost is one and the same, as if the same God were named now Father, now Son, now Holy Ghost; and as if He who begat were not one, He who was begotten another, and He who proceedeth from both yet another; but an undivided unity must be understood, spoken of under three names, but not consisting of three persons.…

2. Under the second head is displayed their foolish and empty fancy about the issue of certain virtues from God which He began to possess, and which were posterior to God in His own essence.…

3. Again the language of the third head shows that these same impious persons assert that the Son of God is called “only begotten” for this reason that He alone was born of a virgin.…

4. The fourth head deals with the fact that the birthday of Christ, which the Catholic Church venerates as His taking on Him the true man, because “the Word became flesh and dwelt among us,” is not truly honored by these men, but they pretend that they honor it, for they fast on that day, as they do also on the Lord's Day, which is the day of Christ's [pg 379] resurrection. No doubt they do this because they do not believe that Christ the Lord was truly born in man's nature, but maintain that by a sort of illusion there was an appearance of what was not a reality.

5. Their fifth head refers to their assertion that man's soul is a part of the divine substance, and that the nature of our human state does not differ from its Creator's nature.…

6. The sixth points out that they say that the devil never was good and that his nature is not God's handiwork, but that he came forth of chaos and darkness.…

7. In the seventh place follows that they condemn marriage and are horrified at begetting children, in which, as in nearly all things, they agree with the profanity of the Manichæans.

8. Their eighth point is that the formation of men's bodies is the device of the devil and that the seed of conception is shaped by the aid of demons in the womb.…

9. The ninth notice declares that they say that the sons of promise are born, indeed, of women, conceived by the Holy Spirit; lest the offspring that is born of carnal seed should seem to share in God's estate.…

10. Under the tenth head they are reported as asserting that the souls which are placed in men's bodies have previously been without a body and have sinned in their heavenly habitation and for this reason have fallen from their high estate to a lower one alighting upon ruling spirits of divers qualities, and after passing through a succession of powers of the air and stars, some fiercer, some milder, are enclosed in bodies of different sorts and conditions, so that whatever variety and inequality is meted out to us in this life, seems the result of previous causes.…

11. Their eleventh blasphemy is that in which they suppose that both the souls and bodies of men are under the influence of fatal stars.…

12. The twelfth of these points is this: that they map out the parts of the soul under certain powers and the limbs under [pg 380] others; and they suggest the characters of the inner powers that rule the soul by giving them the names of the patriarchs; and on the other hand, they attribute the signs of the stars to those under which they put the body.

(a) Ammianus Marcellinus, Hist. Rom., XXVII, 3, §§ 12 ff. Cf. Kirch, nn. 607 ff.