Historia Ecclesiastica

Eusebius of Caesarea

Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp, translator; Oulton, J.E.L., translator. London; New York: William Heinemann, G.P. Putnam's Sons, 1926-1932.

(XII.) and in addition that Vespasian, after the capture of Jerusalem, ordered a seareh to be made for all who were of the family of David, that there might be left among the Jews no one of the royal family and, for this reason, a very great persecution was again infficted οn the Jews.

XIII. when Vespasian had reigned for ten years, his son Titus succeeded him as emperor, 1 and in the second year of his reign, Linus, bishop οf the church οf the Romans, after holding his office for twelve years, handed it οn to Anencletus. Αfter Titus had reigned for two years and as many months Domitian, his brother, suceeeded him. 2

XIV. Νow in the fourth year of Domitian, Annianus, the hrst of the see of Alexandria, died after completing twenty-two years, and Abilius succeeded him as the second.

XV. Αnd in the twelfth year of the same reign, Clement sueeeeded Anencletus after he had been bishop of the church of the Romans for twelve years. The apostle states that he had been his –worker in his epistle to the Philippians saying, “ With Clement and [*](1 June 24, A.D. 79.) [*](2 Dec 13. Α.D. 81.)

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my other fellow-workers whose names are in book οf Life.”

XVI. There is one recognized epistle of Clement, Ιong and wonderful, Which he drew up for the church of the Corinthians in the name of the church of the Romans when there had been dissension in Corinth. We have ascertained that this letter was pubhely read in the common assembly in many churches both in the days of old and in our own time ; and that the affairs οf Corinth were disturbed by dissension in his day is adequately testffied to by Hegesippus.

XVII. When Domitian had given many proofs of his great cruelty and had put to death without any reasonable trial no small number of men distinguished at Rome by family and career, and had punished without a cause myriads of other notable men by banishment and confiscation of their property, he finally showed himself the successor of Nero's campaign of hostility to God. Ηe was the second to promote persecution against uS, though his father, Vespasian, had planned no evil against us.

XVIII. Αt this time, the story goes, the Apostle and Evangelist John was still alive, and was condemned to live in the island of Patmos for his witness to the divine word. Αt any rate Irenaeus, Writing about the number of the name ascribed to the anti-Christ the so-called Apocalypse of John, states this about John in so many words in the fifth book against Heresies. “But if it had been neceSSary to announce his name plainly at the present time, it would have

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been spoken by him who saw the apocablypse. For it was not seen long ago but almost in our own time, at the end of the reign of Domitian.”

The teaching of our faith shone so brilliantly in the days described that even writers foreign to our belief did not hesitate to commit to their narratives the persecutions and the martyrdoms in it, and they even indicated the time accurately, relating that in the fifeenth year 1 of Domitian, Flavia Domitilla, who was the niece of Flavius Clemens, one of the consuls at Rome at that time, was banished with many others to the island of Pontia as testimony to Christ.

ΧΙΧ. The samc Domitian gave orders for the execution of those of the family of David and an ancient story goes that some hererics accused the grandsons of Judas (who is said to have been the brother, according to the flesh, of the Saviour) saying that they were of the family of David and related to the Christ himself. Hegesippus this exactly as follows.

XX. “ Now there still survived of the family of the Lord grandsons of Judas, who was said to have been his brother according to the flesh, and they were delated as being of the family of David. These tlle officer 2 brought to Domitian Caesar, for, like Herod, he was afraid of the coming of the Christ. Ηe asked them if they were of the house of David and they admitted it. Then he asked them how much property they had, or how [*](2 The Greek represents the Latin evocatus, apparently the name of an official, but even Rufinus did not fully understand it and made οut of it a proper name Revocatus quidam.)

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much money they controlled. and they said that all they possessed was nine thousand denarii them, the half belonging to each, and they stated that they did not possess this in money but that it was the valuation of only thirty-nine plethra of ground on which they paid taxes and lived on it by their own ” They then showed him their hands, adducing as testimony of their labour the hardness of their bodies, and the tough skin which had been embossed on their hands from their incessant work. They were asked concerning the Christ and his kingdom, its nature, origin, and time of appearance, and explained that it was neither of the world nor earthly, but heavenly and angelic, and it would be at the end of the world, when he would come in glory to judge the living and the dead and to reward every man according to his deeds. At this Domitian did not condemn them at all, but despised them as simple folk, released them, and decreed an end to the persecution against the church. But when they were released they were the leaders of the churches, both for their testimony and for their relation to the Lord, and remained alive in the peace which ensued until Trajan. Hegesippus tells this ; moreover, Tertullian also has made similar mention of Domitian. “ Domitian also once tried to do the same as he, for he was a Nero in cruelty, but, Ι helieve, inasmuch as he had some sense, he stopped at once and recalled those whom he had banished.”

[*](1 About 35.)[*](2 The Greek plethron is not quite a quarter of an acre, but is used to represent the Latin iugerum=more than half an acre.)
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Αfter Domitian had reigned fifteen years, Nerva succeeded. 1 The sentences οf Domitian were annulled, and the Roman Senate decreed the return οf those who had been unjustly banished and the restoration of their property. Those who committed the story οf those times to writing relate it. Αt that time, too, the story of the ancient Christians relates that the Apostle John, after his banishment to the island, took up his abode at Ephesus.

XXI. After Νerva had reigned a little more than a year he was suceeeded by Trajan,2 in whose first year Abilius, after leading the diocese οf Alexandria for thirteen years, was sueceeded by Cerdo ; he was the third in charge οf that see after the first, Annianus. Αt this time Clement was still governing the Romans and he, also, occupied the third Ρlace in the list οf bishops in Rome after Ρaul and Ρeter ; Linus was the first and after him Anencletus.

XXII. Moreover, at the time mentioned, Ignatius was famous as the second bishop at Antioch where Evodius had been the first. Likewise at this time, Simeon was second after the brother οf our Saviour to hold the ministry of the church in Jerusalem.

XXIII. Αt this time that very disciple whom Jesus loved, John, at οnce Apostle and Evangelist, still remained alive in Asia and administered the churches there, for after the death of Domitian, he had returned from his banishment οn the island. Αnd that he remained alive until this time may fully be confirmed by two witnesses, and these ought to be trustworthy for they represent the orthodoxy of the [*](1 Sept. 18, A.D. 96. 2 Jan. 27, A.D. 98.)

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church, no less persons than Irenaeus and Clement οf Alexandria. The former of these writes in οne Ρlace in the second οf his books Against the Hereises, as follows : “ Αnd all the presbyters who had been associated in Asia with John, the disciple of the Lord, bear witness to his tradition, for he remained with them until the timesk of ” Αnd in the third book οf the same work he makes the same statement as follows : “ Νοw the church at Εphesus was founded by Ρaul, but Johu stayed there until the times οf Trajan, and it is a true witness of the tradition οf the Apostles.”

Clement indicates the same time, and in the treatise to which he gave the title Who is the rich man that is saved, adds a narrative most acceptable to those who enjoy hearing what is fine and edifying. Take and read here what he wrote. “ Listen to a story which is not a story but a true tradition οf John the Apostle Ρreserved in memory. For after the death of the tyrant he passed from the island of Ρatmos to Εphesus, and used also to go, when he was asked, to the neighbouring districts of the heathen,1 in some places to appoint bishops, in others to reconcile whole churches, and in others to ordain some οne of those pointed out by the spirit. Ηe came to one οf the cities which were near by (and some tell cven its name),2 and gave rest in general to the brethren ; then, while looking before them all at the bishop who had been appointed, he saw a young man οf strong body, beautiful appearance, and wann heart. ῾I commend this ᾿ he siad, [*](1 ᾿ἐθνῶν possibly means “ country-people ’’ as opposed to “town-folk.”) [*](2 According to the Chronicon Paschale it was Smyrna.)

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to you with all diligence in the face of the church, and with Christ as my witness.’ received him, and promised everything, and the same conversations and protestations were used. John then returned to Ephesus and the presbyter1 took to his house the young man entrusted to him, brought him up, looked after him, and finally baptized him. Αfter this he relaxed his great care and watchfulness, because he had set upon him the seal of the Lord as the perfect safeguard. But some idle and dissolute youths, familiar with evil, corrupted him in his presature freedom. First they led him on by expensive feasts, then they started out at night for robbery and took him with them, then they urged him to greater crimes. Ηe gradually became accustomed to this, and like an unbroken and powerful horse starting from the straight way and tearing at the bit, rushed all the more to the precipice becaue οf his natural vigour. Finally he renounced salvation from God; and now he planned nothing small, but, having perpetrated some great crime, since he was ruised once for all, accepted the same lot as the others. Ηe collected them and formed a band of brigands and was himself a born chief, excelling in violence, in murder, and in cruelty. Time went on and some necessity arose to summon John. When he had arranged the rest of his mission John said, ‘Come now, bishop, pay me back the deposit which Christ and I left with you, with the church, over which you preride, as witness.’ The bishop was at first amazed, thinking that he was being blackmailed for money which he had not received. Ηe could neither show his faitjfi;mess in [*](1 Immediately above he is called a bishop.)
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what he had never had, nor could he fail John. But when John said, ‘I ask back the young man and the soul οf the brother,’ the οld man deeply and shedding tears, said, ‘ He has died.’ ‘ Ηow and with what death ? ’ ‘ Ηe has died to God,’ he said, ‘ for he turned out wicked abandoned and finally a brigand, and now instead of the church he has taken to the mountains with an armed band of men like himself.’ Then the rent his gannents and beat his head with great lamentation. ‘Well,’ he said, ‘it was a fine guardian whom I left for the soul of our brother. But let me have a horse and some one to show me the way. ’ So he rode, just as he was, straight from the church. when he came to the place he was was by the sentinel of the brigands and neither fled nor made excuses, but ealled out, ‘This is why I am come ; take me to your leader.’ The leader waited for him, armed as he was, but when he recognized John οn his approach, he turned and fled in shame. But John pursued with all his might, forgetting his age and calling οut, ‘Why do you run away from me, child, your own father, unarmed and old ? Ρity me, child, do not fear me ! You have still hope οf life. I will aecount to Christ for you. Ιf it must be, I will willingly suffer your death, as the Lord suffered for us ; for your life, I will give my own. Stay, believe; Christ sent ’ when he heard this he nrst stood looking down, then he tore off his weapons, then he began to tremble and to weep bitterly. Ηe embraced the old man when he came up, pleading for himself with lamentations as best he could, baptized a second time in his tears, but his right
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hand he kept back. But John assured him by pledges and protestations that he had found forgiveness for him with the Saviour, led him back, prayed and kneeled and kissed that right hand as though cleansed by his repentance. Ηe brought him to the church, he prayed with many supplications, he joined with him in the struggle of continouns fasting, he worked on his mind by varied addresses and did not leave him, so they say, until he had restored him to the church, and thus gave a great example of true repentance and a great testimony of regeneration, the trophy of a visible ” These remarks of Clement may be quoted both for the Sake of the narrative and the edification of those who shall read them.

XXIV. But come, let us indicate the undoubted writings οf this Apostle. 1 Let the Gospel according to him be first recognized, for it is read in all the churches under heaven. Moreover, that it was reasonable for the aneients to reckon it in the fourth place after the other three may be explained thus. Those inspired and venerable ancients, I mean Christ's Apostles, had completely purified their life and adorned their souls with every virtue, yet were but simple men in speech. Though they were indeed bold in the divine and wonder-working power given them by the saviour, they had neither the knowledge or the desire to represent the teachings of the Master in persuasive or artiStic language, but they used only the proof of the spirit of God which worked with them, and the wonder-working power of Christ which was consummated through them. Thus they announced the knowledge οf the Kingdom of Ηeaven [*](1 John.)

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to all the world and cared but little for attention to their style. Αnd this they did inasmuch as they were serving a greater, superhuman ministry. Thus Ρaul, the most powerful of all in the preparation of argument and the Strongest thinker, committed to writing no more than short epistles, though he had ten thousand ineffable thngs to say, seeing that he had touched the vision of the third heaven, had been caught up to the divine paradise itself, and was there granted the hearing ineffable words. Νor were the other pupils of our Saviour without experience of the same things, —the twelve Apostles and the seventy disciples and ten thousand others in addition to them. Yet nevertheless of all those who had been with the Lord only Matthewand John have left theirrecollections, and tradition says that they took to writing perforce. Matthew had first preached to Hebrews, and when he was on the point of going to others he transmitted in writing in his native language the Gospel according to himself, and thus supplied by writhing the Ιack of his own presence to those from whom he was sent, and Mark and Luke had already published the Gospels according to them, but John, it is said, used all the time a message which was not written down, and at last took to writing for the following cause. The three gospels which had been written down before were distributed to all including himself ; it is said that he welcomed them and testified to their truth but said that there was only lacking to the narrative the account of what waS done by Christ at first and at the beginning of the preaehing. The story is
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surely true. It is at least possible to see that the three evanglists related only what the Saviour did during one year after John the Baptist had been put in prison and that they stated this at the beginning or their nauative. Αt any rate, after the forty ’ fast, and the temptation which followed Matthew fixes the time described in his own writing by saying that “ hearing that John had been betrayed, he retreated ’’ from Judaea “ into ” Similarly Mark says, “ and after John was betrayed Jesus came into ” Αnd Luke, too, makes a similar observation before beginning the acts οf Jcsus saying that Ηerod added to the evil deeds which he had done by “ shutting up John in ” ney say accordingly that for this reason the apostle John was asked to relate in his own gospel the period Ρassed over in silence by the former evangelists and the things done during it by the Saviour (that is to say, the events before the imprisonment of the Baptist), and that he indicated this at one time by saying, “ this beginning οf miracles did ” at another by mentioning the Baptists in the the of the acts of Jesus as at that time still baptizing at Aenon near salem, and that he makes this plain by saying, “ for John was not yet cast into prison. ” Thus John in the course of his gospel relates what Christ did before the Baptist had been thrown into prison, but the other three evangelists narrate the events after the imprisonment of the Baptist. If
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this be understood the gospels no longer appear to disagree, becauswe that according to John contains the first of the acts οf Christ and the others the narrative of what he did at the end of the poriod, and it will seem probable that John passed over the genealogy οf our Saviour according to the flesh, because it had been already written out by Matthew and Luke, and began with the description of his divinity since this had been reserved for him by the Divine Spirit as for one greater than they.

The above must suffice us concerning the writing of the Gospel according to John, and the cause for that according to Μark has been explained above. Luke himself at the beginning of his treatise prefixed an account οf the cause for which he had made his compilation, explaining that while many others had somewhat rashly attempted to make a narrative of the things οf which he had himself full knowledge, 1 he felt obliged to release us from the doubtful propositions of the others and related in his own gospel the accurate account of the things οf which he had shimself firmly learnt the truth from his profitable intercourse and life with Ρaul and his conversation with the other apostles. This must suffice us for the present, but at the proper time we will endeavour to explain by citation from the ancients what has been said on the point by others.

Of the writings of John in addition to the gospel the first of his epistles has been accepted without controversy by ancients and moderns alike but the οther two are disputed, and as to the Revelation there

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have been many advocates of either opinion up to the present. This, too, shall be similarly illustrated by quotations from the ancients at the proper time.

XXV. Αt this point it seems reasonable to summarize the writings of the Νew Testament which have been quoted. Ιn the first place should be put the holy tetrad of the Gospels. To them follows the writing οf the Αcts of the Apostles. Αfter this should be reckoned the Epsitles of Ρaul. Following them the Epistle of John called the first, and in the same way should be recognized the Epistle of Ρeter. In addition to these should be put, if it Seem desirable, the Revelation of John, the arguments concerning which we will expound at the proper time. These belong to the Recognized Books. Of the Disputed Books which are nevertheless known to most are the Epistle called of James, that of Jude, the second Epistle of Ρeter, and the so-called second and third Εpistles of John which may be the work οf the evangelist or of some other with the same name. Among the books which are not genuine must be reckoned the Acts of Ρaul, the work entitled the Shepherd, the Apocalypse or Ρeter, and in addition to them the letter called of Barnabas and the so-called Teachings of the Apostles. Αnd in addition, as I said, the Revelation of John, if this view prevaial. For, as I said, some reject it, but others count it among the Recognized Books. Some have also counted the Gospel according to the Hebrews in which those of the Hebrews who have aceepted Christ take a special pleasure. These would all belong to the disputed books, but we have nevertheleSs been obliged to make a list of them, distinguishing between those writings which, according to the tradition of

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the Church, are true, genuine, and recognized, and those which differ from them in that they are not canonical but disputed, yet neverthelss are known to most of the writers οf the Chureh, in order that we might know them and the writings which put forward by heretics under the name of the apostles containing gospels such as those οf Ρeter, and Thomas, and Matthias, and some others besides, or Acts such as those of Andrew and John and the other apostles. To none of these has any who belonged to the succession of the orthodox ever thought it right to refer in his writings. Moreover the type of phraseology differs from apostolic style, and the opinion and tendeney of their contents is widely dissonant from true orthodoxy and clearly shows that they are the forgeries οf heretics. They ought, therefore, to be reckoned not even among spurious books but shunned as altogether wicked and impious.

XXVI. Let us now continue the narrative. Menander succeeded Simon Magus and showed himself as a weapon of the devil's power not inferior to his predecessor. He, too, was a Samaritan, progressed to the highest point οf sorcery not less than his master, and abounded in greater wonders. Ηe said of himself that he was the saviour who had been sent from above for the salvation of men from invisible aeons 1 and taught that no one, not even οf the angels who made the world, could survive unless they were first rescued through the magic art which was transmitted by him and through the bapiam [*](1 The Greek word liyrtslly means “age,’’ but in ecclesiastical astical Greek is sometimes used, as here, οf the supernatural beings who form part οf Gnostic theology.)

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which he delivered, for those who were vouchsafed it would obtain a share of eternal immortality in this life itself, no longer mortal but remaining here, destined to everlasting and ageless immortality. This point can also be easily studied from the writings of Irenaeus. Justin, too, in the same way after mentioning Simon continues his account of him by saying, “ We also know that a certian Menander, who abo was a samaritan from the village of Caparat taea, became a disciple of Simon and being similarly srimulated by the demons appeared in Antioch and deceived many by magical arts. He persuaded those who followed him that they would not die, and there are still some of his followers who believe this.”

It was assuredly at the instigation of the devil that the name οf Christian was adopted by such sorcerers to calumniate by magic the great mystery of religion and through them to destroy the teaching of the Chureh on the immortality οf the soul and the resurrection of the dead. Those who termed these Saviours fell from the true hope.

XXVII. But others the wiched demon, when he could not aliienate them from God's plan in Christ, made his own, when he found them by a different snare. The first Christians gave these the suitablename of Ebionites because they had poor and mean opinions concerning Christ. They held him to be a plain and ordinary man who had achieved righteousness merely by the progress of his characcter and had been born naturally from Mary and her busband. They insisted on the complete observation of the Law, and did not think that they would be saved by faith in Christ alone and by a life in accordance with it. But there were others besides these

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who have the same name. These escaped the absurd folly of the first mentioned, and did not deny that the Lord was born of a Virgin and the Ηoly Spirit, but nevertheless agreed with them in not confessing his pre-existence as God, being the Logos and Wisdom. Thus they shared in the impiety of the former class, especially in that they were equally zealous to insist on the literal observance of the Law. They thought that the letters ofthe Apostle 1 ought to be wholly rejecgted and called him an apostate from the Law. They used only the Gospel called according to the Hebrews and made little account of the rest. Like the former they used to observe the sabbath and the rest of the Jewish ceremonial, but on Sundays celebrated rites like ours in commemoration of the Saviour's resurrection. wherefore from these practices they have obtained their name, for the name οf Ebionites indicates the poverty of their intelligence, for this name meanS “ poor ’’ in Hebrew.2

XXVIII. We have received the tradrtion that at the time under discussion Cerinthus founded another heresy. Gaius, whose words 1 have quoted before, in the inquiry attributed to him writes as follows about Cerinthus. “ Moreover, Cerinthus, who through revelations attributed to the writing of a great apostle, lyingly introduees portents to us as though shown him by angels, and says that after the resurrection the kingdom of Christ will be on earth and that [*](1 That is, Ρaul.) [*](2 The does does mean “ poor ’’ in Ηebrew ; but it is not known why it was applied to the Jewish Chrisrians. One guess is as good as another.)

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humanity living in Jerusalem will again be the slave of lust and pleasure. Ηe is the enemy οf the scriptures of God and in his desire to deceive says that the marriage feast 1 will last a thousand. years. ” Dionysius, too, who held the bishopric of the diocese of Alexandria in οur time, in the second book of his Promises makes some remarks about the Apocalypse οf John as though from ancient οn and refers to the same Cerintus in these words, “ Cerintus too, who founded the Cerinthian heresy named after him, wished to attaeh a name worthy of credit to his οwn invention, for the doctrine of his teaching was this, that the kingdom οf Christ would be οn earth, and being fond of his body and very camal he dreamt of a future according to his own desires, given up the the indulgence of the flesh, that is, eating and drinking and marrying, and to those things which seem a euphemism for these things, feasts and sacrifices and the slaughter of victums.”

Dionysius said this and Irenaeus in his first book Agianst Heresies quoted some οf his more abominable errors, and in the third book has committed to writing a narrative, which deserves not to be forgotten, stating how aecorffing to the traffidltion of Polycarp, the apostle John once went into a bath-house to wash, but when he knew that Cerinthus was within leapt out of the place and Red from the door, for he did not endure to be even under the same roof with him, and enjoined οn those who were with him to do the same, saying, “ Let us flee, lest the bath-house [*](1 This is the obvious sense of the Greek which is, however, clearly corrupt. It would appear that Gaius thought that Cerinthus was the writer of the Apocalypse.)

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fall in, for Cerinthus, the enemy of the truth, is within.”

XXIX. Αt this time, too, there existed for a short time the heresy of the Nicolaïtans of which the of John also makes mention. These elaimed Nicolas, one of the deacons in the company of Stephen who were appointed by the Apostles for the serviee of the poor. Clement or Αlexandria in the third book of the Stromata gives the following account of him. “ Ηe had, they say, a beautiful wife ; but after the ascension of the saviour he was accused of jealousy by the apostles, and brought her forward and commanded her to be mated to anyone who wished. They say that this aetion was in consequenee of the injunction ‘ it is necessary to abuse the ’ and that by following up what had been done and said with simplicity and without perversion those who follow his heresy lead a life of unrestrained license. But Ι have learned that Nicolas had nothing to do with any other woman beside her whom he married, and that of his children the daughters reaehed old age as virgins, and that the son remained uncorrupted. Since this is the case it is clear that the exposure of the wife of whom he was jealous in the midst of the disciples was the abandonment of passion, and that teaching the abuse of the flesh was continence from the pleasures which he had sought. For I think that according to the command οf the Saviour he did not whish to serve two masters — pleasure and the Lord. They also say that this was the teaching of Matthias, to slight the flesh and abuse it, yielding nothing to it for pleasure, but to make the soul grow through faith and knowledge.”

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Let this suffice concerning the attempts made during this period to triumph against the truth which were, nevertheless, extinguished for ever more quickly than it takes to tell.

XXX. Clement, whose words we cited recently in the context οf the previous quotation, enumerates, on aeeount of those who reject marriage, those of the Apostles who were married, saying, “ Or will they disapprove even of the Apostles ? For Ρeter and Philip begat children, and Philip even gave his daughters to husbands, while Ρaul himself does not hesitate in one of his letters to address 1 his wife whom he did not take about with him in order to facilitate his ” Since we have made these quotations there is no harm in adducing another memorable narrative of Clement whleh he wrote down in the seventh book of the Stromata, and narrates as follows: “ They say that the blessed Ρeter when he saw his own wife led out to death rejoiced at her ealrmg and at her return home, and called out to her in true warning and comfort, addressing her by her name, ‘ Remember the ’ Such was the marriage of the blessed and the perfeet disposition of those dearest to ” Let this, cognate to the present subject, suffice for the moment.

XXXI. The time and manner of the death of Ρaul and οf Ρeter, and the plaee where their corpses were laid after their departure from this life, have been already described by us. The date of the death οf [*](1 Philipp. iv. 3 γνήσιε σύζυγε, ‘true yoke-fellow’ or ‘wife.’)

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John has also been already 1 mentioned, and the place of his body is shown by a letter of Polycrates (he was bishop of the diocese of Ephesus) which he wrote to Vietor, bishop of Rome. In this he mentions both John, Philip the apostle, 2 and Philip's daughters as follows: “ For great luminaries sleep in Asia, and they will rise again at the last day of the advent of the Lord, when he shall come with glory from heaven and call back all the saints, such as was Philip, one of the twelve apostles, who sleeps at Hierapolis with his two daughters who grew old as virgins and his third daughter 3 who lived in the ΗοΙy Spirit and rests in Ephesus. Αnd there is also John, who leaned on the Lord's breast, who was a priest wearing the mitre,4 and martyr and and he sleeps at ” So far concerning their deaths. Αnd in the dialogue of Gaius, which we mentioned a little earlier, Proclus, with whom he was disputing, speaks thus about the death of Philip and his daughters and agrees with what has been stated. “ Αfter him the four daughters of Philip who were prophetesses were at Hierapolis in Αsia. Their grave is there and so is their ” so he says. Αnd Luke in the Acts of the Apostles mentions the daughters of Philip who were then living with their father at Caesarea in Judaea and were vouchsafed the gift of prophecy. Ηe says as [*](2 Possibly Polycrates has confused Philip the Apostle and Philip the Deacon and Eusebius did not notice it.) [*](3 This must be the meaning unless the text be corrupt. The Greek word tranriated “ third ’’ ought to mean “ the second of two.”) [*](4 The word πέταλον is used in the LXX. οf the “ plate ’’ οr “diadem ’’ of the Ηigh Priest (cf. Exod. xxviii.), but what it means here has never been discovered.)
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follows: “ We came to Caesarea and entered into the house οf Philip the Evangelist, one of the seven, and remained with him. Αnd he had four daughters who were prophetesses.”

We have now described the facts which have come to our knowledge concerning the Apostles and their times, the sacred writings which they have left us, those books which are disputed yet nevertheless are used openly by many in most churches, and those which are altogether fictitious and foreign to our historic orthodoxy. Let us now continue the narrative.