18 - Book V, Part 4

BOOK V. PART IV. CHAPTER XXI-XXVIII. CHAPTER XXI. HOW APOLLONIUS SUFFERED MARTYRDOM AT ROME. About the same time, in the reign of Commodus, our condition became more favorable, and through the grace of God the churches throughout the entire world enjoyed peace, and the word of salvation was leading every soul, from every race of man, to the devout worship of the God of the universe. So that now at Rome many who were highly distinguished for wealth and family turned with all their household and relatives unto their salvation. But the demon who hates what is good, being malignant in his nature, could not endure this, but prepared himself again for conflict, contriving many devices against us. And he brought to the judgment seat Apollonius of the city of Rome, a man renowned among the faithful for learning and philosophy, having stirred up one of his servants, who was well fitted for such a purpose to accuse him. But this wretched man made the charge unseasonably, because by a royal decree it was unlawful that informers of such things should live, and his legs were broken immediately, perennius the judge having pronounced this sentence upon him. But the martyr, highly beloved of God, being earnestly entreated and requested by the judge to give an account of himself before the senate, made in the presence of all an eloquent defense of the faith for which he was witnessing. And as if by decree of the senate he was put to death by decapitation, an ancient law requiring that those who were brought to the judgment seat and refused to recant should not be liberated. Whoever desires to know his arguments before the judge and his answers to the questions of perennius, and his entire defense before the senate, will find them in the records of the ancient martyrdoms which we have collected. Chapter 22. THE BISHOPS THAT WERE WELL KNOWN AT THIS TIME. In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, the latter having held the episcopate for thirteen years. In the same year, after Julian had completed his tenth year, Demetrius received the charge of the parishes at Alexandria. At this time the above mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at Antioch. Theophilus presided at Caesarea in Palestine, and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem. Bacchulus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus. And besides these a multitude of others, as is likely, were then prominent. But we have given the names of those alone, the soundness of whose faith has come down to us in writing. Chapter 23. THE QUESTION THEN AGITATED CONCERNING THE PASSOVER. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour. Synods and assemblies of bishops were held on this account, and all with one consent, through mutual correspondence, drew up an ecclesiastical decree that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's day, and that we should observe the close of the Paschal feast on this day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Caesarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor, also of the bishops in Pontus, over which Palmus, as the oldest, presided, and of the parishes in Gaul, of which Irenaeus was bishop, and of those in Osrine, and the cities there, and a personal letter of Bacchulus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote. And that which has been given above was their unanimous decision. Chapter 24 The Disagreement in Asia But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him. We observe the exact day, neither adding nor taking 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. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis, and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus, and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest, wore the sacerdotal plate. He fell asleep at Ephesus. And Polycarp in Smyrna, who was a bishop and martyr, and Thrasyus, bishop and martyr from Eumenia, who fell asleep in Smyrna. Why need I mention the bishop and martyr Sagaris, who fell asleep in Laodicea, or the blessed Papirius, or Melito, the eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? 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 also Polycrates, the least of you all, do 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, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every holy scripture, am not affrighted by terrifying words, for those greater than I have said we ought to obey God rather than man. He then writes of all the bishops who were present with him and thought as he did. His words are as follows. I could mention the bishops who were present, whom I summoned at your desire, whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus. Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox, and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops, and they besought him to consider the things of peace and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's Day. 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 only concerning the day, but also concerning the very manner of fast. For some think that they should fast one day, others two, yet others more. Some, moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time, but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the 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. He adds to this the following account, which I may properly insert. Among these were the presbyters before Soter, who presided over the church which thou now rulest. We mean Anasitus, and Pius, and Hyginus, and Telesphorus, and Zistus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing 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 presbyters before thee who did not observe it sent the Eucharist to those of other parishes who observed it. And when the blessed Polycarp was at Rome in the time of Anasitus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anasitus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated, neither could Polycarp persuade Anasitus to observe it, as he said that he ought to follow the customs of the presbyters that had preceded him. But though matters were in this shape, they communed together, and Anasitus conceded the administration of the Eucharist in the church to Polycarp, manifestly as a mark of respect, and they parted from each other in peace, both those who observed and those who did not, maintaining the peace of the whole church. Thus Irenaeus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches, and he conferred by letter about this mooted question not only with Victor, but also with most of the other rulers of the churches. Chapter 25. How All Came to an Agreement Respecting the Passover Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemaeus, and those who met with them, having stated many things respecting the tradition concerning the Passover which had come to them in succession from the apostles, at the close of their writing add these words. Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls. We show you indeed that also in Alexandria they keep it on the same day that we do. For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day. Chapter 26. The Elegant Works of Irenaeus Which Have Come Down to Us Besides the works and letters of Irenaeus which we have mentioned, a certain book of his On Knowledge, written against the Greeks, very concise and remarkably forcible, is extant, and another which he dedicated to a brother Marcian in demonstration of the apostolic preaching, and a volume concerning various dissertations, in which he mentions the epistle to the Hebrews and the so-called wisdom of Solomon, making quotations from them. These are the works of Irenaeus which have come to our knowledge. Commodus, having ended his reign after thirteen years, Severus, became emperor in less than six months after his death, Pertinax having reigned during the intervening time. Chapter 27. The Works of Others That Flourished at That Time Numerous memorials of the faithful zeal of the ancient ecclesiastical men of that time are still preserved by many. Of these we would note particularly the writings of Heraclitus on the apostle, and those of Maximus on the question so much discussed among heretics, the origin of evil, and on the creation of matter. Also those of Candidas on the hexameron, and of Appion on the same subject, likewise of Sextus on the resurrection, and another treatise of Arabianus, and writings of a multitude of others, in regard to whom, because we have no data, it is impossible to state in our work when they lived, or to give any account of their history. And works of many others have come down to us whose names we are unable to give, orthodox and ecclesiastical, as their interpretations of the divine scriptures show, but unknown to us, because their names are not stated in their writings. Chapter 28. Those Who First Advanced the Heresy of Artemon, Their Manner of Life, and How They Dared to Corrupt the Sacred Scriptures. In a laborious work by one of these writers against the heresy of Artemon, which Paul of Samosata attempted to revive again in our day, there is an account appropriate to the history which we are now examining. For he criticizes as a late innovation the above-mentioned heresy which teaches that the Savior was a pure man, because they were attempting to magnify it as ancient. Having given in his work many other arguments in refutation of their blasphemous falsehood, he adds the following words. For they say that all the early teachers and the apostles received and taught what they now declare, and that the truth of the gospel was preserved until the times of Victor, who was the thirteenth bishop of Rome from Peter, but that from his successor, Zepharinus, the truth had been corrupted. And what they say might be plausible, if, first of all, the divine scriptures did not contradict them. And there are writings of certain brethren older than the times of Victor, which they wrote in behalf of the truth against the heathen and against the heresies which existed in their day. I refer to Justin, and Miltiades, and Tatian, and Clement, and many others, in all of whose works Christ is spoken of as God. For who does not know the works of Irenaeus, and of Melito, and of others which teach that Christ is God and man? And how many psalms and hymns, written by the faithful brethren from the beginning, celebrate Christ the word of God, speaking of him as divine? How then, since the opinion held by the church has been preached for so many years, can its preaching have been delayed, as they affirm, until the times of Victor? And how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from communion Theodotus the cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man? For if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy? So much in regard to Victor. His bishopric lasted ten years, and Zepharinus was appointed his successor about the ninth year of the reign of Severus. The author of the above-mentioned book concerning the founder of this heresy narrates another event which occurred in the time of Zepharinus, using these words. I will remind many of the brethren of a fact which took place in our time, which, had it happened in Sodom, might, I think, have proved a warning to them. There was a certain confessor, Natalius, not long ago, but in our own day. This man was deceived at one time by Asclepiodotus, and another Theodotus, a money-changer. Both of them were disciples of Theodotus, the cobbler, who, as I have said, was the first person excommunicated by Victor, bishop at that time, on account of this sentiment, or rather senselessness. Natalius was persuaded by them to allow himself to be chosen bishop of this heresy with a salary, to be paid by them, of one hundred and fifty denarii a month. When he had thus connected himself with them, he was warned oftentimes by the Lord through visions, for the compassionate God and our Lord Jesus Christ was not willing that a witness of his own sufferings, being cast out of the church, should perish. But as he paid little regard to the visions, because he was ensnared by the first position among them and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night. Thereupon, having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zepharinus the bishop, rolling at the feet not only of the clergy but also of the laity, and he moved with his tears the compassionate church of the merciful Christ. And though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion. We will add from the same writer some other extracts concerning them, which run as follows. They have treated the divine scriptures recklessly and without fear. They have set aside the rule of ancient faith, and Christ they have not known. They do not endeavor to learn what the divine scriptures declare, but strive laboriously after any form of syllogism which may be devised to sustain their impiety. And if anyone brings before them a passage of divine scripture, they see whether a conjunctive or disjunctive form of syllogism can be made from it. And as being of the earth and speaking of the earth, and as ignorant of him who cometh from above, they forsake the holy writings of God to devote themselves to geometry. Euclid is laboriously measured by some of them, and Aristotle and Theophrastus are admired, and Galen perhaps by some is even worshipped. But that those who use the arts of unbelievers for their heretical opinions and adulterate the simple faith of the divine scriptures by the craft of the godless, are far from the faith. What need is there to say? Therefore they have laid their hands boldly upon the divine scriptures, alleging that they have corrected them. That I am not speaking falsely of them in this manner, whoever wishes, may learn. For if any one will collect their respective copies, and compare them one with another, he will find that they differ greatly. Those of Asclepius, for example, do not agree with those of Theodotus, and many of these can be obtained, because their disciples have assiduously written the corrections, as they call them, that is the corruptions, of each of them. Again, those of Hermophilus do not agree with these, and those of Apollonides are not consistent with themselves. For you can compare those prepared by them at an earlier date with those which they corrupted later, and you will find them widely different. But how daring this offense is, it is not likely that they themselves are ignorant. For either they do not believe that the divine scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs? For they cannot deny the commission of the crime, since the copies have been written by their own hands. For they did not receive such scriptures from their instructors, nor can they produce any copies from which they were transcribed. But some of them have not thought it worthwhile to corrupt them, but simply deny the law and the prophets, and thus through their lawless and impious teaching under pretense of grace, have sunk to the lowest depths of perdition. Let this suffice for these things.