19 - Book VI, Part 1

CHURCH HISTORY by EUSEBIUS OF CAESAREA translated by ARTHUR CUSHMAN MACGUIFFERT Book 6, Part 1, Chapters 1 through 11. Book 6. Chapter 1. The Persecution Under Severus. When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebaeus according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonidas, who was called the father of Origen, and who was beheaded while his son was still young. How remarkable the predilection of this son was for the divine word! In consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many. Chapter 2. The Training of Origen from Childhood. Many things might be said in attempting to describe the life of the man while in school, but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him. What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing bands. It was the tenth year of the reign of Severus, while Laetus was governor of Alexandria and the rest of Egypt, and Demetrius had lately received the episcopate of the parishes there, as successor of Julian. As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness. And truly the termination of his life had been very near had not the divine and heavenly providence, for the benefit of many, prevented his desire through the agency of his mother. For, at first entreating him, she begged him to have compassion on her motherly feelings toward him, but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home. But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, Take heed not to change your mind on our account. This may be recorded as the first evidence of Origen's youthful wisdom, and of his genuine love for piety. For even then he had stored up no small resources in the words of the faith, having been trained in the divine scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies, and he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations, so that he puzzled his father with inquiries for the true meaning of the inspired scriptures. And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning. But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child. And they say that often, standing by the boy when asleep, he uncovered his breast as if the divine spirit were enshrined within it, and kissed it reverently, considering himself blessed in his goodly offspring. These and other things like them are related of origin when a boy. But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old. And the property of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life, but he was deemed worthy of divine care. And he found welcome and rest with a woman of great wealth and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria, who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness. But although origin was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill in argument of Paul, for this was the man's name, a great multitude came to him, not only of heretics but also of our people, origin could never be induced to join with him in prayer, for he held, although a boy, the rule of the church, and abominated, as he somewhere expresses it, heretical teachings. Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology, and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age. Chapter 3. While still very young, he taught diligently the word of Christ. But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God. The first of them, he says, was Plutarch, who, after living well, was honored with divine martyrdom. The second was Heraclius, a brother of Plutarch, who, after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria. He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and good will which he manifested toward all the holy martyrs, whether known to him or strangers. For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger, so that as he acted bravely and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated and were on the point of rushing upon him. But through the helping hand of God he escaped absolutely and marvelously, and this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered. So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode. Thus day by day the persecution burned against him, so that the whole city could no longer contain him, but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy. For they say that his manner of life was as his doctrine and his doctrine as his life, therefore by the divine power working with him he aroused a great many to his own zeal. But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning. Then, with becoming consideration that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser for a bully a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline, and for the greater part of the night he gave himself to the study of the divine scriptures. He restrained himself as much as possible by a most philosophic life, sometimes by the discipline of fasting, again by limited time for sleep, and in his zeal he never lay upon a bed but upon the ground. Most of all he thought that the words of the Saviour in the gospel should be observed, in which he exhorts not to have two coats nor to use shoes, nor to occupy oneself with cares for the future. With a zeal beyond his age he continued in cold and nakedness, and going to the very extreme of poverty he greatly astonished those about him, and indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things. But he did not relax his perseverance. He is said to have walked for a number of years never wearing a shoe, and for a great many years to have abstained from the use of wine, and of all other things beyond his necessary food, so that he was in danger of breaking down and destroying his constitution. By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal, so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction. Some of them, having received from him into the depth of their souls faith in the divine word, became prominent in the persecution then prevailing, and some of them were seized and suffered martyrdom. CHAPTER IV. THE PUPILS OF ORIGIN THAT BECAME MARTYRS. The first of these was Plutarch, who was mentioned just above. As he was led to death, the man of whom we are speaking being with him at the end of his life, came near being slain by his fellow-citizens as if he were the cause of his death. But the providence of God preserved him at this time also. After Plutarch, the second martyr among the pupils of origin was Serenus, who gave through fire a proof of the faith which he had received. The third martyr from the same school was Heraclides, and after him the fourth was Hero. The fourth of these was as yet a catechumen, and the latter had but recently been baptized. Both of them were beheaded. After them the fifth from the same school proclaimed as an athlete of piety was another Serenus, who it is reported was beheaded after a long endurance of tortures. And of women, Heraeus died while yet a catechumen, receiving baptism by fire, as origin himself somewhere says. CHAPTER V. POTAMINA. Basilides may be counted the seventh of these. He led to martyrdom the celebrated Potamina, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity. For she was blooming in the perfection of her mind and her physical graces. Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother Marcella was put to death by fire. They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse. After a little consideration, being asked for her decision, she made a reply which was regarded as impious. Therefore she received sentence immediately, and Basilides, one of the officers of the army, led her to death. But as the people attempted to annoy and insult her with abusive words, he drove back her insulters, showing her much pity and kindness. And perceiving the man's sympathy for her, she exhorted him to be of good courage, for she would supplicate her lord for him after her departure, and he would soon receive a reward for the kindness he had shown her. Having said this, she nobly sustained the issue, burning pitch being poured little by little over various parts of her body, from the sole of her feet to the crown of her head. Such was the conflict endured by this famous maiden. Not long after this, Basilides, being asked by his fellow soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian. And he confessed this openly. At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and acknowledging his conviction before him, he was imprisoned. But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potemina, for three days after her martyrdom, stood beside him by night and placed a crown on his head, and said that she had besought the lord for him, and had obtained what she asked, and that soon she would take him with her. Thereupon the brethren gave him the seal of the lord, and on the next day, after giving glorious testimony for the lord, he was beheaded. And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times. For Potemina appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter. Chapter 6 Clement of Alexandria Clement, having succeeded Pantinus, had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy, was one of his pupils. In the first book of the work called Stromata, which Clement wrote, he gives a chronological table, bringing events down to the death of Commodus. So it is evident that that work was written during the reign of Severus, whose times we are now recording. Chapter 7 The Writer Judas At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus. He thought that the coming of Antichrist, which was much talked about, was then near. So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many. Chapter 8 Origen's Daring Deed At this time, while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the time to take away from the unbelievers all opportunity for scandal, for although young he met for the study of divine things with women as well as men, he carried out in action the word of the Saviour. He thought that this would not be known by many of his acquaintances, but it was impossible for him, though desiring to do so, to keep such an action secret. When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith he immediately exhorted him to courage and urged him the more to continue his work of catechetical instruction. Such was he at that time, but soon afterward, seeing that he was prospering and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Caesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honor, ordained him a presbyter. Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him save this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate. These things, however, took place a little later, but at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him, devoting his entire leisure without cessation to divine studies and to his pupils. Severus, having held the government for eighteen years, was succeeded by his son Antoninus. Among those who had endured courageously the persecution of that time, and had been preserved by the providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem. On account of his preeminence in the confession of Christ, he was thought worthy of that bishopric, while Narcissus, his predecessor, was still living. CHAPTER IX. THE MIRACLES OF NARCISSUS The citizens of that parish mention many other miracles of Narcissus on the tradition of the brethren who succeeded him, among which they relate the following wonder as performed by him. They say that the oil once failed while the deacons were watching through the night at Great Paschal Vigil. Thereupon the whole multitude being dismayed, Narcissus directed those who attended to the lights to draw water and bring it to him. This being immediately done, he prayed over the water, and with firm faith in the Lord commanded them to pour it into the lamps. And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil. A small portion of it has been preserved even to our day by many of the brethren there as a memento of the wonder. They tell many other things worthy to be noted of the life of this man, among which is this. Certain base men, being unable to endure the strength and firmness of his life, and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him, and circulated a terrible slander against him. And to persuade those who heard of it, they confirmed their accusations with oaths, one invoked upon himself destruction by fire, another the wasting of his body by a foul disease, the third the loss of his eyes. But though they swore in this manner, they could not affect the mind of the believers, because the continence and virtuous life of Narcissus were well known to all. But he could not in any wise endure the wickedness of these men, and as he had followed a philosophic life for a long time, he fled from the whole body of the church, and hid himself in desert and secret places, and remained there many years. But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men, and brought on them the nothing but a little spark falling upon it, was entirely consumed by night, and he perished with all his family. The second was speedily covered with the disease with which he had imprecated upon himself, from the sole of his feet to his head. But the third, perceiving what had happened to the others, and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together, and in his repentance he became so wasted by his great lamentations, and continued weeping to such an extent that both his eyes were destroyed. Such were the punishments which these men received for their falsehood. CHAPTER X. THE BISHOPS OF JERUSALEM Narcissus having departed, and no one knowing where he was, those presiding over the neighboring churches thought it best to ordain another bishop. His name was Dias. He presided but a short time, and Germanio succeeded him. He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead. And immediately the brethren besought him to take the episcopate, as all admired him the more on account of his retirement and philosophy, and especially because of the punishment with which God had avenged him. CHAPTER XI. ALEXANDER But as on account of his great age Narcissus was no longer able to perform his official duties, the providence of God called to the office with him by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish. Thereupon, as by divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. They received him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates they would receive the bishop foreordained for them by God. And having done this with the unanimous consent of the bishops of the neighboring churches, they constrained him to remain. Alexander himself, in private letters to the Antinowites, which are still preserved among us, mentions the joint episcopate of Narcissus and himself, writing in these words at the end of the epistle, Narcissus salutes you, who held the episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age, and he exhorts you, as I do, to be of one mind. These things took place in this manner, but on the death of Serapion, Asclepiades, who had been himself distinguished among the confessors during the persecution, succeeded to the episcopate of the church at Antioch. Alexander alludes to his appointment, writing thus to the church at Antioch, Alexander, a servant and prisoner of Jesus Christ, to the blessed church of Antioch, greeting in the Lord, the Lord hath made my bonds during the time of my imprisonment light and easy, since I learned that, by the divine providence, Asclepiades, who in regard to the true faith is eminently qualified, has undertaken the bishopric of your holy church in Antioch. He indicates that he sent this epistle by Clement, writing toward its close as follows. My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom ye yourselves also know and will recognize. Being here in the providence and oversight of the master, he has strengthened and built up the church of the Lord. End of book six, part one.