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TOPIC: Post-Nicene Fathers Vol 01 (Other Topics in this Collection)
SUBJECT: 21.02.21 Book IV Part 2
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Chapter X. The Bishops of Rome and of Alexandria During the Reign of Antoninus.
Adrian having died after a reign of twenty-one years,hyperlink was succeeded in the government of the Romans by Antoninus, called the Pious. In the first year of his reign Telesphorushyperlink died in the eleventh year of his episcopate, and Hyginus became bishop of Rome.hyperlink Irenaeus records that Telesphorus' death was made glorious by martyrdom,hyperlink and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion's error, were both well known at Rome.hyperlink He writes as follows:hyperlink
Chapter XI. The Heresiarchs of that Age.
1 "For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus.hyperlink Cerdonhyperlink also, Marcion's cion's predecessor, entered the Chruch in the time of Hyginus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brethren."
2These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: "A certain Cerdon, who had taken his system fromt he followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but hte latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies." 3The same Irenaeus unfolds with the greates vigor the unfathomable abyss of Valentinus' errors in regard to matter, and reveals his wickedness, secret and hidden like a serpent lurking in its nest. 4And in addition ot these men he says that there was also another that lived in that age, Marcus by name, who was remarkably skilled in magic arts. And he describes also their unholy initiations and their abominable mysteries in the following words: "For some of them prepare a nuptial couch an dperform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them, after the likeness of the marriages above. but others lead them to water, and while they baptize them they repeat the following words: Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus. Others repeat Hebrew names in order the better to confound those whoa re being initiated."
6But Hyginus having died at the close of the fourth year of his episcopate, Pius succeeded him in the government of the church of Rome. In Alexandria Marcus was appointed pastor, after Eumenes had filled the office thirteen years in all. And Marcus having died after holding office ten years was succeeded by Celadion in the government of the church of Alexandria. 7And in Rome Pius died in the fifteenth year of his episcopate, and Anicetus assumed the leadership of the Christians there. Hegesippus records that he himself was in Rome at this time, and that he remained there until the episcopate of Eleutherus.
8But Justin was especially prominent in those days. In the guise of a philospher he preached the divine word, and contended for the faith in his writings. He wrote also a work against Marcion, in which he states that the latter was alive at the time he wrote. 9He speaks as follows: "And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that someother, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosphers, although they may have no doctrines in common." 10To this he adds: "And we have also written a work against all the heresies that have existed, which we will give you if you wish to read it."
But this same justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antonius, called Pius, and to the Roman senate. For he lived at Rome. But who and whence he was he shows in hi Apology in the following words.Chapter Xiithe Apology of Justin addressed to Antonius
"To the Emperor Titus Aelius Adrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philospher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred senate and to the whole Roman people, I , Justin, son of Priscus and grandson of Bacchius, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them." And the same emperor having learned also from other brethren in Asia of the injuries of all kinds which they were suffering from the inhabitants of hte province, thought it proper to address the following ordinance to the Common Assembly of Asia.Chapter Xiiithe Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctine.
1The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, fo rthe fifteenth time Tribuine, for the third time Consul, to the Common Assembly of Asia, Greeting. 2I know that the gods also take care that such persons do not escape detection. For they would much rather punish those who will not worship them than you would. 3But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their God, than to live. Wherefore also they come off victorius when they give up their lives rather than yield obedience to your commands. 4And in regard to the eqrthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. 5They indeed become the more confident in God, while you, during the whle time, neglect, in apparent ignorance, the other gods and the worship of the Immortal, and oppress and persecute even unto death the Christians who worship him. 6But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whome he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government. And to me also may have sent communications concerning these men, but I have replied to them in the same way that my father did. 7But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished. Published in Ephesus in the Common Assembly of Asia." 8To these things Melito, bishop of hte church of Sardis, and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Verus in behalf of our doctrine. Chapter Xivthe Circumstances related of Polycarp, a Friend of the Apostles.
1At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast. 2And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken fromthe third book of Irenaeus' work Against Heresies, and is as follows: 3"But Polycarp also 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 of Smyrna. 4We too saw him 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,having always taught the things which he had learned form the apostles, which the Church also hands down, and which alone are true. 5To 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 ht truth thatn Valentinus and Marcion and the rest of the heretics. He also was 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 fromthe apostles thisone and only system of truth which has been transmittted by the Church. 6And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, `Let us flee, lest even the bath fall, because Cerinthus, the enemy of hte truth, is within.' 7And 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 nd 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 he that is such is subverted, and sinneth, being condemned of himself.' 8There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth." Such is the account of Irenaeus. 9But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter.
10And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius.Chapter Xvunder Verus, Polycarp with Others suffered Martyrdom as Smyrna.
1At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom. But I consider it most important that his death, a written account of which is still extant, should be recorded in this history. 2There is a letter, written in the name of the church over which he himself presided, to the parishes in Pontus, which relates the events that befell him, in the following words: 3"The church of God which dwelleth in Philomelium, and to all the parishes of the holy catholic Church in every place; mercy and peace and love from God the Father be multiplied. We write unto you, brethren, an account of what happened to htose that suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it his martyrdom."
4 After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains. For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view; and then laid upon sea-shells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts.
5 And they record that the most noble Germanicushyperlink especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature. When indeed the proconsulhyperlink wished to persuade him, and urged his youth, and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life.
6 After his glorious death the whole multitude marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, "Away with the atheists;hyperlink let Polycarp be sought."
7 And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintushyperlink by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation.
8 But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them.
9 But the most admirable Polycarp, when he first heard of these things, continued: undisturbed, preserved a quiet and unshaken mind, and determined to remain in the city. But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, beseeching and imploring, and asking peace for the churches throughout the whole world. For this was always his custom.
10 And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed; and upon this awakening he immediately interpreted the vision to those that were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him for Christ's sake to die by fire.
11 Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brethren to go to another farm. Thither his pursuers came after no long time, and seized two of the servants there, and tortured one of them for the purpose of learning from him Polycarp's hiding-place.
12 And coming late in the evening, they found him lying in an upper room, whence he might have gone to another house, but he would not, saying, "The will of God be done."
13 And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him.
14 But he did not hesitate, but immediately gave orders that a table should be spread for them. Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed. And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death.
15 In addition to these things the narrative concerning him contains the following account: "But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole catholic Church throughout the world, the hour of departure being come, they put him upon an ass and brought him to the city, it being a great Sabbath.hyperlink And he was met by Herod,hyperlink the captain of police,hyperlink and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, `For what harm is there in saying, Lord Caesar, and sacrificing and saving your life?' He at first did not answer; but when they persisted, he said, `I am not going to do what you advise me.'
16 And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin. But without turning round, he went on his way promptly and rapidly, as if nothing had happened to him, and was taken to the stadium.
17 But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: `Be strong, Polycarp, and play the man.'hyperlink And no one saw the speaker, but many of our people heard the voice.
18 And when he was led forward, there was a great tumult, as they heard that Polycarp was taken. Finally, when he came up, the proconsul asked if he were Polycarp. And when he confessed that he was, he endeavored to persuade him to deny, saying, `Have regard for thine age,' and other like things, which it is their custom to say: `Swear by the genius of Caesar;hyperlink repent and say, Away with the Atheists.'
19 But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, `Away with the Atheists.'
20 But when the magistrate pressed him, and said, `Swear, and I will release thee; revile Christ,' Polycarp said, `Fourscore and six yearshyperlink have I been serving him, and he hath done me no wrong; how then can I blaspheme my king who saved me?'
21 "But when he again persisted, and said, `Swear by the genius of Caesar,' Polycarp replied, `If thou vainly supposest that I will swear by the genius of Caesar, as thou sayest, feigning to be ignorant who I am, hear plainly: I am a Christian. But if thou desirest to learn the doctrine of Christianity, assign a day and hear.'
22 The proconsul said, `Persuade the people.' But Polycarp said, `As for thee, I thought thee worthy of an explanation; for we have been taught to render to princes and authorities ordained by God the honor that is due,hyperlink so long as it does not injure us;hyperlink but as for these, I do not esteem them the proper persons to whom to make my defense.'hyperlink
23 But the proconsul said, `I have wild beasts; I will throw thee to them unless thou repent.' But he said, `Call them; for repentance from better to worse is a change we cannot make. But it is a noble thing to turn from wickedness to righteousness.'
24 But he again said to him, `If thou despisest the wild beasts, I will cause thee to be consumed by fire, unless thou repent.' But Polycarp said, `Thou threatenest a fire which burneth for an hour, and after a little is quenched; for thou knowest not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why dost thou delay? Do what thou wilt.'
25 Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but, on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium: `Polycarp hath confessed that he is a Christian.'
26 And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews,hyperlink who dwelt in Smyrna, cried out with ungovernable wrath and with a great shout, `This is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to worship.'
27 When they had said this, they cried out and asked the Asiarch Philiphyperlink to let a lion loose upon Polycarp. But he said that it was not lawful for him, since he had closed the games. Then they thought fit to cry out with one accord that Polycarp should be burned alive.
28 For it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, `I must needs be burned alive.'
29 These things were done with great speed, -more quickly than they were said,-the crowds immediately collecting from the workshops and baths timber and fagots, the Jews being especially zealous in the work, as is their wont.
30 But when the pile was ready, taking off all his upper garments, and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first; for he had been treated with all honor on account of his virtuous life even before his gray hairs came.
31 Forthwith then the materials prepared for the pile were placed about him; and as they were also about to nail him to the stake,hyperlink he said, `Leave me thus; for he who hath given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails.' So they did not nail him, but bound him.
32 And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt-offering unto God omnipotent, said, `Father of thy beloved and blessed Sonhyperlink Jesus Christ, through whom we have received the knowledge of thee, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in thy presence, I bless thee that thou hast deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life,hyperlink both of soul and of body, in the immortality of the Holy Spirit.
34 Among these may I be received before thee this day, in a rich and acceptable sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed, and hast fulfilled. Wherefore I praise thee also for everything; I bless thee, I glorify thee,through the eternal high priest, Jesus Christ, thy beloved Son, through whom, with him, in the Holy Spirit, be glory unto thee, both now and for the ages to come, Amen.'
36 When he had offered up his Amen and had finished his prayer, the firemen lighted the fire and as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others. For the fire presented the appearance of a vault, like the sail of a vessel filled by the wind, and made a wall about the body of the martyr,hyperlink and it was in the midst not like flesh burning, but like gold and silver refined in a furnace. For we perceived such a fragrant odor, as of the fumes of frankincense or of some other precious spices.
38 So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executionerhyperlink to approach and pierce him with the sword. And 39 when he had done this there came forth a quantity of bloodhyperlink so that it extinguished the fire; and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the catholic Churchhyperlink in Smyrna. For every word which came from his mouth was accomplished and will be accomplished.
Footnotes
58 In his Adv. Haer. III. 3. 3. The testimony of Irenaeus rests upon Roman tradition at this point, and is undoubtedly reliable. Telesphorus is the first Roman bishop whom we know to have suffered martyrdom, although the Roman Catholic Church celebrates as martyrs all the so-called popes down to the fourth century.
59 On Valentinus, Cerdon, and Marcion, see the next chapter.
60 Irenaes, Adv. Haer. III. 4. 3.
61 Valentinus is the best known of the Gnostics. According to Epiphanius (Haer. XXXI. 2) he was born on the coast of Egypt, and studied Greek literature and science at Alexandria. The same writer, on the authority of the lost Syntagma of Hippolytus, informs us that he taught in Cyprus, and this must have been before he went to Rome. The direct statement of Irenaeus as to the date of his activity there is confirmed by Tertullian, and perhaps by Clement of Alexandria, and is not to be doubted. Since Hyginus held office in all probability from 137-141, and Anicetus from 154 or 155 to 166 or 167, Valentinus must have been in Rome at least thirteen years. His chronological position between Basilides and Marcion (as given by Clement of Alexandria, Strom. VII. 17) makes it probable that he came to Rome early in Antoninus' reign and remained there during all or the most of that reign, but not longer. Valentinus' followers divided into two schools, an Oriental and an Italian, and constituted by far the most numerons and influential Gnostic sect. His system is the most profound and artistic of the Gnostic systems, and reveals great depth and power of mind. For an excellent account of Valentinus and Valentinianism, see Lipsius' article in the Dict. of Christ. Biog. Vol. IV. Valentinus occupies a prominent place in all works on Gnosticism.
62 Cerdon is best known as the teacher of Marcion. Epiphanius (Haer. XLI.) and Philaster (Haer. XLIV.) call him a native of Syria. Epiphanius speaks of a sect of Cerdonians, but there seems never to have been such a sect, and his disciples probably early became followers of Marcion, who joined Cerdon soon after reaching Rome. It is not possible to distinguish his teachings from those of his pupil, Marcion. Hippolytus (X. 15) treats Cordon and Marcion together, making no attempt to distinguish their doctrines. Irenaeus, in the passage quoted, and the lost Syntagma of Hippolytus (represented by Pseudo-Tertullian's Adv. Haer. and by Epiphanius) distinguish the two, treating Cerdon separately but very briefly. The doctrines of Cerdon, however, given by them, are identical with or at least very similar to the known views of Marcion. If they were really Cerdon's positions before Marcion came to him, then his influence over Marcion was most decided.
63 Of Germanicus we know only what is told us in this epistle.
64 This proconsul was Statius Quadratus, as we are told in the latter part of this epistle, in a passage which Eusebius does not quote. Upon his dates, see the discussions of the date of Polycarp's martyrdom mentioned in note 2, above.
65 Compare Justin Martyr's Apol. I. 6; Tertullian's Apol. 10, &c.; and see chap. 7, note 20, above.
66 Of Quintus we know only what is told us in this epistle. It is significant that he was a Phrygian, for the Phrygians were proverbially excitable and fanatical, and it was among them that Montanism took its rise. The conduct of Polycarp, who avoided death as long as he could without dishonor, was in great contrast to this; and it is noticeable that the Smyrnaeans condemn Quintus' hasty and ill-considered action, and that Eusebius echoes their judgment (see above, p. 8).
67 Sabbaton megalou. "The great Sabbath" in the Christian Church, at least from the time of Chrysostom on, was the Saturday between Good-Friday and Easter. But so far as we know, there are no examples of that use of the phrase earlier than Chrysostom's time. Lightfoot points out that, in the present instance, it is not "The great Sabbath" (to mega Sabbaton), but only "A great Sabbath"; and therefore, in the present instance, any great Sabbath might be meant,-that is, any Sabbath which coincided with a festival or other marked day in the Jewish calendar. Lightfoot gives strong reasons for assuming that the traditional day of Polycarp's death (Feb. 23) is correct, and that the Sabbath referred to here was a great Sabbath because it coincided with the Feast of Purim (see Lightfoot, ibid. I. p. 660 sqq. and 690 sqq.).
68 Of Herod and Nicetes we know only what is told us in this epistle. The latter was not an uncommon name in Smyrna, as we learn from inscriptions (see Lightfoot, ibid. II. p. 958).
69 eirhnarxoj (see Lightfoot, ibid. p. 955).
70 Compare Joshua i. 6, Joshua i. 7, Joshua i. 9, and Deut. i. 7, Deut. i. 23.
71 thn Kaisaroj tuxhn. This oath was invented under Julius Caesar, and continued under his successors. The oath was repudiated by the Christians, who regarded the "genius" of the emperor as a false God, and therefore the taking of the oath a species of idolatry. It was consequently employed very commonly by the magistrates as a test in times of persecution (cf. Tertullian, Apol. 32; Origen, Contra Cels. VIII. 65, and many other passages).
72 See above, chap. 14, note 5. Whether the eighty-six years are to be reckoned from Polycarp's birth, or from the time of his conversion or baptism, we cannot tell. At the same time, inasmuch as he speaks of serving Christ, for eighty-six years, not God, I am inclined to think that he is reckoning from the time of his conversion or baptism, which may well be if we suppose him to have been baptized in early boyhood.
73 See Rom. xiii. 1 sq., 1 Pet. ii. 13 sq.
74 timhn ...thn mh blaptousan hmaj. Compare Pseudo-Ignatius, ad Antioch. 11, and Mart. Ignat. Rom. 6 (in both of which are found the words en oij akindunoj h uupotagh).
75 The proconsul made quite a concession here. He would have been glad to have Polycarp quiet the multitude if he could. Polycarp was not reckless and foolish in refusing to make the attempt, for he knew it would fail, and he preferred to retain his dignity and not compromise himself by appearing to ask for mercy.
76 The Jews appear very frequently as leading spirits in the persecution of Christians. The persecution under Nero was doubtless due to their instigation (see Bk. II. chap. 25, note 4). Compare also Tertullian, Scorp. 10, and Eusebius, H. E. V. 16. That the Jews were numerous in Smyrna has been shown by Lightfoot, ibid. p. 966.
77 "The Asiarch was the head of the Commune Asiae, the confederation of the principal cities of the Roman province of Asia. As such, he was the `chief priest
0' of Asia, and president of the games" (Lightfoot, ibid. p. 967; on p. 987 ff. of the same volume, Lightfoot discusses the Asiarchate at considerable length). The Asiarch Philip mentioned here was a Trallian, as we learn from a statement toward the close of the epistle, which Eusebius does not quote; Lightfoot identifies him with a person named in various Trallian Inscriptions.
78 The Greek reads simply proshloun auton.
79 paidoj not uiou. paij commonly conveys the meaning of servant rather than son, although in this passage it is evidently used in the latter sense. Its use in connection with Christ Was in later times dropped as Arianistic in its tendency.
80 Compare John v. 29.
81 It is not necessary to dispute the truthfulness of the report in this and the next sentences on the ground that the events recorded are miraculous in their nature, and therefore cannot have happened. Natural causes may easily have produced some such phenomena as the writers describe, and which they of course regarded as miraculous. Lightfoot refers to a number of similar cases, Vol. I. p. 598 ff. Compare also Harnack in the Zeitschrift für Kirchengesch. II. p. 291 ff.
82 Komfektora. It was the common business of the Confectores to dispatch such wild beasts as had not been killed outright during the combat in the arena. See Lightfoot, p. 974.
83 Before the words "a quantity of blood" are found in all the Greek mss. of the epistle the words peristera kai, "a dove and." It seems probable that these words did not belong to the original text, but that they were, as many critics believe, an unintentional corruption of some other phrase, or that they were, as Lightfoot thinks, a deliberate interpolation by a late editor (see Lightfoot, II. 974 ff. and I. 627 ff.). No argument, therefore, against the honesty of Eusebius can be drawn from his omission of the words.
84 See above, note 6. That the word kaqolikhj is used here in the later sense of "orthodox," as opposed to heretical and schismatical bodies, can be questioned by no one. Lightfoot, however, reads at this point agiaj instead of kagolikhj in his edition of the epistle. It is true that he has some ms. support, but the mss. and versions of Eusebius are unanimous in favor of the latter word, and Lightfoot's grounds for making the change seem to be quite insufficient. If any change is to be made, the word should be dropped out entirely, as suggested by the note already referred to.
85 All, or nearly all, the mss. of Eusebius read Dalkhj, and that reading is adopted by Stephanus, Valesius (in his text), Schwegler, Laemmer, Heinichen, and Crusè. On the other hand, the mss. of the epistle itself all support the form Alkhj (or Alkhj, Elkeij, as it appears respectively in two mss.), and Lightfoot accepts this unhesitatingly as the original form of the word, and it is adopted by many editors of Eusehius (Valesius, in his notes, Stroth, Zimmermann, Burton, and Closs). Dalce is an otherwise unknown name, while Alce, though rare, is a good Greek name, and is once connected with Smyrna in an inscription. Moreover, we learn from Ignatius, ad Smyr. 13, and ad Polyc. VIII., that Alce was a well-known Christian in Smyrna at the time Ignatius wrote his epistles. The use of the name at this point shows that its possessor was or had been a prominent character in the church of Smyrna, and the identification of the two seems to me beyond all reasonable doubt (see, also, Lightfoot, I. 353; II. 325 and 978). That Eusebius, however, wrote Alce is not so certain. In fact, in view of the external testimony, it might be regarded as quite as likely that he, by a mistake, wrote Dalce, as that some copyist afterwards committed the error. Still, the name Alce must have been to Eusebius, with his remarkable memory, familiar from Ignatius' epistles, and hence his mistaking it for another word seems a little strange. But whether Eusebius himself wrote Dalce or Alce, believing the latter to be the correct form, the form which he should have written, I have ventured to adopt it in my translation.