A Source Book for Ancient Church History

ons underwent a marked change. Persecutions of Christians became more frequent, and thereby the popular conviction was deepened that Christians were malefactors. To some extent men of letters bega

g

xtension of

y had no occasion to mention. Rhetorical overstatement of the extension of the Church was a natural temptation in view of the rapid spread of Christianity. Each text needs to be scrutinized and its merits assessed. It should, however, be borne in mind that the existence of a well-established church in any locality is in most cases sufficie

Adv. Jud?os, 7

clesiastical writer. He has been justly regarded as the founder of Latin theology and the Christian Latin sty

od, though formerly placed among his Montanist writings (see Krüger, § 85, 6). F

d inhabitants of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem, Jews and other nations;25 as now the varied races of the G?tulians, and manifold confines of the Moors, all the limits of Spain, and the diverse nations of the Gauls, and the places of the Brito

us adversus Gentes pro Chr

this work

s, islands, fortresses, towns, market-places, the very camps, tribes, c

I, 10, 3. (MSG, 7:551 f.)

eart, and harmoniously it preaches, teaches, and believes these things as if possessing one mouth. For although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the churches which have been founded in Germany ha

Bardesane l'astrologue; le livr

rt of Abgar IX (179-214), whom, according to a doubtful tradition, he is said to have con

hen King Abgar became a believer he commanded that every one that did so should have

or those in Parthia two wives; nor do those in Judea circumcise themselves; nor do those of our sisters who are among the Geli consort with strangers; nor do those of our brethren who are in Persia take their daughters for wives; nor do those who are in Media abandon their dead or bury them alive or give them as food to the dogs; nor do those who are in Edessa kill their wives who commit adultery, nor thei

ist. Ec., V, 10

in the ex

nestly to use their inspired zeal, after the example of the Apostles, for the increase and building up of the divine word. Pant?nus was one of these, and he is said to have gone to India. The report is that among persons in that country who knew of

Feeling and Culture in

they were absurd, unscientific, and false. Lucian of Samosata, does not seem to have attacked Christianity from any philosophical or religious interest, but treated it as an object of derision, making sport of it. There [pg 056] were also in circulation innumerable heathen calumnies, many of the most abominable charac

rd, in Origen, Contra C

orate reply of Origen that it can be reconstructed without much difficulty. This Theodor Keim has done. The following extracts fro

stians have entered secretly into associations with each other which are forbidden by the laws; saying that "of associati

credit upon our system of morals as neither venerable nor a new bra

those things to which they hold; saying, 'Do not examine, only believe and your faith will save you!'?

w discredit on them, as having been done not by divine power, but by help of magic, for he says: "That he [Jesus], having [pg 057] been brought up secretly and having

ad ever rose with a veritable body. Or do you imagine the statements of others not only are myths, but appear as such, but you have discovered a becoming and credible termination of your drama, the voice from the cross when he breathed his last, the earthquake and the darkness? that while living he was of no help to himself, but when dead he rose again, and showed the marks of his punishment and his hands as they had been. Who saw this? A frantic wo

really divine, he ought to have appeared to those who had ill-treate

pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear whom the Christians invite. 'Whoever,' they say, 'is a sinner, whoever is devoid of understanding, whoever is a child,' and, to speak

s, as Moses says, threatening them, moreover, that if they did not obey his commands he would treat them as his open enemies; whilst, on the other hand, his son, the man of Nazareth, promulgating laws in opposition to these, declares that no one comes to the Father who is rich or who loves power or seeks after wisdom or glory; that men ought to be no more careful in providing food th

31 and they pronounce it exceedingly vile and loathsome and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition which it left? Having nothing to reply, they betake themselves to a most absurd refuge-that all things are possible to God. But God cannot do things which are disgraceful, nor does he wish things contrary to his nature; nor, if in accordance with your wickedness you desire something shameful, would God be able to do it; nor must you believe at once that it w

te Peregrini Protei, § 11 ff.

they were mere children and himself alone a prophet, master of ceremonies, head of the synagogue, and everything. He explained and interpreted some of their books, and he himself also wrote [pg 060] many, so they came to lo

things as a misfortune and in their efforts to secure his release did everything in their power. When this proved impracticable, other assistance of every sort was rendered him, not occasionally, but with zeal. From earliest dawn old women, widows, and orphan children were to be seen waiting beside th

to Peregrinus at that time, and he made no little income out of it. These poor men have persuaded themselves that they are going to be immortal and live forever; they both despise death and voluntarily devote themselves to it; at least most of them do so. Moreover, their law-giver persuaded them that they were all brethren, and that when once they come out and reject the Greek

losophy, who understood his folly and knew that he would willingly have suffered death that by it he

length, having offended them in some way-he was seen, I believe, eating food forbidden among them-he was reduced to want, and he thought that he would have to demand his property back from the city;32 and

Octavius, VIII, 3-

ceptions of Christianity and its morals, especially its assemblies, where the worst excesses were supposed to take place. In the dialogue the passage is put into the

s and inhuman meats-not by any sacred rites, but by such as require expiation. It is a people skulking and shunning the light; in public silent, but in corners loquacious. They despise the temples as charnel-houses; they reject the gods; they deride sacred things. While they are wretched themselves, if allowed they pity the priests; while they are half

hy and appropriate religion for such morals. Some say that they worship the genitalia of their pontiff and priest, and adore the nature, as it were, of their parent. I know not whether these things be false; certainly suspicion has place in the case of secret and nocturnal rites; and he [pg 063] who explains their ceremonies by reference to a man punished by extreme suffering for wickedness, and to the deadly wood of the cross, bestows fitting altars upon reprobate and wicked men, that they may worship what they deserve. Now the story of their initiation of young novices is as detestable as it is well known. An infant covered with meal, so as to deceive the unwary, is placed before him who is to be defiled with their rites; this infant is slain with dark and secret wounds by the young novice, who has been induced to strike harmless blows, as it were, on the surface of the meal. Thirstily-O horror!-they lick up its blood; eagerly they divide its limbs. By this victim they are confederated, with the

ople, no kingdoms, and not even Roman superstition have known? The sole, miserable nationality of the Jews worshipped one God, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power that he is enslaved together with his own special nation to the Roman deities. But the Christians, moreover, what wonders, what monstrosities, do they feign, that he who is their God, whom they can neither show nor see, inquires diligently into the conduct of all, the acts of all, and even into their words and secret thoughts. They would have him running about everywhere, and everywhere prese

man Government toward Christ

was much suffering in 177. The letter from the churches of these cities to the Christians in Asia and Phrygia, Eusebius, Hist. Ec., V, 1 (PNF, ser. I, vol. I, 211), and the Martyrdom of Polycarp (ANF, I, 37) are among the finest pieces of literature in this period and should be read by every student. Under Commodus (180-193), Marcia seems to have aided the Christians suffering persecution. The Martyrdom

r, Apologia. II.

rdom of P

revenge he attempted to injure her, but she sought and obtained the protection of the imperial courts. The husband thereupon turned his attack upon Ptolem?us. According to Ruinart,

estion only: whether he was a Christian. And again, conscious of the noble things that were his through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself or he avoids confession because he knows his own unworthiness or alienation from it; neither of which cases is that of a true Christian. And when Urbicus ordered him to be led away to punishment, a certain Lucius, who was also himself a Christian, seeing the unreasonable judgment, said to Urbicus: "What is the ground of this judgment? Why have you punished this man: not as an adulterer, nor fornicator, no

of the Scili

2-116, Cambridge, 1891; reprinted in R. Knopf, A

sidence of these martyrs, was a small city in northwestern Proconsular

hen Speratus, Nartzalus, Cittinus, Donata, Secunda, and Vestia were brought into the judgment-hall at Carthage

es to wrong; we have never spoken ill; but when we have receive

religion is simple; and we swear by the genius of our lord the Em

ably lend me thine ears, I will t

u beginnest to speak evil things of our sacred rites; but

h seen nor with these eyes can see. [I Tim. 6:16.] I have committed no theft; but if I have bou

, said to the rest: Cease

ll persuasion to do murde

nsul, said: Be not pa

other to fear except only ou

?sar as C?sar, but fear

d: I am a

What I am that

sul, said to Speratus: Dost tho

a Christian. And wit

sul, said: Will ye hav

matter so just the

sul, said: What are th

ks and epistles of

aid: Have a delay of thirty

time: I am a Christian.

nd the rest who have confessed that they live according to the Christian rite because an opportunity has been offered the

d: We give t

we are martyrs in hea

eratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus, L?tatius, Janua

aid: Thank

artyrdom; and they reign with the Father and th

atio omnium H?resium,

smatical party in Rome. Of his numerous works many have been lost in whole or in part. The Philosophumena, or the Refutation of All Heresies, was lost, with the exception of the first bo

him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing what things had been attempted by him. Marcia, having obtained her request from Commodus, hands the letter of emancipation to Hyaci

rary Defence o

ical defence, or justification, of Christianity was most brilliantly undertaken by Justin Martyr, who employed the current philosophical conception of the Logos. The general proof of Christianity was chiefly based upon the argument from

Ed. J. R. Harris and J. A. Robinson, Te

rallel translations by D. H. McKay in ANF, vol. IX, 259-279. This work of Aristides may be as early as 125; if so, it disputes with the similar work of Quadratus the honor of being the first Christian apology. A large part of it is taken up with a statement of the contradictions

as is related among them, was preached among them a short time ago. And you, also, if you will read therein, may perceive the power that belongs to it. This Jesus, therefore, was born of the race of the Hebrews. He had twelve disciples, that His wonderful plan of salvation might be carried out. But He himself was pierced by the Jews, and He died an

sions of the law in that they killed one another, practised sorcery, and committed adultery, robbed, stole, and lay with males, not to mention their other practices. [pg 071] For if their gods ha

o their neighbors. If they are judges, they judge uprightly. They do not worship idols made in human form. And whatsoever they would not that others should do unto them, they do not to others. They do not eat of food offered to idols, because they are pure. And their oppressors they appease and they make friends of them; they do good to their enemies.... If they see a stranger, they take him to their dwellings and rejoice over him as over a real brother. For they do not call themselves brethren after the flesh, but after the Spirit and in God. But if one of their poor passes from the world, each one of them who sees him cares for his burial according to his ability. And if they hear that one of them is imprisoned or oppressed on acco

rk of each one, you can learn about from their writings. It is enough for us to have informed your Majesty in a few words concerning the conduct and truth of the Christia

r, Apologia, I,

ts counterpart in Christianity in the Johannine theology (see below, § 32 A). With Justin should be compared Clement of Alexandria (see below

easonably were Christians, even though they have been thought atheists; as among the Greeks, Socrates and Heraclitus and those like them; and among the Barbarian

Apologia, II, 10, 1

ho was more zealous in this direction than all of them, was accused of the very same crimes as ourselves. For they said that he was introducing new divinities, and did not consider those to be gods whom the State recognized. But he cast out from the State both Homer and the rest of the poets, and taught men to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was unknown to them, by means of the investigation of reason, saying, "That it is not easy to find the Father and Maker of all, nor, having found Him, is it safe to declare Him

to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom and the knowledge which cannot be spoken against. Whatever things were rightly said among all men are the property of us Christians. For next to God we worship and love the Logos, who is from the unbegotten and ineffable God, since also He became man for our sakes, that, becoming a

Apologia, I, 31, 53

ent from

by the prophets themselves in their own Hebrew language.... They are also in possession of all Jews throughout the world.... In these books of the prophets we found Jesus our Christ foretold as coming, born of a virgin, growing up to manhood, and healing every disease and every sickness, and raising the dead, and being hated and unrecognized, and crucified, and dying, and rising again, and ascending into heaven, and both b

o see that we do not make assertions, and are unable to produce proof, like those fables that are told of the reputed sons of Jupiter. For with what reason should we believe of a crucified man that He is the first-born of