A New Eusebius

Documents Illustrating the History of the Church to AD 337

Stevenson, J., Frend, W. H. C.

• Publisher: Baker Academic
• Year: 2013
• ISBN:
  9781441237798
• Topic: Theology & Religion
• Subtopic: History of Christianity

This sourcebook of primary texts illustrates the history of Christianity from the first century to the death of Constantine. It covers all major persons and topics in early Christian life and thought and includes Gnostic texts and anti-Christian polemic. Now available to a wider North American audience, it remains a standard after fifty years in print.

1 The Church in the First Century AD; Persecution, Conflict, Organization

1 Martyrdom of James, the Lord’s Brother, 62

Josephus, Antiquities of the Jews, XX.9.1

But this younger Ananus, who, as we have told you already, took the High Priesthood, was a bold man in his temper and very insolent. He was also of the sect of the Sadducees, who are very rigid in judging offenders above all the rest of the Jews, as we have already observed. When therefore Ananus was of this disposition, he thought he had now a proper opportunity (to exercise his authority). Festus was now dead, and Albinus was but upon the road. So he assembled the sanhedrin of judges, and brought before them the brother of Jesus who was called Christ, whose name was James, and some others. And when he had formed an accusation against them as breakers of the law, he delivered them to be stoned. But those who seemed the most equitable of the citizens, and accurate in legal matters, disliked what was done. They also sent to the King (Agrippa), desiring him to send to Ananus that he should act so no more; for that what he had already done was not to be justified. Nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrin without his consent. Albinus was persuaded by what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done. On which account King Agrippa took the High Priesthood from him when he had ruled but three months, and made Jesus the Son of Damneus High Priest. (William Whiston, The Works of Josephus, altered.)

Albinus became procurator in 62. There is a much longer and more elaborate account of James’ martyrdom in Eusebius, HE II.23, derived from Hegesippus.

2 Expulsion of the Jews from Rome, c. 49

Suetonius, Life of Claudius, XXV.4

Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. . . . (J. C. Rolfe, Suetonius (Loeb Library), II, p. 53.)

In this chapter Suetonius is dealing with actions of Claudius towards various foreign races. Aquila and Priscilla moved to Corinth in consequence of this edict (Acts 18.2). The words at the instigation of Chrestus may well refer to disturbances caused by the preaching of Christianity among the Jews, and these disturbances could become serious in so large a Jewish community. The garbled form Chrestus might be taken by the authorities as the name of a contemporary individual, particularly as his supporters would insist that he was still alive. Justin (Apol. 1.4), Tertullian (Apol. 3.5) and Lactantius (Inst. IV.7.5) show that ‘Christus’ and ‘Chrestus’ were pronounced in much the same way. ‘Chrestus’ was quite common as a personal name.

3 The Neronian Persecution

The Great Fire of Rome took place in July 64. Only four of the fourteen wards of the city escaped damage. Nero was suspected of having caused the fire. Of our ancient authorities Tacitus is non-committal, while Pliny the Elder, Suetonius, and Dio Cassius attribute the fire to the agency of the emperor. Whatever the truth, the emperor found the accusation awkward, particularly at a time when through his crimes and follies his own popularity was at a low ebb.

Tacitus, Annals, XV.44.2–8

⟦2⟧ But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the ⟦3⟧ conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by ⟦4⟧ the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a deadly superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but also in the City, where all things hideous and shameful from every part of the world meet and become popular. ⟦5⟧ Accordingly, an arrest was first made of all who confessed; then, upon their information, an immense multitude was convicted, not so much ⟦6⟧ of the crime of arson, as of hatred of the human race. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames. These served to illuminate the night when ⟦7⟧ daylight failed. Nero had thrown open his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the ⟦8⟧ people in the dress of a charioteer or drove about in a chariot. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed. (Church and Brodribb, The Annals of Tacitus, p. 304f., altered.)

The evidence of Tacitus is not contemporary, but dates from about 50 years after the event. By that time Christians must have increased considerably in numbers, and Tacitus, as governor of Asia c. 112, must have been perfectly familiar with them. As can be seen from the above passage, he regards them as scum.

5. who confessed—(?) to Christianity or to arson. While it is possible that a few Christians set fire to Rome, it is much more likely that the confession was to Christianity. We need not be surprised that Nero made the Christians scapegoats. They believed that the end of the world would come in a great conflagration (cf. 2 Pet. 3.10) in which the destruction by fire of the City was to be a leading feature (cf. Rev. 18.8–10; 19.3). It is not impossible that joy at the burning of Rome caused attention to be drawn to them. But even if a few Christians had set Rome on fire, many were punished simply as members of an unpopular group.

hatred of the human race (odium humani generis). The important Medicean manuscript reads, not was convicted (convicti sunt) but ‘were indicted on a double charge’ (coniuncti sunt). Thus odium humani generis may be a real charge. It was a charge brought against magicians, and the penalty was death by burning. The early Christians were frequently reproached with being magicians (Jesus being a chief magician), cf. 115, 185. Tacitus believes that the Christians were criminals, who deserved extreme and exemplary punishment.

No other ancient source pagan or Christian connects the Christians with the fire, till we reach Sulpicius Severus in the late fourth century. But Nero was universally recognized as the first persecutor.

Suetonius, Life of Nero, xvi.2

Punishment was inflicted on the Christians, a class of men given to a new and wicked superstition. (J. C. Rolfe, Suetonius (Loeb Library), II, p. 111, altered.)

This reference comes in a list of miscellaneous legislative provisions: it is preceded by one concerning the sale of food in taverns, and followed by one concerning the behaviour of charioteers. Suetonius does not connect the punishment of the Christians with the Great Fire, for causing which he blames Nero quite unequivocally.

wicked (maleficus). The noun maleficus means ‘magician’, cf. 255, can. 6.

Clement of Rome, First Epistle to the Corinthians, V–VI

In Ch. IV Clement, using examples from the Old Testament, has been setting forth the dreadful effects of jealousy. He then turns to his own times.

⟦V.1⟧ But, to finish with these ancient examples, let us come to the athletes of the recent past; let us take the noble examples of our own generation. ⟦2⟧ Through jealousy and envy the greatest and most righteous pillars (of the Church) were persecuted, and contended unto death. ⟦3,4⟧ Let us set before our eyes the good (i.e. heroic) apostles: Peter, who through unrighteous jealousy endured not one or two but many labours, and so having borne witness proceeded to his due place of ⟦5⟧ glory. Through jealousy and strife Paul displayed the prize of endurance; ⟦6⟧ seven times in bonds, driven into exile, stoned, appearing as a herald in both the East and the West he won noble fame for his ⟦7⟧ faith; he taught righteousness to the whole world, and after reaching the limits of the West bore witness before the rulers. Then he passed from the world...

Table of contents

• Cover
• Series Page
• Title Page
• Copyright Page
• Contents
• Map
• Preface to the First Edition
• Preface to the Second (Revised) Edition
• Acknowledgements
• Abbreviations and Conventions
• 1 The Church in the First Century AD; Persecution, Conflict, Organization
• 2 Conflicts with the Greco-Roman and Jewish Worlds in the Second Century
• 3 Theology, Ethics and Eschatology to AD 150
• 4 Christian Apologetic in the Second Century
• 5 Gnosis and Gnosticism
• 6 Marcion
• 7 Jewish Christianity; Encratism (Severe Asceticism)
• 8 Montanism
• 9 The Emergence of Orthodoxy; Irenaeus
• 10 Creeds and Canons of Scripture to AD 200
• 11 Pagan Criticism of Christianity to AD 200
• 12 Controversies in Rome, 190–230
• 13 The Christian East, 200–30
• 14 North Africa, 195–230; Tertullian and Minucius Felix
• 15 The Church in Alexandria, 180–210
• 16 Origen
• 17 The Decian Persecution, 250–1
• 18 Cyprian of Carthage; Relationships with Rome and the Novatianist Schism
• 19 The Persecution of Valerian, 257–60
• 20 Dionysius of Alexandria and Dionysius of Rome, 259–64
• 21 Paul of Samosata
• 22 Mani and his Religion
• 23 The Great Persecution, 303–12
• 24 Constantine and the End of the Persecution, 310–13
• 25 Church Discipline, c. 300–20
• 26 The Outbreak of the Donatist Schism, 304–21
• 27 Licinius and the Christians
• 28 Constantine and the Christians
• 29 Outbreak of the Arian Controversy, c. 318
• 30 The Council of Nicaea
• 31 The Emergence of Athanasius
• 32 The Christian Empire
• Notes on Sources
• Chronological Tables
• Short Bibliography
• Index
• Notes
• Back Cover