The Vision (5.6.22): The Witness of John the Baptist

 

Image: Rhododendron buds beginning to blossom, May 2022, North Garden, Virginia

Note: Devotion based on last Sunday's sermon on Matthew 14:1-12.

“And [Herod] sent, and beheaded John in the prison” (Matthew 14:10).

What do we learn from the account of the martyrdom of John the Baptist (Matthew 14:1-12)? Here are at last four lessons:

First: We must be willing to stand and bear witness for Christ—even at the cost of our lives. John provides us an example of this.

We must be willing to speak the truth, even if we stand alone, even if the truth is not popular with men. Yes, even if it costs us our lives. We must not slavishly try to tell men what their itching ears desire to hear (cf.  2 Tim 4:2-4). We must be witnesses for Christ.

Second: We must avoid the negative example of Herod and his house. We should not make rash vows. We should not use manipulation to control others. We should be guided by godly principles, and not expediency.

Third: We can learn from the disciples of John who went to Christ in their distress. See v. 12: “And his disciples… went and told Jesus.” Spurgeon: “When we are in great trouble, we shall be wise to do our best, and at the same time tell the Lord Jesus all about it, that he may direct us further as to what we are to do.”

Fourth: John was a great man, but Christ is greater. Both came as prophets, and neither were not honored but were instead put to death. John was beheaded; Christ will go to the cross. But John’s body remained in the state of death. His disciples placed his body in a tomb. But when the disciples of Jesus came to the tomb, they found the stone rolled away and the tomb empty.

I saw someone post a twitter poll last week which began, “If Jesus were alive today….” The problem with that line: He is alive today! And he is still bearing witness through his people to the reality of his death, burial, resurrection, ascension, and glorious second coming. All praise be to him.

Grace and peace, Pastor Jeff Riddle

Eusebius, EH.8.13: Church Leaders Martyred During the Diocletian Persecution

Image: Martyrdom of Anthimus of Nicomedia and others, Miniature from the Menologion of Basil II, c. AD 1,000.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 8, chapter 13.

Notes and Commentary:

This chapter begins by listing the various rulers of the churches who became martyrs during the Diocletian persecution.

First in the list is Anthimus, bishop of Nicomedia, who was beheaded.

Others include the presbyter Lucian of Antioch;

Tyrannion, bishop of Tyre;

Zenobius, presbyter of Sidon;

Silvanus, bishop of Emesa;

Silvanus, bishop of Gaza, beheaded at the copper mines at Phaeno, one of 39 martyrs there;

Peleus and Nilus, bishops of Egypt;

Pamphylius, presbyter of Caesarea, whom Eusebius describes as “the most marvelous man of our day”;

Peter, bishop of Alexandria;

Phileas, Hesychius, Pachymius, and Theodore, bishops of Egypt.

To these could be added “countless other famous persons as well.” Eusebius promises to write more in another work.

The chapter then turns to discuss the Roman government. This is typical of Eusebius, to parallel descriptions of church and imperial leaders.

He notes that before the time of persecution, the Christians had enjoyed peace and prosperity.

Reference is made to the so-called Tetrarchy, set up by Diocletian, in which power was shared between Diocletian and Maximin, as emperors, and Galerius and Constantius Chlorus, as Caesars.

It was under the Tetrarchy that the persecution had begun in 303, and which would last a decade till 313.

Eusebius notes that Diocletian fell under a “fateful disease” and became “deranged”, and this resulted in him resuming life as a private citizen in 306.

According to Eusebius, of the Tetrarchs, only Constantius (father of Constantine) lived “in a manner worthy of his high office” and did not persecute the Christians or tear down their churches, but even protected them.

His son Constantine was made emperor (one of the Tetrarch) after his death “by God Himself, the King Supreme.”

The chapter closes with reference to the later struggle for power between Constantine, Licinius, and Maximin, which resulted in the deposition and death of Maximin and the removal of his public monuments and memorials.

Conclusion:

In this chapter Eusebius honors the church leaders who died as martyrs during the Diocletian persecution (303-313). He also describes the rise of Constantine to imperial power, providing a perhaps overly positive portrayal of Constantine’s father Constantius, and noting the rise of Constantine as divinely orchestrated.

JTR

Eusebius, EH.8.7-9: The Egyptian Martyrs

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 8, chapters 7-9.

Notes and Commentary:

These chapters describe the sufferings of Egyptian Christians under the Diocletian persecution.

Chapter 7 describes Egyptian believers martyred at Tyre in Phoenicia. Eusebius claims to have been an eyewitness of these things, having seen the martyrs being given over to wild beasts. He reports, however, that as they stood defenseless, naked, and in prayer, they were miraculously protected by divine providence from attack by the beasts. Thus, they were then “butchered with the sword”, and their bodies cast into the waves of the sea.

Chapter 8 describes those who suffered martyrdom in Egypt itself. These included men, women, and children who suffered horrific abuse with some being crucified head-down and kept alive till they died from hunger.

Chapter 9 describe the martyrs of Thebais, an Egyptian province, which included the capital city of Thebes. Their sufferings, Eusebius says, surpassed all others. These included those whose limbs were tied to the branches of bent trees and, when the branches were let lose, they were torn asunder. As many as one hundred men were put to death on the same day, and the persecution lasted for years. Women and young children were not spared.

Eusebius claims to have witnessed so many martyrs suffering decapitation in one day that the axe became dull with use and the executioners exhausted. Most amazing, however, was the zeal of the believers who would confess their faith before the tribunal and go to their deaths with joy and singing. Many of these martyrs were known for their wealth, birth, reputation, and learning.

Among the noteworthy martyrs were Philoromus, an imperial administrator in Alexandria and Phileas, bishop of Thmuites. Though urged even by their judge to spare themselves and their families by recanting, they stood firm and were beheaded.

Conclusion:

These chapters continue the narrative of the Diocletian martyrs, focusing on those from Egypt who stood firm in the face of death. The manner of their sufferings is described with gruesome detail. The scale of the persecution was vast. It is also noteworthy that Eusebius can claim to have been a personal eyewitness to many of these things. Despite the degree of suffering, Eusebius’s main focus is on the ability of the believers to remain faithful, even during this worst time of persecution.

JTR

Eusebius, EH.7.15-17: Marinus the Martyr-Soldier & Astyrius the Senator

Image: Representations of Marinus and Astyerius

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 7, chapters 15-17. Listen here.

Notes and Commentary:

These chapters, though set at the time of the church’s peace after the end of the Valerian persecution, describe the martyr-soldier Marinus of Caesarea, as well as the Christian Roman senator Astyrius.

Chapter 15 relays the account of Marinus, a man distinguished by birth and rank, who on the verge of being made a centurion was accused by a rival of being a Christian and thus unfit to hold this position since he could not offer sacrifices to the emperor. The judge (Achaeus) gave Marinus three hours to consider his response. In that time he met with the bishop Theotecnus who dramatically asked him to choose either his sword or a copy of the Gospels. When he extended his hand without hesitation to “the divine book”, he was exhorted to hold fast to God and departed to be “perfected” in death as a martyr and was beheaded.

Chapter 16 describes how Astyrius, a Christian who was a wealthy Roman senator and friend of the emperor was present at Marinus’s martyrdom and took the body on his shoulders, wrapped it in a costly robe and gave him a fitting burial.

Chapter 17 provides another anecdote about Astyrius which occurred at Caesarea Philippi where the pagans claimed that at a certain springs during one of their festivals a sacrifice when offered would disappear from sight. Astyrius prayed that God would put an end to this deception and the demon who caused it, and, after he did so, the sacrifice floated on the springs bringing this supposed “miracle” to an end, never to be repeated at this spot again.

Conclusion:

The account of Marinus’s martyrdom is a reminder that even in times of relative peace, the Christians were in danger of malicious charges. The fact that Marinus was a soldier from a noble family who was nearly placed at the rank of centurion and that Astyrius was a respected senator shows how adherents from this new religion were rising to positions of prominence within Roman society but also coming into conflict with the traditional, pagan religions.

JTR

Eusebius, EH.7.11: Dionysius and the Valerian Persecution

Image: Modern view of the Libyan desert.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 7, chapter 11. Listen here.

Notes and Commentary:

This chapter surveys the experiences of persecution and suffering of Dionysius of Alexandria and others during the Valerian persecution. Dionysius’s writings provided a key source for Eusebius much of the history of this era.

Eusebius begins by citing Dionysius’s work against the bishop Germanus, in which he describes being taken with other Christian leaders before the magistrate Aemilianus who urged him to renounce the faith and to which Dionysius says, “I testified outright that I worship the only God and none other, nor would I change or ever cease to be a Christian.” With that he was banished to a desert village called Cephro.

A dialogue is cited between the magistrate and Dionysius in which the magistrate forbade the exile from holding assemblies or entering the cemeteries. Christians apparently did the latter to remember or commemorate the deaths of their martyrs.

Dionysius is then cited as saying, “But we did not abstain from the visible assembling of ourselves with the Lord.” He adds that in Cephro they were at first reviled and even stoned “but afterwards not a few of the heathen left their idols and turned to God.” He sees even his banishment as part of God’s providential plan to spread the Christian faith.

Later removed to a place called Colluthion, Dionsysius relays that he was at first greatly vexed, but cheered when he found this place was closer to the city (Alexandria), and he might have more opportunity to fellowship with the brethren.

Eusebius then cites a letter from Dionysius to Domitius and Didymus in which he also describes the persecution of those times, noting: “Only understand that men and women, both old men and lads, both girls and aged women, both soldiers and civilians, both every race and every age, some enduring scourgings and fire, others the sword, conquered in the fight and received their crowns.”

He adds how he and four others (Gaius, Faustus, Peter, and Paul) were forcefully carried away and he, Gaius, and Peter were left in a “lonely, parched spot in Libya.”

He notes how some presbyters secretly visited the brethren in the city (Alexandria), and other presbyters better known, Faustinus and Aquila, wandered about in Egypt. Some of the deacons were martyred and some survived. Among the survivors a deacon named Eusebius distinguished himself by courageously ministering to the confessors in prison “at no small risk” to himself, and even cared for the corpses of “the blessed and perfect martyrs.”

Eusebius notes that this deacon, also named Eusebius, became bishop of Laodicea, and one of the presbyters, Maximus, succeeded Dionysius as bishop of Alexandria, while the presbyter Faustus had died a martyr at an old age, being beheaded during Eusebius of Caesarea’s times.

Conclusion:

This chapter expands on the Valerian persecution by providing the firsthand experiences of Dionysius and others. It is another reminder of the sufferings of the early Christians and how the martyrs and confessors became the heroes of the early church.

JTR

Eusebius, EH.6.41: Dionysius Describes the Decian Persecution

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History Book 6, chapter 41. Listen here.

Notes and Commentary:

This chapter continues the report of the Decian persecutions from Dionysius of Alexandria, here citing his letter to Fabius of Antioch.

He notes that the persecution in Alexandria actually began a year before Decian’s edict against Christians and reflected a spiritual battle.

First, an old man named Metras was stoned when he refused to blaspheme.

Next, a woman named Quinta was dragged through the streets and stoned when she refused to participate in pagan worship.

Then, the goods of the Christians were plundered, as the believers mentioned in Hebrews 10:3 had also suffered.

Next, a virgin named Apollonia had her teeth broken by blows and cast herself into the fire prepared for her.

Serapion was tortured, had his limbs broken, and was thrown headlong from upper story to his death.

When news came of the edict, the persecution only intensified.

All were filled with fear; some recanted their faith, but others were faithful to death.

Among the martyrs the first after the edict was Julian, a man unable to walk. He was put to death along with one of the men who helped to carry him, named Cronion Eunus. The two were paraded through town on camels, then beaten and burned in quicklime.

A soldier named Besas, who stood by at the death of these two, also confessed faith and was beheaded.

Three others, Macar [Blessed] of Lybia, and Epimachus and Alexander, were imprisoned and then burned to death alive.

Four women were put to death, including Ammonarion, a “holy virgin,” Mercuria, an older woman, and Dionysia, a mother of many children.

Three Egyptians, Hero, Ater, and Isidore, were seized and tortured, along with a boy of about 15 named Dioscurus. The first three were killed, but the governor released Dioscurus impressed by his character.

A certain Nemesion was falsely accused of being a robber and then of being a Christian. He was tortured worse than robbers and was burnt between them, thus becoming like Christ in his crucifixion between thieves.

When a Christian on trial was wavering, he was encouraged by a group of Christian soldiers, Ammon, Zeno, Ptolemy, and Ingennus, along with an old man named Theophilus. When this prisoner did not deny Christ, thanks to their support, attention turned to these men and they too confessed they were Christians, knowing their suffering, but exulting in their witness.

Conclusion:

This chapter continues to describe the Decian persecution and offers praise to the heroic martyrs. These are described like athletes who engaged in “contests” for the faith, and, though killed, were victorious.

JTR

Eusebius, EH.6.39-40: The Decian Persecution and the Sufferings of Origen and Dionysius

Image: Coin with image of the Roman Emperor Trajan Decius (c. A.D. 201-251).

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 39-40. Look here.

Notes and Commentary:

These chapters describe the Decian persecution and the sufferings endured by men like Origen and Dionysius during this time.

Chapter 39 describes the rise of the emperor Decius (c. 201-251; ruled 249-251) and his persecution of Christians. Eusebius says this came from Decius’s enmity toward Philip, who was either a Christian or sympathetic to them, and who had members of his household who were Christians.

Fabian became a martyr at Rome and was succeeded as bishop by Cornelius.

Alexander of Jerusalem made confession before the Roman court at Caesarea for a second time and died in prison as an elderly man, being succeeded by Mazabanes.

In Antioch, Babylas, likewise, died in prison. He was succeeded by Fabius.

Origen also fell under “special attack.” He was imprisoned, chained, and tortured, including having his feet stretched In the stocks. A reliable first hand account, says Eusebius, is available in his letters.

Chapter 40 turns to describe the persecution of Dionysius of Alexandria, a drawing from his letter against a certain Germanus.

He describes how a frumentarius (officer) was sent to search for him for four days, but, in the providence of God, he had simply remained at in his home and had not been discovered.

After these four days, Dionysius, his “boys” (sons or pupils or servants), and some of the brethren took flight. They were then arrested and taken to the town of Toposiris.

A brother named Timothy told a group at a marriage feast of the bishop’s arrest and they rushed the guards to deliver a  somewhat reluctant Dionysius from his captors.

Conclusion:

These chapter describe the beginnings of the Decian persecution and the martyrdoms and sufferings of some the prominent leaders, including Origen, who had written about and urged martyrdom and faithfulness under persecution upon others and now experienced the same, as well as Dionysius. Rather than frustrate the movement, these persecutions seemed to embolden and encourage the early Christians, who could now look back at those who suffered as heroes of the faith.

JTR

Eusebius, EH.6.4-5: Origen and the Alexandrian Martyrs

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 4-5. Listen here.

Notes and Commentary:

These two chapters expand on the note at the end of 6:3, which referred to those instructed by Origen who suffered martyrdom.

Chapter 4 begins the list:

First, there was Plutarch, whom Origen himself had comforted on his way to death, risking his own life.

Second, Serenus, who  proved his faith “through fire.”

Third, Heraclitus, a catechumen.

Fourth, Hero, one newly baptized.

Both Heraclitus and Hero were beheaded.

Fifth, another man named Serenus, tortured and then beheaded.

Sixth Herais, a woman preparing for baptism, but who, Origen said, received “baptism by fire.”

Chapter 5 continues the list:

Seventh mentioned is Basilides. Basilides was a soldier who led “the famous” beautiful, virtuous, chaste, young Christian maid Potamiaena to her death. She was tortured by having boiling pitch slowly poured over her body. Then she and her mother, Marcella, were both “perfected by fire.”

Basilides testified that three days after her martyrdom, Potamiaena appeared to him, wreathing his head with a crown. Thereafter he confessed himself a Christian and was beheaded.

Conclusion:

These chapters continue both the admiring presentation of Origen and the glory of the martyrs. Origen’s distinction is demonstrated, in part, by the zeal he instilled in his students for faithful in martyrdom. The conversion of Basilides offers an early trope of the persecutor, who is converted by the witness of the martyr (going back perhaps even to NT itself and the conversion of Saul, as a persecutor of the church, in Acts 9).

JTR

Eusebius, EH.6.1-3: Origen of Alexandria, Early Life

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 1-3. Listen here.

Notes and Commentary:

These three chapters provide a biographical introduction, tracing the formative years, of the influential early Christian writer and exegete, Origen of Alexandria (c. 184-c. 253). You might recall that Eusebius has been the student of Pamphilius, who, in turn, had been a student of Origen. Origen thus played a formative role in Eusebius’s own views.

Chapter 1 begins by noting the persecutions Christians endured, especially in Alexandria, under the Roman Emperor Severus. Among the Alexandrian martyrs of this time was Leonides, the father of Origen, who was beheaded for the faith.

Chapter 2 begins to trace Origen’s life, noting that even from his boyhood he was known for his zeal and piety. His passion for martyrdom was so great during the time of persecution that his mother hid his clothing from him so he would not go out and present himself for martyrdom alongside his father! It is reported that when his father was imprisoned awaiting execution that Orgien wrote to him, urging him, “Take care not to change thy mind on our account.”

It is also noted that he was zealous for the Scriptures, even as a lad, and, even then, he sought their “inner meaning” and not just the literal. Of course, his mark as a mature teacher would be his mystical and allegorical interpretations of Scripture. This zeal had well pleased his father, while living.

At this father’s death, Origen (age 17), his mother, and six younger brothers were left destitute. They were aided by a wealthy lady of Alexandria, who also aided a heretic named Paul of Antioch. The young Origen accepted this lady’s assistance but avoided with the heretic, who was also being aided by her.

While his father had lived, Origen had been trained in secular literature and excelled as a scholar.

Chapter 3 relays how, with the church weakened by persecution, Origen was appointed as head of the Catechetical School at Alexandria by its “president” Demetrius, at only 18 years of age. He was indeed a theological prodigy!

Among his noteworthy early pupils were Plutarch and his brother Heraclas. He won wide acclaim for his piety and his encouragement to the martyrs, nearly escaping death himself.

Eusebius reports that his zeal for the study of Scripture led him to abandon secular teaching and dispose of his “volumes of ancient literature”, which he had previously cherished.

He lived a “philosophic” life of austerity and asceticism. It is said, for example, that only slept on the floor, went several years without wearing shoes, refrained from drinking wine, and ate little. His zeal attracted many followers.

Conclusion:

Again, these opening chapters provide an important sketch of the early life of the influential teacher Origen of Alexandria. Though many of Origen’s views were later condemned as unorthodox, he shaped the views of many early Christians, including Eusebius, who greatly admired him.

JTR

Eusebius, EH.5.21-22: Martyrdom of Apollonius of Rome

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 5, chapters 21-22. Listen here.

Notes and Commentary:

These chapters describe the life of the church during the reign of the Emperor Commodus.

Chapter 21 describes the relative peace from persecution that the Christians enjoyed during the reign of Commodus, but how Satan struck back in the martyrdom of Apollonius, a man famous among the Christians “for his education and philosophy.” He was accused by a servant, but that servant was then executed for betraying his master. After making a learned defense of the faith, Apollonius was sentenced to death by beheading by the judge Perrinius. Eusebius notes that the account of Apollonius’s defense and his death are recorded in his compilation of the ancient martyrs.

Chapter 22 provides a summary of transitions in leadership among the bishops in several key cities:

In Rome, Victor succeeded Eleutherus.

In Alexandria, Demetrius succeeded Julius.

Serapion was at Antioch, eighth from the Apostles.

Theophilus was at Caesarea.

Narcissus was at Jerusalem.

Bacchylus was at Corinth.

Polycrates was at Ephesus.

Conclusion:

This account confirms the relative peace enjoyed by Christians at the time of Commodus, despite interruptions to that peace as occurred in the martyrdom of Apollonius. Whatever turbulences which arose, or difficulties faced, the churches were served in key cities by faithful bishops, who succeeded one to another.

JTR

Eusebius, EH.5.2-3: The Piety of the Martyrs

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 5, chapters 2-3. Listen here.

Notes and Commentary:

These chapters continue to discuss the piety and faithfulness of the early Christian martyrs.

In chapter 2 it is noted that the martyrs, out of humility, refused the title of being called martyrs but instead pointed to Christ himself as “the faithful and true martyr (witness).”

A form of the term “confessors” is also used to describe those who suffered for the faith.

The confessors and martyrs are also compared to Stephen, “the perfect martyr,” from Acts 7,  in that, like Stephen they prayed for the very persons who tortured them and put them to death.

It is noted that the martyrs loved peace but were treated brutally.

Chapter 3 begins with an anecdote about a certain Alcibiades who was fasting even in jail, taking only bread and water, but who was exhorted by Attalus not to deny the goodness of creation (a form or ascetic Gnosticism?), so that he began to eat normally with thanksgiving to God.

From there it mentions the spread of the teaching of those of “the party of Montanus and Alicibiades [the aforementioned ascetic prisoner?] and Theodotus in Phyrgia” who claimed to be prophets, and how the Christian of Gaul helped by letters from the imprisoned martyrs were able to make a “pious and orthodox” judgement on the Montanists, thus even while in prison the martyrs served as ambassadors, keeping “the peace of the churches.”

Conclusion:

These chapters continue to praise the early martyrs, but they also indicate the diversity of Christians during these times and the distinctions that were bring drawn between the orthodox and the heterodox, both of whom were being imprisoned and persecuted.

JTR

Eusebius, EH.5.1: The Gallic Martyrs: "Athletes of Piety"

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History. Here is Book 5, chapter 1. Listen here.

Notes and Commentary:

Book 5 begins with a brief preface in which Eusebius, after noting the succession of Eleutherus as bishop of Rome following Soter, explains that whereas non-Christians historians write about victories in wars, triumphs over enemies, and the exploits of generals, Christian historians write about the martyrs, those “athletes of piety” who are “valiant for the truth.” The idea of the martyrs as athletes engaged in a great contest of faith is a theme throughout this chapter.

There then follows a very long and extended opening chapter.

Eusebius begins by citing a description of the martyrs of Gaul (Lyons and Vienne) from his “collection of martyrs.”

These included Vettius Epagathus, called “the Comforter of Christians.”

He records that some, under duress, failed in faithfulness. Heathen household servants falsely accused the brethren of Thyestean Feasts (eating children) and Oedipodean intercourse (incest).

Among the martyrs there was Blandina, a woman mercilessly tortured but who confessed, “I am a Christian and nothing wicked happens among us.”

There was also Sanctus, the deacon from Vienne, who despite unspeakable tortures would only say, “I am a Christian.”

A woman named Biblis first denied Christ, but then rallied and confessed faith to die as a martyr.

Those not immediately killed were thrown into prisons to suffer and die.

Account is given of the sufferings and abuse of Pothinus, the 90 year-old bishop of Lyons, who died after just two days in prison. This recalls the martyrdom of Polycarp.

Even those who initially denied Christ did not escape, but they suffered shameful death in imprisonment.

Description is given of Marturus, Sanctus, Blandina, and Attalus who were led to wild beasts. Marturus and Sanctus were first tortured in the amphitheater by being roasted on an iron chair. Blandina was hung on a stake, as if crucified. Attalus had a placard paraded before him which said, “I am a Christian”, and he was railed against by the crowd.

Mention is made of Alexander, a Phrygian physician, who was encouraging those who had initially denied the faith to be restored, till he was also seized and cast into the amphitheater to join the martyrs.

On the last day of the gladiatorial sports, the still-suriving Blandina and Ponticus, a fifteen-year old believer, were brought forward. Blandina encouraged the youth till he met his end, then she was put in a net and thrown to a bull.

The bodies of the saints were afterwards abused by the pagans in their zeal and hatred. Those who died in prison had their bodies desecrated and fed to the dogs, with the pagans mocking, “Where is their god and what good to them was their worship, which they preferred above their lives?” After six days the bodies of the martyrs were burned, and the ashes thrown in the Rhone river so as to leave no relics. The account ends with pagans mocking their hope in the resurrection: “now let us see if they will rise again….”, but the reader knows the reality of this hope.

Conclusion:

This narrative not only describes the persecutions endured by early Christians, but also the brutality and bloodthirstiness of the pre-Christian Roman world. It also illustrates the early Christian interest in the cult of the martyrs (cf. the epistles of Ignatius of Antioch and the Martyrdom of Polycarp).

JTR

Eusebius, EH.3.32-35: Martyrdom of Simeon of Jerusalem & Pliny the Younger's Epistle

Image: Bust of the Roman Emperor Trajan (AD 53-117), Vatican Museum, Rome

A new episode is posted to the series on Eusebius of Caesarea’s The Ecclesiastical History: book 3, chapters 32-35. Listen here.

Notes and Commentary:

With chapter 32 Eusebius resumes the narrative of early persecution and martyrdom of Christians, now under the emperor Trajan.

Citing again Hegessipus he cites the martyrdom of Simeon of Cleopas, the second bishop of Jerusalem, after James, and a relative of Jesus.

Simeon is said to have been accused by Jewish Christian heretics, who were than also put to death. After being tortured Simeon is said to have died by crucifixion at the ripe old age of 120. Eusebius speculates that given his advanced age, Simeon was likely “one of the eyewitnesses and actual hearers of the Lord.”

Reference is also made to the earlier cited influence of the grandsons of Judas, the brother of Jesus, in the early church.

Eusebius says that during the time of the apostles, the church remained a “pure and uncorrupted virgin.” Only after the death of the apostles did heresy arise. He seems to be referring to the rise of Gnosticism when he cites 1 Timothy 6:10’s reference to “knowledge falsely so-called.”

In chapter 33, Eusebius makes reference to the famed letter of Pliny the Younger (Plinius Secundus) to the emperor Trajan about his dealings with Christians. Pliny reported that Christians sang hymns to Christ as to God and that they lived morally exemplary lives. Eusebius says that Pliny’s communication led to a softening of anti-Christian persecution at that time. He also cites Tertullian’s reference to Pliny.

Chapter 34 briefly notes that Clement was succeeded by Evarestos in Rome.

Chapter 35 says that after the martyrdom of Simeon, a Jewish Christian named Justus became bishop of Jerusalem. He says there were thousands of Jewish Christians at this time.

These final chapter show the ongoing importance of key Christian cities like Rome and Jerusalem and the succession of their bishops.

JTR