Читать книгу Church History (Vol.1-3) - J. H. Kurtz - Страница 37

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§ 31.2. Church Teachers of the Asiatic Type.

1 Irenæus, a pupil of Polycarp, was a native of Asia Minor. According to the Vita Polycarpi of Pionius he lived in Rome at the time of Polycarp’s death as a teacher, and it is not improbable that he had gone there in company with his master (§ 37, 2). Subsequently he settled in Gaul, and held the office of presbyter at Lyons. During his absence at Rome as the bearer of a tract by the imprisoned confessors of Lyons on the Montanist controversy to the Roman bishop Eleutherus, Pothinus, the aged bishop of Lyons, fell a victim to the dreadful persecution of Marcus Aurelius which raged in Gaul. Irenæus succeeded him as bishop in A.D. 178. About the time and manner of his death nothing certain is known. Jerome, indeed, once quite casually designates him a martyr, but since none of the earlier Church Fathers, who speak of him, know anything of this, it cannot be maintained with any confidence. Gentleness and moderation, combined with earnestness and decision, as well as the most lively interest in the catholicity of the church and the purity of its doctrine according to scripture and tradition, were the qualities that make him the most important and trustworthy witness to his own age, and led to his being recognised in all times as one of the ablest and most influential teachers of the church and a most successful opponent of heretical Gnosticism. His chief work against the Gnostics: Ἔλεγχος καὶ ἀνατροπὴ τῆς ψευδονύμου γνώσεως (Adv. hæreses) in 5 books, is mainly an ex professo directed against the Valentinians and the schools of Ptolemy and Marcus There is appended to it, beyond what had been proposed at the beginning, a short discussion of the views of other Gnostics, the basis of which may be found in an older treatise, perhaps in the Syntagma of Justin. The last four books give the express scripture proofs to sustain the general confutation, without doing this, however, in a complete manner; at the same time there is rapid movement amid many digressions and excursuses. This work has come down to us in a complete form only in an old translation literally rendered in barbarous Latin, even to the reproduction of misunderstood words, which was used as early as by Tertullian in his treatise against the Valentinians. We are indebted to the writings of the heresiologists Hippolytus and Epiphanius for the preservation of many remarkable fragments of the original, with or without the author’s name. Of his other writings we have only a few faint reminiscences. Two epistles addressed to the Roman presbyter Florinus combat the Valentinian heresy to which Florinus was inclined. During the controversy about Easter (§ 37, 2) he wrote several epistles of a conciliatory character, especially one to Blastus in Rome, an adherent of the Asiatic practice, and in the name of the whole Gallic church, he addressed a letter to the Roman bishop, Victor, and afterwards a second letter in his own name.71

§ 31.3.

1 Hippolytus, a presbyter and afterwards schismatical bishop at Rome, though scarcely to be designated of Asia Minor, but rather a Lyonese, if not a Roman pupil of Irenæus, belonged to the same theological school. He was celebrated for his comprehensive learning and literary attainments, and yet his career until quite recently was involved in the greatest obscurity. Eusebius, who is the first to refer to him, places him in the age of Alex. Severus (A.D. 222–235), calls him a bishop, without, however, naming his supposed oriental diocese, which even Jerome was unable to determine. The Liberian list of Popes of A.D. 354, describes him as Yppolytus presbyter who was burnt in Sardinia about A.D. 235 along with the Roman bishop, Pontianus (§ 41, 1). In the fifth century, the Roman church gave him honour as a martyr. The poet Prudentius († A.D. 413) who himself saw the crypt in which his bones were laid and which in the book of his martyrdom was pictorially represented, celebrated his career in song. According to him Hippolytus was an adherent of the Novatian schism (§ 41, 3), but returned to the Catholic church and suffered martyrdom at Portus near Rome. According to his own statement quoted by Photius he was a hearer of the doctrinal discourses of Irenæus. A statue representing him in a sitting posture which was exhumed at Rome in A.D. 1551, has on the back of the seat a list of his writings along with an Easter cycle of sixteen years drawn up by him (§ 56, 3). Finally, there was found among the works of Origen a treatise on the various philosophical systems entitled Philosophoumena, which professes to be the first book of a writing in ten books found in Greece in A.D. 1842, Κατὰ πασῶν αἱρέσεων ἔλεγχος. Starting from the position, and seeking to establish it, that the heretics have got their doctrines not from holy scripture, but from astrology, pagan mysteries and the Greek philosophers, this treatise is generally of great importance not only for the history of the heresies of the Gnostics and Monarchians, but also for the history of philosophy. The English editor, E. Miller (Oxon., 1851), attributed the authorship of the whole to Origen, which, however, from the complete difference of style, point of view and position was soon proved to be untenable. Since the writer admits that he was himself the author of a book Περὶ τῆς τοῦ πάντος οὐσίας, and Photius ascribes a book with the same title to the Roman Caius (§ 31, 7), Baur attributes to the latter the composition of the Elenchus. Photius, however, founds his opinion simply upon an apocryphal note on the margin of his copy of the book. Incomparably more important are the evidences for the Hippolytus authorship, which is now almost universally admitted. The Elenchus is not, indeed, enumerated in the list of works on the statue. The book Περὶ τῆς τοῦ πάντος οὐσίας, however, appears there, and it contains the statement that its author also wrote the Elenchus. The author of the Elenchus also states that he had previously written a similar work in a shorter form, and Photius describes such a shorter writing of Hippolytus, dating from the time of his intercourse with Irenæus, under the title Σύνταγμα κατὰ πασῶν αἱρέσεων. Lipsius has made it appear extremely probable that in the Libellus adv. omnes hæreticos appended to Tertullian’s De præscriptione hæreticorum, and so usually styled a treatise of the Pseudo-Tertullian, we have an abbreviated Latin reproduction of that work; for this one as well as the other begins with Dositheus and ends with Noëtus, and both deal with thirty-two heresies. Epiphanius and Philastrius [Philaster] have used it largely in their heresiological works. The discussion in the Elenchus agrees therewith in many passages but also in many is essentially different, which, however, when we consider the much later date of the first named treatise affords no convincing evidence against the theory that both are by one author. The Elenchus thereby wins a high importance as giving information about the condition of the Roman church during the first decades of the 3rd century, about the position of the author who describes himself in his treatise as a pupil of Irenæus, about his own and his opponents’ way of viewing things, and about his conflict with them leading to schism, though all is told from the standpoint of an interested party (§§ 33, 5; 41, 1). A considerable fragment directed against the errors of Noëtus (§ 33, 5) was perhaps originally a part of his Syntagma—though not perhaps of the anonymous, so-called Little Labyrinth against the Artemonites (§ 33, 3) or probably against the Monarchians generally, from which Eusebius makes extensive quotations, especially about the Theodotians. This work is ascribed by Photius to the Roman Caius, but without doubt wrongly. Great probability has been given to the recently advanced idea that this book too may have been written by Hippolytus.72

§ 31.4. The Alexandrian Church Teachers.

1 The first of the teachers of the catechetical school at Alexandria known by name was Pantænus, who had formerly been a Stoic philosopher. About A.D. 190 he undertook a missionary journey into Southern Arabia or India, and died in A.D. 202 after a most successful and useful life. Jerome says of him: Hujus multi quidem in s. Scri. exstant Commentarii, sed Magis viva voce ecclesiis profuit. Of his writings none are preserved.

2 Titus Flavius Clemens [Clement] was the pupil of Pantænus and his successor at the catechetical school in Alexandria. On his travels undertaken in the search for knowledge he came to Alexandria as a learned pagan philosopher, where probably Pantænus gained an influence over him and was the means of his conversion. During the persecution under Septimius Severus in A.D. 202 he sought in flight to escape the rage of the heathens, in accordance with Matt. x. 23. But he continued unweariedly by writing and discourse to promote the interests of the church till his death in A.D. 220. The most important and most comprehensive of his writings is the work in three parts of which the first part entitled Λόγος προτρεπτικὸς πρὸς Ἕλληνας (Cohortatio ad Græcos) with great expenditure of learning seeks to prepare the minds of the heathen for Christianity by proving the vanity of heathenism; the second part, Ὁ παιδαγωγός in three books, with a Hymnus in Salvatorem attached, gives an introduction to the Christian life; and the third part, Στρωματείς (Stromata), that is, patchwork, so-called from the aphoristic style and the variety of its contents, in eight books, setting forth the deep things of Christian gnosis, but in the form rather of a collection of materials than a carefully elaborated treatise. The little tractate Τίς ὁ σωζόμενος πλούσιος (Quis dives salvetur) shows how even wealth may be made contributory to salvation. Among his lost treatises the most important was the Ὑποτυπώσεις in eight books, an expository review of the contents of holy scripture.73

§ 31.5.

1 Great as was the reputation of Clement, he was far outstripped by his pupil and successor Origen, acknowledged by pagan and Christian contemporaries to be a miracle of scholarship. On account of his indomitable diligence, he was named Ἀδαμάντιος. Celebrated as a philosopher, philologist, critic, exegete, dogmatist, apologist, polemist, etc., posterity has with equal right honoured him as the actual founder of an ecclesiastical and scientific theology, and reproached him as the originator of many heretical opinions (§§ 51; 52, 6). He was born of Christian parents at Alexandria about A.D. 185, was educated under his father Leonidas, Pantænus and Clement, while still a boy encouraged his father when he suffered as a martyr under Septimius Severus in A.D. 202, became the support of his helpless mother and his six orphaned sisters, and was called in A.D. 203 by bishop Demetrius to be teacher of the catechetical school. In order to qualify himself for the duties of his new calling, he engaged eagerly in the study of philosophy under the Neo-Platonist Ammonius Saccas. His mode of life was extremely simple and from his youth he was a strict ascetic. In his eager striving after Christian perfection he had himself emasculated, from a misunderstanding of Matt. xix. 12, but afterwards he admitted that that was a wrong step. His fame advanced from day to day. About A.D. 211 he visited Rome. Accepting an honourable invitation in A.D. 215 he wrought for a long time as a missionary in Arabia, he was then appointed by the celebrated Julia Mammæa (§ 22, 4) to Antioch in A.D. 218; and in A.D. 230 undertook in the interest of the church a journey to Greece through Palestine, where the bishops of Cæsarea and Jerusalem admitted him to the rank of a presbyter. His own bishop, Demetrius, jealous of the daily increasing fame of Origen and feeling that his episcopal rights had been infringed upon, recalled him, and had him at two Alexandrian Synods, in A.D. 231 and 232, arraigned and excommunicated for heresy, self-mutilation and contempt of the ecclesiastical laws of his office. Origen now went to Cæsarea, and there, honoured and protected by the Emperor, Philip the Arabian, opened a theological school. His literary activity here reached its climax. But under Decius he was cast into prison at Tyre, in A.D. 254, and died in consequence of terrible tortures which he endured heroically.—Of his numerous writings74 only a comparatively small number, but those of great value, are preserved; some in the original, others only in a Latin translation.To the department of Biblical Criticism belongs the fruit of twenty-seven years’ labour, the so-called Hexapla, that is, a placing side by side the Hebrew text of the O.T. (first in Hebr. and then in the Gr. letters) and the existing Greek translations of the LXX., Aquila, Symmachus and Theodotion; by the addition in some books of other anonymous translations, it came to be an Octopla or Enneapla. By critical marks on the margin all variations were carefully indicated. The enormous bulk of fifty volumes hindered its circulation by means of transcripts; but the original lay in the library at Cæsarea open to the inspection of all, until lost, probably in the sack of the city by the Arabians in A.D. 653.75His Exegetical works consist of Σημειώσεις or short scholia on separate difficult passages, Τόμοι or complete commentaries on whole books of the bible, and Ὁμιλίαι or practical expository lectures. Origen, after the example of the Rabbinists and Hellenists, gave a decided preference to the allegorical method of interpretation. In every scripture passage he distinguished a threefold sense, as σῶμα, ψυχή, πνεῦμα, first a literal, and then a twofold higher sense, the tropical or moral, and the pneumatical or mystical. He was not just a despiser of the literal sense, but the unfolding of the mystical sense seemed to him of infinitely greater importance. All history in the bible is a picture of things in the higher world. Most incidents occurred as they are told; but some, the literal conception of which would be unworthy or irrational, are merely typical, without any outward historical reality. The Old Testament language is typical in a twofold sense: for the New Testament history and for the heavenly realities. The New Testament language is typical only of the latter. He regarded the whole bible as inspired, with the exception of the books added by the LXX., but the New Testament in a higher degree than the Old. But even the New Testament had defects which will only be overcome by the revelation of eternity.To the department of Dogmatics belongs his four books Περὶ ἀρχῶν (De Principiis), which have come down to us in a Latin translation of Rufinus with arbitrary interpolations. His Στρωματεῖς in ten books which sought to harmonize the Christian doctrine with Greek philosophy is lost, and also his numerous writings against the heretics. His comprehensive apologetical work in eight books, Contra Celsum (§ 23, 3), has come down to us complete.76 Gregory of Nazianzus [Nazianzen] and Basil the Great made a book entirely from his writings under the title Φιλοκαλία, which contains many passages from lost treatises, and a valuable original fragment from his Περὶ ἀρχῶν. His principal doctrinal characteristics are the following: There is a twofold revelation, the primitive revelation in conscience to which the heathen owe their σπέρματα ἀληθείας, and the historical revelation in holy scripture; there are three degrees of religious knowledge, that of the ψιλὴ πίστις, an unreasoned acceptance of the truth, wrought by God immediately in the heart of men, that of γνῶσις or ἐπιστήμη to which the reasoning mind of man can reach by the speculative development of scripture revelation in his life, and finally, that of σοφία or θεωρία, the vision of God, the full enjoyment of which is attained unto only hereafter. For his doctrine of the Trinity, see § 33, 6. His cosmological, angelological and anthropological views represent a mixture of Platonic, Gnostic and spiritualistic ideas, and run out into various heterodoxies; thus, he believes in timeless or eternal creation, an ante-temporal fall of human souls, their imprisonment in earthly bodies, he denies the resurrection of the body, he believed in the animation and the need and capacity of redemption of the stars and star-spirits, in the restoration of all spirits to their original, ante-temporal blessedness and holiness, ἀποκατάστασις τῶν πάντων.Of his Ascetical Works, the treatise Περὶ εὐχῆς with an admirable exposition of the Lord’s prayer, and a Λόγος προτρεπικὸς εἰς μαρτύριον have been preserved. Of his numerous epistles, the Epistola ad Julium Africanum defends against his correspondent the genuineness of the history of Susannah.

§ 31.6.

1 Among the successors of Origen in the school of Alexandria the most celebrated, from about A.D. 232, was Dionysius Alexandrinus [of Alexandria]. He was raised to the rank of bishop in A.D. 247, and died in A.D. 265. In speculative power he was inferior to his teacher Origen. His special gift was that of κυβέρνησις. He was honoured by his own contemporaries with the title of The Great. During the Decian persecution he manifested wisdom and good sense as well as courage and steadfastness. The ecclesiastical conflicts of his age afforded abundant opportunities for testing his noble and gentle character, as well as his faithful attachment to the church and zeal for the purity of its doctrine, and on all hands his self-denying amiability wrought in the interests of peace. Of his much-praised writings, exegetical, ascetical, polemical (Περὶ ἐπαγγελιῶν § 33, 9), apologetical (Περὶ φύσεως against the Atomism of Democritus and Epicurus), and dogmatical (§ 33, 7), only fragments are preserved, mostly from his Epistles in quotations by Eusebius. We have, however, one short tract complete addressed to Novatian at Rome (§ 31, 12), containing an earnest entreaty that he should abandon his schismatic rigorism.

2 Gregory Thaumaturgus was one of Origen’s pupils at Cæsarea. Origen was the means of converting the truth-seeking heathen youth to Christianity, and Gregory clung to his teacher with the warmest affection. He subsequently became bishop of his native city of Neo-Cæsarea, and was able on his death-bed in A.D. 270 to comfort himself with the reflection that he left to his successor no more unbelievers in the city than his predecessor had left him of believers (their number was seventeen). He was called the second Moses and the power of working miracles was ascribed to him. We have from his pen a panegyric on Origen, an Epistle on Church Discipline, a Μετάφρασις εἰς Ἐκκλησιάστην, a Confession of Faith important for the history of the Ante-Nicene period (§ 50, 1): Ἔκθεσις πίστεως. Two other tracts in a Syrian translation are ascribed to him: To Philagrius on Consubstantiality, and To Theopompus on the Passibility of God. Dräseke, however, identifies the first-named with Oratio 45 of Gregory Nazianzus [Nazianzen] and assigns to him the authorship.77

3 The learned presbyter Pamphilus of Cæsarea, the friend of Eusebius (§ 47, 2) and founder of a theological seminary and the celebrated library of Cæsarea, who died as a martyr under Maximinus, belongs to this group. His Old Testament Commentaries have been lost. In prison he finished his work in five books which he undertook jointly with Eusebius, the Apology for Origen, to which Eusebius independently added a sixth book. Only the first book is preserved in Rufinus’ Latin translation.

§ 31.7. Greek-speaking Church Teachers in other Quarters.

1 Hegesippus wrote his five books Ὑπομνήματα, about A.D. 180, during the age of the Roman bishop Eleutherus. From his knowledge of the Hebrew language, literature and traditions Eusebius concludes that he was a Jew by birth. He himself says distinctly that in A.D. 155 during the time of bishop Anicetus he was staying in Rome, and that on his way thither he visited Corinth. The opinion formerly current that his Hypomnemata consisted of a collection of historical traditions from the time of the Apostles down to the age of the writer, and so might be called a sort of Church History, arose from the historical character of the contents of eight quotations made from this treatise by Eusebius in his own Church History. It is, however, not borne out by the fact that what Hegesippus tells in his detailed narrative of the end of James the Just (§ 16, 3) occurs, not in the first or second but in the fifth and last book of his treatise. Moreover, among writers against the heretics or Gnostics, Eusebius enumerates in the first place one Hegesippus, having it would seem his Hypomnemata in view. From this circumstance, in conjunction with everything else quoted from and told about him by Eusebius, we may with great probability conclude that the purpose of his writing was to confute the heresies of his age. In doing so he traces them partly to Gentile sources, but partly and mainly to pre-Christian Jewish heresies, seven of which are enumerated. He treats in the first three books of the so-called Gnostics and their relations to heathenism and false Judaism. Then in the fourth book he discusses the heretical Apocrypha and, as contrasted with them, the orthodox ecclesiastical writings, mentioning among them expressly the Epistle of Clemens [Clement] Romanus [of Rome] to the Corinthians. Finally, in the fifth book, he proves from the Apostolic succession of the leaders of the church, the unity and truth of ecclesiastically transmitted doctrine. The historical value of his writing, owing to the confusion and want of critical power shown in the instances referred to, cannot be placed very high. The school of Baur, more particularly Schwegler (see § 20), attached greater importance to him as a supposed representative of the anti-Pauline Judaism of his time. The value of his testimony in this direction, however, is reduced by his acknowledgment of the Epistle of Clement that accords so high a place to the Apostle Paul. His relations to Rome and Corinth, with his judgment on the general unity of faith in the church of his age, prove that he would be by no means disposed to repudiate the Apostle Paul in favour of any Ebionitic tendency.

2 Caius of Rome, a contemporary of bishop Zephyrinus about A.D. 210, was one of the most conspicuous opponents of Montanism. Eusebius who characterizes him as ἀνὴρ ἐκκλησιαστικός and λογιώτατος, quotes four times from his now lost controversial tract in dialogue form against Proclus the Roman Montanist leader.

§ 31.8.

1 Sextus Julius Africanus, according to Suidas a native of Libya, took part, as he says himself in his Κεστοῖς, in the campaign of Septimius Severus against Osrhoëne in A.D. 195, became intimate with the Christian king Maanu VIII. of Edessa, whom in his Chronographies he calls ἱερὸς ἀνὴρ, and was often companion in hunting to his son and successor Maanu IX. About A.D. 220 we find him, according to Eusebius and others, in Rome at the head of an embassy from Nicopolis or Emmaus in Palestine petitioning for the restoration of that city. In consequence of Origen addressing him about A.D. 227 as ἀγαπητὸς ἀδελφός it has been rashly concluded that he was then a presbyter or at least of clerical rank. The five books, Χρονογραφίαι, were his first and most important work. This work which was known partly in the original, partly in the citations from it in the Eusebian Chronicle (§ 47, 2), together with its Latin continuation by Jerome proved a main source of information in general history during the Byzantine period and the Latin Middle Age. Beginning with the creation of the world and fixing the whole course of the world’s development at 6,000 years, he set the middle point of this period to the age of Peleg (Gen. x. 25), and in accordance with the chronology of the LXX. and reckoning by Olympiads, proceeded to synchronize biblical and profane history. He assigned the birth of Christ to the middle of the sixth of the thousand year periods, at the close of which he probably expected the beginning of the millennium. From the fragments preserved by later Byzantine chroniclers, Gelzer has attempted to reproduce as far as possible the original work, carefully indicating its sources and authorities. Of the other works of Africanus we have in a complete form only an Epistle to Origen, “a real gem of brilliant criticism spiced with a gentle touch of fine irony” (Gelzer), which combats the authenticity and credibility of the Pseudo-Daniel’s history of Susannah. We have also a fragment quoted in Eusebius from an Epistle to a certain Aristides, which attempts a reconciliation of the genealogies in Matt. and Luke by distinguishing παῖδες νόμῳ and παῖδες φύσει with reference to Deut. xxv. 5. According to Eusebius “the chronologist Julius Africanus,” according to Suidas “Origen’s friend Africanus with the prænomen Sextus,” is also the author of the so called Κεστοί (embroidery), a great comprehensive work of which only fragments have been preserved, in which all manner of wonderful things from the life of nature and men, about agriculture, cattle breeding, warfare, etc., were recorded, so that it had the secondary title Παράδοξα. The excessive details of pagan superstition here reported, much of which, such as that relating to the secret worship of Venus, was distinctly immoral, and its dependence on the secret writings of the Egyptians seem now as hard to reconcile with the standpoint of a believing Christian, as with the sharpness of intellect shown in his criticism of the letter of Susannah. It has therefore been assumed that alongside of the Christian chronologist Julius Africanus there was a pagan Julius Africanus who wrote the Κεστοί—or, seeing the identity of the two is strongly evidenced both on internal and external grounds, the composition of the Κεστοί is assigned to a period when the author was still a heathen. The facts, however, that the Chronicles close with A.D. 221 and that the Κεστοί is dedicated to Alex. Severus (A.D. 222–235), seem to guarantee the earlier composition of the Chronicles. The author of the Κεστοί, too, by his quotation of Ps. xxxiv. 9 with the formula θεία ῥήματα, shows himself a Christian, and on the other hand, the author of the Chronicles says that at great cost he had made himself acquainted in Egypt with a celebrated secret book.

§ 31.9.

1 Methodius bishop of Olympus in Lycia, subsequently at Tyre, a man highly esteemed in his day, died as a martyr in A.D. 311. He was a decided opponent of the spiritualism prevailing in the school of Origen. His Συμπόσιον τῶν δέκα παρθένων is a dialogue between several virgins regarding the excellence of virginity written in eloquent and glowing language (transl. in Ante-Nicene Lib., Edin., 1870). Of his other works only outlines and fragments are preserved by Epiphanius and Photius. To these belong Περὶ αὐτεξουσίου καὶ ποθὲν κακά, a polemic against the Platonic-Gnostic doctrine of the eternity of matter as the ultimate ground and cause of sin, which are to be sought rather in the misuse of human freedom; the dialogues Περὶ ἀναστάσεως and Περὶ τῶν γεννητῶν, the former of which combats Origen’s doctrine of the resurrection, and the latter his doctrine of creation. His controversial treatise against Porphyry (§ 23, 3) has been completely lost.

2 The martyr Lucian of Samosata, born and brought up in Edessa, was presbyter of Antioch and co-founder of the theological school there that became so famous (§ 47, 1), where he, deposed by a Syrian Synod of A.D. 269, and persecuted by the Emperor Aurelian in A.D. 272, as supporter of bishop Paul of Samosata (§ 33, 8), maintained his position under the three following bishops (till A.D. 303) apart from the official church, and died a painful martyr’s death under the Emperor Maximinus in A.D. 312. That secession, however, was occasioned less perhaps through doctrinal and ecclesiastical, than through national and political, anti-Roman and Syrian sympathies with his heretical countrymen of Samosata. For though in the Arian controversy (§ 50, 1) Lucian undoubtedly appears as the father of that Trinitarian-Christological view first recognised and combated as heretical in his pupil Arius in A.D. 318, this was certainly essentially different from the doctrine of the Samosatian. About Lucian’s literary activity only the scantiest information has come down to us. His most famous work was his critical revision of the Text of the Old and New Testaments, which according to Jerome was officially sanctioned in the dioceses of the Patriarchs of Antioch and Constantinople, and thus probably lies at the basis of Theodoret’s and Chrysostom’s exegetical writings. Rufinus’ Latin translation of Eusebius’ Church History gives an extract from the “Apologetical Discourse” in which he seems to have openly confessed and vindicated his Christian faith before his heathen judge.