Image: Modern view of the Roman amphitheater in Caesarea
This is an occasional series of readings from and brief notes
and commentary upon Eusebius of Caesarea’s The
Ecclesiastical History: Book 6, chapters 26-32. Listen here.
Notes and Commentary:
These chapters continue to describe
the life of Origen, focusing especially on his transition from Alexandria to
Caesarea, noting various significant persons, places, and events of the times.
Chapter 26 describes
Origen’s transition from Alexandria to Caesarea c. AD 232. He was succeeded as
head of the Catechetical School by Heraclas, and when Demetrius died, Heraclas
also became bishop of Alexandria.
Chapter 27 describes
the esteem in which Origen was held by the bishops, including Firmilian of
Cappadocian Caesarea, Alexander of Jerusalem, and Theoctistus of Palestinian
Caesarea.
Chapter 28 turns to
the Roman imperial succession. Alexander was succeeded by Maximin [Maximinus]
Caesar. Maximin lead a persecution against Christians, many of whom were in the
household of Alexander, and he ordered leaders of the church to be put to
death. Among those who suffered in this persecution were Ambrose of Alexandria
and Prototectus of Caesarea. At this time Origen wrote On Martydom and
described the persecution in his exposition on the Gospel of John.
Chapter 29 begins by
noting that Gordian succeeded Maximin as emperor.
In the church at Rome, meanwhile,
Pontianus was succeeded by Anteros. When Anteros died a month later, he was
succeeded by Fabian, whose appointment to the office came after a dove
mysteriously flew down upon his head, a sign of the descent of the Holy Spirit,
as when Christ was baptized.
In Antioch, Zebennus was succeeded
by Babylas.
In Alexandria, again, Demetrius was
succeeded by Heraclas as bishop. In the Catechetical School, Heraclas was
succeeded by Dionysius, who also had been a student of Origen.
Chapter 30 describes
the students, local and foreign, who flocked to Origen at Caesarea. They
included two brothers: Theodore (later known as Gregory Thaumaturgus, or the
“Wonder Worker”) and Athenodore. Origen taught them for five years and lead
them from a love of secular philosophy to a love of divine truth, and both
became bishops as young men.
Chapter 31 describes
Africanus, author of the Cesti [literally “embroidered girdles,” like Stromateis,
meaning a collection of varied works].
He is said to have written to
Origen and been answered by him regarding the authenticity of the story of
Susanna, an apocyryphal addition to Daniel.
He also wrote the Chronographies.
He is said to have traveled to
Alexandria on hearing of the fame of Heraclas.
Eusebius notes that another of his
letters to Aristides is extant in which he offered a harmony of the genealogies
in Matthew and Luke, and to which Eusebius had referred earlier in the EH.
Chapter 32 describes
Origen’s commentaries on Isaiah, Ezekiel (a work completed while Origen visited
Athens), and the Song of Songs (begin in Athens and finished in Caesarea).
Eusebius notes that in his life of
his mentor Pamphilius he had described Pamphilius’s great library and his list
of the works of Origen and other church writers. He says he has no need to list
Origen’s complete works here, since it appeared in the other work.
Conclusion:
These chapters continue the life of
Origen, noting how in his transition from Alexandria to Caesarea his influence
was not lessened, as he continued to teach, write, and exert his influence upon
many.
JTR
