Concerning the bishops who lived in the time of Origen. How Heraclas received the priesthood at Alexandria. Concerning the ordination of Fabian the bishop, and the marvels that occurred at it. XXXIII. Concerning the martyrs who suffered at Alexandria. XXXIV. Concerning the things which Dionysius wrote. XXXVII. Concerning the things which Dionysius wrote to Novatus. — By the soldiers of Christ the contests of martyrdom were waged for the sake of true religion, but especially at Alexandria, whither from all Egypt and the Thebaid, as into a certain arena of piety, the athletes were led down, who by their endurance of torments [won the crown]; among whom Leonides, the father of Origen, was beheaded for the martyrdom of Christ, and left behind the aforesaid boy, still of tender age.
And with what spirit he flourished from his earliest days in the pursuit of the divine law, it will not be out of place to set forth in a few words, especially since among very many the opinion prevails that his story should be handed down in the records of literature. It is certain that the things concerning him are so many and so great that they would require a work of their own and much leisure. Yet for the present we shall insert into this work, with all the brevity we can, those matters also which pertain to him — a few out of many — such as seem worthy of the memory of posterity, whether drawn from his own letters to us. For Severus was passing the tenth year of his reign, and at that same time Laetus presided over Alexandria and all Egypt, while Demetrius had taken up the episcopate there after Julian, when:
When the fire of persecution was kindled beyond measure, and many in that storm were crowned with martyrdom, the little boy was carried away with such ardor to seize martyrdom that he would rush headlong into the midst of those set in the contest, so that he seemed to pursue death itself and to wish to snatch it — which he could by all means have attained, had he not, by the Lord's dispensation, been preserved (as is believed) for the profit of many and for the building up of the whole Church, through the anxious care of his mother. She entreated him with supplications to have regard for himself and to spare his mother; but he was rendered by these prayers only the more inflamed with the love of martyrdom, especially because he had learned that his father was already held in chains, and he himself was hastening to become a partner of his bonds and of his martyrdom. When she perceived by a mother's instinct that he was about to break forth to the contests of the arena, she entered by night the bedchamber of her sleeping son and stole away all the garments in which he could go out in public, so that by this he might be compelled by necessity to remain at home.
He, hindered by his mother's wiles, since he could do nothing else, yet wrote to his father that he should not on his mother's account let himself be held back, but ought to hold fast to what he had begun. And he adds this also: 'See, father, that you do not for our sake wish anything otherwise.' These were the first childish beginnings of Origen, this the play of his infancy, these from his tender years the tokens of religion and piety; such was in him his zeal toward God — to take part in the faith and to exercise himself not sluggishly in the instructions of the divine faith, since indeed he had already begun to be imbued in these things by his father as well, who little by little, among the secular books in which he was instructed in his earliest age, would also set before him from time to time some portions of our Scriptures to be read.
Then, from that point, he also required the boy day by day to recite his lessons and to commit them to memory — and the boy was not unwilling, but rather he compelled him, already the more eager to learn these things; for in reading them he seemed not content with the plain literal sense alone, but would stir up questions for his father about the meanings and difficulties of Scripture, asking him what he thought was meant by Scripture being said to be inspired through the Holy Spirit, or what design of the divine counsel that simplicity of words concealed. His father would indeed pretend to rebuke him and to forbid him to inquire into anything beyond his years, yet within himself he rejoiced beyond belief, giving thanks to almighty God, who had granted him to be the father of such offspring.
In short, it is often related that the devout and solicitous father, coming upon the boy as he slept, would draw back the covering from his breast, and, as though the Spirit of God were enclosed within, would reverence his breast as a kind of temple and, caressing it with kisses, depart — congratulating himself on having been made blessed by God in the happiness of so great a child. These things and many like them are recorded to have occurred in Origen's boyhood. But when his father was perfected by martyrdom, the boy himself, with his widowed mother and six other little brothers, being in his seventeenth year, was left in the utmost want of means, since indeed the paternal estate, which had been very large, was joined to the imperial treasury by confiscation.
Yet the providence of almighty God did not fail him. For because of his remarkable zeal both for letters and for religion, he began to be very familiarly cherished by a certain noble and exceedingly wealthy woman. She, however, had at that time in her household, as an adopted son, a certain Paul, a native of Antioch and a most notorious adherent of an ancient heresy. And in this matter the young Origen, though he was under the necessity of living together with the said woman, showed even from boyhood a proof of his most faithful and catholic mind.
For although immense crowds gathered day by day to the aforesaid man as to a master and a teacher of the highest reputation — not only of heretics, but also of many of our own people, because the highest learning was conceded to him by all — yet by no means, neither for honor's sake nor even because of the necessity of their living together, could Origen be induced so much as to stand with him in prayer. So honorable to him from his earliest years was the observance of the ecclesiastical rule, and so detestable the fellowship of heretics, as he himself says in a certain place of his work, that the teaching of heretics is to be abhorred.
Nor yet did he lack zeal for the common studies of letters, in which his father had handed him over to be instructed; but he applied himself in these also much more attentively even after his father's death. For in the art of grammar he had been so well trained that he was fully sufficient even to teach it, and from this were provided for him those things that seemed necessary for maintaining his household.
But while he presided over a school and taught grammar — as he himself relates in certain of his writings — and while at Alexandria the office of teaching in the Church was vacant, and all had fled, driven off by the threats and savagery of the persecutors, a number of the heathen came to Origen, who was then still teaching grammar, desiring to hear from him the word concerning our faith and religion. These he not only converted from unbelief to the faith, but also formed by the disciplines of a perfect life. The first of them was Plutarch, who, converted through him to our faith, not only kept the disciplines of a perfect life, but also — which is the height of blessedness — attained the palm of martyrdom.
The second after him was Heraclas, both by nature and by merit a brother of Plutarch, who, having been perfectly instructed by him in our faith and knowledge, and also in the disciplines of a purer life, was appointed to preside over the church of Alexandria after Demetrius. But at the time when, with Aquila governing Alexandria and Egypt, the fury of the persecutions was increasing, Origen was in his eighteenth year.
At which time his name became most renowned among all, both unbelievers and faithful, at home and abroad, especially through this: that all the saints who were placed in the bonds of confession he strengthened toward martyrdom not only by discourse and the exhortation of perfect and spiritual doctrine, but also relieved them by his many services and ministries from the pains of their bonds and the squalor of prison. Often, indeed, he was present even before the tribunals of the judges and amid their very tortures, suffering with them in affection and mind against the profane interrogations of the judges, and eager, by his countenance and nods, if it may be so said, to suggest to them, as it were, firmer answers.
But even when they had received their sentence, he showed the same boldness, thrusting himself into every danger and not fearing, while the persecutors looked on, to greet the martyrs even with a last kiss, so that sometimes on their account an assault was even made upon him by the heathen; yet, protected by the divine right hand, he escaped, to the amazement of all. Indeed, it can neither easily be numbered nor told how often and how frequently — nay, almost every single day — that same divine right hand preserved him from how many and what great dangers, while he was tireless and ready in the preaching of the word of God, and how often, when ambushes were laid by those who would secretly kill him, he escaped.
And, while he was ready in the work of God, he so stirred up against himself the madness of the unbelievers that troops of soldiers, stationed there, besieged the house in which he was thought to be dwelling; yet they could not seize or hold him, preserved as he was by the divine protection. So great a fury against him had entered the minds of men for this alone: that they saw very many being converted through him from unbelief to our faith. And so much did the persecution against him mount up daily that the whole great city of Alexandria could not hide him, but he passed from house to house. And yet he was driven off on every side, since they saw in each place very many being joined through him to the faith of God.
Now he prevailed in these things because he had perfect doctrine not only in word but also gave examples of consummate discipline in deed; and it was said of him, as they report, that this was the man who — such as his word was, such was his life, and such as his life was, such was his word — since what he taught he did, and what he did, this he taught. Manifestly and evidently the divine grace was present with him, through which he provoked countless people to the imitation of himself unto the faith of God. Wherefore Demetrius the bishop also, seeing that very great multitudes flocked to him because of the grace of his surpassing teaching and of his preaching of the word of God, granted to him the office of catechizing, that is, of teaching in the church.
This office, at Alexandria, the first after the apostles Pantaenus administered, the second in order Clement, the third Origen, the disciple of that same Clement. This Clement, in his work the Stromateis, where in the prefaces he also indicated the times at which he was writing the books, carried it down to the end of the reign of Commodus; whence it is certain that it embraced these very times of Severus which we now have in hand. At which period also a certain other writer, Judas, discoursed on the weeks that are recounted in Daniel; he too mentions the tenth year of the reign of the emperor Severus. He, moreover, reckoning from the excess of the persecutions that the noised-abroad presence of Antichrist was now close at hand, disturbed the minds of many of our faithful.
Therefore Origen, the office of teaching having been enjoined upon him by Bishop Demetrius, began to neglect the school of grammar, devoting himself rather to the word of God. And indeed he employed a counsel by no means childish. He handed over his library of pagan books to a certain faithful friend, having agreed with him that four obols out of its price should be brought to him each day, so that, namely, he might neither be a burden to anyone in the necessity of sustaining his livelihood, nor seem to keep amassed money at home.
Therefore, spending most of his time in such pursuits, he was reckoned in all respects a Christian philosopher — in life, in character, in exercises — since, both for the restraining of youthful desires and for the sake of wisdom, he curbed himself with reins and unceasingly clung to the meditation of the divine books, in much abstinence, in unceasing fasts, in almost continual vigils; so that whenever natural necessity demanded a little sleep, he would take it not upon a couch, which he used not at all, but stretched out upon the surface of the bare ground.
But above all he judged that the evangelical precepts and the words of the Savior were to be fulfilled with the utmost love and zeal — those by which it is commanded not to have two tunics, nor to use shoes, nor to be anxious about the morrow — and he strove to fulfill each of these with the greatest diligence and faith, and, beyond his strength and his age, according to the apostle's admonitions, he sweated in cold and nakedness in the contests of endurance. Thus he offered to all his hearers examples of renouncing all that they possessed and of blessed poverty. He was therefore through these things dear and acceptable to all, in this one thing rendering very many sorrowful and offending some — namely, that those who wished to bestow on him at least something of their own means,
to minister to him for the sake of his sustenance — this he refused, on account of his strict discipline of self-restraint, though certainly, for the labor by which he sweated in the word of God, he was esteemed by all worthy not only of double honor, according to the apostle, but of manifold honor. But he reckoned the highest honor for himself to lie in self-restraint. In short, for many years he is said to have gone about with bare feet, without any shoes at all; and of the use of wine and of other like things he had absolutely none, save only those that the necessity of life demanded, until he was compelled by an ailment of the stomach — nay, by what was now almost a danger.
Forming therefore by such examples of his life and conduct those whom he had converted from a heathen life and foolish philosophy to the true philosophy and wisdom of Christ, he taught them not only to hold faith in the inmost secrets of the soul — by the fact that they saw done by him the things that were taught — but also provoked them to the love of martyrdom through those things by which they were strengthened in daily exercise. Of these many, seized in the persecution, attained the palm of martyrdom. Among them the first was Plutarch, whom we mentioned a little above. And because by his exhortation he would raise up Plutarch's spirit to magnanimity, the crowd rushed upon him as though he were the author of his death, and all but tore him to pieces and killed him, had he not even then, by the aid of divine providence, been snatched from the hands of the raging mob.
After the martyrdom of Plutarch, the second of Origen's disciples was made a martyr and crowned; the fourth was Heron, a neophyte. For the aforementioned Serenus was perfected while still a catechumen. A fifth of the same school was made a martyr, another named Serenus, who, after many tortures for Christ, is reported to have been also beheaded. And there were very many women as well, among whom was a certain Hera, a catechumen, of whom he himself says in a certain place that she was perfected by a baptism of fire. But there was also Potamiaena, most renowned of women and of martyrs, and her own executioner Basilides.
For indeed even down to our own memory the perpetual fame of Potamiaena's virtues is celebrated by the inhabitants of the place: that she first sweated through immense and innumerable contests for the sake of her virginity and chastity, then also endured exquisite and unheard-of torments for the sake of martyrdom, and at last, together with her venerable mother Marcella, was perfected by the punishment of fire.
They relate, then, that Aquila — for this was the name of the tyrannical judge — after he had torn her with cruel tortures, at last, on account of the outrage against both her nobility and her chastity, threatened Potamiaena that he would hand her over either to the most cruel gladiators or to the most shameless procurers; but when she was asked what she would prefer or what she would choose, she uttered against the tyrant a free word, which, because of the superstition of the Roman rite, might seem sacrilegious; and therefore, without delay — as it is the custom for the officer to fulfill the office of executioner — he took her up and led her to punishment. And when a crowd of the shameless and likewise impious tried to mock Potamiaena with words and insults, Basilides began, more boldly, to drive off and thrust back those who rushed upon her, under the guise of humanity and compassion.
But she said, 'Be it so; and when I have gone to my Lord, I shall without delay obtain for you the reward of this kindness.' After these words she steadfastly received the appointed punishments — of hot pitch poured little by little over her limbs and members — and in this manner the blessed virgin passed from the earth to heaven. Not many days after, when Basilides was required to take an oath, he said that it was by no means lawful for him to swear, for the reason that he was a Christian; and this he confessed publicly. At first he was thought to be speaking in jest; but then, when he affirmed it more constantly, he was dragged to the tribunal, where, when he had persevered in his confession, he was handed over to bonds.
Then indeed, to those inquiring the reason of his visitation, he is reported to have said that Potamiaena, on the third day after her martyrdom, standing by him at night, placed a crown upon his head, saying that she had entreated the Lord for him and had obtained her request — that, according to what is written, he who receives a martyr should obtain a martyr's reward. At that time she is reported to have rendered a like favor to her fellow disciples at Alexandria, with whom Potamiaena had labored in the word of God in Origen's school, standing by them in a vision and obtaining for them the crowns of martyrdom. And while Origen presided over the school, a deed is related of him which may perhaps seem to be of a youthful and less than perfect mind, yet was a token of perfect faith and of exceeding chastity.
For that which is written in the Gospel — that there are those who have made themselves eunuchs for the kingdom of heaven — he believed was to be fulfilled according to the letter, not only under the pretext of chastity, but because in the time of persecution, as much in public as in secret, he wished to cut off from unbelievers every occasion of shameful slander. And though he did this so as not to seek praise from men, but to keep it hidden as far as he could, yet the report of the deed reached Bishop Demetrius. And he at first marveled with immense astonishment at the courage of his bold spirit, then, praising the greatness and the ardor of his faith and so great a resolve in the work of God, said: 'Now, now especially,'
exhorting him: 'persist in the work of teaching and preaching that you have begun, since to your adversaries no ground of suspicion for detraction has been left.' But such, indeed, was Demetrius's judgment then, when nothing had entered his mind to incline the rule of right judgment to the other side. Afterward, however, when he had seen that the young man's fame was becoming quite renowned and that he was extolled with great acclaim both at home and abroad, suffering something of human weakness, he afterward began to defame the deed which he himself had earlier praised with immense admiration.
For when in Palestine the chief and eminent men among the bishops — that is, Alexander of Jerusalem and Theoctistus of Caesarea — seeing his divine work in the word of God, had ordained him presbyter and judged him now already worthy of the highest priesthood, and when this was praised by all as most worthily done, and it was said that not even so was an honor worthy of his wisdom and virtues conferred upon him — this word bit Demetrius most vehemently. And, finding in him no ground for any other charge, that deed which he had once done while still a boy, and which this very bishop had then praised, he afterward brought forward in place of a crime, and now he tries to turn the blame even upon those who had ordained him. But these things were done later.
At that time, moreover, Origen was reckoned a very illustrious teacher of the church at Alexandria, preaching the word of God to all whom his fame stirred up to come together to hear him — as the apostle says, in season, out of season, by day and by night, publicly and privately — as though all hindrances had been cut off, wholly free. Now when Severus had held the empire for eighteen years, his son Antoninus succeeded him. At which time there were very many who had sought glory in confessions, and yet had been preserved by the providence of God.
Among these a certain Alexander, whom we mentioned a little before, quite renowned under the title of confession, was appointed bishop of the church of Jerusalem, while Narcissus, who had formerly discharged the office of the episcopate there, was still living. But since the course of the narrative has brought in the memory of Narcissus, it seems fitting to me to record something of his notable deeds, concerning whom very many things are indeed handed down to memory by the inhabitants of the place. We, however, shall record one work of his, from which credence may deservedly be given to the rest of what is told of him. On one occasion the oil for the Paschal lamps was lacking; and when this became known through the ministers, there was very great sorrow among the people. But Narcissus, trusting in faith, commanded the ministers and ordered water to be poured into the lamps.
Then suddenly, by a marvelous kind of miracle, unheard of through the ages, the nature of the water, turned into the richness of oil, made the splendor of the lights even brighter than usual. And for proof of the matter, by very many of the religious brethren some of that very oil, which had been turned from water, was kept in reserve, so that even down to our own day a token of this miracle has reached us. And let this indeed be held as an example of his faith and merit; but how great the virtue of his spirit was in him will be declared no less by another single deed among his works.
For he, since among the other goods of his virtues he was of a very steadfast spirit and unswervingly tenacious of what is just and right, certain worthless little men, evil in their own consciences, fearing that they could not escape the punishment of their crimes if they were exposed, forestalled him with intrigues and prepared to circumvent him whose judgment they dreaded. They therefore contrived against him a sufficiently infamous and hurtful charge. Hearers assemble; they produce witnesses from among their own number, who under oath swear — one testifying that he spoke the truth, with a curse that he might be consumed by fire if he lied; another that he might be wasted by the royal disease; a third that he might be deprived of his eyes. And although not even these oaths were believed by any of the faithful and God-fearing, because
the life and conduct and chastity of Narcissus were known to all — yet he himself, not bearing the indignity and vexation of the things that had been stirred up, and at the same time always desiring to lead a secluded and philosophic life, fled the multitude of the church and hid himself in desert places and more retired little fields for very many years. But that great eye of divine providence does not rest for long, but contrives vengeance upon the impious through those very curses which they had appointed for themselves in their perjuries. For that first witness, when in the night-time his house was set ablaze by a small spark of fire, was burned up with all his kindred and all his household in the avenging flames.
Another was suddenly filled and consumed, from the soles of his feet to the very crown of his head, by the royal disease which he had called down upon himself. But the third of the aforementioned, seeing the fate of the former ones, with all listening, in late repentance disclosed in their midst the whole order of the fabricated crime. And with such great tears did he bewail the monstrous thing committed that in the end he was deprived of his eyes. These men, therefore, paid such penalties for their fabrication.
Narcissus, therefore, since he had thus sought the wilderness and hidden himself in more secluded places, so that no one knew where he was living, it seemed necessary to the bishops of the neighboring churches that they should ordain another in his place, whose name was Dius; and to him, when he had presided over the church for a short time, succeeded Germanion, and to Germanion Gordius — when, behold, suddenly, as though come back to life and restored from heaven, Narcissus unexpectedly appeared, and was again asked by the brethren to preside over the church. For the love of all toward him had been kindled much more vehemently, both because he, though innocent, had yielded to his accusers, and because he had loved a secluded and philosophic life, and because the Lord fulfilled in him the saying:
'Vengeance is mine, and I will repay, says the Lord.' But when he himself, now wearied with old age, could no longer suffice for the ministry of the episcopate, the divine dispensation, by most evident revelations, called forth Alexander — whom we mentioned above, and who was already bishop of another place — to the aid of the aged Narcissus. For this Alexander, of the race of the Cappadocians, where he was bishop of a distinguished city, had hastened to Jerusalem for the sake of worshiping and of seeing the holy places. Him the inhabitants of the place, God instigating their minds, received with all love and dutifulness, and, holding him bound by the ties of charity and affection, would not permit him to return home.
For it was evidently shown by the Lord, not only to the blessed man Narcissus himself, but also to very many others among the people through revelations, that they should keep him as bishop in the holy place. Moreover — and this above all the rest — when a very great multitude of the brethren had gone out beyond the gates to meet him, a voice from heaven was most manifestly made, all hearing it, saying: 'Receive the bishop who has been destined for you by God.' And when from all these things the dispensation of God had been evidently declared before all, the bishops of the neighboring cities, having learned all by which they were taught that the matter concerning him was being carried out by the judgment of God, of necessity compelled him to remain there.
This Alexander, then, in his letters written to the Antinoites, which are preserved among us up to the present, mentions Narcissus as a companion and colleague in the episcopate, writing of him in these very words: 'Narcissus salutes you, who before me began to govern the episcopate of this church, and who, placed together with me, by your prayers now bears one hundred and sixteen years of his life, and who himself likewise beseeches you together with me.' And of these matters such is the account. But at Antioch, when Serapion had died, his successor was of the illustrious number of confessors. The aforesaid Alexander mentions also this ordination, writing to the Antiochenes in this manner: 'Alexander, servant and prisoner of Jesus Christ, to the blessed church which is at Antioch, greeting in the Lord.'
'The Lord has lightened my bonds and has enlarged the straits of this my prison, from the fact that I have learned that Asclepiades, a most worthy man, has taken up the priesthood of your holy church.' And he indicates that he sent this letter by Clement, a presbyter of the church of Antioch, writing at the end of the letter in this manner: 'These things, my lord brethren, I have sent to you in writing by Clement, the blessed presbyter, a man most approved in all virtues, whom you also know and will come to know still more fully.'