Alexander.

But as on account of his great age Narcissus was no longer able to perform his official duties, [1] the Providence of God called to the office with him, by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish. [2]

Thereupon, as by Divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. [3] They received , him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates, they would receive the bishop foreordained for them by God. And having done this, with the unanimous consent of the bishops of the neighboring churches, they constrained him to remain. Alexander, himself, in private letters to the Antinoites, which are still preserved among us, mentions the joint episcopate of NarciSsus and himself, writing in these words at the end of the epistle:

"Narcissus salutes you, who held the episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age; and he exhorts you, as I do, to be of one mind."

These things took place in this manner. But, on the death of Serapion, [5] Asclepiades, [6] who had been himself distinguished among the confessors r during the persecution, succeeded to the episcopate of the church at Antioch. Alexander alludes to his appointment, writing thus to the church at Antioch:

"Alexander, a servant and prisoner of Jesus Christ, to the blessed church of Antioch, greeting in the Lord. The Lord hath made my bonds during the time of my imprisonment light and easy, since I learned that, by the Divine Providence, Asclepiades, who in regard to the true faith is eminently qualified, has undertaken the bishopric of your holy church at Antioch."

He indicates that he sent this epistle by Clement, [8] writing toward its close as follows:

"My honored brethren, [9] have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom ye yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord."

CHAPTER XII.

Serapion and his Extant Works.

It is probable that others have preserved other memorials of Serapion's [x] literary industry, [2] but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship; [3] and those addressed to Pontius and Caricus, [4] ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter. [5] He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rhossus [6] who had been led astray by it into heterodox notions. It may be well to give some brief extracts from his work, showing his opinion of the book. He writes as follows:

"For we, brethren, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us. When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, 'If this is the only thing which occasions dispute among you, let it be read.' But now having learned, from what has been told me, that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly. But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianus, [7] and that, not understanding', what he was saying, he contradicted himself.

For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used k, whom we call Docet' [8] (for most of their opinions are connected with the teaching of that school [9]) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on."

So much in regard to Serapion.

CHAPTER XIII.

The Writings of Clement.[1]

All the eight Stromata of Clement are preserved among us, and have been given by him the following title: "Titus Flavius Clement's Stromata of Gnostic Notes on the True Philosophy." [2] The books entitled Hypotyposes [3] are of the same number. In them he mentions Pantænus [4] by name as his teacher, and gives his opinions and traditions. Besides these there is his Hortatory Discourse addressed to the Greeks; [5] three books of a work entitled the Instructor; [6] another with the title What Rich Man is Saved? [7] the work on the Passover; [8] discussions on Fasting and on Evil Speaking ; [9] the Hortatory Discourse on Patience, or To Those Recently Baptized; and the one bearing the title Ecclesiastical Canon, or Against the Judaizers, [11] which he dedicated to Alexander, the bishop mentioned above.

In the Stromata, he has not only treated extensively [12] of the Divine Scripture, but he also quotes from the Greek writers whenever anything that they have said seems to him profitable.

He elucidates the opinions of many, both Greeks and barbarians. He also refutes the false doctrines of the heresiarchs, and besides this, reviews a large portion of history, giving us specimens of very various learning; with all the rest he mingles the views of philosophers. It is likely that on this account he gave his work the appropriate title of Stromata. [13]

He makes use also in these works of testimonies from the disputed Scriptures, [14] the so-called Wisdom of Solomon, [15] and of Jesus, the son of Sirach, and the Epistle to the Hebrews, [16] and those of Barnabas, [17] and Clement [18] and Jude. [19] He mentions also Tatian's [20] Discourse to the Greeks, and speaks of Cassianus [21] as the author of a chronological work. He refers to the Jewish authors Philo, [22] Aristobulus, [28] Josephus, [24] Demetrius, [25] and Eupolemus, [26] as showing, all of them, in their works, that Moses and the Jewish race existed before the earliest origin of the Greeks. These books abound also in much other learning.

In the first of them [27] the author speaks of himself as next after the successors of the apostles.

In them he promises also to write a commentary on Genesis. (28) In his book on the Passover (29) he acknowledges that he had been urged by his friends to commit to writing, for posterity, the traditions which he had heard from the ancient presbyters; and in the same work he mentions Melito and Irenæus, and certain others, and gives extracts from their writings.

CHAPTER XIV.

The Scriptures mentioned by him.

To sum up briefly, he has given in the Hypotyposes (1) abridged accounts of all canonical Scripture, not omitting the disputed books, (2) -- I refer to Jude and the other Catholic epistles, and Barnabas (3) and the so-called Apocalypse of Peter. (4) He says that the Epistle to the Hebrews (5) is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts. But he says that the words, Paul the Apostle, were probably not prefixed, because, in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name.

Farther on he says: "But now, as the blessed presbyter said, since the Lord being the apostle of the Almighty, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance."

Again, in the same books, Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner: The Gospels containing the genealogies, he says, were written first. The Gospel according to Marks had this occasion. As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external (7) facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. (8) This is the account of Clement.

Again the above-mentioned Alexander, (9) in a certain letter to Origen, refers to Clement, and at the same time to Pantænus, as being among his familiar acquaintances. He writes as follows:

"For this, as thou knowest, was the will of God, that the ancestral friendship existing between us should remain unshaken; nay, rather should be warmer and stronger. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; (10) Pantænus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with thee, the best in everything, my master and brother." (11)

So much for these matters. But Adamantius, (12) -- for this also was a name of Origen,-- when Zephyrinus (13) was bishop of Rome, visited Rome, "desiring," as he himself somewhere says, "to see the most ancient church of Rome."

After a short stay there he returned to Alexandria. And he performed the duties of catechetical instruction there with great zeal; Demetrius, who was bishop there at that time, urging and even entreating him to work diligently for the benefit of the brethren. (14)

CHAPTER XV.

Heraclas. (1)

BUT when he saw that he had not time for the deeper study of divine things, and for the investigation and interpretation of the Sacred Scriptures, and also for the instruction of those who came to him,-- for coming, one after another, from morning till evening to be taught by him, they scarcely gave him time to breathe, --he divided the multitude. And from those whom he knew well, he selected Heraclas, who was a zealous student of divine things, and in other respects a very learned man, not ignorant of philosophy, and made him his associate in the work of instruction. He entrusted to him the elementary training of beginners, but reserved for himself the teaching of those who were farther advanced.

CHAPTER XVI.

Origen's Earnest Study of the Divine Scriptures.

So earnest and assiduous was Origen's research into the divine words that he learned the Hebrew language, (1) and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy. (2) And in addition to the well-known translations of Aquila, (3) Symmachus, (4) and Theodotion, (5) he discovered certain others which had been concealed from remote times, -- in what out-of-the-way corners I know not, -- and by his search he brought them to light. (6) Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium (7) and that one in some other place. In the Hexapla (8) of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh. (9) He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus.

Having collected all of these, he divided them into sections, and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexapla. He arranged also separately an edition of Aquila and Symmachus and Theodotion with the Septuagint, in the Tetrapla. (10)