Chapter I. James , surnamed the Wise, was bishop of Nisibis the famous city of the Persians and one of the confessors under Maximinus the persecutor. He was also one of those who, in the Nicean council, by their opposition overthrew the Arian perversity of the Homoousia. That the blessed Jerome mentions this man in his Chronicle as a man of great virtues and yet does not place him in his catalogue of writers, will be easily explained if we note that of the three or four Syrians whom he mentions he says that he read them translated into the Greek. From this it is evident that, at that period, he did not know the Syriac language or literature and therefore he did not know a writer who had not yet been translated into another language. All his writings are contained in twenty-six books namely On faith, Against all heresies, On charity towards all, On fasting, On prayer, On particular affection towards our neighbor, On the resurrection, On the life after death, On humility, On penitence, On satisfaction, On virginity, On the worth of the soul, On circumcision, On the blessed grapes, On the saying in Isaiah, “the grape cluster shall not be destroyed,” That Christ is the son of God and consubstantial with the Father, On chastity, Against the Nations, On the construction of the tabernacle, On the conversation of the nations, On the Persian kingdom, On the persecution of the Christians. He composed also a Chronicle of little interest indeed to the Greeks, but of great reliability in that it is constructed only on the authority of the Divine Scriptures. It shuts the mouths of those who, on some daring guess, idly philosophize concerning the advent of Antichrist, or of our Lord. This man died in the time of Constantius and according to the direction of his father Constantine was buried within the walls of Nisibis, for the protection evidently of the city, and it turned out as Constantine had expected. For many years after, Julian having entered Nisibis and grudging either the glory of him who was buried there or the faith of Constantine, whose family he persecuted on account of this envy, ordered the remains of the saint to be carried out of the city, and a few months later, as a matter of public policy, the Emperor Jovian who succeeded Julian, gave over to the barbarians the city which, with the adjoining territory, is subject unto the Persian rule until this day.
Chapter II. Julius , bishop of Rome, wrote to one Dionysius a single epistle On the incarnation of Our Lord, which at that time was regarded as useful against those who asserted that, as by incarnation there were two persons in Christ, so also there were two natures, but now this too is regarded as injurious for it nourishes the Eutychian and Timothean heresies.
Chapter III. Paulonas , the Presbyter, disciple of the blessed deacon Ephraim a man of very energetic character and learned in the holy scriptures was distinguished among the doctors of the church while his master was still living and especially as an extemporaneous orator. After the death of his master, overcome by love of reputation, separating himself from the church, he wrote many things opposed to the faith. The blessed Ephraim when on the point of death is reported to have said to him as he stood by his side—See to it, Paulonas that you do not yield yourself to your own ideas, but when you shall think that you understand God wholly, believe that you have not known,—for he felt beforehand from the studies or the words of Paulonus, that he was investigating new things, and was stretching out his mind to the illimitable, whence also he frequently called him the new Bardesanes.
Chapter IV. Vitellius the African, defending the Donatist schism wrote Why the servants of God are hated by the world, in which, except in speaking of us as persecutors, he published excellent doctrine. He wrote also Against the nations and against us as traditors of the Holy Scriptures in times of persecution, and wrote much On ecclesiastical procedure. He was distinguished during the reign of Constans son of the emperor Constantinus.
Chapter V. Macrobius the Presbyter was likewise as I learned from the writings of Optatus, afterwards secretly bishop of the Donatians in Rome. He wrote, having been up to this time a presbyter in the church of God, a work To confessors and virgins, a work of ethics indeed, but of very necessary doctrine as well and fortified with sentiments well fitted for the preservation of chastity. He was distinguished first in our party in Africa and afterwards in his own, that is among the Donatians or Montanists at Rome.
Chapter VI. Heliodorus the Presbyter wrote a book entitled An introductory treatise on the nature of things, in which he showed that the beginning of things was one, that nothing was coaeval with God, that God was not the creator of evil, but in such wise the creator of all good, that matter, which is used for evil, was created by God after evil was discovered, and that nothing material whatever can be regarded as established in any other way than by God, and that there was no other creator than God, who, when by His foreknowledge He knew that nature was to be changed, warned of punishment.
Chapter VII. Pachomius the monk, a man endowed with apostolic grace both in teaching and in performing miracles, and founder of the Egyptian monasteries, wrote an Order of discipline suited to both classes of monks, which he received by angelic dictation. He wrote letters also to the associated bishops of his district, in an alphabet concealed by mystic sacraments so as to surpass customary human knowledge and only manifest to those of special grace or desert, that is To the Abbot Cornelius one, To the Abbot Syrus one, and one To the heads of all monasteries exhorting that, gathered together to one very ancient monastery which is called in the Egyptian language Bau, they should celebrate the day of the Passover together as by everlasting law. He urged likewise in another letter that on the day of remission, which is celebrated in the month of August, the chief bishops should be gathered together to one place, and wrote one other letter to the brethren who had been sent to work outside the monasteries.
Chapter VIII. Theodorus , successor to the grace and the headship of the above mentioned Abbot Pachomius, addressed to other monasteries letters written in the language of Holy Scripture, in which nevertheless he frequently mentions his master and teacher Pachomius and sets forth his doctrine and life as examples. This he had been taught he said by an Angel that he himself might teach again. He likewise exhorts them to remain by the purpose of their heart and desire, and to restore to harmony and unity those who, a dissension having arisen after the death of the Abbot, had broken the unity by separating themselves from the community. Three hortatory epistles of his are extant.
Chapter IX. Oresiesis the monk, the colleague of both Pachomius and Theodorus, a man learned to perfection in Scripture, composed a book seasoned with divine salt and formed of the essentials of all monastic discipline and to speak moderately, in which almost the whole Old and New Testament is found set forth in compact dissertations—all, at least, which relates to the special needs of monks. This he gave to his brethren almost on the very day of his death leaving, as it were, a legacy.
Chapter X. Macarius , the Egyptian monk, distinguished for his miracles and virtues, wrote one letter which was addressed to the younger men of his profession. In this he taught them that he could serve God perfectly who, knowing the condition of his creation, should devote himself to all labours, and by wrestling against every thing which is agreeable in this life, and at the same time imploring the aid of God would attain also to natural purity and obtain continence, as a well merited gift of nature.
Chapter XI. Evagrius the monk, the intimate disciple of the above mentioned Macarius, educated in sacred and profane literature and distinguished, whom the book which is called the Lives of the fathers mentions as a most continent and erudite man, wrote many things of use to monks among which are these: Suggestions against the eight principal sins. He was first to mention or among the first at least to teach these setting against them eight books taken from the testimony of the Holy Scriptures only, after the example of our Lord, who always met his tempter with quotations from Scripture, so that every suggestion, whether of the devil or of depraved nature had a testimony against it. This work I have, under instructions, translated into Latin translating with the same simplicity which I found in the Greek. He composed also a book of One hundred sentiments for those living simply as anchorites, arranged by chapters, and one of Fifty sentiments for the erudite and studious, which I first translated into Latin. The former one, translated before, I restored, partly by retranslating and partly by emendation, so as to represent the true meaning of the author, because I saw that the translation was vitiated and confused by time. He composed also a doctrine of the common-life suited to Cenobites and Synodites, and to the virgin consecrated to God, a little book suitable to her religion and sex. He published also a few collections of opinions very obscure and, as he himself says of them, only to be understood by the hearts of monks, and these likewise I published in Latin. He lived to old age, mighty in signs and miracles.
Chapter XII. Theodorus , presbyter of the church at Antioch, a cautious investigator and clever of tongue, wrote against the Apollinarians and Anomians On the incarnation of the Lord, fifteen books containing as many as fifteen thousand verses, in which he showed by the clearest reasoning and by the testimony of Scripture that just as the Lord Jesus had a plenitude of deity, so he had a plenitude of humanity. He taught also that man consists only of two substances, soul and body and that sense and spirit are not different substances, but inherent inborn faculties of the soul through which it is inspired and has rationality and through which it makes the body capable of feeling. Moreover the fourteenth book of this work treats wholly of the uncreated and alone incorporeal and ruling nature of the holy Trinity and of the rationality of animals which he explains in a devotional spirit, on the authority of Holy Scriptures. In the fifteenth volume he confirms and fortifies the whole body of his work by citing the traditions of the fathers.
Chapter XIII. Prudentius , a man well versed in secular literature, composed a Trocheum of selected persons from the whole Old and New Testament. He wrote a commentary also, after the fashion of the Greeks, On the six days of creation from creation of the world until the creation of the first man and his fall. He wrote also short books which are entitled in the Greek, Apotheosis, Psychomachia and Hamartigenia, that is On divinity, On spiritual conflict, On the origin of sin. He wrote also In praise of martyrs, an invitation to martyrdom in one book citing several as examples and another of Hymns, but specially directed Against Symmachus who defended idolatry, from which we learn that Palatinus was a soldier.
Chapter XIV. Audentius , bishop of Spain, wrote a book against the Manicheans, Sabellians and Arians and very particularly against the Photinians who are now called Bonosiacians. This book he entitled On faith against heretics, and in it he showed the Son to have been coeternal with the Father and that He did not receive the beginning of his deity from God the Father, at the time when conceived by the act of God, he was born of the Virgin Mary his mother in true humanity.
Chapter XV. Commodianus , while he was engaged in secular literature read also our writings and, finding opportunity, accepted the faith. Having become a Christian thus and wishing to offer the fruit of his studies to Christ the author of his salvation, he wrote, in barely tolerable semi-versified language, Against the pagans, and because he was very little acquainted with our literature he was better able to overthrow their [doctrine] than to establish ours. Whence also, contending against them concerning the divine counterpromises, he discoursed in a sufficiently wretched and so to speak, gross fashion, to their stupefaction and our despair. Following Tertullian, Lactantius and Papias as authorities he adopted and incul cated in his students good ethical principles and especially a voluntary love of poverty.
Chapter XVI. Faustinus the presbyter wrote to Queen Flaccilla seven books Against the Arians and Macedonians, arguing and convicting them by the testimonies of the very Scriptures which they used, in perverted meaning, for blasphemy. He wrote also a book which, together with a certain presbyter named Marcellinus, he addressed to the emperors Valentinianus, Theodosius and Arcadius, in defence of their fellow Christians. From this it appears that he acquiesced in the Luciferian schism, in that in this same book he blames Hilary of Poitiers and Damasus, bishop of Rome, for giving ill-advised counsel to the church, advising that the apostate bishops should be received into communion for the sake of restoring the peace. For it was as displeasing to the Luciferians to receive the bishops who in the Ariminian council had communed with Arius, as it was to the Novatians to receive the penitent apostates.
Chapter XVII. Rufinus , presbyter of the church at Aquileia, was not the least among the doctors of the church and had a fine talent for elegant translation from Greek into Latin. In this way he opened to the Latin speaking church the greater part of the Greek literature; translating the works of Basil of Cæsarea in Cappadocia, Gregory Nazianzan, that most eloquent man, the Recognitions of Clement of Rome, the Church history of Eusebius of Cæsarea in Palestine, the Sentences of Xystus, the Sentences of Evagrius and the work of Pamphilus Martyr Against the mathematicians. Whatever among all these which are read by the Latins have prefatory matter, have been translated by Rufinus, but those which are without Prologue have been translated by some one else who did not choose to write a prologue. Not all of Origen, however, is his work, for Jerome translated some which are identified by his prologue. On his own account, the same Rufinus, ever through the grace of God published an Exposition of the Apostles’ creed so excellent that other expositions are regarded as of no account in comparison. He also wrote in a threefold sense, that is, the historical, moral and mystical sense, on Jacob’s blessing on the patriarchs. He wrote also many epistles exhorting to fear of God, among which those which he addressed to Proba are preëminent. He added also a tenth and eleventh book to the ecclesiastical history which we have said was written by Eusebius and translated by him. Moreover he responded to a detractor of his works, in two volumes, arguing and proving that he exercised his talent with the aid of the Lord and in the sight of God, for the good of the church, while he, on the other hand, incited by jealousy had taken to polemics.
Chapter XVIII. Tichonius , an African by nationality was, it is said, sufficiently learned in sacred literature, not wholly unacquainted with secular literature and zealous in ecclesiastical affairs. He wrote books On internal war and Expositions of various causes in which for the defence of his friends, he cites the ancient councils and from all of which he is recognized to have been a Donatist. He composed also eight Rules for investigating and ascertaining the meaning of the Scriptures, compressing them into one volume. He also expounded the Apocalypse of John entire, regarding nothing in it in a carnal sense, but all in a spiritual sense. In this exposition he maintained the angelical nature to be corporeal, moreover he doubts that there will be a reign of the righteous on earth for a thousand years after the resurrection, or that there will be two resurrections of the dead in the flesh, one of the righteous and the other of the unrighteous, but maintains that there will be one simultaneous resurrection of all, at which shall arise even the aborted and the deformed lest any living human being, however deformed, should be lost. He makes such distinction to be sure, between the two resurrections as to make the first, which he calls the apocalypse of the righteous, only to take place in the growth of the church where, justified by faith, they are raised from the dead bodies of their sins through baptism to the service of eternal life, but the second, the general resurrection of all men in the flesh. This man flourished at the same period with the above mentioned Rufinus during the reign of Theodosius and his sons.
Chapter XIX. Severus the presbyter, surnamed Sul pitius, of the province of Aquitania, a man distinguished by his birth, by his excellent literary work, by his devotion to poverty and by his humility, beloved also of the sainted men Martin bishop of Tours and Paulinus Nolanus, wrote small books which are far from despicable. He wrote to his sister many Letters exhorting to love of God and contempt of the world. These are well known. He wrote two to the above mentioned Paulinus Nolanus and others to others, but because, in some, family matters are included, they have not been collected for publication. He composed also a Chronicle, and wrote also to the profit of many, a Life of the holy Martin, monk and bishop, a man famous for signs and wonders and virtues. He also wrote a Conference between Postumianus and Gallus, in which he himself acted as mediator and judge of the debate. The subject matter was the manner of life of the oriental monks and of St. Martin—a sort of dialogue in two divisions. In the first of these he mentions a decree of the bishops at the synod of Alexandria in his own time to the effect that Origen is to be read, though cautiously, by those who are wise, for the good that is in him, and is to be rejected by the less able on account of the evil. In his old age, he was led astray by the Pelagians, and recognizing the guilt of much speaking, kept silent until his death, in order that by penitent silence he might atone for the sin which he had contracted by speaking.
Chapter XXI. Severianus , bishop of the church of Gabala, was learned in the Holy Scriptures and a wonderful preacher of homilies. On this account he was frequently summoned by the bishop John and the emperor Arcadius to preach a sermon at Constantinople. I have read his Exposition of the epistle to the Galatians and a most attractive little work On baptism and the feast of Epiphany. He died in the reign of Theodosius, his son by baptism.
Chapter XXII. Niceas , bishop of the city of Romatia, composed, in simple and clear language, six books of Instruction for neophites. The first of these contains, How candidates who seek to obtain grace of baptism ought to act, the second, On the errors of relationship, in which he relates that not far from his own time a certain Melodius, father of a family, on account of his liberality and Garadius a peasant, on account of his bravery, were placed, by the heathen, among the gods. A third book On faith in one sovereign, a fourth Against genealogy , a fifth On the creed, a sixth On the sacrifice of the paschal lamb. He addressed a work also To the fallen virgin, an incentive to amendment for all who have fallen.
Chapter XXIV. Bachiarius , a Christian philosopher, prompt and ready and minded to devote his time to God, chose travel as a means of preserving the integrity of his purpose. He is said to have published acceptable small works but I have only read one of them, a work On faith, in which he justified himself to the chief priest of the city, defending himself against those who complained and misrepresented his travel, and asserting that he undertook his travel not through fear of men but for the sake of God, that going forth from his land and kindred he might become a co-heir with Abraham the patriarch.
Chapter XXV. Sabbatius , bishop of the Gallican province, at the request of a certain virgin, chaste and devoted to Christ, Secunda by name, composed a book On faith against Marcion and Valentinus his teacher, also against Eunomius and his Master Aëtius, showing, both by reason and by testimony of the Scriptures, that the origin of the deity is one, that the Author of his eternity and the Creator of the earth out of nothing, are one and the same, and likewise concerning Christ, that he did not appear as man in a phantasm but had real flesh through which eating, drinking, weary and weeping, suffering, dying, rising again he was demonstrated to be man indeed. For Marcion and Valentinus had been opposed to these opinions asserting that the origin of Deity is twofold and that Christ came in a phantasm. To Aëtius indeed and Eunomius his disciple, he showed that the Father and Son are not of two natures and equal in divinity but of one essence and the one from the other, that is the Son from the Father, the one coeternal with the other, which belief Aëtius and Eunomius opposed.
Chapter XXVI. Isaac wrote On the Holy Trinity and a book On the incarnation of the Lord, writing in a very obscure style of argument and involved language, maintaining that three persons exist in one Deity, in such wise that any thing may be peculiar to each which another does not have, that is to say, that the Father has this peculiarity that He, himself without source, is the source of others, that the Son has this peculiarity, that, begotten, He is not posterior to the begetter, that the Holy Spirit has this peculiarity, that He is neither made nor begotten but nevertheless is from another. Of the incarnation of the Lord indeed, he writes that the person of the Son of God is believed to be one, while yet there are two natures existing in him.
Chapter XXVII. Ursinus the monk wrote against those who say that heretics should be rebaptized, teaching that it is not legitimate nor honouring God, that those should be rebaptized who have been baptized either in the name of Christ alone or in the name of the Father and of the Son and of the Holy Spirit, though the formula has been used in a vitiated sense. He considers that after the simple confession of the Holy Trinity and of Christ, the imposition of the hands of the catholic priest is sufficient for salvation.
Chapter XXX. [ John bishop of Constantinople, a man of marvelous knowledge and in sanctity of life, in every respect worthy of imitation, wrote many and very useful works for all who are hastening to divine things. Among them are the following On compunction of soul one book, That no one is injured except by himself, an excellent volume In praise of the blessed Paul the apostle, On the excesses and ill reputation of Eutropius a prætorian prefect and many others, as I have said, which may be found by the industrious.]
Chapter XXXIII. Helvidius, a disciple of Auxentius and imitator of Symmachus, wrote, indeed, with zeal for religion but not according to knowledge, a book, polished neither in language nor in reasoning, a work in which he so attempted to twist the meaning of the Holy Scriptures to his own perversity, as to venture to assert on their testimony that Joseph and Mary, after the nativity of our Lord, had children who were called brothers of the Lord. In reply to his perverseness Jerome, published a book against him, well filled with scripture proofs.
Chapter XXXIV. Theophilus, bishop of the church of Alexandria, wrote one great volume Against Origen in which he condemns pretty nearly all his sayings and himself likewise, at the same time saying that he was not original in his views but derived them from the ancient fathers especially from Heraclas, that he was deposed from the office of presbyter driven from the church and compelled to fly from the city. He also wrote Against the Anthropomorphites, heretics who say that God has the human form and members, confuting in a long discussion and arguing by testimonies of Divine Scripture and convincing. He shows that, according to the belief of the Fathers, God is to be thought of as incorporal, not formed with any suggestion of members at all, and therefore there is nothing like Him among created things in substance, nor has the incorruptibility nor unchangeableness nor incorporeality of his nature been given to any one but that all intellectual natures are corporeal, all corruptible, all mutable, that He alone should not be subject to corruptibility or changeableness, who alone has immortality and life. Likewise the return of the paschal feast which the great council at Nicea had found would take place after ninety years at the same time, the same month and day adding some observations on the festival and explanations he gave to the emperor Theodosius. I have read also three books On faith, which bear his name but, as their language is not like his, I do not very much think they are by him.
Chapter XXXVI. Vigilantius, a citizen of Gaul, had the church of Barcelona. He wrote also with some zeal for religion but, overcome by the desire for human praise and presuming above his strength, being a man of polished language but not practised in the meaning of Scriptures, he expounded the vision of Daniel in a perverted sense and said other frivolous things which are necessarily mentioned in a catalogue of heretics. [To him also the blessed Jerome the presbyter responded.]
Chapter XXXVII. Simplicianus, the bishop, exhorted Augustine then presbyter, in many letters, that he should exercise his genius and take time for exposition of the Scriptures that, as it were, a new Ambrosius, the task master of Origen might appear. Wherefore also he sent to him many examinations of scriptures. There is also an epistle of his of Questions in which he teaches by asking questions as if wishing to learn.