Traduction
Masquer
The Church History of Eusebius
Chapter XXX.--The Epistle of the Bishops against Paul.
1. The pastors who had assembled about this matter, prepared by common consent an epistle addressed to Dionysius, 1 bishop of Rome, and Maximus 2 of Alexandria, and sent it to all the provinces. In this they make manifest to all their own zeal and the perverse error of Paul, and the arguments and discussions which they had with him, and show the entire life and conduct of the man. It may be well to put on record at the present time the following extracts from their writing:
2. "To Dionysius and Maximus, and to all our fellow-ministers throughout the world, bishops, presbyters, and deacons, and to the whole Catholic Church under heaven, 3 Helenus, 4 Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Ælianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, 5 Malchion, and Lucius, and all the others who dwell with us in the neighboring cities and nations, bishops, presbyters, and deacons, and the churches of God, greeting to the beloved brethren in the Lord."
3. A little farther on they proceed thus: "We sent for and called many of the bishops from a distance to relieve us from this deadly doctrine; as Dionysius of Alexandria 6 and Firmilianus 7 of Cappadocia, those blessed men. The first of these not considering the author of this delusion worthy to be addressed, sent a letter to Antioch, 8 not written to him, but to the entire parish, of which we give a copy below.
4. But Firmilianus came twice 9 and condemned his innovations, as we who were present know and testify, and many others understand. But as he promised to change his opinions, he believed him and hoped that without any reproach to the Word what was necessary would be done. So he delayed the matter, being deceived by him who denied even his own God and Lord, 10 and had not kept the faith which he formerly held.
5. And now Firmilianus was again on his way to Antioch, and had come as far as Tarsus because he had learned by experience his God-denying wickedness. But while we, having come together, were calling for him and awaiting his arrival, he died." 11
6. After other things they describe as follows the manner of life which he 12 led:
7. "Whereas he has departed from the rule of faith, 13 and has turned aside after base and spurious teachings, it is not necessary,--since he is without,--that we should pass judgment upon his practices: as for instance in that although formerly destitute and poor, and having received no wealth from his fathers, nor made anything by trade or business, he now possesses abundant wealth through his iniquities and sacrilegious acts, and through those things which he extorts from the brethren, 14 depriving the injured of their rights and promising to assist them for reward, yet deceiving them, and plundering those who in their trouble are ready to give that they may obtain reconciliation with their oppressors, supposing that gain is godliness'; 15 --
8. or in that he is haughty, and is puffed up, and assumes worldly dignities, preferring to be called ducenarius 16 rather than bishop; and struts in the market-places, reading letters and reciting them as he walks in public, attended by a body-guard, with a multitude preceding and following him, so that the faith is envied and hated on account of his pride and haughtiness of heart;--
9. or in that he practices chicanery in ecclesiastical assemblies, contrives to glorify himself, and deceive with appearances, and astonish the minds of the simple, preparing for himself a tribunal and lofty throne, 17 --not like a disciple of Christ,--and possessing a secretum,' 18 --like the rulers of the world,--and so calling it, and striking his thigh with his hand, and stamping on the tribunal with his feet;--or in that he rebukes and insults those who do not applaud, and shake their handkerchiefs as in the theaters, and shout and leap about like the men and women that are stationed around him, and hear him in this unbecoming manner, but who listen reverently and orderly as in the house of God;--or in that he violently and coarsely assails in public the expounders of the Word that have departed this life, and magnifies himself, not as a bishop, but as a sophist and juggler,
10. and stops the psalms to our Lord Jesus Christ, as being the modern productions of modern men, and trains women to sing psalms to himself in the midst of the church on the great day of the passover, which any one might shudder to hear, and persuades the bishops and presbyters of the neighboring districts and cities who fawn upon him, to advance the same ideas in their discourses to the people.
11. For to anticipate something of what we shall presently write, he is unwilling to acknowledge that the Son of God has come down from heaven. And this is not a mere assertion, but it is abundantly proved from the records which we have sent you; and not least where he says Jesus Christ is from below.' 19 But those singing to him and extolling him among the people say that their impious teacher has come down an angel from heaven. 20 And he does not forbid such things; but the arrogant man is even present when they are uttered.
12. And there are the women, the subintroductae,' 21 as the people of Antioch call them, belonging to him and to the presbyters and deacons that are with him. Although he knows and has convicted these men, yet he connives at this and their other incurable sins, in order that they may be bound to him, and through fear for themselves may not dare to accuse him for his wicked words and deeds. 22 But he has also made them rich; on which account he is loved and admired by those who covet such things.
13. We know, beloved, that the bishop and all the clergy should be an example to the people of all good works. And we are not ignorant how many have fallen or incurred suspicion, through the women whom they have thus brought in. So that even if we should allow that he commits no sinful act, yet he ought to avoid the suspicion which arises from such a thing, lest he scandalize some one, or lead others to imitate him.
14. For how can he reprove or admonish another not to be too familiar with women,--lest he fall, as it is written, 23 --when he has himself sent one away already, and now has two with him, blooming and beautiful, and takes them with him wherever he goes, and at the same time lives in luxury and surfeiting?
15. Because of these things all mourn and lament by themselves; but they so fear his tyranny and power, that they dare not accuse him.
16. But as we have said, while one might call the man to account for this conduct, if he held the Catholic doctrine and was numbered with us, 24 since he has scorned the mystery and struts about in the abominable heresy of Artemas 25 (for why should we not mention his father?), we think it unnecessary to demand of him an explanation of these things."
17. Afterwards, at the close of the epistle, they add these words:
"Therefore we have been compelled to excommunicate him, since he sets himself against God, and refuses to obey; and to appoint in his place another bishop for the Catholic Church. By divine direction, as we believe, we have appointed Domnus, 26 who is adorned with all the qualities becoming in a bishop, and who is a son of the blessed Demetrianus, 27 who formerly presided in a distinguished manner over the same parish. We have informed you of this that you may write to him, and may receive letters of communion 28 from him. But let this man write to Artemas; and let those who think as Artemas does, communicate with him." 29
18. As Paul had fallen from the episcopate, as well as from the orthodox faith, Domnus, as has been said, became bishop of the church at Antioch.
19. But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it. 30 Thus this man was driven out of the church, with extreme disgrace, by the worldly power.
20. Such was Aurelian's treatment of us at that time; but in the course of his reign he changed his mind in regard to us, and was moved by certain advisers to institute a persecution against us. 31 And there was great talk about this on every side.
21. But as he was about to do it, and was, so to speak, in the very act of signing the decrees against us, the divine judgment came upon him and restrained him at the very verge 32 of his undertaking, showing in a manner that all could see clearly, that the rulers of this world can never find an opportunity against the churches of Christ, except the hand that defends them permits it, in divine and heavenly judgment, for the sake of discipline and correction, at such times as it sees best.
22. After a reign of six years, 33 Aurelian was succeeded by Probus. He reigned for the same number of years, and Carus, with his sons, Carinus and Numerianus, succeeded him. After they had reigned less than three years the government devolved on Diocletian, and those associated with him. 34 Under them took place the persecution of our time, and the destruction of the churches connected with it.
23. Shortly before this, Dionysius, 35 bishop of Rome, after holding office for nine years, died, and was succeeded by Felix. 36
On Dionysius of Rome, see chap. 27, note 2. ↩
On Maximus of Alexandria, see chap. 28, note 10. ↩
This phrase differs from that used in the previous chapter by the addition of pas. ↩
On Helenus, see Bk. VI. chap. 46, note 8. On Hymenaeus and Theotecnus see above chap. 14, notes 11 and 9. Hierax is possibly the bishop addressed by Dionysius in the epistle quoted in chap. 21. Malchion is mentioned in the preceding chapter; Maximus of Bostra and Nicomas of Iconium, in chap. 28, as distinguished bishops. Of the others we know nothing. ↩
It has been suggested that Theodorus may be Gregory Thaumaturgus, who was also known by that name (see Bk. VI. chap. 30); but this is extremely improbable for everywhere else in referring to him as bishop, Eusebius calls him Gregory, and in chap. 31 speaks of him as one of the most celebrated bishops, and puts him near the head of the list. Here Theodorus is placed near the end of the list, and no prominence is given him. There is in fact no reason to identify the two. The name Theodorus was a very common one. ↩
See chap. 27. ↩
On Firmilianus, see Bk. VI. chap. 26, note 3. ↩
On this epistle, see chap. 27, note 6. As we see from this passage, the epistle of Dionysius was addressed not to Paul himself, but to the council, and hence could not be identified with the epistle given by Labbe, even were the latter authentic. ↩
It is plain from this passage that the case of Paul of Samosata had been discussed in at least two Antiochian synods before the one which deposed him, and not only in one as has been claimed. The passage shows, too, the way in which Paul escaped condemnation so long. Not merely on account of his influential position, as some have said, but also because he promised that he would give up his heresy and conform his teaching to the orthodox faith. The language would seem to imply that Firmilian had presided at the synod or synods, which are referred to here; and this is assumed by most writers. On Firmilian, see Bk. VI. chap. 26, note 3. ↩
The words "and Lord" are wanting in some good mss. as well as in Rufinus, and are consequently omitted by Schwegler and Heinichen. But I have preferred to follow the majority of the mss. and all the other editors in retaining the words which are really necessary to the sense; for it is not meant that Paul denied God, but that he denied his God and Lord Jesus Christ; namely, by rejecting his essential deity. ↩
On the date of Firmilian's death, see Bk. VI. chap. 26, note 3, above. ↩
i.e. Paul of Samosata. ↩
tou kanonos. ↩
I follow Heinichen in reading hon ?ti ekseiei tous adelphous, which is supported by five important mss. (cf. Heinichen's note in loco). The majority of the editors read hon aitei kai seiei k.t.l., which, however, is not so well supported by ms. authority. Laemmer, on the authority of a single codex, reads hon ?ti kai seiei, and still other variations occur in some mss. ↩
1 Tim. vi. 5. ↩
Paul was the "Procurator Ducenarius" of Zenobia, the queen of Palmyra, an official so-called because his salary was 200 sestertia. "The Ducenarius was an imperial procurator, so-called from his salary of 200 sesteria, or 1600 pounds a year. Some critics suppose that the bishop of Antioch had actually obtained such an office from Zenobia" (Gibbon). There seems to be no reason to doubt that Paul held such a position under Zenobia, which appears to be the implication of the words here, and so he is commonly spoken of as a high official, even as "Viceroy" of Zenobia. We know from Athanasius (Hist. Ar. §71, Oxf. ed. Chap. VIII. §10), that he was a great favorite with Zenobia, and that to her he owed the privilege of retaining his bishopric after the synod had deposed him. This friendship shown toward him by Zenobia, who was of the strictest manners, is much in his favor, and almost tempts us to doubt the terrible character given him in this epistle by the members of the synod. There must have been some palliating circumstances in the case. He can hardly have been as unqualifiedly bad as this letter paints him. ↩
Valesius says, "The Fathers do not here condemn Paul because he had a throne; ...but because he erected a tribunal for himself in the church and placed upon that a high throne. Rufinus, therefore, translates this passage correctly: In ecclesia vero tribunal sibi multo altius quam fuerat exstrui, et thronum in excelsioribus collocari jubet. Bishops did sit on a seat a little higher than the rest of the presbyters, but they did not have a tribunal." This has been frequently quoted, and is on the whole a true statement of facts. But the Greek is bema men kai thronon hupselon, and Rufinus is certainly wrong in putting his multo altius with the tribunal. The emphasis, as the Greek reads, is upon the bema as such, not upon the height of it, while the thronos is condemned because of its height. The translation of Rufinus shows what was the custom in his day. He could not understand that a bema should be objected to as such. ↩
Greek sekreton, for the Latin secretum, which was the name of the place where the civil magistrates and higher judges sat to decide cases, and which was raised and enclosed with railings and curtains in order to separate it from the people. In the present case it means of course a sort of cabinet which Paul had at the side of the tribunal, in which he could hold private conferences, and whose resemblance to the secretum of a civil magistrate he delighted to emphasize. ↩
'Iesoun christon k?tothen. Compare, by way of contrast, the words of John iii. 31: "He that cometh from above is above all" (ho anothen erchomenos ep?no p?nton estin). The words quoted in the epistle can hardly have been used by Paul himself. They are rather to be regarded as a logical inference from his positions stated by the writers of the epistle in order to bring out the blasphemous nature of his views when contrasted with the statement in John, which was doubtless in their minds while they wrote. ↩
The account seems to me without doubt overdrawn at this point. It was such a common thing, from the time of Herod Agrippa down, to accuse a man who was noted for his arrogance of encouraging the people to call him an angel descended from heaven, that we should almost be surprised if the accusation were omitted here. We have no reason to think, in spite of the report of these good Fathers, that Paul's presumption went to such a blasphemous and at the same time absurd length. ↩
suneisaktoi. On these Subintroductae, see Smith and Cheetham's Dict. of Christ. Antiq., s.v. ↩
It is quite probable that Paul had given some ground for the suspicions which the worthy bishops breathe here, but that is very far from saying that he was actually guilty of immorality. In fact, just below (§13), they show that these are nothing more than suspicions. Exactly what position the two women held who are mentioned in §14 it is difficult to say, but Paul must of course have given some plausible reason for their presence, and this is implied in §16, where the writers say that were he orthodox, they would inquire his reasons for this conduct, but since he is a heretic, it is not worth while to investigate the matter. As remarked above, while the direct statements of the epistle can in the main hardly be doubted, we must nevertheless remember that the prejudices of the writers would lead them to paint the life of Paul as black as circumstances could possibly warrant, and unfounded suspicions might therefore easily be taken as equivalent to proved charges. ↩
cf. Ecclesiasticus xxv. ↩
We get a glimpse here of the relative importance of orthodoxy and morality in the minds of these Fathers. Had Paul been orthodox, they would have asked him to explain his course, and would have endeavored to persuade him to reform his conduct; but since he was a heretic, it was not worth while. It is noticeable that he is not condemned because he is immoral, but because he is heretical. The implication is that he might have been even worse than he was in his morals and yet no decisive steps have been taken against him, had he not deviated from the orthodox faith. The Fathers, in fact, by their letters, put themselves in a sad dilemma. Either Paul was not as wicked as they try to make him out, or else they were shamefully indifferent to the moral character of their bishops, and even of the incumbents of their most prominent sees. ↩
On Artemas, or Artemon, see Bk. V. chap. 28, note 1. Paul's heresy was a reproduction of his, as remarked above, chap. 27, note 4. ↩
The action of this council in appointing Domnus was entirely irregular, as the choice of the bishop devolved upon the clergy and the people of the diocese. But the synod was afraid that Paul's influence would be great enough to secure his re-election, and hence they took this summary means of disposing of him. But it was only after the accession of Aurelian that Paul was actually removed from his bishopric and Domnus was enabled to enter upon his office (see chap. 27, note 4). The exact date of Domnus' appointment is uncertain, as already shown (see the note just referred to); so also the date of his death. Both versions of the Chron. put his accession in the year of Abr. 2283 (a.d. 265), and Jerome's version puts the accession of his successor, Timaeus, in the year of Abr. 2288 (a.d. 270), while the Armenian omits the notice entirely. We can place no reliance whatever upon these dates; the date of Domnus' death is certainly at least two years too early (see the note already referred to). ↩
On Demetrianus, the predecessor of Paul in the episcopate of Antioch, see Bk. VI. chap. 46, note 12. ↩
ta koinonika gr?mmata. Valesius says: "The Latins call them literas communicatorias, and the use of them is very ancient in the Church. They were also called formatae (cf. Augustine Epistle 163). These writers were of two kinds: the one given to the clergy and laity when they were going to travel, in order that they might be admitted to communion by foreign bishops: while the other kind were sent by bishops to other bishops to declare their communion with them, and were in turn received from other bishops. Of the latter the synod speaks here. They were usually sent by new bishops soon after their ordination." Valesius refers to Augustine (ibid.), to Cyprian's epistle to Cornelius (Ep. 41, al. 45), and to the synodical epistle of the Council of Sardica. ↩
This is a very keen bit of sarcasm. As Harnack remarks, the mention of Artemas in this way proves (or at least renders it very probable) that he was still alive at this time, in which case his activity in Rome must be put somewhat later than the commonly accepted dates, viz. the episcopate of Zephyrinus (202-217). ↩
See chap. 27, note 4. The bishop of Rome to whose judgment Aurelian appealed was Felix, mentioned below. ↩
Aurelian, according to tradition, was the author of the ninth of the "ten great persecutions" against the Church. But the report is a mistake. Eusebius apparently is the ultimate source to which the report is to be referred, but he says expressly that he died before he was able to begin his intended persecution, and more than that, that he was even prevented from signing the decree, so that it is not proper to speak even of an hostile edict of Aurelian (as many do who reject the actual persecution). It is true that in Lactantius' De mort. persecutorum, chap. 6, it is said that Aurelian actually issued edicts against the Christians, but that he died before they had found their way to the most distant provinces. It seems probable, however, that Eusebius' account is nearest the truth, and that the reports that Aurelian actually signed the edicts as well as that he commenced the persecution are both developments from the original and more correct version of the affair which Eusebius gives. There is no reason to doubt the account of Eusebius. Aurelian's conduct in the case of Paul does not imply any special friendliness on his part toward the Church. The Christians had secured legal recognition under Gallienus; and it was a simple act of common justice to put the valuable property of the Church in Antioch into the hands of the rightful owners whoever they might be. His act does imply, however, that he cannot have been in the beginning actively hostile to the Church, for in that case he would simply have driven Paul out, and confiscated the property. ↩
mononouchi ex ankonon tes encheireseos auton epidesmousa ↩
Aurelian reigned from 270 to 275, and was succeeded by Tacitus, who ruled only six months, and he in turn by Probus (276 to 282), who was followed by Carus and his sons Carinus and Numerian, and they in turn by Diocletian in 284. Eusebius here omits Tacitus, although he mentions him in his Chron., and assigns six months to his reign, and five years and six months to the reign of Aurelian. ↩
Diocletian associated Maximian with himself in the government in 286, and sent him to command the West with the title of Augustus. In 293 he appointed Constantius Chlorus and Galerius as Caesars, giving to the former the government of Gaul and Britain, to the latter that of the provinces between the Adriatic and the Euxine, while Maximian held Africa and Italy, and Diocletian himself retained the provinces of Asia. He issued an edict, opening his famous persecution against the Christians, of which Eusebius gives an account in the next book, on Feb. 23, 303. ↩
On Dionysius, bishop of Rome, see chap. 27, note 2. ↩
According to the Liberian catalogue, Felix became bishop on the fifth of January, 269, and held office five years eleven months and twenty-five days, until the thirtieth of December, 274, and these dates Lipsius accepts as correct. Eusebius, in chap. 32, gives five years as the duration of his episcopate, and with this Jerome's version of the Chron. agrees, while the Armenian gives nineteen years, which is absolutely inconsistent with its own notices, and must be of course a copyist's mistake. Jerome puts the accession of Felix in the first year of Probus, which is wide of the mark, and the Armenian in the first year of Aurelian, which is not so far out of the way. Felix addressed a letter, in regard to Paul of Samosata, to Maximus and the clergy of Antioch, of which fragments have been preserved in the Apology of Cyril of Alexandria, and in the Acts of the Council of Ephesus (given by Mansi, Conc. I. 1114). The report of his martyrdom is probably a mistake, and has resulted from confusing him with Felix II., who was bishop of Rome in the fourth century. ↩
Traduction
Masquer
Kirchengeschichte (BKV)
30. Kap. Die berühmten Kirchenlehrer unserer Zeit, und welche aus ihnen bis zur Zerstörung der Kirchen lebten.
Die versammelten Hirten verfaßten nach gemeinsamem Beschlüsse einen Brief an Dionysius, den Bischof von Rom, und Maximus, den Bischof von Alexandrien, und sandten ihn an alle Provinzen. Sie geben darin aller Welt Kenntnis von ihrer Tätigkeit und erstatten Bericht über die verkehrte und falsche Lehre des Paulus, über die Beweise, die sie geführt, und die Fragen, die sie an ihn gerichtet, und über das ganze Leben und den Charakter des Mannes. Es dürfte sich empfehlen, daraus die folgenden Worte für die Nachwelt hier anzuführen. „Dem Dionysius und Maximus und allen unseren Gehilfen auf dem Erdkreise, den Bischöfen und Priestern und Diakonen, und der ganzen katholischen Kirche unter dem Himmel, den geliebten Brüdern, wünschen Helenus, Hymenäus, Theophilus, Theoteknus, Ma- S. 357 ximus, Proklus, Nikomas, Älianus, Paulus, Bolanus, Protogenus, Hierax, Eutychius, Theodor, Malchion, Lucius und alle die übrigen, die mit uns in den benachbarten Städten und Provinzen wohnen, Bischöfe, Priester und Diakonen, und die Kirchen Gottes Freude im Herrn.“ Kurz hernach fahren sie also fort: „Wir schickten Einladungsschreiben auch an viele fernwohnende Bischöfe, daß sie kämen und heilend Hand anlegten an die todbringende Lehre, so auch an Dionysius von Alexandrien und Firmilianus aus Kappadozien, beide seligen Andenkens. Der erstere richtete ein Schreiben nach Antiochien, wobei er aber den Urheber des Irrtums weder des Grußes würdigte noch das Schriftstück an seine Person, sondern an die Gesamtgemeinde schickte. Eine Abschrift davon legen wir bei, Firmilianus dagegen, der sich zweimal eingefunden, verurteilte seine Neuerung, wie wir, die dabei waren, wissen und bezeugen, und mit uns viele andere. Da aber Paulus Umkehr versprach, beschied er sich damit im Glauben und in der Hoffnung, daß nun die Sache ohne Lästerung gegen das Wort in Ordnung käme. Doch war er von dem, der auch seinen Herrn und Gott verleugnete und den Glauben, den er dereinst hatte, nicht bewahrte, getäuscht worden. Und so wollte Firmilianus, nachdem er seine gottesleugnerische Bosheit inne geworden, abermals nach Antiochien kommen und hatte bereits Tarsus erreicht. Allein während wir schon versammelt waren und nach ihm riefen und auf sein Erscheinen warteten, ereilte ihn der Tod.“ Kurz hernach schildern sie die Lebensführung des Paulus also: „Da er von der Glaubensregel abgefallen und zu falschen und unechten Lehren übergegangen, so steht er außerhalb (der Kirche), und ist es nicht unsere Pflicht, über seine Handlungen ein Urteil zu fällen noch darüber, daß er, der früher arm und unbemittelt war und weder von den Vätern ein Vermögen ererbt noch sich durch ein Handwerk oder irgendwelche Beschäftigung etwas erworben, nunmehr S. 358 zu übermäßigem Reichtum gelangt ist durch gesetzwidrige Taten und Kirchenraub und gewaltsame Forderungen gegenüber den Brüdern. Denen, die Unrecht erlitten, spielt er sich als Anwalt auf und verspricht gegen Bezahlung Hilfe. Aber er belügt sie und zieht, ohne etwas zu erreichen, Nutzen aus der Bereitwilligkeit der Leute, die, in Prozesse verwickelt, gerne geben, um ihrer Dränger los zu werden, Gottseligkeit für einen Erwerb erachtend.1 Auch brauchen wir nicht darüber zu urteilen, daß er nach Hohem trachtet und aufgeblasen ist, weltliche Ehrenstellen bekleidet und lieber Ducenarius sich nennen läßt als Bischof, stolz auf den Marktplätzen einherschreitet, öffentlich im Gehen Briefe liest und diktiert, von zahlreichem Gefolge umgeben, das ihm teils vorangeht, teils nachfolgt, so daß unser Glaube wegen seines Dünkels und Hochmuts scheel angesehen und gehaßt wird. Nicht über seine Gaukeleien auf kirchlichen Versammlungen, die er, nach Ehren haschend und in eitlem Drange, ausklügelt und damit die Gemüter argloser Leute in Staunen setzt. So ließ er für sich im Gegensatze zum Jünger Christi eine Tribüne und einen hohen Thron errichten. Auch hat er ein ‚Sekretum’ wie die weltlichen Fürsten, mit diesem Ausdruck es benennend.2 Er schlägt mit der Hand an den Schenkel und stampft mit den Füßen auf die Tribüne. Und diejenigen, die ihm nicht Beifall spenden und mit Tüchern zuwinken wie in den Theatern, nicht lärmen und aufspringen gleich seinem in solch ungebührlicher Weise ihm zuhörenden männlichen und weiblichen Anhange, welche vielmehr, wie es sich im Hause Gottes geziemt, in Würde und Ordnung lauschen, tadelt und beschimpft er. Über bereits verstorbene Erklärer des (göttlichen) Wortes höhnt er in abstoßender Weise bei öffentlicher Versammlung, während er sich selbst in einer Weise überhebt, als wäre er nicht Bischof, son- S. 359 dern Sophist und Marktschreier. Die Psalmen auf unseren Herrn Jesus Christus verbot er, weil sie zu neu und erst von neueren Dichtern verfaßt wären, läßt auf sich selbst aber durch Frauen inmitten der Kirche am großen Ostertage Lieder singen, bei deren Anhören man sich entsetzen möchte. Ein solches Gebaren duldet er auch bei den ihm schmeichelnden Bischöfen und Priestern der benachbarten Dörfer und Städte in deren Reden vor dem Volke. Während er nämlich nicht mit uns bekennen will, daß der Sohn Gottes vom Himmel herabgekommen ist — um etwas von dem, was schriftlich dargelegt werden soll, vorwegzunehmen; und das wird keine leere Behauptung sein, sondern erhellt aus vielen Stellen in den Akten, die wir absandten, nicht zuletzt aus seinem Worte ‚Christus ist von unten’ —, sagen die, welche Lieder auf ihn singen und vor dem Volke ihn verherrlichen, ihr gottloser Lehrer sei als Engel vom Himmel herabgekommen. Und der eitle Mann verhindert solche Reden nicht, ist vielmehr zugegen, wenn sie gesprochen werden. Was die Syneisakten anlangt, wie sie die Antiochener nennen, seine eigenen wie die seiner Priester und Diakonen, mit denen er trotz Wissen und Kenntnis über diese und die andern unheilbaren Sünden hinwegsieht, damit sie ihm verpflichtet wären und in Furcht um die eigene Person nicht wagten, ihn wegen seiner ungerechten Worte und Taten zu verklagen — ja er hat sie sogar bereichert, weswegen er von ihnen, die von gleichem Verlangen beseelt sind, geliebt und bewundert wird —, was sollen wir darüber schreiben? Wir wissen, Geliebte, daß der Bischof und die gesamte Priesterschaft dem Volke Vorbild in allen guten Werken sein sollen. Und wir wissen auch das, wie viele durch Syneisakten gefallen oder in Verdacht gekommen sind. Mag man dem Paulus auch zugestehen, daß er nichts Schändliches begehe, so müßte er doch den Verdacht fliehen, der aus solchem Tun erwächst, um niemandem Ärgernis zu geben und niemanden zur Nachahmung anzuregen. S. 360 Denn wie könnte der einen andern tadeln und verwarnen, daß er fürderhin mit keinem Weibe mehr zusammenkomme, damit er nicht falle, wie die Schrift sagt,3 der wohl eine Frau entlassen, dafür aber zwei blühende und wohlgestalte Frauen bei sich hat und sie auch auf Reisen mitführt in Schwelgen und Völlerei?4 Alle trauern und seufzen zwar darob in ihrem Innern, aber sie fürchten seine Herrschaft und Macht so sehr, daß sie es nicht wagen, ihn anzuklagen. Man müßte darüber, wie wir oben sagten, einen Mann, der katholisch dächte und in unsern Reihen stünde, zur Rede stellen, aber von dem, der das Geheimnis preisgegeben und mit der schmutzigen Häresie des Artemas prahlt — warum sollte ich nicht endlich seinen Vater nennen? —, Rechenschaft zu fordern, halten wir nicht für unsere Pflicht.“ Am Schlüsse des Schreibens fügen sie noch folgendes bei; „Wir haben uns also genötigt gesehen, Paulus, da er sich hartnäckig Gott widersetzt, auszuschließen und an seiner Stelle mit Gottes Fügung, wie wir überzeugt sind, der katholischen Kirche einen anderen Bischof zu geben, nämlich Domnus, den Sohn des seligen Demetrianus, welcher vor jenem derselben Gemeinde mit Ehren vorgestanden. Domnus ist mit allen einen Bischof zierenden Gaben ausgestattet. Wir teilen euch dies mit, damit ihr an ihn schreibet und von ihm den Gemeinschaftsbrief5 erhaltet, Paulus aber mag an Artemas schreiben, und die Jünger des Artemas mögen mit ihm Gemeinschaft halten.“6 Als so Paulus zugleich mit dem wahren Glauben die S. 361 bischöfliche Würde verloren hatte, übernahm, wie gesagt, Domnus den Dienst an der Kirche in Antiochien. Doch da Paulus um keinen Preis das Haus der Kirche räumen wollte, wandte man sich an Kaiser Aurelianus, der durchaus billig in der Sache entschied, indem er befahl, denjenigen das Haus zu übergeben, mit welchen die christlichen Bischöfe Italiens und Roms in schriftlichem Verkehre stünden. Somit wurde der erwähnte Mann zu seiner größten Schande von der weltlichen Macht aus der Kirche vertrieben. So stellte sich um jene Zeit Aurelianus zu uns. Doch im weiteren Verlaufe seiner Regierung änderte er seine Gesinnung gegen uns und ließ sich jetzt durch gewisse Berater zu einer Verfolgung gegen uns bewegen. Allenthalben wurde viel darüber gesprochen. Als er aber eben im Begriffe war, wie man fast sagen konnte, die Unterschrift unter das gegen uns gerichtete Dekret zu setzen, griff die göttliche Gerechtigkeit ein und faßte ihn sozusagen am Arme und hielt ihn von seinem Vorhaben zurück, allen deutlich zu erkennen gebend, daß die weltlichen Fürsten niemals Gewalt wider die Kirchen Christi haben, es sei denn, daß es die sie schützende Hand gemäß göttlichem und himmlischem Urteile um der Züchtigung und Besserung willen zu den von ihr bestimmten Zeiten zuläßt.Nachdem Aurelianus sechs Jahre regiert hatte, folgte ihm Probus und diesem nach fast der gleichen Regierungszeit Karus mit seinen Söhnen Karinus und Numerianus. Auch diese herrschten keine vollen drei Jahre, als die Regierung auf Diokletian und seine Mitregenten überging. Unter diesen fand die Verfolgung statt, die wir miterlebt, und die damit verbundene Zerstörung der Kirchen. S. 362 Kurz zuvor war auf den römischen Bischof Dionysius, der neun Jahre die Regierung innegehabt, Felix gefolgt.
Vgl. 1 Tim, 6, 5. ↩
Sekretum war ein innerer Raum des Prätoriums, wo die Richter rechtsprachen. ↩
Sirach 9, 8 f. ↩
Alb. Houtin, „Courte histoire du célibat ecclésiastique“ (Paris 1929) 51 f. ↩
Solche Briefe (γράμματα κοινωνικά) wurden von den neuernannten Bischöfen an die übrigen Bischöfe geschrieben, um den Amtsantritt mitzuteilen und um Gemeinschaft zu bitten. ↩
Eine neue Sammlung und Erklärung der Bruchstücke des Paulus von Samosata und des Rundschreibens gegen ihn gibt H. J. Lawler in Journal of Theological Studies 19 (1917/18) S. 20 ff., 115 ff. — G. Bardy, Paul de Samosate. Nouv. ed. entièrement refondue (1929). — Die erwähnte Synode zu Antiochien wandte sich auch gegen Paulus, weil er zur Bezeichnung des Verhältnisses zwischen Vater und Sohn sich des Ausdruckes ὁμοούσιος bedient hatte. Vgl. P. Pape, „Die Synoden von Antiochien 264—269“ (Progr. Berlin 1903]. P. Galtier, in Recherches de science religieuse 1922, 30—45 (ὁμοούσιος bei Paul v. S.). ↩