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The Church History of Eusebius
Chapter IV.--The Famous Martyrs of God, who filled Every Place with their Memory and won Various Crowns in behalf of Religion.
1. For we might tell of many who showed admirable zeal for the religion of the God of the universe, not only from the beginning of the general persecution, but long before that time, while yet peace prevailed.
2. For though he who had received power was seemingly aroused now as from a deep sleep, yet from the time after Decius and Valerian, he had been plotting secretly and without notice against the churches. He did not wage war against all of us at once, but made trial at first only of those in the army. For he supposed that the others could be taken easily if he should first attack and subdue these. Thereupon many of the soldiers were seen most cheerfully embracing private life, so that they might not deny their piety toward the Creator of the universe.
3. For when the commander, 1 whoever he was, 2 began to persecute the soldiers, separating into tribes and purging those who were enrolled in the army, giving them the choice either by obeying to receive the honor which belonged to them, or on the other hand to be deprived of it if they disobeyed the command, a great many soldiers of Christ's kingdom, without hesitation, instantly preferred the confession of him to the seeming glory and prosperity which they were enjoying.
4. And one and another of them occasionally received in exchange, for their pious constancy, 3 not only the loss of position, but death. But as yet the instigator of this plot proceeded with moderation, and ventured so far as blood only in some instances; for the multitude of believers, as it is likely, made him afraid, and deterred him from waging war at once against all.
5. But when he made the attack more boldly, it is impossible to relate how many and what sort of martyrs of God could be seen, among the inhabitants of all the cities and countries. 4
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stratoped?rches ↩
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In the Chron. we are told of a commander by name Veturius, who is doubtless to be identified with the one referred to here. Why Eusebius does not give his name in the History, we do not know. There seems to be contempt in the phrase, "whoever he was," and it may be that he did not consider him worth naming. In Jerome's version of the Chron. (sixteenth year of Diocletian) we read: Veturius magister militiae Christianos milites persequitur, paulatim ex illo jam tempore persecutione adversum nos incipiente; in the Armenian (fourteenth year): Veturius magister militiae eos qui in exercitu Christiani erant, clanculum opprimebat atque ex hoc inde tempore ubique locorum persecutio se extendit. Evidently the occurrence took place a few years before the outbreak of the regular persecution, but the exact date cannot be determined. It is probable, moreover, from the way in which Eusebius refers to the man in the History that he was a comparatively insignificant commander, who took the course he did on his own responsibility. At least, there is no reason to connect the act with Diocletian and to suppose it ordered by him. All that we know of his relation to the Christians forbids such a supposition. There may have been some particular occasion for such a move in the present instance, which evidently affected only a small part of the army, and resulted in only a few deaths (see the next paragraph). Perhaps some insubordination was discovered among the Christian soldiers, which led the commander to be suspicious of all of them, and hence to put the test to them,--which was always in order,--to prove their loyalty. It is plain that he did not intend to put any of them to death, but only to dismiss such as refused to evince their loyalty by offering the customary sacrifices. Some of the Christian soldiers, however, were not content with simple dismission, but in their eagerness to evince their Christianity said and did things which it was impossible for any commander to overlook (cf. the instances given by Mason, p. 41 sq.). It was such soldiers as these that suffered death; and they of course were executed, not because they were Christians, but because they were insubordinate. Their death was brought on themselves by their foolish fanaticism; and they have no claim to be honored as martyrs, although Eusebius evidently regarded them as such. ↩
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We should rather say "for their rash and unjustifiable fanaticism." ↩
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In this sentence reference is made to the general persecution, which did not begin until some time after the events recorded in the previous paragraphs. ↩
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Kirchengeschichte (BKV)
4. Kap. Die berühmten Märtyrer Gottes. Ihr überall verbreitetes Ansehen. Ihre verschiedenartigen Siegeskränze im Kampfe für den Glauben.
Tausende konnte man aufzählen, welche einen bewundernswerten Eifer für die Frömmigkeit gegen den Gott des Alls bekundeten, und das nicht erst, seitdem die Verfolgung wider alle begonnen, sondern viel früher schon, da noch Friede herrschte. Als nämlich vor kurzem der Inhaber der Macht, wie aus tiefem Schlafe erwachend, erst heimlich und unauffällig nach der auf Decius und Valerianus folgenden Zwischenzeit Hand an die Kirchen legte, indem er nicht zugleich uns allen den Krieg ankündete, sondern vorerst auf eine Probe mit den im Heere Stehenden sich beschränkte — denn damit, daß er dieser zuerst im Kampfe Herr geworden, glaubte er die übrigen leicht in seine Gewalt zu bekommen1 1 —, da konnte man sehen, wie sehr viele Krieger S. 378 freudigst ins bürgerliche Leben übertraten, um nicht ihre Frömmigkeit gegen den Schöpfer des Alls verleugnen zu müssen. Wie nämlich der Oberbefehlshaber, wer immer er war, die Verfolgung gegen das Heer mit einer Sichtung und Säuberung der Truppe eröffnete, indem er die Wahl stellte, entweder zu gehorchen und damit den eingenommenen Rang beizubehalten oder aber im Falle der Widersetzlichkeit gegen den Befehl diesen zu verlieren, da zogen sehr viele Streiter des Reiches Christi unbekümmert und ohne Besinnen das Bekenntnis zu Christus scheinbarem Ruhme und Wohlergehen, deren sie genossen, vor. Da und dort aber tauschte bereits einer und der andere von ihnen für seinen frommen Widerstand nicht nur den Verlust des Ranges, sondern sogar den Tod ein, da der Anstifter der Verschwörung, zwar vorsichtig noch, bereits damals bei einigen bis zum Blutvergießen2 sich vorwagte. Nur die große Zahl der Gläubigen schreckte ihn noch und hemmte ihn, wie es scheint, auf einmal zum Krieg wider alle aufzurufen. Da er aber den Kampf in größerem Ausmaße begann, so ist es unmöglich, die Zahl und die Größe der Märtyrer Gottes in Worte zu fassen, die die Bewohner aller Städte und Dörfer mit Augen sehen durften.
