POPE VICTOR (c.195) - the EASTER

CONTROVERSY

Book 5: Chapter 22.
The Bishops who were well known at this Time.

In the tenth year of the reign of Commodus [i.e.189], Victor succeeded Eleutherus [in Rome], the latter having held the episcopate for thirteen years. In the same year, after Julian had completed his tenth year, Demetrius received the charge of the parishes at Alexandria. At this time the above-mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at Antioch. Theophilus presided at Cæsarea in Palestine; and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem. Bacchylus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus.

^22.1 δεκάτῳ γε μὴν τῆς Κομόδου βασιλείας ἔτει δέκα πρὸς τρισὶν ἔτεσιν τὴν ἐπισκοπὴν λελειτουργηκότα Ἐλεύθερον διαδέχεται Βίκτωρ· ἐν ᾧ καὶ Ἰουλιανοῦ δέκατον ἔτος ἀποπλήσαντος͵ τῶν κατ΄ Ἀλεξάνδρειαν παροικιῶν τὴν λειτουργίαν ἐγχειρίζεται Δημήτριος· καθ΄ οὓς καὶ τῆς Ἀντιοχέων ἐκκλησίας ὄγδοος ἀπὸ τῶν ἀποστόλων ὁ πρόσθεν ἤδη δεδηλωμένος ἔτι τότε Σεραπίων ἐπίσκοπος ἐγνωρίζετο. Καισαρείας δὲ τῆς Παλαιστίνων ἡγεῖτο Θεόφιλος͵ καὶ Νάρκισσος δὲ ὁμοίως͵ οὗ καὶ πρόσθεν ὁ λόγος μνήμην ἐποιήσατο͵ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἔτι τότε τὴν λειτουργίαν εἶχεν͵ Κορίνθου δὲ τῆς καθ΄ Ἑλλάδα κατὰ τοὺς αὐτοὺς ἐπίσκοπος ἦν Βάκχυλλος καὶ τῆς ἐν Ἐφέσῳ παροικίας Πολυκράτης.

And besides these a multitude of others, as is likely, were then prominent. But we have given the names of those alone, the soundness of whose faith has come down to us in writing.

καὶ ἄλλοι δ΄͵ ὥς γε εἰκός͵ ἐπὶ τούτοις μυρίοι κατὰ τούσδε διέπρεπον· ὧν γε μὴν ἔγγραφος ἡ τῆς πίστεως εἰς ἡμᾶς κατῆλθεν ὀρθοδοξία͵ τούτους εἰκότως ὀνομαστὶ κατελέξαμεν.

Chapter 23.
The Question then agitated concerning the Passover

1. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour.

Ζητήσεως δῆτα κατὰ τούσδε οὐ σμικρᾶς ἀνακινη θείσης͵ ὅτι δὴ τῆς Ἀσίας ἁπάσης αἱ παροικίαι ὡς ἐκ παραδόσεως ἀρχαιοτέρας σελήνης τὴν τεσσαρεσκαιδεκάτην ᾤοντο δεῖν ἐπὶ τῆς τοῦ σωτηρίου πάσχα ἑορτῆς παραφυλάτ τειν͵ ἐν ᾗ θύειν τὸ πρόβατον Ἰουδαίοις προηγόρευτο͵ ὡς δέον ἐκ παντὸς κατὰ ταύτην͵ ὁποίᾳ δἂν ἡμέρᾳ τῆς ἑβδομάδος περιτυγχάνοι͵ τὰς τῶν ἀσιτιῶν ἐπιλύσεις ποιεῖσθαι͵ οὐκ ἔθους ὄντος τοῦτον ἐπιτελεῖν τὸν τρόπον ταῖς ἀνὰ τὴν λοιπὴν ἅπασαν οἰκουμένην ἐκκλησίαις͵ ἐξ ἀποστολικῆς παραδόσεως τὸ καὶ εἰς δεῦρο κρατῆσαν ἔθος φυλαττούσαις͵ ὡς μηδ΄ ἑτέρᾳ προσήκειν παρὰ τὴν τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν ἡμέρᾳ τὰς νηστείας ἐπιλύεσθαι͵

2. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's day, and that we should observe the close of the paschal fast on this day only.

^23.2 σύνοδοι δὴ καὶ συγκροτήσεις ἐπισκόπων ἐπὶ ταὐτὸν ἐγίνοντο͵ πάντες τε μιᾷ γνώμῃ δι΄ ἐπιστολῶν ἐκκλησιαστικὸν δόγμα τοῖς πανταχόσε διετυποῦντο ὡς ἂν μηδ΄ ἐν ἄλλῃ ποτὲ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς ἐκ νεκρῶν ἀναστάσεως ἐπιτελοῖτο τοῦ κυρίου μυστήριον͵ καὶ ὅπως ἐν ταύτῃ μόνῃ τῶν κατὰ τὸ πάσχα νηστειῶν φυλαττοίμεθα τὰς ἐπιλύσεις.

3. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Cæsarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenæus was bishop,

^23.3 φέρεται δ΄ εἰς ἔτι νῦν τῶν κατὰ Παλαιστίνην τηνικάδε συγκε κροτημένων γραφή͵ ὧν προυτέτακτο Θεόφιλος τῆς ἐν Καισαρείᾳ παροικίας ἐπίσκοπος καὶ Νάρκισσος τῆς ἐν Ἱεροσολύμοις͵ καὶ τῶν ἐπὶ Ρώμης δ΄ ὁμοίως ἄλλη περὶ τοῦ αὐτοῦ ζητήματος͵ ἐπίσκοπον Βίκτορα δηλοῦσα͵ τῶν τε κατὰ Πόντον ἐπισκόπων͵ ὧν Πάλμας ὡς ἀρχαιότατος προυτέτακτο͵ καὶ τῶν κατὰ Γαλλίαν δὲ παροικιῶν͵ ἃς Εἰρηναῖος ἐπεσκόπει͵

and of those in Osrhoëne and the cities there; and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote.

^23.4 ἔτι τε τῶν κατὰ τὴν Ὀσροηνὴν καὶ τὰς ἐκεῖσε πόλεις͵ καὶ ἰδίως Βακχύλλου τῆς Κορινθίων ἐκκλησίας ἐπισκόπου͵ καὶ πλείστων ὅσων ἄλλων͵ οἳ μίαν καὶ τὴν αὐτὴν δόξαν τε καὶ κρίσιν ἐξενηνεγμένοι͵ τὴν αὐτὴν τέθεινται ψῆφον.

And that which has been given above was their unanimous decision.

καὶ τούτων μὲν ἦν ὅρος εἷς͵ ὁ δεδηλωμένος·

Chapter 23.
The Disagreement in Asia.

1. But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him:

^24.1 τῶν δὲ ἐπὶ τῆς Ἀσίας ἐπισκόπων τὸ πάλαι πρότερον αὐτοῖς παραδοθὲν διαφυλάττειν ἔθος χρῆναι διισχυριζομένων ἡγεῖτο Πολυκράτης· ὃς καὶ αὐτὸς ἐν ᾗ πρὸς Βίκτορα καὶ τὴν Ρωμαίων ἐκκλησίαν διετυπώσατο γραφῇ τὴν εἰς αὐτὸν ἐλθοῦσαν παράδοσιν ἐκτίθεται διὰ τούτων·

2. We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus;

^24.2 ἡμεῖς οὖν ἀρᾳδιούργητον ἄγομεν τὴν ἡμέραν͵ μήτε προστιθέντες μήτε ἀφαιρούμενοι. καὶ γὰρ κατὰ τὴν Ἀσίαν μεγάλα στοιχεῖα κεκοίμηται· ἅτινα ἀναστήσεται τῇ ἡμέρᾳ τῆς παρουσίας τοῦ κυρίου͵ ἐν ᾗ ἔρχεται μετὰ δόξης ἐξ οὐρανῶν καὶ ἀναζητήσει πάντας τοὺς ἁγίους͵ Φίλιππον τῶν δώδεκα ἀποστόλων͵ ὃς κεκοίμηται ἐν Ἱεραπόλει καὶ δύο θυγατέρες αὐτοῦ γεγηρακυῖαι παρθένοι καὶ ἡ ἑτέρα αὐτοῦ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη ἐν Ἐφέσῳ ἀναπαύεται·

3. and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.

^24.3 ἔτι δὲ καὶ Ἰωάννης ὁ ἐπὶ τὸ στῆθος τοῦ κυρίου ἀναπεσών͵ ὃς ἐγενήθη ἱερεὺς τὸ πέταλον πεφορεκὼς καὶ μάρτυς καὶ διδάσκαλος·

He fell asleep at Ephesus.

οὗτος ἐν Ἐφέσῳ κεκοίμηται͵

4. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna.

^24.4 ἔτι δὲ καὶ Πολύκαρπος ἐν Σμύρνῃ͵ καὶ ἐπίσκοπος καὶ μάρτυς· καὶ Θρασέας͵ καὶ ἐπίσκοπος καὶ μάρτυς ἀπὸ Εὐμενείας͵ ὃς ἐν Σμύρνῃ κεκοίμηται.

5. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?

^24.5 τί δὲ δεῖ λέγειν Σάγαριν ἐπίσκοπον καὶ μάρτυρα͵ ὃς ἐν Λαοδικείᾳ κεκοίμηται͵ ἔτι δὲ καὶ Παπίριον τὸν μακάριον καὶ Μελίτωνα τὸν εὐνοῦχον͵ τὸν ἐν ἁγίῳ πνεύματι πάντα πολιτευσάμενον͵ ὃς κεῖται ἐν Σάρδεσιν περιμένων τὴν ἀπὸ τῶν οὐρανῶν ἐπισκοπὴν ἐν ᾗ ἐκ νεκρῶν ἀναστήσεται;

6. All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven.

^24.6 οὗτοι πάντες ἐτήρησαν τὴν ἡμέραν τῆς τεσσαρεσκαιδεκάτης τοῦ πάσχα κατὰ τὸ εὐαγγέλιον͵ μηδὲν παρεκβαίνοντες͵ ἀλλὰ κατὰ τὸν κανόνα τῆς πίστεως ἀκολουθοῦντες· ἔτι δὲ κἀγὼ ὁ μικρότερος πάντων ὑμῶν Πολυκράτης͵ κατὰ παράδοσιν τῶν συγγενῶν μου͵ οἷς καὶ παρηκολούθησά τισιν αὐτῶν. ἑπτὰ μὲν ἦσαν συγγενεῖς μου ἐπίσκοποι͵ ἐγὼ δὲ ὄγδοος· καὶ πάντοτε τὴν ἡμέραν ἤγαγον οἱ συγγενεῖς μου ὅταν ὁ λαὸς ἤρνυεν τὴν ζύμην.

7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said 'We ought to obey God rather than man.(Acts 5:29)

^24.7 ἐγὼ οὖν͵ ἀδελφοί͵ ἑξήκοντα πέντε ἔτη ἔχων ἐν κυρίῳ καὶ συμβεβληκὼς τοῖς ἀπὸ τῆς οἰκουμένης ἀδε λφοῖς καὶ πᾶσαν ἁγίαν γραφὴν διεληλυθώς͵ οὐ πτύρομαι ἐπὶ τοῖς καταπλησσομένοις· οἱ γὰρ ἐμοῦ μείζονες εἰρήκασι πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.

8. He then writes of all the bishops who were present with him and thought as he did. His words are as follows:

^24.8 τούτοις ἐπιφέρει περὶ τῶν γράφοντι συμπαρόντων αὐτῷ καὶ ὁμοδοξούντων ἐπισκόπων ταῦτα λέγων·

I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus.

ἐδυνάμην δὲ τῶν ἐπισκόπων τῶν συμπαρόντων μνημο νεῦσαι͵ οὓς ὑμεῖς ἠξιώσατε μετακληθῆναι ὑπ΄ ἐμοῦ καὶ μετεκαλεσάμην· ὧν τὰ ὀνόματα ἐὰν γράφω͵ πολλὰ πλήθη εἰσίν· οἳ δὲ εἰδότες τὸν μικρόν μου ἄνθρωπον συνηυδόκησαν τῇ ἐπιστολῇ͵ εἰδότες ὅτι εἰκῇ πολιὰς οὐκ ἤνεγκα͵ ἀλλ΄ ἐν Χριστῷ Ἰησοῦ πάντοτε πεπολίτευμαι.

9. Thereupon Victor, who presided over the church at Rome (c.195), immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate.

^24.9 ἐπὶ τούτοις ὁ μὲν τῆς Ρωμαίων προεστὼς Βίκτωρ ἀθρόως τῆς Ἀσίας πάσης ἅμα ταῖς ὁμόροις ἐκκλησίαις τὰς παροικίας ἀποτέμνειν͵ ὡς ἂν ἑτεροδοξούσας͵ τῆς κοινῆς ἑνώσεως πειρᾶται͵ καὶ στηλιτεύει γε διὰ γραμμάτων ἀκοινωνήτους πάντας ἄρδην τοὺς ἐκεῖσε ἀνακηρύττων ἀδελφούς·

10. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor.

^24.10 ἀλλ΄ οὐ πᾶσί γε τοῖς ἐπισκόποις ταῦτ΄ ἠρέσκετο. ἀντιπαρακελεύονται δῆτα αὐτῷ τὰ τῆς εἰρήνης καὶ τῆς πρὸς τοὺς πλησίον ἑνώσεώς τε καὶ ἀγάπης φρονεῖν͵ φέρονται δὲ καὶ αἱ τούτων φωναὶ πληκτικώτερον καθα πτομένων τοῦ Βίκτορος·

11. Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:

^24.11 ἐν οἷς καὶ ὁ Εἰρηναῖος ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν Γαλλίαν ἀδελφῶν ἐπιστείλας͵ παρίσταται μὲν τῷ δεῖν ἐν μόνῃ τῇ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον͵ τῷ γε μὴν Βίκτορι προσηκόντως͵ ὡς μὴ ἀποκόπτοι ὅλας ἐκκλησίας θεοῦ ἀρχαίου ἔθους παράδοσιν ἐπιτηρούσας͵ πλεῖστα ἕτερα παραινεῖ͵ καὶ αὐτοῖς δὲ ῥήμασιν τάδε ἐπιλέγων·

12. For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.

^24.12 οὐδὲ γὰρ μόνον περὶ τῆς ἡμέρας ἐστὶν ἡ ἀμφισβή τησις͵ ἀλλὰ καὶ περὶ τοῦ εἴδους αὐτοῦ τῆς νηστείας. οἳ μὲν γὰρ οἴονται μίαν ἡμέραν δεῖν αὐτοὺς νηστεύειν͵ οἳ δὲ δύο͵ οἳ δὲ καὶ πλείονας· οἳ δὲ τεσσαράκοντα ὥρας ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσιν τὴν ἡμέραν αὐτῶν.

13. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith.

^24.13 καὶ τοιαύτη μὲν ποικιλία τῶν ἐπιτηρούντων οὐ νῦν ἐφ΄ ἡμῶν γεγονυῖα͵ ἀλλὰ καὶ πολὺ πρότερον ἐπὶ τῶν πρὸ ἡμῶν͵ τῶν παρὰ τὸ ἀκριβές͵ ὡς εἰκός͵ κρατούντων τὴν καθ΄ ἁπλότητα καὶ ἰδιωτισμὸν συνήθειαν εἰς τὸ μετέπειτα πεποιηκότων͵ καὶ οὐδὲν ἔλαττον πάντες οὗτοι εἰρήνευσάν τε καὶ εἰρηνεύομεν πρὸς ἀλλήλους͵ καὶ ἡ διαφωνία τῆς νηστείας τὴν ὁμόνοιαν τῆς πίστεως συνίστησιν.

14. He adds to this the following account, which I may properly insert:

5.24.14 τούτοις καὶ ἱστορίαν προστίθησιν͵ ἣν οἰκείως παραθήσομαι͵ τοῦτον ἔχουσαν τὸν τρόπον·

Among these were the presbyters before Soter, who presided over the church which you now rule. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it.

ἐν οἷς καὶ οἱ πρὸ Σωτῆρος πρεσβύτεροι͵ οἱ προστάντες τῆς ἐκκλησίας ἧς σὺ νῦν ἀφηγῇ͵ Ἀνίκητον λέγομεν καὶ Πίον Ὑγῖνόν τε καὶ Τελεσφόρον καὶ Ξύστον͵ οὔτε αὐτοὶ ἐτήρησαν οὔτε τοῖς μετ΄ αὐτῶν ἐπέτρεπον͵ καὶ οὐδὲν ἔλαττον αὐτοὶ μὴ τηροῦντες εἰρήνευον τοῖς ἀπὸ τῶν παροικιῶν ἐν αἷς ἐτηρεῖτο͵ ἐρχομένοις πρὸς αὐτούς· καίτοι μᾶλλον ἐναντίον ἦν τὸ τηρεῖν τοῖς μὴ τηροῦσιν.

15. But none were ever cast out on account of this form; but the presbyters before you who did not observe it, sent the eucharist to those of other parishes who observed it.

5.24.15 καὶ οὐδέποτε διὰ τὸ εἶδος τοῦτο ἀπεβλήθησάν τινες͵ ἀλλ΄ αὐτοὶ μὴ τηροῦντες οἱ πρὸ σοῦ πρεσβύτεροι τοῖς ἀπὸ τῶν παροικιῶν τηροῦσιν ἔπεμπον εὐχαριστίαν͵

16. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.

5.24.16 καὶ τοῦ μακαρίου Πολυκάρπου ἐπιδημήσαντος τῇ Ρώμῃ ἐπὶ Ἀνικήτου καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους͵ εὐθὺς εἰρήνευσαν͵ περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες εἰς ἑαυτούς. οὔτε γὰρ ὁ Ἀνίκητος τὸν Πολύκαρπον πεῖσαι ἐδύνατο μὴ τηρεῖν͵ ἅτε μετὰ Ἰωάννου τοῦ μαθητοῦ τοῦ κυρίου ἡμῶν καὶ τῶν λοιπῶν ἀποστόλων οἷς συνδιέτριψεν͵ ἀεὶ τετηρηκότα͵ οὔτε μὴν ὁ Πολύκαρπος τὸν Ἀνίκητον ἔπεισεν τηρεῖν͵ λέγοντα τὴν συνήθειαν τῶν πρὸ αὐτοῦ πρεσβυτέρων ὀφείλειν κατέχειν.

17. But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church.

5.24.17 καὶ τούτων οὕτως ἐχόντων͵ ἐκοινώνησαν ἑαυτοῖς͵ καὶ ἐν τῇ ἐκκλησίᾳ παρεχώ ρησεν ὁ Ἀνίκητος τὴν εὐχαριστίαν τῷ Πολυκάρπῳ͵ κατ΄ ἐντροπὴν δηλονότι͵ καὶ μετ΄ εἰρήνης ἀπ΄ ἀλλήλων ἀπηλ λάγησαν͵ πάσης τῆς ἐκκλησίας εἰρήνην ἐχόντων͵ καὶ τῶν τηρούντων καὶ τῶν μὴ τηρούντων.

Thus Irenæus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.

καὶ ὁ μὲν Εἰρηναῖος φερώνυμός τις ὢν τῇ προσηγορίᾳ αὐτῷ τε τῷ τρόπῳ εἰρηνοποιός͵ τοιαῦτα ὑπὲρ τῆς τῶν ἐκκλησιῶν εἰρήνης παρεκάλει τε καὶ ἐπρέσβευεν͵ ὁ δ΄ αὐτὸς οὐ μόνῳ τῷ Βίκτορι͵ καὶ διαφόροις δὲ πλείστοις ἄρχουσιν ἐκκλησιῶν τὰ κατάλληλα δι΄ ἐπιστολῶν περὶ τοῦ κεκινημένου ζητήματος ὡμίλει

Chapter 23.
How All came to an Agreement respecting the Passover.

1. Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things respecting the tradition concerning the passover which had come to them in succession from the apostles, at the close of their writing add these words:

5.1 οἵ γε μὴν ἐπὶ Παλαιστίνης͵ οὓς ἀρτίως διεληλύθαμεν͵ ὅ τε Νάρκισσος καὶ Θεόφιλος͵ καὶ σὺν αὐτοῖς Κάσσιος τῆς κατὰ Τύρον ἐκκλησίας ἐπίσκοπος καὶ Κλᾶρος τῆς ἐν Πτολεμαΐδι οἵ τε μετὰ τούτων συνεληλυθότες͵ περὶ τῆς κατελθούσης εἰς αὐτοὺς ἐκ διαδοχῆς τῶν ἀποστόλων περὶ τοῦ πάσχα παραδόσεως πλεῖστα διειληφότες͵ κατὰ τὸ τέλος τῆς γραφῆς αὐτοῖς ῥήμασιν ἐπιλέγουσιν ταῦτα·

2. Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls. We show you indeed that also in Alexandria they keep it on the same day that we do. For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day.

τῆς δ΄ ἐπιστολῆς ἡμῶν πειράθητε κατὰ πᾶσαν παροικίαν ἀντίγραφα διαπέμψασθαι͵ ὅπως μὴ ἔνοχοι ὦμεν τοῖς ῥᾳδίως πλανῶσιν ἑαυτῶν τὰς ψυχάς. δηλοῦμεν δὲ ὑμῖν ὅτι τῇ αὐτῇ ἡμέρᾳ καὶ ἐν Ἀλεξανδρείᾳ ἄγουσιν ᾗπερ καὶ ἡμεῖς· παρ΄ ἡμῶν γὰρ τὰ γράμματα κομίζεται αὐτοῖς καὶ ἡμῖν παρ΄ αὐτῶν͵ ὥστε συμφώνως καὶ ὁμοῦ ἄγειν ἡμᾶς τὴν ἁγίαν ἡμέραν.

1 The citizens of that parish mention many other miracles of Narcissus, on the tradition of the brethren who succeeded him; among which they relate the following wonder as performed by him.

^6.9.1 πολλὰ μὲν οὖν καὶ ἄλλα παράδοξα οἱ τῆς παροικίας πολῖται ὡς ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν͵ ἐν οἷς καὶ τοιόνδε τι θαῦμα δι΄ αὐτοῦ γεγονὸς ἱστοροῦσιν.

THE LIFE of ANTONY
(Chapters 1-7: Antony the young ascetic)

Youth and

Family

 
ANTIRRHETIKOS: PROLOGUE
 

THE LIFE of ANTONY

THE LIFE of ANTONY