Nicene and Ante-Nicene Fathers, Ser. II, Vol I:Early Church Fathers Index Previous Next
The Church History of Eusebius.: Chapter VI
p. 221 Chapter VI.—Catalogue of the Bishops of Rome.
1. “The blessed apostles 1438 having founded and established the church, entrusted the office of the episcopate to Linus. 1439 Paul speaks of this Linus in his Epistles to Timothy. 1440
2. Anencletus 1441 succeeded him, and after Anencletus, in the third place from the apostles, Clement 1442 received the episcopate. He had seen and conversed with the blessed apostles, 1443 and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived.
3. In the times of Clement, a serious dissension having arisen among the brethren in Corinth, 1444 the church of Rome sent a most suitable letter to the Corinthians, 1445 reconciling them in peace, renewing their faith, and proclaiming 1446 the doctrine lately received from the apostles.” 1447
4. A little farther on he says: 1448
“Evarestus 1449 succeeded Clement, and Alexander, 1450 Evarestus. Then Xystus, 1451 the sixth from the apostles, was appointed. After him Telesphorus, 1452 who suffered martyrdom gloriously; then Hyginus; 1453 then Pius; 1454 and after him Anicetus; 1455 Soter 1456 succeeded Anicetus; and now, in the twelfth place from the apostles, Eleutherus 1457 holds the office of bishop.
5. In the same order and succession 1458 the tradition in the Church and the preaching of the truth has descended from the apostles unto us.”
Namely, Peter and Paul; but neither of them founded the Roman church. See above, Bk. II. chap. 25, note 17.221:1439
On Linus, see above, Bk. III. chap. 2, note 1; and for the succession of the early Roman bishops, see the same note.221:1440
2 Tim. iv. 21.221:1441
On Anencletus, see above, Bk. III. chap. 13, note 3.221:1442
On Clement, see above, Bk. III. chap. 4, note 19.221:1443
Although the identification of this Clement with the one mentioned in Philip. 4.3 is more than doubtful, yet there is no reason to doubt that, living as he did in the first century at Rome, he was personally acquainted at least with the apostles Peter and Paul.221:1444
See the Epistle of Clement itself, especially chaps. 1 and 3.221:1445
Upon the epistle, see above, Bk. III. chap. 16, note 1.221:1446
ἀνεοῦσα τὴν πίστιν αὐτῶν καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων παρ€δοσιν εἰλήφει. The last word being in the singular, the tradition must be that received by the Roman, not by the Corinthian church (as it is commonly understood), and hence it is necessary to supply some verb which shall govern παρ€δοσιν, for it is at least very harsh to say that the Roman church, in its epistle to the Corinthians “renewed” the faith which it had received. The truth is, that both in Rufinus and in Irenæus an extra participle is found (in the former exprimens, in the latter annuntians), and Stroth has in consequence ventured to insert the word καταγγέλουσα in his text. I have likewise, for the sake of the sense, inserted the word proclaiming, not thereby intending to imply, however, the belief that καταγγέλουσα stood in the original text of Eusebius.221:1447
It is interesting to notice how strictly Eusebius carries out his principle of taking historical matter wherever he can find it, but of omitting all doctrinal statements and discussions. The few sentences which follow in Irenæus are of a doctrinal nature, and in the form of a brief polemic against Gnosticism.221:1448
Upon Evarestus, see above, Bk. III. chap. 34, note 3.221:1450
Upon Alexander, see Bk. IV. chap. 1, note 4.221:1451
Upon Xystus, see IV. 4, note 3.221:1452
Upon Telesphorus, see IV. 5, note 13.221:1453
Upon Hyginus, see IV. 10, note 3.221:1454
Upon Pius, see IV. 11, note 14.221:1455
Upon Anicetus, see IV. 11, note 18.221:1456
Upon Soter, see IV. 19, note 2.221:1457
Upon Eleutherus, see Introd. to this book, note 2.221:1458
διαδοχῇ, which is confirmed by the ancient Latin version of Irenæus (successione), and which is adopted by Zimmermann, Heinichen, and Valesius (in his notes). All the mss. of Eusebius, followed by the majority of the editors, read διδαχῇ, which, however, makes no sense in this place, and can hardly have been the original reading (see Heinichens note in loco).
Next: Chapter VII
Like & share St-Takla.org
© Saint Takla Haymanout Website: Coptic Orthodox Church - Alexandria, Egypt / URL: https://st-takla.org / Contact us at