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==''Ecclesiastical History''==

==''Ecclesiastical History''==

[[Eusebius]] mentions Saint Peter in his work, ''Ecclesiastical History'', the first historical account of the [[Christianity|Christian Church]] to the time of [[Constantine]]''':'''{{quotation|Book II, Chapter XIV The Preaching of Peter in the City of Rome <br>  

[[Eusebius]] mentions Saint Peter in his work, ''Ecclesiastical History'', the first historical account of the [[Christianity|Christian Church]] to the time of [[Constantine]]''':'''{{quotation|Book II, Chapter XIV The Preaching of '''Peter''' in the City of Rome <br>  

S<small>UCH</small> was the wickedness of which that mialignant power, the enemy of all good, and the waylayer of human salvation, constituted [[Simon Magus|Simon]] the father and author at this time, as if with a view to make him a great and powerful antagonist to the divine purposes of our Saviour and his apostles. Nevertheless, that divine and celestial grace which co-operates with its servants, by their appearance and presence, soon extinguished the flame that had been kindled by the wicked one, humbling and casting down through them “ every height that elevated itself against the knowledge of God.” Wherefore, neither the conspiriacy of Simon, nor that of any other one then existing, was able to effect any thing against those apostolic times. For the declaration of the truth prevailed and overpowered all, and the divine word itself, now shining from heaven upon men, and flourishing upon earth, and dwelling with his apostles, prevailed and overpowered every opposition. Immediately the aforesaid imposter being smitten, as to his mental eye, by a divine and supernatural brilliancy, as when, on a former occasion in Judea, he was convicted of his wickedness by the apostle '''Peter''', he undertook a great journey from the east across the sea, and fled to the west, thinking that this was the only way for him to live according to his mind. Entering the city of Rome, by the co-operation of that malignant spirit which had fixed its seat there, his attempts were soon so far successful, as to be honoured as a god, with the erection of a statue by the inhabitants of that city. This, however, did not continue long ; for immediately under the reign of [[Claudius]], by the benign and gracious providence of God, '''Peter''', that powerful and great apostle, who by his courage took the lead of all the rest, was conducted to Rome against this pest of mankind. He, like a noble commander of God, fortified with divine armour, bore the precious merchandise of the revealed light from the east to those in the west, announcing the light itself, and salutary doctrine of the soul, the proclamation of the kingdom of God. <br>

S<small>UCH</small> was the wickedness of which that mialignant power, the enemy of all good, and the waylayer of human salvation, constituted [[Simon Magus|Simon]] the father and author at this time, as if with a view to make him a great and powerful antagonist to the divine purposes of our Saviour and his apostles. Nevertheless, that divine and celestial grace which co-operates with its servants, by their appearance and presence, soon extinguished the flame that had been kindled by the wicked one, humbling and casting down through them “ every height that elevated itself against the knowledge of God.” Wherefore, neither the conspiriacy of Simon, nor that of any other one then existing, was able to effect any thing against those apostolic times. For the declaration of the truth prevailed and overpowered all, and the divine word itself, now shining from heaven upon men, and flourishing upon earth, and dwelling with his apostles, prevailed and overpowered every opposition. Immediately the aforesaid imposter being smitten, as to his mental eye, by a divine and supernatural brilliancy, as when, on a former occasion in Judea, he was convicted of his wickedness by the apostle '''Peter''', he undertook a great journey from the east across the sea, and fled to the west, thinking that this was the only way for him to live according to his mind. Entering the city of Rome, by the co-operation of that malignant spirit which had fixed its seat there, his attempts were soon so far successful, as to be honoured as a god, with the erection of a statue by the inhabitants of that city. This, however, did not continue long ; for immediately under the reign of [[Claudius]], by the benign and gracious providence of God, '''Peter''', that powerful and great apostle, who by his courage took the lead of all the rest, was conducted to Rome against this pest of mankind. He, like a noble commander of God, fortified with divine armour, bore the precious merchandise of the revealed light from the east to those in the west, announcing the light itself, and salutary doctrine of the soul, the proclamation of the kingdom of God. <br>

Chapter XV The Gospel According to Mark <br>

Chapter XV The Gospel According to Mark <br>

T<small>HE</small> divine word having thus been extablished among the Romans, the power of Simon was soon extinguished and destroyed together with the man.¹ <ref>Crusé, Valesius, ''footnote'' ¹ Book II, Chapter XV The Gospel According to [[Mark]] (p. 52)— <br> " ¹ <small>From these words of Eusebius it is concluded that the death of Simon Magus happened at Rome in the time of Claudius, for Eusebius writeth that '''Peter''' came to Rome in Claudius's reign, and that presently after, Simon's [[magic]]ical arts were by his coming destroyed together with the author. Though there be others that say Simon was destroyed in Nero's reign. Vales. </small>"</ref> So greatly, however, did the splendor of [[piety]] enlighten the minds of '''Peter'''’s hearers, that it was not sufficient to hear but one, nor to receive the unwritten doctrines of the gospel of God, but they persevered in every variety of entreaties, to solicit Mark as the companion of '''Peter''', and whose Gospel we have, that he should leave them a monument of the doctrine thus orally communicated, in writing. Nor did they cease their solicitations until they had prevailed with the man, and thus become the means of that history which is called the Gospel according to Mark. They say also, that the apostle (Peter,) having ascertained what was done by the revelation of the Spirit, was delighted with the zealous ardour expressed by these men, and that the history obtained his authority for the purpose of being read in the Churches. This account is given by [[Pope Clement|Clement]], in the sixth book of his Institutions, whose testimony is corroborated also by that of Papias, bishop of Hierapolis. But '''Peter''' makes mention of Mark in the first epistle, which he is also said to have composed at the same city of Rome, and that he shows this he shows this fact, by calling the city by an unusual trope, Babylon ; thus, “ The church at Babylon, elected together with you, saluteth you, as also my son [[Mark|Marcus]].” I Pet. v. 13. <br>  

T<small>HE</small> divine word having thus been extablished among the Romans, the power of Simon was soon extinguished and destroyed together with the man.¹ <ref>Crusé, Valesius, ''footnote'' ¹ Book II, Chapter XV The Gospel According to [[Mark]] (p. 52)— <br> " ¹ <small>From these words of Eusebius it is concluded that the death of Simon Magus happened at Rome in the time of Claudius, for Eusebius writeth that '''Peter''' came to Rome in Claudius's reign, and that presently after, Simon's [[magic]]ical arts were by his coming destroyed together with the author. Though there be others that say Simon was destroyed in Nero's reign. Vales. </small>"</ref> So greatly, however, did the splendor of [[piety]] enlighten the minds of '''Peter'''’s hearers, that it was not sufficient to hear but one, nor to receive the unwritten doctrines of the gospel of God, but they persevered in every variety of entreaties, to solicit Mark as the companion of '''Peter''', and whose Gospel we have, that he should leave them a monument of the doctrine thus orally communicated, in writing. Nor did they cease their solicitations until they had prevailed with the man, and thus become the means of that history which is called the Gospel according to Mark. They say also, that the apostle ('''Peter''',) having ascertained what was done by the revelation of the Spirit, was delighted with the zealous ardour expressed by these men, and that the history obtained his authority for the purpose of being read in the Churches. This account is given by [[Pope Clement|Clement]], in the sixth book of his Institutions, whose testimony is corroborated also by that of Papias, bishop of Hierapolis. But '''Peter''' makes mention of Mark in the first epistle, which he is also said to have composed at the same city of Rome, and that he shows this he shows this fact, by calling the city by an unusual trope, Babylon ; thus, “ The church at Babylon, elected together with you, saluteth you, as also my son [[Mark|Marcus]].” I Pet. v. 13. <br>  

Book II, Chapter XXV The Persecution Under Nero, in Which Paul and Peter Were Honoured with Martyrdom in the Cause of Religion at Rome <br>

Book II, Chapter XXV The Persecution Under Nero, in Which Paul and '''Peter''' Were Honoured with Martyrdom in the Cause of Religion at Rome <br>

B<small>UT</small> Nero now having the government firmly established under him, and henceforth plunging into nefarious projects, began to take up arms against that very religion which acknowledges the one Supreme God. To describe, indeed, the greatness of this man's wickedness, is not compatible with our present object ; and as there are many that have given his history in the most accurate narratives, every one may, at his pleasure, in these contemplate the grossness of his extraordinary madness. Under the influence of this, he did not proceed to destroy so many thousands with any calculation, but with such indiscriminate murder as not even to refrain from his nearest and dearest friends. His own mother and wife, with many others that were his near relatives, he killed like strangers and enemies, with various kinds of deaths. And, indeed, in addition to all his other crimes, this too was yet wanting to complete the catalogue, that he was the first of the emperors that displayed himself an enemy of piety towards the Deity. This fact is recorded by the Roman Tertullian, in language like the following ''':''' “ Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when, after subduing all the East, he exercised his cruelty against all at Rome. Such is the man of whom we boast, as the leader in our punishment. For he that knows who he was, may know also that there could scarcely be any thing but what was great and good, condemned by Nero.” Thus Nero publicly announcing himself as the chief enemy of God, was led on in his fury to slaughter the apostles. Paul is therefore said to have been beheaded at Rome, and '''Peter''' to have been crucified under him. And this account is confirmed by the fact, that the names of '''Peter''' and Paul still remain in the cemeteries of that city even to this day. But likewise, a certain ¹ <ref>Crusé, Valesius, ''footnote'' ¹ Book II, Chapter XXV The Persecution Under Nero, in Which Paul and Peter Were Honoured with Martyrdom in the Cause of Religion at Rome (pp. 68-69)— <br> " ¹ <small>The term “ ecclesiastical ” is used in three senses. Sometimes it is taken for a Christian, and opposed to a heathen, or Gentile. So [[Jerome]] in his preface to his book, De Scriptor. Ecclesias. Sometimes it denotes a catholic, and is opposed to a heretic. So Jerome also, in his preface to St. Matthew, and on chap. xiii. Ezekiel. So [[Origen]] also, tome 6, Explanat. on St. John's Gospel. Lastly, sometimes it signifies a [[clergy]]man, and is opposed to a laic, or [[secular]] person. So Jerome again, in his Epistle to Pammachius, and in his 46th Epist. to Rusticus. I would rather take this word in the second sense here, both because that signification of this word is more frequent, and also in regard Eusebius, speaking here of Gaius's book against Proclus, fives each of them his proper epithet ; he styles Caius “ an ecclesiastical man,” and Proclus he calls “ the defender of the opinion of the [[Montanism|Cataphrygians]],” i. e. a [[Heresy|heretic]]. The [[sect]] of the Cataphrygians was divided into two parts ; the ringleader of the one party was Proclus ; of the other, Æschynes. So Tertullian, in his book De Prescript. Hæret.  Vales.</small></ref> ecclesiastical writer, Caius by name, who was born about the time of [[Pope Zephyrinus|Zephrynus, bishop of Rome]], disputing with Proclus, the leader of the Phrygian sect, gives the following statement respecting the places where the earthly tabernacles of the aforesaid apostles are laid. “ But I can show,” says he, “ the trophies of the apostles. For if you will go to the ² <ref>Crusé, Valesius, ''footnote'' ² Book II, Chapter XXV The Persecution Under Nero, in Which Paul and Peter Were Honoured with Martyrdom in the Cause of Religion at Rome (p. 69)— <br> " ² <small>'''Peter''' was buried in the [[Vatican]] ; Paul in the Via Ostia. Vales. </small></ref> [[Vatican]], or to the Ostian road, you will find the trophies of those who have laid the foundation of this church. And that both suffered [[martyr]]dom about the same time, Dionysius, bishop of Corinth, bears the following testimony, in his discourse addressed to the Romans. ‘ Thus, likewise, you, by means of this admonition, have mingled the flourishing seed that had been planted by '''Peter''' and Paul at Rome and Corinth. For both of these having planted us at [[Corinth]], likewise instructed us ; and having in like manner taught in [[Italy]], they suffered martyrdom ³ <ref>Crusé, Valesius, ''footnote'' ³ Book II, Chapter XXV The Persecution Under Nero, in Which Paul and Peter Were Honoured with Martyrdom in the Cause of Religion at Rome (p. 69)— <br> " ³ <small>Dionysius does not expressly say that '''Peter''' and Paul suffered on the same day, but only at the same time; which may be so understood, as that there might be an interval of many days between their sufferings. Prudentius [''περί στεφάνων'') says they were both martyred on the same day, but not in the same year ; and that there was a year's space between their deaths. With Prudentius agrees [[Saint Augustine|Augustine]], in his 28th Sermon, De Sancta ; and Arator, lib. ii. Hist. Apost. But Simon Metaphrastes takes these words of Dionysius wo, as if he said that '''Peter''' and Paul were martyred on the same day together. His words are to be found in Comment. de Peregrinat. Pauli ac Petri, apud Surium, tome iii. Vales. </small></ref> about the same time.’ ” This testimony I have superadded, in order that the truth of the history might be still more confirmed. <br>  

B<small>UT</small> Nero now having the government firmly established under him, and henceforth plunging into nefarious projects, began to take up arms against that very religion which acknowledges the one Supreme God. To describe, indeed, the greatness of this man's wickedness, is not compatible with our present object ; and as there are many that have given his history in the most accurate narratives, every one may, at his pleasure, in these contemplate the grossness of his extraordinary madness. Under the influence of this, he did not proceed to destroy so many thousands with any calculation, but with such indiscriminate murder as not even to refrain from his nearest and dearest friends. His own mother and wife, with many others that were his near relatives, he killed like strangers and enemies, with various kinds of deaths. And, indeed, in addition to all his other crimes, this too was yet wanting to complete the catalogue, that he was the first of the emperors that displayed himself an enemy of piety towards the Deity. This fact is recorded by the Roman Tertullian, in language like the following ''':''' “ Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when, after subduing all the East, he exercised his cruelty against all at Rome. Such is the man of whom we boast, as the leader in our punishment. For he that knows who he was, may know also that there could scarcely be any thing but what was great and good, condemned by Nero.” Thus Nero publicly announcing himself as the chief enemy of God, was led on in his fury to slaughter the apostles. Paul is therefore said to have been beheaded at Rome, and '''Peter''' to have been crucified under him. And this account is confirmed by the fact, that the names of '''Peter''' and Paul still remain in the cemeteries of that city even to this day. But likewise, a certain ¹ <ref>Crusé, Valesius, ''footnote'' ¹ Book II, Chapter XXV The Persecution Under Nero, in Which Paul and '''Peter''' Were Honoured with Martyrdom in the Cause of Religion at Rome (pp. 68-69)— <br> " ¹ <small>The term “ ecclesiastical ” is used in three senses. Sometimes it is taken for a Christian, and opposed to a heathen, or Gentile. So [[Jerome]] in his preface to his book, De Scriptor. Ecclesias. Sometimes it denotes a catholic, and is opposed to a heretic. So Jerome also, in his preface to St. Matthew, and on chap. xiii. Ezekiel. So [[Origen]] also, tome 6, Explanat. on St. John's Gospel. Lastly, sometimes it signifies a [[clergy]]man, and is opposed to a laic, or [[secular]] person. So Jerome again, in his Epistle to Pammachius, and in his 46th Epist. to Rusticus. I would rather take this word in the second sense here, both because that signification of this word is more frequent, and also in regard Eusebius, speaking here of Gaius's book against Proclus, fives each of them his proper epithet ; he styles Caius “ an ecclesiastical man,” and Proclus he calls “ the defender of the opinion of the [[Montanism|Cataphrygians]],” i. e. a [[Heresy|heretic]]. The [[sect]] of the Cataphrygians was divided into two parts ; the ringleader of the one party was Proclus ; of the other, Æschynes. So Tertullian, in his book De Prescript. Hæret.  Vales.</small></ref> ecclesiastical writer, Caius by name, who was born about the time of [[Pope Zephyrinus|Zephrynus, bishop of Rome]], disputing with Proclus, the leader of the Phrygian sect, gives the following statement respecting the places where the earthly tabernacles of the aforesaid apostles are laid. “ But I can show,” says he, “ the trophies of the apostles. For if you will go to the ² <ref>Crusé, Valesius, ''footnote'' ² Book II, Chapter XXV The Persecution Under Nero, in Which Paul and '''Peter''' Were Honoured with Martyrdom in the Cause of Religion at Rome (p. 69)— <br> " ² <small>'''Peter''' was buried in the [[Vatican]] ; Paul in the Via Ostia. Vales. </small></ref> [[Vatican]], or to the Ostian road, you will find the trophies of those who have laid the foundation of this church. And that both suffered [[martyr]]dom about the same time, Dionysius, bishop of Corinth, bears the following testimony, in his discourse addressed to the Romans. ‘ Thus, likewise, you, by means of this admonition, have mingled the flourishing seed that had been planted by '''Peter''' and Paul at Rome and Corinth. For both of these having planted us at [[Corinth]], likewise instructed us ; and having in like manner taught in [[Italy]], they suffered martyrdom ³ <ref>Crusé, Valesius, ''footnote'' ³ Book II, Chapter XXV The Persecution Under Nero, in Which Paul and '''Peter''' Were Honoured with Martyrdom in the Cause of Religion at Rome (p. 69)— <br> " ³ <small>Dionysius does not expressly say that '''Peter''' and Paul suffered on the same day, but only at the same time; which may be so understood, as that there might be an interval of many days between their sufferings. Prudentius [''περί στεφάνων'') says they were both martyred on the same day, but not in the same year ; and that there was a year's space between their deaths. With Prudentius agrees [[Saint Augustine|Augustine]], in his 28th Sermon, De Sancta ; and Arator, lib. ii. Hist. Apost. But Simon Metaphrastes takes these words of Dionysius wo, as if he said that '''Peter''' and Paul were martyred on the same day together. His words are to be found in Comment. de Peregrinat. Pauli ac Petri, apud Surium, tome iii. Vales. </small></ref> about the same time.’ ” This testimony I have superadded, in order that the truth of the history might be still more confirmed. <br>  

Book III, Chapter III Of the Epistles of the Apostles (pp. 71-72) <br>

Book III, Chapter III Of the Epistles of the Apostles (pp. 71-72) <br>

'''...''' These, then, are the books that [''Origen''] mentions in the book mentioned above. But in the first book of his Commentaries on the Gospel of Matthew, following the Ecclesiastical Canon, he attests that he knows of only four Gospels, as follows ''':''' “ As I have understood from tradition, respecting the four Gospels, which are the only undisputed ones in the whole church of God throughout the world. The first is written according to Matthew, the same that was once a publican, but afterwards an apostle of Jesus Christ, who having published it for the Jewish converts, wrote it in the Hebrew. The second is according to Mark, who composed it as '''Peter''' explained it to him, whom he acknowledges as his son in his general Epistle, saying, ‘ The elect church in Babylon salutes you. as also Mark my son.’ And the third, according to Luke, the Gospel commended by Paul, which was written for the converts from the Gentiles ; and last of all the Gospel according to John.” And in the fifth book of his Commentaries on John, the same author writes as follows ''':''' “ But he being well fitted to be a minister of the New Testament, Paul, I mean a minister not of the letter, but of the spirit ; who, after spreading the gospel from Jerusalem and the country around as far as [[Illyricum]], did not even write to all the churches to which he preached, but even to those to whom he wrote he only sent a few lines. But '''Peter''', upon whom the church of Christ is built, against which the gates of hell shall not prevail, has left one epistle undisputed. Suppose, also, the second was left by him, for on this there is some doubt. What shall we say of him who reclined upon the breast of Jesus, I mean John ? who has left one Gospel, in which he confesses that he could wwrite so many that the whole world could not contain them. He also wrote the [[Book of Revelation|Apocalypse]], commanded as he was, to conceal, and not to write the voices of the seven thunders. He has also left an epistle consisting of very few lines ; suppose, also, that a second and third is from him, for not all agree that they are genuine, but both together do not contain a hundred lines.” '''...''' <br>

'''...''' These, then, are the books that [''Origen''] mentions in the book mentioned above. But in the first book of his Commentaries on the Gospel of Matthew, following the Ecclesiastical Canon, he attests that he knows of only four Gospels, as follows ''':''' “ As I have understood from tradition, respecting the four Gospels, which are the only undisputed ones in the whole church of God throughout the world. The first is written according to Matthew, the same that was once a publican, but afterwards an apostle of Jesus Christ, who having published it for the Jewish converts, wrote it in the Hebrew. The second is according to Mark, who composed it as '''Peter''' explained it to him, whom he acknowledges as his son in his general Epistle, saying, ‘ The elect church in Babylon salutes you. as also Mark my son.’ And the third, according to Luke, the Gospel commended by Paul, which was written for the converts from the Gentiles ; and last of all the Gospel according to John.” And in the fifth book of his Commentaries on John, the same author writes as follows ''':''' “ But he being well fitted to be a minister of the New Testament, Paul, I mean a minister not of the letter, but of the spirit ; who, after spreading the gospel from Jerusalem and the country around as far as [[Illyricum]], did not even write to all the churches to which he preached, but even to those to whom he wrote he only sent a few lines. But '''Peter''', upon whom the church of Christ is built, against which the gates of hell shall not prevail, has left one epistle undisputed. Suppose, also, the second was left by him, for on this there is some doubt. What shall we say of him who reclined upon the breast of Jesus, I mean John ? who has left one Gospel, in which he confesses that he could wwrite so many that the whole world could not contain them. He also wrote the [[Book of Revelation|Apocalypse]], commanded as he was, to conceal, and not to write the voices of the seven thunders. He has also left an epistle consisting of very few lines ; suppose, also, that a second and third is from him, for not all agree that they are genuine, but both together do not contain a hundred lines.” '''...''' <br>

—''quotations verbatim of'' Book II, Chapter XIV The Preaching of Peter in the City of Rome (p. 51), Chapter XV The Gospel According to Mark (pp. 52-53), Book II, Chapter XXV The Persecution Under Nero, in Which Paul and Peter Were Honoured with Martyrdom in the Cause of Religion at Rome (pp. 67-69), Book III, Chapter III Of the Epistles of the Apostles (pp. 71-72), Book V, Chapter VIII The Statement of Irenæus Respecting the Sacred Scriptures (pp. 175-176), Book VI, Chapter XXV His Review of the Collective Scriptures (p. 231), ''The Ecclesiastical History Of Eusebius Pamphilus: Bishop Of Caesarea, In Palestine'', Translated from the Greek, by The Rev. C. F. Crusé, Assistant Professor in the University of Pennsylvania. With notes from the Edition of Valesius. Published London: George Bell and Sons, York Street. Covent Garden 1874. London: Printed by William Clowes and Sons, Stamford Street and Charing Cross. —''In the public domain'' (<small>boldface highlight added</small>).}}

—''quotations verbatim of'' Book II, Chapter XIV The Preaching of '''Peter''' in the City of Rome (p. 51), Chapter XV The Gospel According to Mark (pp. 52-53), Book II, Chapter XXV The Persecution Under Nero, in Which Paul and '''Peter''' Were Honoured with Martyrdom in the Cause of Religion at Rome (pp. 67-69), Book III, Chapter III Of the Epistles of the Apostles (pp. 71-72), Book V, Chapter VIII The Statement of Irenæus Respecting the Sacred Scriptures (pp. 175-176), Book VI, Chapter XXV His Review of the Collective Scriptures (p. 231), ''The Ecclesiastical History Of Eusebius Pamphilus: Bishop Of Caesarea, In Palestine'', Translated from the Greek, by The Rev. C. F. Crusé, Assistant Professor in the University of Pennsylvania. With notes from the Edition of Valesius. Published London: George Bell and Sons, York Street. Covent Garden 1874. London: Printed by William Clowes and Sons, Stamford Street and Charing Cross. —''In the public domain'' (<small>boldface highlight added</small>).}}

== In art and literature ==

== In art and literature ==