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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book seven of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book six of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book five of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book four of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book three of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book two of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book one of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
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This episode presents two works by Victorinus, Bishop of Petau, in modern-day Ptuj in Slovenia. While we do not know when he was born or when he wrote, he died a martyr during Diocletian’s persecution in A.D. 304. These two surviving works are interesting because they highlight how the Early Church viewed both the beginning of the world recounted in Genesis and the end of the world detailed in Revelation.
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Little is known about Methodius, born around A.D. 260, aside from the fact that he was bishop of both Olympus and Patara in the region of Lycia. He may have later become bishop of Tyre and, in 312, was caught up in the great persecutions and was martyred.
This episode contains four other works by Methodius. The first is a short argument for the nature of free will, written in the style of a discourse. Using a series of logical and natural arguments, Methodius refutes the idea the evil is a property of matter or that God could be the author of evil. He rather asserts that humans have free will and thus are the ones responsible for all the troubles in the world.
The second is a discourse on the resurrection which specifically defends the doctrine that we will be raised with a body of flesh and blood. Of particular note is the fact that Methodius, who is perfectly willing to use allegorical interpretation at times, critiques Origen in the course of his arguments.
The third and fourth works represent two orations from Methodius, one on Simeon and Anna from Jesus’ presentation at the Temple and the other on the Psalms, exhorting his congregation to worship God.
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Little is known about Methodius, born around A.D. 260, aside from the fact that he was bishop of both Olympus and Patara in the region of Lycia. He may have later become bishop of Tyre and, in 312, was caught up in the great persecutions and was martyred.
The text presented here is Methodius’ only complete, surviving work: the Banquet of the Ten Virgins, also known as the Symposium on Chastity. The work purports to record a series of discourses given by ten virgins invited to a banquet. As far as content is concerned, it does not necessarily cover new ground: Clement of Alexandria, Tertullian, and Cyprian also praised chastity and virginity. Rather, this document confirms and affirms the extent to which the Early Church praised this particular expression of faith. In the highly sexualized Greco-Roman culture, where men were virtually free to do what they wanted, it is worth remembering that chastity was an important point of counter-cultural distinctiveness for the Christian Church.
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This episode introduces yet another heretic, the Heresiarch Maines, herald of the Manichaean heresy. Maines’ doctrine bears similarity to Marcion and the Gnostics, as he asserts that there are two eternally existing beings, one good and the other evil. Furthermore, he argues that the physical world was created by the evil deity while the spiritual was made by the good. Thus the old testament description of God references this evil, corporeal deity while Jesus reveals the spiritual, good being. This heresy is perhaps best known for having misled Augustine before he found Christ.
Presented here are two works that refute this heresy. The first, written around A.D. 277, records a series of debates between Maines and the Bishop Archelaus. While it is not clear which city he was the bishop of, beyond the fact that it was somewhere in Mesopotamia, the narrative describes two separate debates in which Maines is thoroughly trounced. Archelaus demonstrates both the incoherent nature of the Manichean doctrine and how it twists the Scriptures.
This episode also contains a work by Alexander, Bishop of Lycopolis, against the Manichaeans. Little is known about Alexander beyond his name, and this work was likely written sometime around A.D. 301. He was born a pagan and joined the Manichaeans, learning their teachings from those who knew Maines himself. After coming to Christianity, he wrote this document to expose the dangers of the heresy with which he had been deceived.
Much like Clement of Alexandria, Alexander employs scientific arguments, historical facts, and discussions about nature to refute the Manichaeans. This serves as a reminder of the impact that Grecian thought and philosophy has had on Christianity. Western Christianity today still values such tools and, living in an age with plenty of conspiracy theories, bogus wellness scams, and heretical spiritualists, it is worth remembering that the Church has always had to fight for truth amidst outlandish claims purported by leaders employing empty philosophy and deceit.
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This episode contains two epistles, each dealing with heretics and written by Christians outside of Alexandria. The first, was composed around A.D 269 by Malchion, a man well-versed in secular education and a presbyter of the Church in Antioch. The epistle summarizes a decision made by a synod convened in Antioch to evaluate Paul of Samosata. While the original text has been lost, much of the work has been preserved in Eusebius’ Church History, where it is related that Malchion was the only one able to identify Paul’s heresy despite his craft and subterfuge.
The details of this disputation have been lost, but the letter of condemnation has survived and is presented here. It is worth noting that the concerns mentioned in the epistle are not theologically focused but rather relate to practical and process issues. Paul was, by this account at least, an arrogant man unbecoming of a Bishop.
The second text presented here is a refutation of Sabellius, who argued that there was no distinction between the Father and the Son. It comes to us through Athanasius, who apparently found it helpful in discussing the nature of the Trinity. The refutation was written by Dionysius, the Bishop of Rome referenced in Malchion’s epistle, sometime between A.D. 259 and 269. This refutation serves to demonstrate the orthodoxy of a Church which up to this point in the series has remained largely in the background.
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This episode contains three works related to Peter, Bishop of Alexandria. Following Theonas, Peter held his episcopate for twelve years until, in A.D 311, the ninth year of persecution under Maximin, he was beheaded. Lauded by Eusebius as an “excellent doctor of the Christian religion,” an account of his character and martyrdom comprise the first work presented in here. It should be noted that this account references “the Ever Virgin-Mary” and the heretic Arius, suggesting a much later date for its composition than Peter’s death.
The second document, a Canonical epistle likely written around A.D. 306, addresses the question of the lapsed, or those who fell away during persecution and wished to return to the Church. The decisions laid out in the canons largely mirror those made by Cyprian, showing agreement between Alexander and Carthage on this matter.
The final work in this episode discusses the date of Passover. Given Anatolius’ work previously presented it is perhaps unsurprising to find the Bishop of Alexandria speaking authoritatively on the matter. It does, however, provide more insight into how the Early Church handled worship and ends with a rather surprising claim, that in the city of Ephesus there existed an original copy of John’s Gospel. Sadly, such physical signs of the Apostolic age are no longer extant, but the witness of the Church remains a testament to God’s power and grace. Even without such items the message of the Gospel has continued to spread throughout the world through the faithful witness of believers like Peter.
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