martyrdom at the same time or that Peter was ever in Italy. In connection with this extract, that from Clement of Rome (see § 1, a) should be consulted; also Lactantius, De Mortibus Persecutorum, ch. 2 (ANF).

It is therefore recorded that Paul was beheaded at Rome itself, and that Peter was crucified likewise at the same time. This account of Peter and Paul is confirmed by the fact that their names are preserved in the cemeteries of that place even to the present time. It is confirmed no less by a member of the Church, Caius by name, a contemporary of Zephyrinus, Bishop of Rome. In carrying on a discussion in writing with Proclus, the leader of the Phrygian heresy, he says as follows concerning the places where the sacred corpses of the aforesaid Apostles are laid: "But I am able to show the trophies of the Apostles. For if you will go to the Vatican or to the Ostian Way, you will find the trophies of those who laid the foundations of this church." And that they two suffered martyrdom at the same time is stated by Dionysius, Bishop of Corinth, corresponding with the Romans in writing, in the following words: "You have thus by such admonition bound together the planting of Peter and Paul at Rome and at Corinth. For both planted in our Corinth and likewise taught us, and in like manner in Italy they both taught and suffered martyrdom at the same time."

83. THE DEATH OF THE APOSTLE JOHN

(a) Irenæus, Adversus Hæreses, II, 22, 5; III, 3, 4. (MSG, 7:785, 854.)

Irenæus was bishop of Lyons soon after 177. He was born in Asia Minor about 120, and was a disciple of Polycarp (ob. circa 155) and of other elders who had seen John, the disciple of the Lord.

II, 22, 5. Those in Asia associated with John, the disciple of the Lord, testify that John delivered it [a tradition regarding the length of Christ's ministry] to them. For he remained among them until the time of Trajan [98-117 A. D.].

III, 3, 4. But the church in Ephesus also, which was

founded by Paul, and where John remained until the time of Trajan, is a faithful witness of the apostolic tradition.

(b) Jerome, Comm. ad Galat. (MSL, 26: 462.)

The following extract from Jerome's commentary on Galatians is of such late date as to be of doubtful value as an authority. There is, however, nothing improbable in it, and it is in harmony with other traditions. It is to be taken as a tradition which at any rate represents the opinion of the fourth century regarding the Apostle John. Cf. Jerome, De Viris Inlustribus, ch. 9 (PNF, ser. II, vol. III, 364).

When the holy Evangelist John had lived to extreme old age in Ephesus, he could be carried only with difficulty by the hands of the disciples, and as he was not able to pronounce more words, he was accustomed to say at every assembly, "Little children, love one another." At length the disciples and brethren who were present became tired of hearing always the same thing and said: "Master, why do you always say this?" Thereupon John gave an answer worthy of himself: "Because this is the commandment of the Lord, and if it is observed then is it enough."

(c) Eusebius, Hist. Ec., III, 31. (MSG, 20: 279.)

Polycrates was bishop of Ephesus and a contemporary of Victor of Rome (189-199 A. D.). His date cannot be fixed more precisely. The reference to the "high priest's mitre" is obscure; see J. B. Lightfoot, Commentary on the Epistle to the Galatians, p. 345. A longer extract from this epistle of Polycrates will be found under the Easter Controversy (§ 38).

The time of John's death has been given in a general way,' but his burial-place is indicated by an epistle of Polycrates (who was bishop of the parish of Ephesus) addressed to Victor of Rome, mentioning him, together with the Apostle Philip and his daughters, in the following words: "For in Asia also great lights have fallen asleep, which shall rise again at the last day, at the coming of the Lord, when he shall come with

1 See Eusebius, Hist. Ec., III, 23, who gives quotations from Irenæus. This passage also gives a lengthy extract from the work of Clement of Alexandria, Quis dives salvetur, bearing on St. John's life at Ephesus (ANF, II, 591–604).

glory from heaven and seek out all the saints. Among these are Philip, one of the twelve Apostles, who sleeps at Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; 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 high priest's mitre, also sleeps at Ephesus."

84. THE PERSECUTION UNDER DOMITIAN

What is commonly called the persecution under Domitian (81-96) does not seem to have been a persecution of Christianity as such. The charges of atheism and superstition may have been due to heathen misunderstanding of the Christian faith and worship. There is no sufficient ground for identifying Flavius Clemens with the Clemens who was bishop of Rome. For bibliography of the persecution under Domitian, see Preuschen, Analecta, second ed., I, 11.

(a) Cassius Dio (excerpt. per Xiphilinum), Hist. Rom., LXVII, 14f. Preuschen, Analecta, I, § 4:11.

For Cassius Dio, see Encyc. Brit., art. "Dio Cassius."

At that time (95) the road which leads from Sinuessa to Puteoli was paved. And in the same year Domitian caused Flavius Clemens along with many others to be put to death, although he was his cousin and had for his wife Flavia Domitilla, who was also related to him. The charge of atheism was made against both of them, in consequence of which many others also who had adopted the customs of the Jews were condemned. Some were put to death, others lost their property. Domitilla, however, was only banished to Pandataria. (b) Eusebius, Hist. Ec., III, 18. (MSG, 20: 252.)

To such a degree did the teaching of our faith flourish at that time1 that even those writers who were far from our

1 Reign of Domitian, 81-96.

religion did not hesitate to mention in their histories the persecutions and martyrdoms which took place during that time. And they, indeed, accurately indicate the time. For they record that, in the fifteenth year of Domitian, Flavia Domitilla, daughter of a sister of Flavius Clemens, who was at that time one of the consuls of Rome, was exiled with many others to the island of Pontia1 in consequence of testimony borne to Christ.

1 Pontia was an island near Pandataria. The group is known as Pontiæ Insulæ. See DCB, art. "Domitilla, Flavia "; Eusebius, Hist. Ec., ed. McGiffert (PNF, ser. II, vol. I), III, 18, notes 4-6; also Lightfoot, Commentary on the Epistle to the Philippians, p. 22, n. I.

PERIOD II

THE POST-APOSTOLIC AGE: A. D. 100-A. D. 140

The post-apostolic age, extending from circa 100 to circa 140, is the age of the beginnings of Gentile Christianity on an extended scale. It is marked by the rapid spread of Christianity, so that immediately after its close the Church is found throughout the Roman world, and the Roman Government is forced to take notice of it and deal with it as a religion (§§ 6, 7); the decline of the Jewish element in the Church and extreme hostility of Judaism to the Church (85); the continuance of chiliastic expectations (§ 10); the beginnings of the passion for martyrdom (§ 8); as well as the appearance of the forms of organization and worship which subsequently became greatly elaborated and remained permanently in the Church (§§ 12-15); as also the appearance of religious and moral ideas which became dominant in the ancient Church (§§ 11, 12, 16). The literature of the period upon which the study of the conditions and thought of the Church of this age must be based is represented principally by the so-called Apostolic Fathers, a name which is convenient, but misleading and to be regretted. These are Clement of Rome, Barnabas, Ignatius, Polycarp, Papias, Hermas; with the writings of these are commonly included two anonymous books known as the Didache, or Teaching of the Twelve Apostles, and the Epistle to Diognetus. From all of these selections are given.1

1 There are three leading critical editions of the Apostolic Fathers: Patrum Apostolicorum Opera, edited by A. von Gebhardt, A. Harnack, and Th. Zahn, Leipsic, 1876, 1877, reprinted 1894 and since.

Opera Patrum Apostolicorum, edited by F. X. Funk, Tübingen, 1881. There is a very inexpensive reprint of the text in Krüger's Sammlung ausgewählter kirchen- und dogmengeschichtlicher Quellenschriften, 2te Reihe, 1 Heft.