Proof that Roman Church Established the Official Christianity of the Empire in the late second/early third century

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Martyrdom of Barsamya of Edessa http://www.newadvent.org/fathers/0865.htm

Abshelama ordination was received from Palut the First; and by Palut ordination was received from Serapion, bishop of Antioch; and by Serapion ordination was received from Zephyrinus, bishop of Rome; and Zephyrinus of Rome received ordination from Victor of the same place, viz., Rome; and Victor received ordination from Eleutherius; and Eleutherius received it from Soter; and Soter received it from Anicetus; and Anicetus received it from Dapius; and Dapius received it from Telesphorus; and Telesphorus received it from Xystus; and Xystus received it from Alexander; and Alexander received it from Evartis; and Evartis received it from Cletus; and Cletus received it from Anus; and Anus received it from Simon Cephas; and Simon Cephas received it from our Lord, together with his fellow apostles, on the first day of the week, the day of the ascension of our Lord to His glorious Father, which was the fourth day of Heziran, which was is the nineteenth year of the reign of Tiberius Cæsar, in the consulship of Rufus and Rubelinus, which year was the year 341; for in the year 309 occurred the advent of our Saviour in the world, according to the testimony which we ourselves have found in a correct register among the archives, which errs not at all in whatever it sets forth.

Why would a Syriac text want to deny Serapion lineage from Antioch's illustrious bishops? The answer must be that it is reporting a fact. To use the language of later Syriac - Serapion was a Melkite.

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This information ultimately comes from the oldest Syriac Christian text - the doctrine of Addai:

Since Aggai was “unable to lay his hands upon Palut” (Howard, Teaching of Addai, 105), to make him the official new bishop of the city, Palut goes to Antioch where he “received ordination to the priesthood from Serapion, Bishop of Antioch. Serapion himself, Bishop of Antioch, had also received ordination from Zephyrinus, Bishop of the city of Rome from the succession of ordination to the priesthood of Simon Peter who received it from the Lord” (Howard, Teaching of Addai, 105).

[andrewcriddle]

Cureton regarded the association of Palut with Serapion and Zephyrinus as a later interpolation.

Andrew Criddle

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But this is an interesting example of eisegesis - on both sides of scholarship. For my part I have always looked at Irenaeus's citation of the episcopal list in Adv Haer 3 and my sense of the passage is that it might be a citation of Hegesippus. But was it original to Adv Haer 3? You could argue that Adv Haer was originally at its core a defense of the fourfold gospel. If that's true the episcopal list there is at the very least secondary to the main argument.

And in the case of the Doctrine of Addai why would someone have added the idea that the Roman Church ordained one of the earliest bishops of Antioch? You'd think that as time wore on the history of the Church becomes more 'idealized.' Why would the Antiochene or the Syriac Church have needed to prove its 'apostolicity'? Antioch was in the unique position of having Acts make it the cite of the beginning of Christianity, the place where Peter and Paul came together. I can't see any reason why Antioch needed Rome to bolster its authority. If anything having Zephyrinus ordain Serapion diminishes its authority.

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And on the question of the dating of Zephyrinus there are some interesting questions:

1. when does the Roman Episcopal list (used here and in Irenaeus, Hegesippus end - i.e. in what year?

In Hegesippus it is clear that the earliest episcopal list ends at the time of Anicetus (Ανίκητος). Let's suppose that this is during the reign of Antoninus Pius. The only other real marker that we have is that Victor was bishop during the reign of Commodus when Marcia was active. If Callixtus was freed at this time there are realistic limits for when Callixtus could have been bishop - i.e. he has to have been active in the Roman Christian community, put into the salt mines and then liberated. I

[andrewcriddle]

And on the question of the dating of Zephyrinus there are some interesting questions:

1. when does the Roman Episcopal list (used here and in Irenaeus, Hegesippus end - i.e. in what year?

In Hegesippus it is clear that the earliest episcopal list ends at the time of Anicetus (Ανίκητος). Let's suppose that this is during the reign of Antoninus Pius. The only other real marker that we have is that Victor was bishop during the reign of Commodus when Marcia was active. If Callixtus was freed at this time there are realistic limits for when Callixtus could have been bishop - i.e. he has to have been active in the Roman Christian community, put into the salt mines and then liberated. I

Eusebius makes Serapion a contemporary of Victor the Pope before Zephyrinus.

In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, 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. 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.

Eusebius' chronology of the bishops of Antioch is really mixed up and inaccurate, but on the whole I think Serapion probably became bishop of Antioch before Zephyrinus became bishop of Rome.

Andrew Criddle

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But since they ruled in successive reigns that's entirely possible any way. Look at the way Callistus was freed under Victor, was deacon under Zephyrinus and finally became bishop of Rome a lot later.

[andrewcriddle]

But since they ruled in successive reigns that's entirely possible any way. Look at the way Callistus was freed under Victor, was deacon under Zephyrinus and finally became bishop of Rome a lot later.

I'm not sure I'm understanding you. I entirely agree that there was a period of overlap during which Serapion was bishop of Antioch and Zephyrinus bishop of Rome. However the Syriac text seems to have Serapion being ordained by Zephyrinus which would require Zephyrinus to become a bishop before Serapion did.

Andrew Criddle

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But Eusebius doesn't have an exact idea for most of the things he writes about. Look at the section Serapion. Serapion is dropped in the middle of a notoriously difficult section which begins with Origen and ends with Clement. In the very same as you suggest, Clement is usually thought to have been Origen's predecessor.

Chapter 8. Origen's Daring Deed.
1. At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake, Matthew 19:12 in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal — for, although young, he met for the study of divine things with women as well as men, — he carried out in action the word of the Saviour.

2. He thought that this would not be known by many of his acquaintances. But it was impossible for him, though desiring to do so, to keep such an action secret.

3. When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.

4. Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honor, ordained him a presbyter.

5. Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, save this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate.

6. These things, however, took place a little later. But at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him; devoting his entire leisure without cessation to divine studies and to his pupils.

7. Severus, having held the government for eighteen years, was succeeded by his son, Antoninus. Among those who had endured courageously the persecution of that time, and had been preserved by the Providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem. On account of his pre-eminence in the confession of Christ he was thought worthy of that bishopric, while Narcissus, his predecessor, was still living.

Chapter 9. The Miracles of Narcissus.
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.

2. They say that the oil once failed while the deacons were watching through the night at the great paschal vigil. Thereupon the whole multitude being dismayed, Narcissus directed those who attended to the lights, to draw water and bring it to him.

3. This being immediately done he prayed over the water, and with firm faith in the Lord, commanded them to pour it into the lamps. And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil. A small portion of it has been preserved even to our day by many of the brethren there as a memento of the wonder.

4. They tell many other things worthy to be noted of the life of this man, among which is this. Certain base men being unable to endure the strength and firmness of his life, and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him, and circulated a terrible slander against him.

5. And to persuade those who heard of it, they confirmed their accusations with oaths: one invoked upon himself destruction by fire; another the wasting of his body by a foul disease; the third the loss of his eyes. But though they swore in this manner, they could not affect the mind of the believers; because the continence and virtuous life of Narcissus were well known to all.

6. But he could not in any wise endure the wickedness of these men; and as he had followed a philosophic life for a long time, he fled from the whole body of the Church, and hid himself in desert and secret places, and remained there many years.

7. But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men, and brought on them the curses with which they had bound themselves. The residence of the first, from nothing but a little spark falling upon it, was entirely consumed by night, and he perished with all his family. The second was speedily covered with the disease which he had imprecated upon himself, from the sole of his feet to his head.

8. But the third, perceiving what had happened to the others, and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together. And in his repentance he became so wasted by his great lamentations, and continued weeping to such an extent, that both his eyes were destroyed. Such were the punishments which these men received for their falsehood.

Chapter 10. The Bishops of Jerusalem.
Narcissus having departed, and no one knowing where he was, those presiding over the neighboring churches thought it best to ordain another bishop. His name was Dius. He presided but a short time, and Germanio succeeded him. He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead. And immediately the brethren besought him to take the episcopate, as all admired him the more on account of his retirement and philosophy, and especially because of the punishment with which God had avenged him.

Chapter 11. Alexander.
1. But as on account of his great age Narcissus was no longer able to perform his official duties, the Providence of God called to the office with him, by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish.

2. Thereupon, as by Divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. They received him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates, they would receive the bishop foreordained for them by God. And having done this, with the unanimous consent of the bishops of the neighboring churches, they constrained him to remain.

3. Alexander, himself, in private letters to the Antinoites, which are still preserved among us, mentions the joint episcopate of Narcissus and himself, writing in these words at the end of the epistle:

4. Narcissus salutes you, who held the episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age; and he exhorts you, as I do, to be of one mind.

These things took place in this manner. But, on the death of Serapion, Asclepiades, who had been himself distinguished among the confessors during the persecution, succeeded to the episcopate of the church at Antioch. Alexander alludes to his appointment, writing thus to the church at Antioch:

5. Alexander, a servant and prisoner of Jesus Christ, to the blessed church of Antioch, greeting in the Lord. The Lord has made my bonds during the time of my imprisonment light and easy, since I learned that, by the Divine Providence, Asclepiades, who in regard to the true faith is eminently qualified, has undertaken the bishopric of your holy church at Antioch.

6. He indicates that he sent this epistle by Clement, writing toward its close as follows:

My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom you yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord.

Chapter 12. Serapion and his Extant Works.
1. It is probable that others have preserved other memorials of Serapion's literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship; and those addressed to Pontius and Caricus, ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter.

2. He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rhossus who had been led astray by it into heterodox notions. It may be well to give some brief extracts from his work, showing his opinion of the book. He writes as follows:

3. For we, brethren, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us.

4. When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If this is the only thing which occasions dispute among you, let it be read. But now having learned, from what has been told me, that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly.

5. But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianus, and that, not understanding what he was saying, he contradicted himself.

6. For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetæ (for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on. So much in regard to Serapion.

Chapter 13. The Writings of Clement.

I think a date for Serapion around 200 CE give or take 10 - 20 years either way is about accurate.

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In the previous book it says that his predecessor was contemporary with Irenaeus:

1. Serapion, who, as report says, succeeded Maximinus at that time as bishop of the church of Antioch, mentions the works of Apolinarius against the above-mentioned heresy. And he alludes to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, and adds the following words:

2. That you may see that the doings of this lying band of the new prophecy, so called, are an abomination to all the brotherhood throughout the world, I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.

3. In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows:

I, Aurelius Cyrenius, a witness, pray for your health.

And another in this manner:

Ælius Publius Julius, bishop of Debeltum, a colony of Thrace. As God lives in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him.

4. And the autograph signatures of many other bishops who agreed with them are contained in the same letter.

So much for these persons.

The only bit of evidence which contradicts my assumption is one of those statements that always appears in the Church History which appear to follow the Chronology

In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, 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. 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.