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Fragments of Papias - Schmidt 2:22Papias of HierapolisBishop Irenaeus writes that John the Apostle survived all the way to the time of Trajan: after whom his notable disciples were Papias, Bishop of Hieropolis, Polycarp of Smyrna, and Ignatius of Antioch.Fragments of Papias - Schmidt 3:9Papias of HierapolisPapias, bishop of Hierapolis, who was a disciple of John the Divine, and a companion of Polycarp, wrote five books of Oracles of the Lord, wherein, when giving a list of the Apostles, after Peter and John, Philip and Thomas and Irenaeus wrote that John the Apostle remained until the times of Trajen, after whom were Papias Bishop of Heirapolis, Polycarp of Smyrna and Ignatius of Antioch.Chronicle · Pages 188-332 74:11JeromeHieropolis, Polycarp of Smyrna, and Ignatius of Antioch. appointed as the third bishop. (*)Chronographia Tripertita · english 2:4Anastasius the LibrarianIn the year of the world 5566, in the year of the divine incarnation 66, Ignatius of Antioch is considered a god-bearing bishop. Therefore, the first foreign king of the Jews was Herod, who killed the boys, reigning for 37 years; his son Archelaus for 9 years; his brother Herod for 24 years; Agrippa, also known as Herod, son of Herod, ...The Essay 14:32An Essay on the Development of Christian DoctrineA partial fulfilment, or at least indications of what was to be, there certainly were in the first age. Faint one by one, at least they are various, and are found in writers of many times and countries, and thereby illustrative of each other, and forming a body of proof. Thus St. Clement, in the name of the Church of Rome, writes to the Corinthians, when they were without a bishop; St. Ignatius of Antioch addresses the Roman Church, out of the Churches to which he writes, as "the Church, which has in dignity the first seat, of the city of the Romans,"[157:1] and implies that it was too high for his directing as being the Church of St. Peter and St. Paul. St. Polycarp of Smyrna has recourse to the Bishop of Rome on the question of Easter; the heretic Marcion, excommunicated in Pontus, betakes himself to Rome; Soter, Bishop of Rome, sends alms, according to the custom of his Church, to the Churches throughout the empire, and, in the words of Eusebius, "affectionately exhorted those who came to Rome, as a father his children;" the Montanists from Phrygia come to Rome to gain the countenance of its Bishop; Praxeas, from Asia, attempts the like, and for a while is successful; St. Victor, Bishop of Rome, threatens to excommunicate the Asian Churches; St. Irenaeus speaks of Rome as "the greatest Church, the most ancient, the most conspicuous, and founded and established by Peter and Paul," appeals to its tradition, not in contrast indeed, but in preference to that of other Churches, and declares that "to this Church, every Church, that is, the faithful from every side must resort" or "must agree with it, propter potiorem principalitatem." "O Church, happy in its position," says Tertullian, "into which the Apostles poured out, together with their blood, their whole doctrine;" and elsewhere, though in indignation and bitter mockery, he calls the Pope "the Pontifex Maximus, the Bishop of Bishops." The presbyters of St. Dionysius, Bishop of Alexandria, complain of his doctrine to St. Dionysius of Rome; the latter expostulates with him, and he explains. The Emperor Aurelian leaves "to the Bishops of Italy and of Rome" the decision, whether or not Paul of Samosata shall be dispossessed of the see-house at Antioch; St. Cyprian speaks of Rome as "the See of Peter and the principal Church, whence the unity of the priesthood took its rise, . . whose faith has been commended by the Apostles, to whom faithlessness can have no access;" St. Stephen refuses to receive St. Cyprian's deputation, and separates himself from various Churches of the East; Fortunatus and Felix, deposed by St. Cyprian, have recourse to Rome; Basilides, deposed in Spain, betakes himself to Rome, and gains the ear of St. Stephen.The Essay 25:34An Essay on the Development of Christian DoctrineFar different from such a theory is the picture which the ancient Church presents to us; true, it was governed by Bishops, and those Bishops came from the Apostles, but it was a kingdom besides; and as a kingdom admits of the possibility of rebels, so does such a Church involve sectaries and schismatics, but not independent portions. It was a vast organized association, co-extensive with the Roman Empire, or rather overflowing it. Its Bishops were not mere local officers, but possessed a quasi-ecumenical power, extending wherever a Christian was to be found. "No Christian," says Bingham, "would pretend to travel without taking letters of credence with him from his own bishop, if he meant to communicate with the Christian Church in a foreign country. Such was the admirable unity of the Church Catholic in those days, and the blessed harmony and consent of her bishops among one another."[266:1] St. Gregory Nazianzen calls St. Cyprian an universal Bishop, "presiding," as the same author presently quotes Gregory, "not only over the Church of Carthage and Africa, but over all the regions of the West, and over the East, and South, and Northern parts of the world also." This is evidence of a unity throughout Christendom, not of mere origin or of Apostolical succession, but of government. Bingham continues "[Gregory] says the same of Athanasius; that, in being made Bishop of Alexandria, he was made Bishop of the whole world. Chrysostom, in like manner, styles Timothy, Bishop of the universe. . . . . The great Athanasius, as he returned from his exile, made no scruple to ordain in several cities as he went along, though they were not in his own diocese. And the famous Eusebius of Samosata did the like, in the times of the Arian persecution under Valens. . . Epiphanius made use of the same power and privilege in a like case, ordaining Paulinianus, St. Jerome's brother, first deacon and then presbyter, in a monastery out of his own diocese in Palestine."[267:1] And so in respect of teaching, before Councils met on any large scale, St. Ignatius of Antioch had addressed letters to the Churches along the coast of Asia Minor, when on his way to martyrdom at Rome. St. Irenaeus, when a subject of the Church of Smyrna, betakes himself to Gaul, and answers in Lyons the heresies of Syria. The see of St. Hippolytus, as if he belonged to all parts of the orbis terrarum, cannot be located, and is variously placed in the neighbourhood of Rome and in Arabia. Hosius, a Spanish Bishop, arbitrates in an Alexandrian controversy. St. Athanasius, driven from his Church, makes all Christendom his home, from Treves to Ethiopia, and introduces into the West the discipline of the Egyptian Antony. St. Jerome is born in Dalmatia, studies at Constantinople and Alexandria, is secretary to St. Damasus at Rome, and settles and dies in Palestine.