BOOK II CHAPTER XIV Annianus the First Bishop of the Church of Alexandria after Mark. 139 495 punishment. And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnæus.”496 25. These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed;498 at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude,499 which is also one of the seven so-called catholic epistles. Nevertheless we know that these also,500 with the rest, have been read publicly in very many churches.501 497
CHAPTER XXIV. Annianus the First Bishop of the Church of Alexandria after Mark. 1. When Nero was in the eighth year of his reign,502 Annianus503 succeeded Mark the evangelist in the admin495 Agrippa, as remarked above, chap. 19, note 4 exercised government over the temple, and enjoyed the power of appointing and removing the high priests 496 Of Jesus, the son of Damnæus, nothing further is known. He was succeeded, while Albinus was still procurator, by Jesus, the son of Gamaliel (Ant. XX. 9. 4). 497 This term was applied to all or a part of these seven epistles by the Alexandrian Clement, Origen, and Dionysius, and since the time of Eusebius has been the common designation. The word is used in the sense of “general,” to denote that the epistles are encyclical letters addressed to no particular persons or congregations, though this is not true of II. and III. John, which, however, are classed with the others on account of their supposed Johannine authorship, and consequent close connection with his first epistle. The word was not first used, as some have held, in the sense of “canonical,” to denote the catholic or general acceptance of the epistle,—a meaning which Eusebius contradicts in this very passage, and which the history of the epistles themselves (five of the seven being among the antilegomena) sufficiently refutes. See Holtzmann’s Einleitung, p. 472 sqq., and Weiss, ibid. p. 89 sqq. 498 νοθεύεται. It is common to translate the word νόθος, “spurious” (and the kindred verb, “to be spurious”); but it is plain enough from this passage, as also from others that Eusebius did not employ the word in that sense. He commonly used it in fact, in a loose way, to mean “disputed,” in the same sense in which he often employed the word ἀντιλεγόμενος. Lücke, indeed, maintained that Eusebius always used the words νόθος and ἀντιλεγόμενος as synonymous; but in Bk. III. chap. 25, as pointed out in note 1 on that chapter, he employed the words as respective designations of two distinct classes of books. The Epistle of James is classed by Eusebius (in Bk. III. chap. 25) among the antilegomena. The ancient testimonies for its authenticity are very few. It was used by no one, except Hermas, down to the end of the second century. Irenæus seems to have known the epistle (his works exhibit some apparent reminiscences of it), but he nowhere directly cites it. The Muratorian Fragment omits it, but the Syriac Peshito contains it, and Clement of Alexandria shows a few faint reminiscences of it in his extant works, and according to Eusebius VI. 14, wrote commentaries upon “Jude and the other catholic epistles.” It is quoted frequently by Origen, who first connects it with the “Brother of the Lord,” but does not express himself with decision as to its authenticity. From his time on it was commonly accepted as the work of “James, the Lord’s brother.” Eusebius throws it among the antilegomena; not necessarily because he considered it unauthentic, but because the early testimonies for it are too few to raise it to the dignity of one of the homologoumena (see Bk. III. chap. 25, note 1). Luther rejected the epistle upon purely dogmatic grounds. The advanced critical school are unanimous in considering it a post-apostolic work, and many conservative scholars agree with them. See Holtzmann’s Einleitung, p. 475 sqq. and Weiss’ Einleitung, p. 396 sqq. The latter defends its authenticity (i.e. the authorship of James, the brother of the Lord), and, in agreement with many other scholars of conservative tendencies, throws its origin back into the early part of the fifties. 499 The authenticity of the Epistle of Jude (also classed among the antilegomena by Eusebius in Bk. III. chap. 25) is about as well supported as that of the Epistle of James. The Peshito does not contain it, and the Syrian Church in general rejected it for a number of centuries. The Muratorian Fragment accepts it, and Tertullian evidently considered it a work of Jude, the apostle (see De Cultu Fem. I. 3). The first to quote from it is Clement of Alexandria who wrote a commentary upon it in connection with the other catholic epistles according to Eusebius, VI. 14. 1. Origen looked upon it much as he looked upon the Epistle of James, but did not make the “Jude, the brother of James,” one of the twelve apostles. Eusebius treats it as he does James, and Luther, followed by many modern conservative scholars (among them Neander), rejects it. Its defenders commonly ascribe it to Jude, the brother of the Lord, in distinction from Jude the apostle, and put its composition before the destruction of Jerusalem. The advanced critical school unanimously deny its authenticity, and most of them throw its composition into the second century, although some put it back into the latter part of the first. See Holtzmann, p. 501. 500 On the Epistles of Peter, see Bk. III. chap. 3, notes 1 and 2. On the Epistles of John, see ibid. chap. 44, notes 18 and 19. 501 ἐν πλείσταις ἐκκλησίαις 502 62 a.d. With this agrees Jerome’s version of the Chron., while the Armenian version gives the seventh year of Nero. 503 Annianus, according to Bk. III. chap. 14, below, held his office twenty-two years. In Apost. Const. VII. 46 he is said to have been ordained by Mark as the first bishop of Alexandria. The Chron. Orient. 89 (according to Westcott in the Dict. of Christ. Biog.) reports that he was appointed by Mark after he had performed a miracle upon him. He is commemorated in the Roman martyrology with St. Mark, on April 25.
