Church Fathers: Post-Nicene Fathers Vol 01: 21.02.01 Book I Part 1

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Church Fathers: Post-Nicene Fathers Vol 01: 21.02.01 Book I Part 1



TOPIC: Post-Nicene Fathers Vol 01 (Other Topics in this Collection)
SUBJECT: 21.02.01 Book I Part 1

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Book I.

Chapter I. The Plan of the Work.

1 It is my purpose to write an account of the successions of the holy apostles, as well as of the times which have elapsed from the days of our Saviour to our own; and to relate the many important events which are said to have occurred in the history of the Church; and to mention those who have governed and presided over the Church in the most prominent parishes, and those who in each generation have proclaimed the divine word either orally or in writing.

2 It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-calledhyperlink have like fierce wolves unmercifully devastated the flock of Christ.

3 It is my intention, moreover, to recount the misfortunes which immediately came upon the whole Jewish nation in consequence of their plots against our Saviour, and to record the ways and the times in which the divine word has been attacked by the Gentiles, and to describe the character of those who at various periods have contended for it in the face of blood and of tortures, as well as the confessions which have been made in our own days, and finally the gracious and kindly succor which our Saviour has afforded them all. Since I propose to write of all these things I shall commence my work with the beginning of the dispensationhyperlink of our Saviour and Lord Jesus Christ.hyperlink

4 But at the outset I must crave for my work the indulgence of the wise,hyperlink for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path.hyperlink I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.

5 Having gathered therefore from the matters mentioned here and there by them whatever we consider important for the present work, and having plucked like flowers from a meadow the appropriate passages from ancient writers,hyperlink we shall endeavor to embody the whole in an historical narrative, content if we preserve the memory of the successions of the apostles of our Saviour; if not indeed of all, yet of the most renowned of them in those churches which are the most noted, and which even to the present time are held in honor.

6 This work seems to me of especial importance because I know of no ecclesiastical writer who has devoted himself to this subject; and I hope that it will appear most useful to those who are fond of historical research.

7 I have already given an epitome of these things in the Chronological Canonshyperlink which I have composed, but notwithstanding that, I have undertaken in the present work to write as full an account of them as I am able.

8 My work will begin, as I have said, with the dispensationhyperlink of the Saviour Christ,-which is loftier and greater than human conception,

9 -and with a discussion of his divinityhyperlink ; for it is necessary, inasmuch as we derive even our name from Christ, for one who proposes to write a history of the Church to begin with the very origin of Christ's dispensation, a dispensation more divine than many think.

Chapter II. Summary View of the Pre-Existence and Divinity of Our Saviour and Lord Jesus Christ.

1 Since in Christ there is a twofold nature, and the one-in so far as he is thought of as God-resembles the head of the body, while the other may be compared with the feet,-in so far as he, for the sake of our salvation, put on human nature with the same passions as our own,-the following work will be complete only if we begin with the chief and lordliest events of all his history. In this way will the antiquity and divinity of Christianity be shown to those who suppose it of recent and foreign origin,hyperlink and imagine that it appeared only yesterdayhyperlink

2 No language is sufficient to express the origin and the worth, the being and the nature of Christ. Wherefore also the divine Spirit says in the prophecies, "Who shall declare his generation?"hyperlink For none knoweth the Father except the Son, neither can any one know the Son adequately except the Father alone who hath begotten him.hyperlink

3 For alone who beside the Father could clearly understand the Light which was before the world, the intellectual and essential Wisdom which existed before the ages, the living Word which was in the beginning with the Father and which was God, the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father's unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: "In the beginning was the Word, and the Word was with God, and the Word was God."hyperlink

4 "All things were made by him; and without him was not anything made."hyperlink This, too, the great Moses teaches, when, as the most ancient of all the prophets, he describes under the influence of the divine Spirit the creation and arrangement of the universe. He declares that the maker of the world and the creator of all things yielded to Christ himself, and to none other than his own clearly divine and first-born Word, the making of inferior things, and communed with him respecting the creation of man.

5 "For," says he," God said, Let us make man in our image and in our likeness."hyperlink And another of the prophets confirms this, speaking of God in his hymns as follows: "He spake and they were made; he commanded and they were created."hyperlink He here introduces the Father and Maker as Ruler of all, commanding with a kingly nod, and second to him the divine Word, none other than the one who is proclaimed by us, as carrying out

6 the Father's commands. All that are said to have excelled in righteousness and piety since the creation of man, the great servant Moses and before him in the first place Abraham and his children, and as many righteous men and prophets as afterward appeared, have contemplated him with the pure eyes of the mind, and have recognized him and offered to him the worship which is due him as Son of God.

7 But he, by no means neglectful of the reverence due to the Father, was appointed to teach the knowledge of the Father to them all. For instance, the Lord God, it is said, appeared as a common man to Abraham while he was sitting at the oak of Mambre.hyperlink And he, immediately failing down, although he saw a man with his eyes, nevertheless worshiped him as God, and sacrificed to him as Lord, and confessed that he was not ignorant of his identity when he uttered the words, "Lord, the judge of all the earth, wilt thou not execute righteous judgment?"hyperlink

8 For if it is unreasonable to suppose that the unbegotten and immutable essence of the almighty God was changed into the form of man or that it deceived the eyes of the beholders with the appearance of some created thing, and if it is unreasonable to suppose, on the other hand, that the Scripture should falsely invent such things, when the God and Lord who judgeth all the earth and executeth judgment is seen in the form of a man, who else can be called, if it be not lawful to call him the first cause of all things, than his only pre-existent Word?hyperlink Concerning whom it is said in the Psalms, "He sent his Word and healed them, and delivered them from their destructions."hyperlink

9 Moses most clearly proclaims him second Lord after the Father, when he says, "The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord."hyperlink The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, "Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God."hyperlink Wherefore also Jacob called the name of that place "Vision of God,"hyperlink saying, "For I have seen God face to face, and my life is preserved."hyperlink

10 Nor is it admissible to suppose that the theophanies recorded were appearances of subordinate angels and ministers of God, for whenever any of these appeared to men, the Scripture does not conceal the fact, but calls them by name not God nor Lord, but angels, as it is easy to prove by numberless testimonies.

11 Joshua, also, the successor of Moses, calls him, as leader of the heavenly angels and archangels and of the supramundane powers, and as lieutenant of the Father,hyperlink entrusted with the second rank of sovereignty and rule over all, "captain of the host of the Lords" although he saw him not otherwise than again in the form and appearance of a man. For it is written:

12 "And it came to pass when Joshua was at Jerichohyperlink that he looked and saw a man standing over against him with his sword drawn in his hand, and Joshua went unto him and said, Art thou for us or for our adversaries? And he said unto him, As captain of the host of the Lord am I now come. And Joshua fell on his face to the earth and said unto him, Lord, what dost thou command thy servant? and the captain of the Lord said unto Joshua, Loose thy shoe from off thy feet, for the place whereon thou standest is holy."hyperlink

13 You will perceive also from the same words that this was no other than he who talked with Moseshyperlink For the Scripture says in the same words and with reference to the same one, "When the Lord saw that he drew near to see, the Lord called to him out of the bush and said, Moses, Moses. And he said, What is it? And he said, Draw not nigh hither; loose thy shoe from off thy feet, for the place whereon thou standest is holy ground. And he said unto him, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob."hyperlink

14 And that there is a certain substance which lived and subsistedhyperlink before the world, and which ministered unto the Father and God of the universe for the formation of all created things, and which, is called the Word of God and Wisdom, we may learn, to quote otherproofs in addition to those already cited, from the mouth of Wisdom herself, who reveals most clearly through Solomon the following mysteries concerning herself: "I, Wisdom, have dwelt with prudence and knowledge, and I have invoked understanding. Through me kings reign, and princes ordain righteousness.

15 Through me the great are magnified, and through me sovereigns rule the earth."hyperlink To which she adds: "The Lord created me in the beginning of his ways, for his works; before the world he established me, in the beginning, before he made the earth, before he made the depths, before the mountains were settled, before all hills he begat me. When he prepared the heavens I was present with him, and when he established the fountains of the region under heavenhyperlink I was with him, disposing.

16 I was the one in whom he delighted; daily I rejoiced before him at all times when he was rejoicing at having completed the world."hyperlink That the divine Word, therefore, pre-existed and appeared to some, if not to all, has thus been briefly shown by us.

17 But why the Gospel was not preached in ancient times to all men and to all nations, as it is now, will appear from the following considerations.hyperlink The life of the ancients was not of such a kind as to permit them to receive the all-wise and all-virtuous teaching 18 of Christ.

18 For immediately in the beginning, after his original life of blessedness, the first man despised the command of God, and fell into this mortal and perishable state, and exchanged his former divinely inspired luxury for this curse-laden earth. His descendants having filled our earth, showed themselves much worse, with the exception of one here and there, and entered upon a certain brutal and insupportable mode of life.

19 They thought neither of city nor state, neither of arts nor sciences. They were ignorant even of the name of laws and of justice, of virtue and of philosophy. As nomads, they passed their lives in deserts, like wild and fierce beasts, destroying, by an excess of voluntary wickedness, the natural reason of man, and the seeds of thought and of culture implanted in the human soul. They gave themselves wholly over to all kinds of profanity, now seducing one another, now slaying one another, now eating human flesh, and now daring to wage war with the Gods and to undertake those battles of the giants celebrated by all; now planning to fortify earth against heaven, and in the madness of ungoverned pride to prepare an attack upon the very God of all.hyperlink

20 On account of these things, when they conducted themselves thus, the all-seeing God sent down upon them floods and conflagrations as upon a wild forest spread over the whole earth. He cut them down with continuous famines and plagues, with wars, and with thunderbolts from heaven, as if to check some terrible and obstinate disease of souls with more severe punishments.

21 Then, when the excess of wickedness had overwhelmed nearly all the race, like a deep fit of drunkenness, beclouding and darkening the minds of men, the first-born and first-created wisdom of God, the pre-existent Word himself, induced by his exceeding love for man, appeared to his servants, now in the form of angels, and again to one and another of those ancients who enjoyed the favor of God, in his own person as the saving power of God, not otherwise, however, than in the shape of man, because it was impossible to appear in any other way.

22 And as by them the seeds of piety were sown among a multitude of men and the whole nation, descended from the Hebrews, devoted themselves persistently to the worship of God, he imparted to them through the prophet Moses, as to multitudes still corrupted by their ancient practices, images and symbols of a certain mystic Sabbath and of circumcision, and elements of other spiritual principles, but he did not grant them a complete knowledge of the mysteries themselves.

23 But when their law became celebrated, and, like a sweet odor, was diffused among all men, as a result of their influence the dispositions of the majority of the heathen were softened by the lawgivers and philosophers who arose on every side, and their wild and savage brutality was changed into mildness, so that they enjoyed deep peace, friendship, and social intercourse.hyperlink Then, finally, at the time of the origin of the Roman Empire, there appeared again to all men and nations throughout the world, who had been, as it were, previously assisted, and were now fitted to receive the knowledge of the Father, that same teacher of virtue, the minister of the Father in all good things, the divine and heavenly Word of God, in a human body not at all differing in substance from our own. He did and suffered the things which had been prophesied. For it had been foretold that one who was at the same time man and God should come and dwell in the world, should perform wonderful works, and should show himself a teacher to all nations of the piety of the Father. The marvelous nature of his birth, and his new teaching, and his wonderful works had also been foretold; so likewise the manner of his death, his resurrection from the dead, and,finally, his divine ascension into heaven.

24 For instance, Daniel the prophet, under the influence of the divine Spirit, seeing his kingdom at the end of time,hyperlink was inspired thus to describe the divine vision in language fitted to human comprehension: "For I beheld," he says, "until thrones were placed, and the Ancient of Days did sit, whose garment was white as snow and the hair of his head like pure wool; his throne was a flame of fire and his wheels burning fire. A river of fire flowed before him. Thousand thousands ministered unto him, and ten thousand times ten thousand stood beforehim.

25 He appointed judgment, and the books were opened."hyperlink And again, "I saw," says he, "and behold, one like the Son of man came with the clouds of heaven, and he hastened unto the Ancient of Days and was brought into his presence, and there was given him the dominion and the glory and the kingdom; and all peoples, tribes, and tongues serve him. His dominion is an everlasting dominion which shall not pass away, and his kingdom shall not be destroyed."hyperlink

26 It is clear that these words can refer to no one else than to our Saviour, the God Word who was in the beginning with God, and who was called the Son of man because of his final appearance in the flesh.

27 But since we have collected in separate bookshyperlink as the selections from the prophets which relate to our Saviour Jesus Christ, and have arranged in a more logical form those things which have been revealed concerning him, what has been said will suffice for the present.

Chapter III. The Name Jesus and Also the Name Christ Were Known from the Beginning,and Were Honored by the Inspired Prophets.

1 It is now the proper place to show that the very name Jesus and also the name Christ were honored by the ancient prophets beloved of God.hyperlink

2 Moses was the first 2 to make known the name of Christ as a name especially august and glorious. When he delivered types and symbols of heavenly things, and mysterious images, in accordance with the oracle which said to him, "Look that thou make all things according to the pattern which was shown thee in the mount,"hyperlink he consecrated a man high priest of God, in so far as that was possible, and him he called Christ.hyperlink And thus to this dignity of the high priesthood, which in his opinion surpassed the most honorable position among men, he attached for the sake of honor and glory the name of Christ.

3 He knew so well that in Christ was something divine. And the same one foreseeing, under the influence of the divine Spirit, the name Jesus, dignified it also with a certain distinguished privilege. For the name of Jesus, which had never been uttered among men before the time of Moses, he applied first and only to the one who he knew would receive after his death, again as a type and symbol, the supreme command.

4His successor, therefore, who had not hitherto borne the name Jesus, but had been called by another name, Auses,hyperlink which had been given him by his parents, he now called Jesus, bestowing the name upon him as a gift of honor, far greater than any kingly diadem. For Jesus himself, the son of Nave, bore a resemblance to our Saviour in the fact that he alone, after Moses and after the completion of the symbolical worship which had been transmitted by him, succeeded to the government of the true and pure religion.

5 Thus Moses bestowed the name of our Saviour, Jesus Christ, as a mark of the highest honor, upon the two men who in his time surpassed all the rest of the people in virtue and glory; namely, upon the high priest and upon his own successor in the government.

6 And the prophets that came after also clearly foretold Christ by name, predicting at the same time the plots which the Jewish people would form against him, and the calling of the nations through him. Jeremiah, for instance, speaks as follows: "The Spirit before our face, Christ the Lord, was taken in their destructions; of whom we said, under his shadow we shall live among the nations."hyperlink And David, in perplexity, says, "Why did the nations rage and the people imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against his Christ";hyperlink to which he adds, in the person of Christ himself, "The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession."hyperlink

7 And not only those who were honored with the high priesthood, and who for the sake of the symbol were anointed with especially prepared oil, were adorned with the name of Christ among the Hebrews, but also the kings whom the prophets anointed under the influence of the divine Spirit, and thus constituted, as it were, typical Christs. For they also bore in their own persons types of the royal and sovereign power of the true and only Christ, the divine Word who ruleth over all.

8 And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father's only supreme prophet of prophets.

9 And a proof of this is that no one of those who were of old symbolically anointed, whether priests, or kings, or prophets, possessed so great a power of inspired virtue as was exhibited by our Saviour and Lord Jesus, the true and only Christ.

10 None of them at least, however superior in dignity and honor they may have been for many generations among their own people, ever gave to their followers the name of Christians from their own typical name of Christ. Neither was divine honor ever rendered to any one of them by their subjects; nor after their death was the disposition of their followers such that they were ready to die for the one whom they honored. And never did so great a commotion arise among all the nations of the earth in respect to any one of that age; for the mere symbol could not act with such power among them as the truth itself which was exhibited by our Saviour.

11 He, although he received no symbols and types of high priesthood from any one, although he was not born of a race of priests, although he was not elevated to a kingdom by military guards, although he was not a prophet like those of old, although he obtained no honor nor pre-eminence among the Jews, nevertheless was adorned by the Father with all, if not with the symbols, yet with the truth itself.

12 And therefore, although he did not possess like honors with those whom we have mentioned, he is called Christ more than all of them. And as himself the true and only Christ of God, he has filled the whole earth with the truly august and sacred name of Christians, committing to his followers no longer types and images, but the uncovered virtues themselves, and a heavenly life in the very doctrines of truth.

13 And he was not anointed with oil prepared from material substances, but, as befits divinity, with the divine Spirit himself, by participation in the unbegotten deity of the Father. And this is taught also again by Isaiah, who exclaims, as if in the person of Christ himself, "The Spirit of the Lord is upon me; therefore hath he anointed me. He hath sent me to preach the Gospel to the poor, to proclaim deliverance to captives, and recovery of sight to the blind."hyperlink

14 And not only Isaiah, but also David addresses him, saying, "Thy throne, O God, is forever and ever. A scepter of equity is the scepter of thy kingdom. Thou hast loved righteousness and hast hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows."hyperlink Here the Scripture calls him God in the first verse, in the second it honors him with a royal scepter.

15 Then a little farther on, after the divine and royal power, it represents him in the third place as having become Christ, being anointed not with oil made of material substances, but with the divine oil of gladness. It thus indicates his especial honor, far superior to and different from that of those who, as types, were of old anointed in a more material way.

16 And elsewhere the same writer speaks of him as follows: "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool";hyperlink and, "Out of the womb, before the morning star, have I begotten thee. The Lord hath sworn and he will not repent. Thou art a priest forever after the order of Melchizedec."hyperlink

17 But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God,hyperlink not consecrated by any anointing oil, especially prepared, and not even belonging by descent to the priesthood of the Jews. Wherefore after his order, but not after the order of the others, who received symbols and types, was our Saviour proclaimed, withan appeal to an oath, Christ and priest.

18 History, therefore, does not relate that he was anointed corporeally by the Jews, nor that he belonged to the lineage of priests, but that he came into existence from God himself before the morning star, that is before the organization of the world, and that he obtained an immortal and undecaying priesthood for eternal ages.

19 But it is a great and convincing proof of his incorporeal and divine unction that he alone of all those who have ever existed is even to the present day called Christ by all men throughout the world, and is confessed and witnessed to under this name, and is commemorated both by Greeks and Barbarians and even to this day is honored as a King by his followers throughout the world, and is admired as more than a prophet, and is glorified as the true and only high priest of God.hyperlink And besides all this, as the pre-existent Word of God, called into being before all ages, he has received august honor from the Father, and is worshiped as God.

20 But most wonderful of all is the fact that we who have consecrated ourselves to him, honor him not only with our voices and with the sound of words, but also with complete elevation of soul, so that we choose to give testimony unto him rather than to preserve our own lives.

21 I have of necessity prefaced my history with these matters in order that no one, judging from the date of his incarnation, may think that our Saviour and Lord Jesus, the Christ, has but recently come into being.

Chapter IV. The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange.

1 But that no one may suppose that his doctrine is new and strange, as if it were framed by a man of recent origin, differing in no respect from other men, let us now briefly consider this point also.

2 It is admitted that when in recent times the appearance of our Saviour Jesus Christ had become known to all men there immediately made its appearance a new nation; a nation confessedly not small, and not dwelling in some corner of the earth, but the most numerous and pious of all nations,hyperlink indestructible and unconquerable, because it always receives assistance from God. This nation, thus suddenly appearing at the time appointed by the inscrutable counsel of God, is the one which has been honored by all with the name of Christ.

3 One of the prophets, when he saw beforehand with the eye of the Divine Spirit that which was to be, was so astonished at it that he cried out, "Who hath heard of such things, and who hath spoken thus? Hath the earth brought forth in one day, and hath a nation been born at once?"hyperlink And the same prophet gives a hint also of the name by which the nation was to be called, when he says, "Those that serve me shall be called by a new name, which shall be blessed upon the earth."hyperlink



Footnotes



1 Cf. 1 Tim. vi. 20.



2 Greek oikonomia. Suicer (Thesaurus Eccles.) points out four uses of this word among ecclesiastical writers: (1) Ministerium, Evangelii. (2) Providentia et numen (i.e. of God). (3) Naturae humanae assumtio. (4) Totius redemptionis mysterium et passionis Christi sacramentum. Valesius says, "The ancient Greeks use the word to denote whatever Christ did in the world to proclaim salvation for the human race, and thus the first oikonomia triu xristu is the incarnation, as the last oikonomia is the passion." The word in the present case is used in its wide sense to denote not simply the act of incarnation, but the whole economy or dispensation of Christ upon earth. See the notes of Heinichen upon this passage, Vol. III. p. 4 sq., and of Valesius, Vol. I. p. 2.



3 Five mss. followed by nearly all the editors of the Greek text and by the translators Stigloher and Crusè, read tou qeou after xriston. The words, however, are omitted by the majority of the best mss. and by Rufinus, followed by Heinichen and Closs. (See the note of Heinichen, Vol. I. p. 4).



4 All the mss. followed by the majority of the editors read eugnwmonwn, which must agree with logoj. Heinichen, however, followed by Burton, Schwegler, Closs, and Stigloher, read eugnwmonwn, which I have also accepted. Closs translates die Nachsicht der Kenner; Stigloher, wohlwollende Nachsicht. Crusè avoids the difficulty by omitting the word; an omission which is quite unwarranted.



5 Eusebius is rightly called the "Father of Church History." He had no predecessors who wrote, as be did, with a comprehensive historical plan in view; and yet, as he tells us, much had been written of which he made good use in his History. The one who approached nearest to the idea of a Church historian was Hegesippus (see Bk. IV. chap. 22, note 1), but his writings were little more than fragmentary memoirs, or collections of disconnected reminiscences. For instance, Eusebius, in Bk. II. chap 23, quotes from his fifth and last book the account of the martyrdom of James the Just, which shows that his work lacked at least all chronological arrangement. Julius Africanus (see Bk. VI. chap. 31, note 1) also furnished Eusebius with much material in the line of chronology, and in his Chronicle Eusebius made free use of him. These are the only two who can in any sense be said to have preceded Eusebius in his province, and neither one can rob him of his right to be called the "Father of Church History."



6 One of the greatest values of Eusebius' History lies in the quotations which it contains from earlier ecclesiastical writers. The works of many of them are lost, and are known to us only through the extracts made by Eusebius. This fact alone is enough to make his History of inestimable worth.



7 On Eusebius' Chronicle, see the Prolegomena, p. 31, above.



8 oikonomia. See above, note 2.



9 qeologia. Suicer gives four meanings for this word: (1) Doctrina de Deo. (2) Doctrina de SS. Trinitate. (3) Divina Christi natura, seu doctrina de ea. (4) Scriptura sacra utriusque Testamenti. The word is used here in its third signification (cf. also chap. 2, §3, and Bk. V. chap. 28, §5). It occurs very frequently in the works of the Fathers with this meaning, especially in connection with oikonomia, which is then quite commonly used to denote the "human nature" of Christ. In the present chapter oikonomia keeps throughout its more general signification of "the Dispensation of Christ," and is not confined to the mere act of incarnation, nor to his "human nature."



10 nean unthn kai ektetopismenhn.



11 This was one of the principal objections raised against Christianity. Antiquity was considered a prime requisite in a religion which claimed to be true, and no reproach was greater than the reproach of novelty. Hence the apologists laid great stress upon the antiquity of Christianity, and this was one reason why they appropriated the Old Testament as a Christian book. Compare, for instance, the apologies of Justin Martyr, Tatian, Athenagoras, Theophilus, Tertullian and Minucius Felix, and the works of l Clement of Alexandria. See Engelhardt's article on Eusebius, in the Zeitschrift für die hist. Theologie, 1852, p. 652 sq.; Schaff's Church History, Vol. II. p. 110; and Tzschirner's Geschichte der Apologetik, p. 99 sq.



12 Isa. liii. 8.



13 Cf. Matt. xi. 27.



14 John i. 1.



15 John i. 3.



16 Gen. i. 26.



17 Ps. xxxiii. 9. There is really nothing in this passage to imply that the Psalmist thinks, as Eusebius supposes, of the Son as the Father's agent in creation, who is here addressed by the Father. As Stroth remarks, "According to Eusebius, `He spake

0' is equivalent to `He said to the Son, Create

0'; and `They were created

0' means, according to him, not `They arose immediately upon this command of God,

0' but `The Son was immediately obedient to the command of the Father and produced them.

0' For Eusebius connects this verse with the sixth, `By the word of the Lord were the heavens made,

0' where he understands Christ to be referred to. Perhaps this verse has been omitted in the Greek through an over- sight for it is found in Rufinus."



18 See Gen. xviii. 1 sq.



19 Gen. xviii. 25.



20 Eusebius accepts the common view of the early Church, that the theophanies of the Old Testament were Christophanies; that is, appearances of the second person of the Trinity. Augustine seems to have been the first of the Fathers to take a different view, main- taining that such Christophanies were not consistent with the identity of essence between Father and Son, and that the Scriptures themselves teach that it was not the Logos, but an angel, that appeared to the Old Testament worthies on various occasions (cf. De Trin. III. 11). Augustine's opinion was widely adopted, but in modern times the earlier view, which Eusebius represents, has been the prevailing one (see Hodge, Systematic Theology, I. p. 490, and Lange's article Theaphany in Herzog).



21 Ps. cvii. 20.



22 Gen. xix. 24.



23 Gen. xxxii. 28.



24 eidoj qeou.



25 Gen. xxxii. 30.



26 The mss. differ greatly at this point. A number of them followed by Valesius, Closs, and Crusè, read, wsanei tou patroj uparxonta dunamin kai sofian. Schwegler, Laemmer, Burton, and Heinichen adopt another reading which has some ms. support, and which we have followed in our translation: wsanei tou patroj uparxon. See Heinichen's edition, Vol. 1. p. 10, note 41.



27 en Ierixw.



28 Josh. v. 13-15.



29 Eusebius agrees with other earlier Fathers (e.g. Justin Martyr, Origen, and Cyprian) in identifying the one that appeared to Joshua with him that had appeared to Moses, on the ground that the same words were used in both cases (cf. especially Justin's Dial. c. Trypho, chap. 62). Many later Fathers (e.g. Theodoret) regard the person that appeared to Joshua as the archangel Michael, who is described by Daniel (x. 21 and xii. 1) as fighting for the people of God. See Keil's Commentary on Joshua, chap. 5, vv. 13-15.



30 Ex. iii. 4-6. Cf. Justin's Dial., chap. 63.



31 ouia tij prokosmioj zwsa kai ufestwsa.



32 Prov. viii. 12, Prov. viii. 15, Prov. viii. 16.



33 thj up ouranon, with all the mss. and the LXX., followed by Schwegler, Burton, Heinichen, and others. Some editors, in agreement with the version of Rufinus (fontes sub coelo), read taj up ouranon. Closs, Stigloher, and Crusè translate in the same way.



34 Prov. viii. 22-25, Prov. viii. 27, Prov. viii. 28, Prov. viii. 30, Prov. viii. 31.



35 Eusebius pursues much the same line of argument in his Dem. Evang., Proem. Bk. VIII.; and compare also Gregory of Nyssa's Third Oration on the birth of the Lord (at the beginning). The objection which Eusebius undertakes to answer here was an old one, and had been considered by Justin Martyr, by Origen in his work against Celsus, and by others (see Tzschirner's Geschichte der Apologetik, p. 25 ff.).



36 The reference here seems to be to the building of the tower of Babel (Gen. xi. 1-9), although Valesius thinks otherwise. The fact that Eusebius refers to the battles of the giants, which were celebrated in heathen song, does not militate against a reference in this passage to the narrative recounted in Genesis. He illustrates the presumption of the human race by instances familiar to his readers whether drawn from Christian or from Pagan sources. Compare the Praep. Evang. ix. 14.



37 It was the opinion of Eusebius, in common with most of the Fathers, that the Greek philosophers, lawgivers, and poets had obtained their wisdom from the ancient Hebrews, and this point was pressed very strongly by many of the apologists in their effort to prove the antiquity of Christianity. The assertion was made especially in the case of Plato and Pythagoras, who were said to have become acquainted with the books of the Hebrews upon their journey to Egypt. Compare among other passages Justin's Apol. I. 59 ff.; Clement of Alexandria's Cohort. ad Gentes, chap. 6; and Tertullian's Apol. chap. 47. Compare also Eusebius' Praep. Evang., Bks. IX. and X.



38 The Greek has only epi telei, which can refer, however, only to the end of time or to the end of the world.



39 Dan. vii. 9, Dan. vii. 10.



40 Dan. vii. 13, Dan. vii. 14.



41 Eusebius refers here probably to his Eclogoe propheticoe, or Prophetical Extracts, possibly to his Dem. Evang.; upon these works see the Prolegomena, p. 34 and. 37, above.



42 Compare the Dem. Evang. iv. 17.



43 Ex. xxv. 40.



44 "Eusebius here has in mind the passages Lev. iv. 5, Lev. iv. 16, and Lev. vi. 22, where the LXX. reads o iereuj o xristoj: The priest, the anointed one" (Closs). The Authorized Version reads, The priest that was anointed; the Revised Version, The anointed priest.



45 A few mss., followed by Laemmer and Heinichen, read here Nauh, but the best mss. followed by the majority of editors read Aush, which is a corruption of the name Oshea, which means "Salvation," and which Joshua bore before his name was changed, by the addition of a syllable, to Jehoshua=Joshua=Jesus, meaning "God's salvation" (Num. xiii. 16). Jerome (de vir. ill. c. I.) speaks of this corruption as existing in Greek and Latin mss. of the Scriptures, and as having no sense, and contends that Osee is the proper form, Osee meaning "Salvator." The same corruption (Auses) occurs also in Tertullian, Adv. Marc. iii. 16, and Adv. Fud. 9 (where the English translator, as Crusè also does in the present passage, in both cases departs from the original, and renders `Oshea,

0' Ante-Nicene Fathers, Am. Ed. III. p. 334, 335, and 163), and in Lactantius, Institutes, iv. 17.



46 Sam. iv. 20.



47 Ps. ii. 1, Ps. ii. 2.



48 Ps. ii. 7, Ps. ii. 8.



49 Isa. lxi. 1. Eusebius as usual follows the LXX., which in this case differs somewhat from the Hebrew, and hence the translation differs from the English version. The LXX., however, contains an extra clause which Eusebius omits. See Heinichen's edition, Vol. I. p. 21, note 49.



50 Ps. xlv. 6, Ps. xlv. 7.



51 Ps. cx. 1.



52 Ps. cx. 4.



53 See Gen. xiv. 18; Heb. v. 6, Heb. v. 10; Heb. vi. 20; Heb. viii.



54 Eusebius, in this chapter and in the Dem. Evang. IV. 15, is the first of the Fathers to mention the three offices of Christ.



55 Cf. Tertullian, Apol. XXXVII. (Ante-Nicene Fathers, Am. Ed. Vol. III. p. 45).



56 Isa. lxvi. 8.



57 Isa. lxv. 15, Isa. lxv. 16.