Augustine, Harmony of the Evangelists.1.12-14: The Romans and the Jews

 

1.12: Of the fact that the God of the Jews, after the subjugation of that people, was still not accepted by the Romans, because His commandment was that he alone should be worshipped, and images destroyed.

Augustine declares that the Jews were defeated by the Romans and expelled from Jerusalem because of “the most heinous sin” of putting Christ to death. He adds that the Romans did not embrace the God of the Hebrews, because he demanded that he alone be worshipped and that images would not be permitted. He further notes that the Romans could not claim any moral superiority as to why God gave them victory over the Jews.  They had no “piety and manners” to commend them, and, in fact, their early history reveals that Rome was originally an asylum for criminals and that Romulus committed fratricide in striking down his brother Remus. He closes by stressing the sovereignty of God, who acts as he pleases “according to the fore-ordained order of the ages.”

1.13: Of the question why God suffered the Jews to be reduced to subjection.

Why did God permit the Jews to be defeated by the Romans? For Augustine the answer is simple: It came about, because in their “impious fury” they put Christ to death.

1.14: Of the fact that the God of the Hebrews, although the people were conquered, proved Himself to be unconquered, by overthrowing their idols, and by turning all the Gentiles to His own service.

Augustine points out the fact that Christ is now being preached and worshipped across the Roman Empire. This fulfills the promise made to Abraham that all nations would be blessed through his seed (Gen 12). God took kingdom and priesthood from the Jews, because Christ is the true King and Priest. This was announced by the prophets (without the use of magical arts). Christ could not have written books promoting magical arts, because his doctrine is so vehemently opposed to it.

JTR

Eusebius, EH.6.33-38: Origen's Refutation of Various Heresies & the Emperor Philip

Image: Bust of Philip the Arab (c. 204-249). The State Hermitage Museum, St. Petersburg, Russia.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 33-38. Listen here.

Notes and Commentary:

These chapters continue the account of the life of Origen, with some special emphasis on his refutations of heresies, his interaction with the imperial family, and his writing.

Chapter 33 describes how Beryllus, bishop of Bostra in Arabia, denied the pre-existence and divinity of Christ and was corrected in his views by Origen in a synod.

Chapter 34 describes how the emperor Philip succeeded Gordian as Roman emperor. Marcus Julius Philippus (c. 204-249), also known as Philip the Arab, was the emperor from 244-249. Eusebius claims that he was a Christian. If true, he would have been the first Christian emperor (pre-dating Constantine). Later historians have suggested he was not a Christian but only that he was sympathetic with and lenient toward the Christians. Eusebius says the emperor wished to join the Christians on the last day of the paschal vigil, but he was not permitted to do so by the presiding officer (the bishop), till he confessed his sins and was placed with the penitent. It is said that he readily obeyed this order.

Chapter 35 notes the death of Heraclas of Alexandria and his replacement by Dionysius as bishop.

Chapter 36 notes that Origen, now over 60 years in age, allowed “short-hand writers” to take down his public discourses.

In this time, he composed his response to the anti-Christian work True Discourse of Celsus the Epicurean, as well as his commentaries on the Gospel of Matthew, and on the Twelve Prophets (the Book of the Twelve).

Eusebius also notes a collection of more than a hundred of Origen’s letters, including ones written to the emperor Philip, to Philip’s wife Severa, to Fabian of Rome, and to other church leaders.

He adds that more information on Origen is supplied in his Apology on the life of Origen.

Chapter 37 notes another heresy that arose in Arabia, which taught that the soul perishes at death and is only revived at the resurrection. Origen also refuted this view in a synod.

Chapter 38 describes another heretical movement, the Helkesaites, refuted by Origen in an address on Psalm 82. The errors of this group included its rejection of “the Apostle” (presumably, the writings of Paul), its suggestion that one could deny the faith with his mouth but not in his heart, and its claim to have a book “fallen from heaven” which taught a means of forgiveness other than through Christ.

Conclusion:

These chapters present Origen as the premiere “orthodox” theologian of his time, an effective teacher and writer, called upon to refute and correct various errors. It also describes the rise of Philip and claims that he was a Christian and corresponded with Origen. These claims about Origen are striking given that some of his own teaching came under suspicious in later generations and were denounced as heterodox.

JTR

Eusebius, EH.5.4-6: Irenaeus, the "Thundering Legion," and the bishops of Rome

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 5, chapters 4-6. Listen here.

Notes and Commentary:

These chapters cover at least three matters. First, they introduce Irenaeus of Lyons. Second, they relay a legendary anecdote about the “Thundering Legion,” and third they include Irenaeus’s listing of the bishops of Rome.

Chapter 4 introduces Irenaeus as a presbyter of Lyons who was commended by the martyrs to Eleutherus, bishop of Rome. One might assume that Irenaeus had either traveled or fled to Rome during the time of persecution. This note also reflects the importance of Rome as a Christian center among the early churches.

Chapter 5 relays a legendary anecdote that took place when Marcus Aurelius Caesar (brother of the emperor Antoninus) was in battle. The account says that some soldiers of the Melitene legion (which apparently included some Christians) offered prayer to God and a storm came which both sent lightening to push away the enemy and rain to satisfy the thirst of the Romans.

Eusebius says this account is relayed through secular historians though they do not say that “it happened through the prayers of the Christians.” Note: K. Lake says the incident is relayed by Dio Cassius and by Marcus Aurelius. Eusebius also says it was recorded by Apolinarius (who said this was the reason of these soldier being called the “Thundering Legion”) and Tertullian.

At the close of chapter 5 and continuing in chapter 6, Eusebius notes that after the martyrdom of Pothinus at age 90, Irenaeus, “a listener of Polycarp,” succeeded him as bishop at Lyons. And Ireneanus listed the bishops of Rome in book 3 of Against Heresies.

The bishops of Rome, after the apostles:

Linus

Anencletus

Clement (mention is made of his epistle to Corinth)

Everestus

Alexander

Xystus

Telesphorus (who was “martyred gloriously”)

Hyginus

Pius

Anicetus

Soter

Eleutherus

The list thus has twelve in all to this point.

Conclusion:

These chapters commend Irenaeus and also show the importance of the church at Rome, the capital of the empire in early Christianity, and the desire to trace a line within that church through the bishops to the apostles, as had also been done in other key cities in early Christianity.

JTR

Boris Johnson and Mary Beard: Greece vs. Rome

Boris Johnson became the Prime Minister of the UK yesterday. This brought to mind the Intelligence Squared Debate: Greece vs. Rome, in which Johnson made the case for the superiority of Greek culture and Mary Beard the superiority of Rome culture. Though Beard won the debate, Johnson acquitted himself well. How many heads of state can begin a speech by quoting the opening lines of the Iliad in Greek?