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 we may form some notion of its contents from the Praeparatio and Demonstratio Evangelica, in considerable portions of which Eusebius obviously has Porphyry in view, even where he does not name him. To Jerome and Socrates the refutation seemed satisfactory. Philostorgius (H. E. viii. 14) preferred the similar work of Apollinaris to it, as also to the earlier refutation of Methodius, but himself added another reply to Porphyry (H. E. x. 10). All the four refutations have alike perished, with the work which gave rise to them.

(9) Praeparatio Evangelica.—So Eusebius himself calls a treatise, which more strictly ought to have been called Praeparatio Demonstrationis Evangelicae, for it is an introductory treatise leading up to—

(10) The Demonstratio Evangelica.—These two treatises, in fact, are parts of one great work. They are both dedicated to Theodotus, an adherent of the Arian party, who was bp. of Laodicea for some thirty years.

In the absence of more direct testimony, we may infer that these works were begun during the persecution, but not concluded till some time after. The Preparation is extant entire, and comprises 15 books. The Demonstration, on the other hand, is incomplete. It consisted of 20 books, of which only the first ten are extant in the MSS. The Preparation sketches briefly what the Gospel is, and then adverts to the common taunt that the Christians accept their religion by faith without investigation. The whole work is an answer to this taunt. The object of the Preparation is to justify the Christians in transferring their allegiance from the religion and philosophy of the Greeks to the sacred books of the Hebrews. The object of the Demonstration is to shew from those sacred books themselves that Christians did right in not stopping short at the religious practices and beliefs of the Jews, but in adopting a different mode of life. Thus the Preparation is an apology for Christianity as against the Gentiles, while the Demonstration defends it as against the Jews, and "yet not," he adds, "against the Jews, nay, far from it, but rather for the Jews, if they would learn wisdom."

In the first three books of the Preparation he attacks the mythology of the heathen, exposing its absurdity, and refutes the physiological interpretations put upon the myths; in the next three he discusses the oracles, and as connected therewith the sacrifices to demons and the doctrine of fate; in the third three explains the bearing of "the Hebrew Oracles," and adduces the testimony of heathen writers in their favour; in bks. x. xi. xii, and xiii. he remarks on the plagiarisms of the Greek philosophers from the Hebrews, dwelling on the priority of the Hebrew Scriptures, and shews how all that is best in Greek teaching and speculation agrees with them; in bk. xiv. he points to the contradictions among Greek philosophers, shewing how the systems opposed to Christian belief have been condemned by the wisest Gentile philosophers themselves; and lastly, in bk. xv., he exposes the falsehoods and errors of the Greek systems of philosophy, more especially of the Peripatetics, Stoics, and materialists of all schools. He claims to have thus given a complete answer to those who charge Christians with transferring their allegiance from Hellenism to Hebraism blindly and without knowledge. In the Demonstration, bks. i. and ii. are introductory (iii. 1. 1, τῶν προλεγομένων). In bk. i. a sketch is given of the Gospel teaching and reasons alleged why Christians, while adopting the Hebrew Oracles, should depart from the Jewish mode of life; a distinction being drawn between Hebraism, the religion of all godly men from the beginning, and Judaism, the temporary and special system of the Jews, so that Christianity is a continuation of the former, but a departure from the latter. In bk. ii. testimonies from the prophets shew that the two great phenomena of the Christian Church had been long foretold—the general ingathering of the Gentiles and the general falling away of the Jews—so that the Christians "were only laying claim to their own" (iii. 1. 1). Bk. iii. begins the main subject of the treatise. He promises to speak of the humanity of Christ, as corresponding to the predictions of the prophets; but the topics are introduced in a desultory way (e.g. that Christ was not a sorcerer, that the Apostles were not deceivers, etc.) without any very obvious connexion with the main theme. Bks. iv. and v. pass on to the divinity of Christ, both as the Son and as the Logos (see v. prooem. 1. 2), this likewise having been announced by the prophets. From bk. vi. onward to the end he treats of the Incarnation and life (ἐπιδημία) of our Lord as a fulfilment of prophecy, and of the manner of Christ's appearing, the place of His birth, His parentage and genealogy, the time of His advent and His works as in like manner foretold. In bk. x., the last which is extant, he reaches the Passion, treating of the traitor Judas and the incidents of the Crucifixion. What were the topics of the remaining ten books we have no data for determining, but may conjecture with Stein (p. 102) that they dealt with the burial, resurrection, and ascension, and perhaps also with the foundation of the Christian church and the Second Advent. The extant fragment of bk. xv. relates to the four kingdoms of Daniel ii. Jerome (Comm. in Hos. Praef. Op. vi. p. 18) speaks of Eusebius as "discussing some matters respecting the prophet Hosea" in bk. xviii. This great apologetic work exhibits the merits and defects which we find elsewhere in Eusebius; the same greatness of conception marred by inadequacy of execution, the same profusion of learning combined with inability to control his materials, which we have seen in his History. The topics are not kept distinct; yet this is probably the most important apologetic work of the early church. Its frequent, forcible, and true conceptions, more especially on the theme of "God in history," arrest our attention now, and must have impressed his contemporaries still more strongly; while in learning and comprehensiveness it is without a rival. It exhibits the same wide acquaintance with Greek profane writers which the History exhibits with Christian literature. The number of writers quoted or referred to is astonishing (see Fabric. Bibl. Graec. vii. p. 346), the names of some being