WEBVTT

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BOOK II.

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PART I.

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INTRODUCTION THROUGH CHAPTER IX.

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BOOK II.

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INTRODUCTION We have discussed in the
preceding book those subjects in

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ecclesiastical history which it was
necessary to treat by way of introduction,

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and have accompanied them with brief
proofs.

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Such were the divinity of the saving word
and the antiquity of the doctrines which

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we teach, as well as of that evangelical
life which is led by Christians,

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together with the events which have taken
place in connection with Christ's recent

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appearance and in connection with his
passion and with the choice of the

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apostles.

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In the present book, let us examine the
events which took place after his

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ascension, confirming some of them from
the divine scriptures and others from such

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writings as we shall refer to from time to
time.

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Chapter I.

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THE COURSE PURSUED BY THE APOSTLES AFTER
THE ASCENSION OF CHRIST.

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First, then, in the place of Judas the
betrayer, Matthias, who, as has been

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shown, was also one of the Seventy,
was chosen to the apostolate.

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And there were appointed to the diaconate,
for the service of the congregation,

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by prayer and the laying on of the hands
of the apostles, approved men,

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seven in number, of whom Stephen was one.

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He first, after the Lord, was stoned to
death at the time of his ordination by the

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slayers of the Lord, as if he had been
promoted for this very purpose.

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And thus he was the first to receive the
crown, corresponding to his name,

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which belongs to the martyrs of Christ,
who are worthy of the mead of victory.

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Then James, whom the ancients surnamed the
Just on account of the excellence of his

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virtue, is recorded to have been the first
to be made bishop of the church of

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Jerusalem.

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This James was called the brother of the
Lord because he was known as a son of

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Joseph.

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And Joseph was supposed to be the father
of Christ, because the Virgin,

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being betrothed to him, was found with
child by the Holy Ghost before they came

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together, as the account of the Holy
Gospels shows.

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But Clement, in the sixth book of his
Hypotipices, writes thus.

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For they say that Peter and James and
John, after the ascension of our Saviour,

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as if also preferred by our Lord,
strove not after honor, but chose James

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the Just bishop of Jerusalem.

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But the same writer, in the seventh book
of the same work, relates also the

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following things concerning him.

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The Lord after his resurrection imparted
knowledge to James the Just and to John

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and Peter, and they imparted it to the
rest of the apostles, and the rest of the

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apostles to the seventy, of whom Barnabas
was one.

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But there were two Jameses, one called the
Just, who was thrown from the pinnacle of

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the temple and was beaten to death with a
club by a fuller, and another who was

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beheaded.

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Paul also makes mention of the same James
the Just, where he writes, Other of the

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apostles saw I none, save James the Lord's
brother.

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At that time also the promise of our
Saviour to the king of the Osroenians was

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fulfilled.

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For Thomas, under a divine impulse,
sent Thaddeus to Edessa as a preacher and

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evangelist of the religion of Christ,
as we have shown a little above from the

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document found there.

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When he came to that place he healed
Abgaras by the word of Christ,

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and after bringing all the people there
into the right attitude of mind by means

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of his works, and leading them to adore
the power of Christ, he made them

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disciples of the Saviour's teaching.

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And from that time down to the present the
whole city of the Edessenes has been

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devoted to the name of Christ,
offering no common proof of the

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beneficence of our Saviour toward them
also.

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These things have been drawn from ancient
accounts, but let us now turn again to the

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divine scripture.

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When the first and greatest persecution
was instigated by the Jews against the

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church of Jerusalem in connection with the
martyrdom of Stephen, and when all the

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disciples except the twelve were scattered
throughout Judea and Samaria, some,

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as the divine scripture says, went as far
as Phoenicia and Cyprus and Antioch,

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but could not yet venture to impart the
word of faith to the nations, and

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therefore preached it to the Jews alone.

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During this time Paul was still
persecuting the church, and entering the

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houses of believers was dragging men and
women away and committing them to prison.

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Philip, also, one of those who with
Stephen had been entrusted with the

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diaconate, being among those who were
scattered abroad, went down to Samaria,

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and being filled with the divine power,
he first preached the word to the

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inhabitants of that country.

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And divine grace worked so mightily with
him that even Simon Magus, with many

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others, was attracted by his words.

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Simon was at that time so celebrated,
and had acquired, by his jugglery,

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such influence over those who were
deceived by him, that he was thought to be

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the great power of God.

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But at this time, being amazed at the
wonderful deeds wrought by Philip through

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the divine power, he feigned and
counterfeited faith in Christ,

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even going so far as to receive baptism.

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And what is surprising, the same thing is
done even to this day by those who follow

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his most impure heresy.

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For they, after the manner of their
forefather, slipping into the church,

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like a pestilential and leprous disease,
greatly afflict those into whom they are

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able to infuse the deadly and terrible
poison concealed in themselves.

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The most of these have been expelled as
soon as they have been caught in their

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wickedness, as Simon himself, when
detected by Peter, received the merited

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punishment.

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But as the preaching of the Savior's
gospel was daily advancing, a certain

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providence led from the land of the
Ethiopians an officer of the queen of that

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country, for Ethiopia even to the present
day is ruled, according to ancestral

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custom, by a woman.

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He, first among the Gentiles, received of
the mysteries of the divine word from

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Philip in consequence of a revelation,
and having become the first fruits of

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believers throughout the world,
he is said to have been the first on

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returning to his country to proclaim the
knowledge of the God of the universe and

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the life-giving sojourn of our Savior
among men, so that through him,

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in truth, the prophecy obtained its
fulfillment, which declares that Ethiopia

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stretcheth out her hand unto God.

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In addition to these, Paul, that chosen
vessel, not of men, neither through men,

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but by the revelation of Jesus Christ
himself and of God the Father who raised

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him from the dead, was appointed an
apostle, being made worthy of the call by

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a vision and by a voice which was uttered
in a revelation from heaven.

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Chapter 2.

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How Tiberius was affected when informed by
Pilate concerning Christ.

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And when the wonderful resurrection and
ascension of our Savior were already

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noised abroad in accordance with an
ancient custom which prevailed among the

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rulers of the provinces of reporting to
the emperor the novel occurrences which

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took place in them, in order that nothing
might escape him, Pontius Pilate informed

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Tiberius of the reports which were noised
abroad through all Palestine concerning

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the resurrection of our Savior Jesus from
the dead.

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He gave an account also of other wonders
which he had learned of him, and how,

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after his death, having risen from the
dead, he was now believed by many to be a

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god.

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They say that Tiberius referred the matter
to the senate, but that they rejected it,

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ostensibly because they had not first
examined into the matter, for an ancient

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law prevailed that no one should be made a
god by the Romans except by a vote and

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decree of the senate, but in reality
because the saving teaching of the divine

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gospel did not need the confirmation and
recommendation of men.

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But although the senate of the Romans
rejected the proposition made in regard to

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our Savior, Tiberius still retained the
opinion which he had held at first,

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and contrived no hostile measures against
Christ.

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These things are recorded by Tertullian,
a man well versed in the laws of the

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Romans, and in other respects of high
repute, and one of those especially

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distinguished in Rome.

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In his Apology for the Christians,
which was written by him in the Latin

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language and has been translated into
Greek, he writes as follows.

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But in order that we may give an account
of these laws from their origin,

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it was an ancient decree that no one
should be consecrated a god by the emperor

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until the senate had expressed its
approval.

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Marcus Aurelius did this concerning a
certain idol, Albernus.

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And this is a point in favor of our
doctrine, that among you divine dignity is

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conferred by human decree.

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If a god does not please a man,
he is not made a god.

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Thus, according to this custom,
it is necessary for man to be gracious to

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God.

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Tiberius, therefore, under whom the name
of Christ made its entry into the world,

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when this doctrine was reported to him
from Palestine, where it first began,

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communicated with the senate, making it
clear to them that he was pleased with the

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doctrine.

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But the senate, since it had not itself
proved the matter, rejected it.

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But Tiberius continued to hold his own
opinion, and threatened death to the

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accusers of the Christians.

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Heavenly providence had wisely instilled
this into his mind in order that the

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doctrine of the gospel, unhindered at its
beginning, might spread in all directions

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throughout the world.

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Chapter 3.

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The doctrine of Christ soon spread
throughout all the world.

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Thus, under the influence of heavenly
power, and with the divine cooperation,

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the doctrine of the Savior, like the rays
of the sun, quickly illumined the whole

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world.

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And straightway, in accordance with the
divine scriptures, the voice of the

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inspired evangelists and apostles went
forth through all the earth, and their

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words to the end of the world.

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In every city and village, churches were
quickly established, filled with

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multitudes of people like a replenished
thirst, and the threshing floor.

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And those whose minds, in consequence of
errors which had descended to them from

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their forefathers, were fettered by the
ancient disease of idolatrous

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superstition, were, by the power of Christ
operating through the teaching and the

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wonderful works of his disciples,
set free, as it were, from terrible

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masters, and found a release from the most
cruel bondage.

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They renounced with abhorrence every
species of demoniacal polytheism,

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and confessed that there was only one God,
the Creator of all things, and Him they

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honored with the rites of true piety,
through the inspired and rational worship

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which has been planted by our Savior among
men.

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But the divine grace being now poured out
upon the rest of the nations, Cornelius of

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Caesarea in Palestine, with his whole
house, through a divine revelation and the

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agency of Peter, first received faith in
Christ, and after him a multitude of other

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Greeks in Antioch, to whom those who were
scattered by the persecution of Stephen

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had preached the gospel.

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When the church of Antioch was now
increasing and abounding, and a multitude

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of prophets from Jerusalem were on the
ground, among them Barnabas and Paul,

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and in addition many other brethren,
the name of Christians first sprang up

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there, as from a fresh and life-giving
fountain.

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And Agabus, one of the prophets who was
with them, uttered a prophecy concerning

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the famine which was about to take place,
and Paul and Barnabas were sent to relieve

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the necessities of the brethren.

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Chapter 4.

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After the death of Tiberius, Caius
appointed Agrippa king of the Jews,

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having punished Herod with perpetual
exile.

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Tiberius died after having reigned about
22 years, and Caius succeeded him in the

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empire.

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He immediately gave the government of the
Jews to Agrippa, making him king over the

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tetrarchies of Philip and of Lysanias,
in addition to which he bestowed upon him,

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not long afterward, the tetrarchy of
Herod, having punished Herod, the one

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under whom the Savior suffered,
and his wife Herodias, with perpetual

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exile on account of numerous crimes.

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Josephus is a witness to these facts.

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Under this emperor, Philo became known,
a man most celebrated not only among many

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of our own, but also among many scholars
without the church.

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He was a Hebrew by birth, but was inferior
to none of those who held high dignities

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in Alexandria.

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How exceedingly he labored in the
scriptures and in the studies of his

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nation is plain to all from the work which
he has done.

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How familiar he was with philosophy and
with the liberal studies of foreign

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nations, it is not necessary to say,
since he is reported to have surpassed all

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his contemporaries in the study of
Platonic and Pythagorean philosophy,

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to which he particularly devoted his
attention.

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Chapter 5.

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Philo's embassy to Caius in behalf of the
Jews.

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Philo has given us an account in five
books of the misfortunes of the Jews under

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Caius.

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He recounts at the same time the madness
of Caius, how he called himself a god and

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performed as emperor innumerable acts of
tyranny.

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And he describes further the miseries of
the Jews under him and gives a report of

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the embassy upon which he himself was sent
to Rome in behalf of his fellow countrymen

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in Alexandria.

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How, when he appeared before Caius in
behalf of the laws of his fathers,

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he received nothing but laughter and
ridicule and almost incurred the risk of

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his life.

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Josephus also makes mention of these
things in the eighteenth book of his

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Antiquities, in the following words.

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A sedition having arisen in Alexandria
between the Jews that dwell there and the

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Greeks, three deputies were chosen from
each faction and went to Caius.

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One of the Alexandrian deputies was
Appion, who uttered many slanders against

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the Jews, among other things saying that
they neglected the honors due to Caesar.

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For while all other subjects of Rome
erected altars and temples to Caius and in

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all other respects treated him just as
they did the gods, they alone considered

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it disgraceful to honor him with statues
and to swear by his name.

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And when Appion had uttered many severe
charges by which he hoped that Caius would

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be aroused, as indeed was likely,
Philo, the chief of the Jewish embassy,

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a man celebrated in every respect,
a brother of Alexander the Alabark,

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and not unskilled in philosophy,
was prepared to enter upon a defense in

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reply to his accusations.

15:54.840 --> 16:00.660
But Caius prevented him and ordered him to
leave, and being very angry, it was plain

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that he meditated some severe measure
against them.

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And Philo departed, covered with insult,
and told the Jews that were with him to be

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of good courage, for while Caius was
raging against them, he was in fact

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already contending with God.

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Thus far, Josephus.

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And Philo himself, in the work on the
embassy, which he wrote, describes

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accurately and in detail the things which
were done by him at that time.

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But I shall omit the most of them and
record only those things which will make

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clearly evident to the reader that the
misfortunes of the Jews came upon them not

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long after their daring deeds against
Christ and on account of the same.

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And in the first place, he relates that at
Rome in the reign of Tiberius,

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Sejanus, who at that time enjoyed great
influence with the emperor, made every

16:52.100 --> 16:56.560
effort to destroy the Jewish nation
utterly, and that in Judea, Pilate,

16:56.560 --> 17:00.920
under whom the crimes against the Savior
were committed, attempted something

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contrary to the Jewish law in respect to
the temple, which was at that time still

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standing in Jerusalem, and excited them to
the greatest tumults.

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Chapter 6.

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The Misfortunes Which Overwhelmed the Jews
After Their Presumption Against Christ.

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After the death of Tiberius, Caius
received the and besides innumerable other

17:25.380 --> 17:30.160
acts of tyranny against many people,
he greatly afflicted, especially the whole

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nation of the Jews.

17:31.880 --> 17:36.320
These things we may learn briefly from the
words of Philo, who writes as follows.

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So great was the caprice of Caius in his
conduct toward all, and especially toward

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the nation of the Jews.

17:43.940 --> 17:48.380
The latter he so bitterly hated that he
appropriated to himself their places of

17:48.380 --> 17:52.620
worship in the other cities, and beginning
with Alexandria, he filled them with

17:52.620 --> 17:57.000
images and statues of himself,
for in permitting others to erect them he

17:57.000 --> 17:58.580
really erected them himself.

17:59.540 --> 18:03.980
The temple in the holy city, which had
hitherto been left untouched, and had been

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regarded as an inviolable asylum,
he altered and transformed into a temple

18:08.660 --> 18:12.560
of his own, that it might be called the
temple of the visible Jupiter,

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the younger Caius.

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Innumerable other terrible and almost
indescribable calamities which came upon

18:21.400 --> 18:26.280
the Jews in Alexandria during the reign of
the same emperor are recorded by the same

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author in a second work, to which he gave
the title On the Virtues.

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With him agrees also Josephus,
who likewise indicates that the

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misfortunes of the whole nation began with
the time of Pilate, and with their daring

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crimes against the Savior.

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Hear what he says in the second book of
his Jewish War, where he writes as

18:47.920 --> 18:48.480
follows.

18:49.120 --> 18:54.880
Pilate, being sent to Judea as procurator
by Tiberius, secretly carried veiled

18:54.880 --> 18:59.100
images of the emperor, called Ensigns,
to Jerusalem by night.

18:59.440 --> 19:04.000
The following day this caused the greatest
disturbance among the Jews, for those who

19:04.000 --> 19:08.140
were near were confounded at the sight,
beholding their laws, as it were,

19:08.320 --> 19:12.660
trampled underfoot, for they allow no
image to be set up in their city.

19:14.440 --> 19:18.600
Comparing these things with the writings
of the evangelists, you will see that it

19:18.600 --> 19:22.760
was not long before there came upon them
the penalty for the exclamation which they

19:22.760 --> 19:26.740
had uttered under the same Pilate,
when they cried out that they had no other

19:26.740 --> 19:27.760
king than Caesar.

19:29.400 --> 19:34.200
The same writer further records that after
this another calamity overtook them.

19:34.540 --> 19:35.780
He writes as follows.

19:36.440 --> 19:40.720
After this he stirred up another tumult by
making use of the holy treasure,

19:40.720 --> 19:44.920
which is called corban, in the
construction of an aqueduct three hundred

19:44.920 --> 19:46.140
stadia in length.

19:47.740 --> 19:52.840
The multitude were greatly displeased at
it, and when Pilate was in Jerusalem they

19:52.840 --> 19:56.300
surrounded his tribunal and gave utterance
to loud complaints.

19:56.900 --> 20:01.440
But he, anticipating the tumult,
had distributed through the crowd armed

20:01.440 --> 20:06.880
soldiers disguised in citizens' clothing,
forbidding them to use the but commanding

20:06.880 --> 20:09.780
them to strike with clubs those who should
make an outcry.

20:10.100 --> 20:14.620
To them he now gave the preconcerted
signal from the tribunal, and the Jews

20:14.620 --> 20:19.420
being beaten, many of them perished in
consequence of the blows, while many

20:19.420 --> 20:22.980
others were trampled underfoot by their
own countrymen in their flight,

20:23.300 --> 20:25.000
and thus lost their lives.

20:25.880 --> 20:30.720
But the multitude, overawed by the fate of
those who were slain, held their peace.

20:32.220 --> 20:37.000
In addition to these, the same author
records many other tumults which were

20:37.000 --> 20:41.580
stirred up in Jerusalem itself,
and shows that from that time seditions

20:41.580 --> 20:45.520
and wars and mischievous plots followed
each other in quick succession,

20:45.980 --> 20:50.980
and never ceased in the city and in all
Judea until finally the siege of Vespasian

20:50.980 --> 20:51.960
overwhelmed them.

20:52.560 --> 20:56.600
Thus the divine vengeance overtook the
Jews for the crimes which they dared to

20:56.600 --> 20:57.820
commit against Christ.

20:59.320 --> 21:00.440
Chapter 7.

21:01.120 --> 21:02.400
Pilate's Suicide.

21:03.580 --> 21:08.340
It is worthy of note that Pilate himself,
who was governor in the time of our

21:08.340 --> 21:13.560
Savior, is reported to have fallen into
such misfortunes under Caius, whose times

21:13.560 --> 21:18.160
we are recording, that he was forced to
become his own murderer and executioner,

21:18.600 --> 21:23.160
and thus divine vengeance, as it seems,
was not long in overtaking him.

21:24.180 --> 21:28.320
This is stated by those Greek historians
who have recorded the Olympiads,

21:28.800 --> 21:32.640
together with the respective events which
have taken place in each period.

21:34.780 --> 21:35.960
Chapter 8.

21:36.460 --> 21:39.320
The Famine Which Took Place in the Reign
of Claudius.

21:40.460 --> 21:45.520
Caius had held the power not quite four
years when he was succeeded by the emperor

21:45.520 --> 21:46.320
Claudius.

21:46.320 --> 21:51.340
Under him the world was visited with a
famine, which writers that are entire

21:51.340 --> 21:54.460
strangers to our religion have recorded in
their histories.

21:55.260 --> 22:00.260
And thus the prediction of Agabus recorded
in the Acts of the Apostles, according to

22:00.260 --> 22:04.560
which the whole world was to be visited by
a famine, received its fulfillment.

22:06.580 --> 22:11.940
And Luke in the Acts, after mentioning the
famine in the time of Claudius and stating

22:11.940 --> 22:16.160
that the brethren of Antioch, each
according to his ability, sent to the

22:16.160 --> 22:20.680
brethren of Judea by the hands of Paul and
Barnabas, adds the following account.

22:22.520 --> 22:23.640
Chapter 9.

22:24.020 --> 22:26.620
The Martyrdom of James the Apostle.

22:27.000 --> 22:32.560
Now about that time, it is clear that he
means the time of Claudius, Herod the king

22:32.560 --> 22:37.420
stretched forth his hands to vex certain
of the church, and he killed James the

22:37.420 --> 22:38.960
brother of John with the sword.

22:40.820 --> 22:45.540
And concerning this James, Clement,
in the seventh book of his Hypotipuses,

22:46.100 --> 22:50.480
relates a story which is worthy of
mention, telling it as he received it from

22:50.480 --> 22:52.100
those who had lived before him.

22:52.580 --> 22:57.380
He says that the one who led James to the
judgment seat, when he saw him bearing his

22:57.380 --> 23:02.240
testimony, was moved and confessed that he
was himself also a Christian.

23:04.220 --> 23:08.760
They were both therefore, he says,
led away together, and on the way he

23:08.760 --> 23:10.420
begged James to forgive him.

23:10.920 --> 23:15.580
And he, after considering a little,
said, Peace be with thee, and kissed him.

23:16.120 --> 23:18.960
And thus they were both beheaded at the
same time.

23:20.720 --> 23:25.660
And then, as the divine scripture says,
Herod, upon the death of James,

23:26.080 --> 23:30.720
seeing that the deed pleased the Jews,
attacked Peter also and committed him to

23:30.720 --> 23:35.740
prison, and would have slain him if he had
not, by the divine appearance of an angel

23:35.740 --> 23:40.900
who came to him by night, been wonderfully
released from his bonds, and thus

23:40.900 --> 23:42.960
liberated for the service of the gospel.

23:44.000 --> 23:46.880
Such was the providence of God in respect
to Peter.

23:48.460 --> 23:50.800
End of Book 2, Part 1