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Eusebius Pamphilii of Caesarea
On the Theophania

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  • THE SECOND BOOK AGAINST THE PHILOSOPHERS.
    • 80
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80. What Diviner139 then, or Enchanter? What Demi-god, Demon, or God, has foreshewn by divination, that these their beauties should be extinguished, when He should be manifested, who was to be a new thing140 in the life of man, and (is) the "knowledge141 of God" who is above and over all, and whose worship has now been communicated to all nations? Who is he (I ask), that has prophesied of the destruction of their Temples, and of their own utter ruin ? and, Who,—supposing of these Images of gold and silver which are every where, whose fusion was by fire, and whose change as to appearance was quite useless, were supremely serviceable to man;—that, as (these) their Gods were (but) molten, they should, by way of contempt and derision, be afflictively cut to pieces? Which (I ask) of the Gods has ever put (this) on record ? And, How was it with their supporters, that they lent no aid to their Temples, when these were rased to the ground by men ? And, How were those circumstanced who, in former times were engaged in creating wars, that in their own calamities they should look with complacency on their uprooters, who were in the profoundest peace142 ? But, the


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wonder of the matter is this, that, when their Temples were subjected to destruction, a peace, administering increase to every excellency and good, had taken firm hold on the life of men: every thing happening to the contrary, when the Gods were in peace ! For, during their prosperity, wars, conflicts, commotions, and the reducing of cities,—as shewn in history, and as we have already said,—(prevailed) among men: but, in their desolation, an entire peace with every good thing without drawback. Whence it must be evident to every one capable of reflection, that these were no Gods, as it also must, that they were not good Demons, but on the contrary, vicious ones. Those must also have been destroyers, whose prosperity was the cause of calamities to mankind, and whose ruin led the way to the bringing in of every good to all. But, how (all was) formerly in commotion among the Greeks, and how the nations throughout the whole earth were agitated, we now know, as to a few things:—




1391 De laudd. Constant, ib. p. 517. D. seq.



1403 This is, perhaps, an allusion to Jer. xxxi. 22, where the Syriac Peschito text has, The Lord createth a new thing in the earth, [Syriac]



1414 Alluding, perhaps, to 2 Cor. iv. 6.: or, it may be, to the term Wisdom of God, 1 Cor. i. 24., so frequently given to Christ in this work.



1425 Cicero adduces the tyrant of Sicily, when he had robbed the fane of Proserpine at Locris, and was sailing homeward with a prosperous gale, saying these words: "Videtisne, amici, quam bona a Diis immortalibus navigatio sacrilegis datur?" A similar thing is said of Gelo, and the Olympian Jupiter (ib. Nat. Deor. iii. 34.), and also of Aesculapius, &c. Lactantius too, — a contemporary of our author, — makes some pithy remarks on this subject. Lib. ii. cap. iv. p. mihi 108. seq. as also does Clemens Alexand. Admon. ad Gentes. p. 34. — If it be said that, neither does revealed religion put forth vindictive powers, on occasions of insult offered by unbelievers, the answer is this : Revealed religion did put forth miraculous powers vindicating its own authority, when it was necessary it should do so. To do so on every occasion, would answer no good end. Unrevealed religion never has, and never could, when it wanted it most, do this. This is the true distinction : and it is an adequate one.






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