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filled with magnificent churches and monasteries.
20 See Acts viii. 1
21 See Acts xi. 19
22 See Acts viii. 3
23 See Acts viii. 5
24 See Acts viii. 9 sqq. Upon Simon, see chap. 13, note 3.
25 τὴν μεγ€λην δύναμιν τοῦ θεοῦ. Compare Acts viii. 10, which has ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη. According to Irenæus (I. 23. 1) he was called “the loftiest of all powers, i.e. the one who is father over all things” (
sublissimam virtutem, hoc est, eum qui sit nuper omnia Pater
); according to Justin Martyr, Apol
. I. 26 (see below, chap. 13), τὸν πρῶτον θεόν; according to the Clementine
Homilies (II. 22) he wished to be called “a certain supreme power of God” (ἀνωτ€τη τις δύναμις.) According to the Clementine
Recognitions (II. 7) he was called the “Standing one” (
hinc ergo Stans appellatur
). 26 Eusebius here utters the universal belief of the early Church, which from the subsequent career of Simon, who was considered the founder of all heresies, and the great arch-heretic himself, read back into his very conversion the hypocrisy for which he was afterward distinguished in Church history. The account of the Acts does not say that his belief was hypocritical, and leaves it to be implied (if it be implied at all) only from his subsequent conduct in endeavoring to purchase the gift of God with money.
27 Eusebius may refer here to the Simonians, an heretical sect (mentioned by Justin, Irenæus, Clement of Alexandria, and others), which recognized him as its founder and leader (though they originated probably at a later date), and even looked upon him as a God. They were exceedingly licentious and immoral. Their teachings gradually assumed a decidedly Gnostic character, and Simon came to be looked upon as the father of all Gnostics (compare Irenæus, I. 27. 4), and hence of heretics in general, and as himself the arch-heretic. Eusebius, therefore, perhaps refers in this place simply to the Gnostics, or to the heretics in general.
28 Another instance of the external and artificial conception of heresy which Eusebius held in common with his age.
29 Acts viii. tells of no punishment which befell Simon further than the rebuke of Peter which Hippolytus (
Phil. vi. 15) calls a curse, and which as such may have been regarded by Eusebius as a deserved punishment, its effect clinging to him, and finally bringing him to destruction (see below, chap. 14, note 8).
30 Acts viii. 26 sqq. This queen was Candace, according to the Biblical account; but Candace was the name, not of an individual, but of a dynasty of queens who ruled in Meroë, an island formed by two branches of the Nile, south of Egypt. See Pliny,
H. N. VI. 35 (Delphin edition); Dion Cassius, LIV. 5; and Strabo, XVII. 1. 54 (Müller’s edit., Paris, 1877).
31 Irenæus (
Adv. Hær. III. 12. 8) says that this Eunuch returned to Ethiopia and preached there. But by no one else, so far as I know, is the origin of Christianity in Ethiopia traced back to him. The first certain knowledge we have of the introduction of Christianity into Ethiopia is in the fourth century, under Frumentius and Ædesius, of whom Rufinus, I. 9, gives the original account; and yet it is probable that Christianity existed there long before this time. Compare Neander’s
Kirchengeschichte, I. p. 46. See also H. R. Reynolds’ article upon the “Ethiopian Church” in Smith and Wace’s
Dictionary of Christian Biography,
II. 232 sqq. 32 Psa. xviii. 31.
33 Acts ix. 15.
34 Gal. i. 1.
35 See Acts ix. 3 sqq.; xxii. 6 sqq.; xxvi. 12 sqq.; Gal. i. 16; 1 Cor. xv. 8–10
Chapter II.—How Tiberius was affected when informed by Pilate concerning Christ.
Table of Contents
1. And when the wonderful resurrection and ascension of our Saviour were already noised abroad, in accordance with an ancient custom which prevailed among the rulers of the provinces, of reporting to the emperor the novel occurrences which took place in them, in order that nothing might escape him, Pontius Pilate informed Tiberius1 of the reports which were noised abroad through all Palestine concerning the resurrection of our Saviour Jesus from the dead.
2. He gave an account also of other wonders which he had learned of him, and how, after his death, having risen from the dead, he was now believed by many to be a God.2 They say that Tiberius referred the matter to the Senate,3 but that they rejected it, ostensibly because they had not first examined into the matter (for an ancient law prevailed that no one should be made a God by the Romans except by a vote and decree of the Senate), but in reality because the saving teaching of the divine Gospel did not need the confirmation and recommendation of men.
3. But although the Senate of the Romans rejected the proposition made in regard to our Saviour, Tiberius still retained the opinion which he had held at first, and contrived no hostile measures against Christ.4
4. These things are recorded by Tertullian,5 a man well versed in the laws of the Romans,6 and in other respects of high repute, and one of those especially distinguished in Rome.7 In his apology for the Christians,8 which was written by him in the Latin language, and has been translated into Greek,9 he writes as follows:10
5. “But in order that we may give an account of these laws from their origin, it was an ancient decree11 that no one should be consecrated a God by the emperor until the Senate had expressed its approval. Marcus Aurelius did thus concerning a certain idol, Alburnus.12 And this is a point in favor of our doctrine,13 that among you divine dignity is conferred by human decree. If a God does not please a man he is not made a God. Thus, according to this custom, it is necessary for man to be gracious to God.
6. Tiberius, therefore, under whom the name of Christ made its entry into the world, when this doctrine was reported to him from Palestine, where it first began, communicated with the Senate, making it clear to them that he was pleased with the doctrine.14 But the Senate, since it had not itself proved the matter, rejected it. But Tiberius continued to hold his own opinion, and threatened death to the accusers of the Christians.”15 Heavenly providence had wisely instilled this into his mind in order that the doctrine of the Gospel, unhindered at its
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