Nicene and Post-Nicene Fathers, Ser. II, Vol. V:
Apologetic Works.: XVIII

Chapter XVIII.

And yet it is perhaps straining too far for those who do believe that God sojourned here in life to object to the manner of His appearance 1986 , as wanting wisdom or conspicuous reasonableness. For to those who are not vehemently antagonistic to the truth there exists no slight proof of the Deity having sojourned here; I mean that which is exhibited now in this present life before the life to come begins, the testimony which is borne by actual facts. For who is there that does not know that every part of the world was overspread with demoniacal delusion which mastered the life of man through the madness of idolatry; how this was the customary rule among all nations, to worship demons under the form of idols, with the sacrifice of living animals and the polluted offerings on their altars? But from the time when, as says the Apostle, “the grace of God that bringeth salvation to all men appeared 1987 ,” and dwelt among us in His human nature, all these things passed away like smoke into nothingness, the madness of their oracles and prophesyings ceased, the annual pomps and pollutions of their bloody hecatombs came to an end, while among most nations altars entirely disappeared, together with porches, precincts, and shrines, and all the ritual besides which was followed out by the attendant priest of those demons, to the deception both of themselves and of all who came in their way. So that in many of these places no memorial exists of these things having ever been. But, instead, throughout the whole world there have arisen in the name of Jesus temples and altars and a holy and unbloody Priesthood 1988 , and a sublime philosophy, which teaches, by deed and example more than by word, a disregard of this bodily life and a contempt of death, a contempt which they whom tyrants have tried to force to apostatize from the faith have manifestly displayed, making no account of the cruelties done to their bodies or of their doom of death: and yet, plainly, it was not likely that they would have submitted to such treatment unless they had had a clear and indisputable proof of that Divine Sojourn among men. And the following fact is, further, a sufficient mark, as against the Jews, of the presence among them 1989 of Him in Whom they disbelieve; up to the time of the manifestation of Christ the royal palaces in Jerusalem were in all their splendour: there was their far-famed Temple; there was the customary round of their sacrifices throughout the year: all the things, which had been expressed by the Law in symbols to those who knew how to read its secrets, were up to that point of time unbroken in their observance, in accordance with that form of worship which had been established from the beginning. But when at length they saw Him Whom they were looking for, and of Whom by their Prophets and the Law they had before been told, and when they held in more estimation than faith in Him Who had so manifested Himself that which for the future became but a degraded superstition, because they took it in a wrong sense 1990 , and clung to the mere phrases of the Law in obedience to the dictates of custom rather than of intelligence, and when they had p. 491 thus refused the grace which had appeared,—then even 1991 those holy monuments of their religion were left standing, as they do, in history alone; for no traces even of their Temple can be recognized, and their splendid city has been left in ruins, so that there remains to the Jews nothing of the ancient institutions; while by the command of those who rule over them the very ground of Jerusalem which they so venerated is forbidden to them.

Footnotes

appearance, παρουσίαν. Casaubon in his notes to Gregory’s Ep. to Eustathia, gives a list of the various terms applied by the Greek Fathers to the Incarnation, viz. (besides παρουσία),—ἡ τοῦ Χριστοῦ ἐπιφάνεια; ἡ δεσποτικὴ ἐπιδημία; ἡ διὰ σαρκὸς ὁμιλία; ἡ τοῦ λόγου ἐνσάρκωσις; ἡ ἐνανθρώπησις; ἡ ἔλευσις; ἡ κένωσις; ἡ συγκατάβασις; ἡ οἰκονομία (none more frequent than this); and others.

Tit. ii. 11. This is the preferable rendering; not as in the A.V., “appeared to all men.”

unbloody Priesthood, ἀναίμακτον ἱερωσύνην, i.e. “sacerdotium,” not “sacrificium.” This, not θυσίαν, is supported by the Codd. The Eucharist is often called by the Fathers “the unbloody sacrifice” (e.g. Chrysost. in Ps. xcv., citing Malachi), and the Priesthood which offers it can be called “unbloody” too. Cf. Greg. Naz. in Poem. xi. 1—

῏Ω θυσίας πέμποντες ἀναιμάκτους ἱερῆες.

While these terms assert the sacrificial nature of the Eucharist, might they not at the same time supply an argument against the Roman view of Transubstantiation, which teaches that the actual blood of Christ is received, and makes it still a bloody sacrifice?

of the presence among them, &c. Cf. a striking passage in Origen; “One amongst the convincing proofs that Jesus was something Divine and holy is this; that the Jews after what they did to Him have suffered so many terrible afflictions for so long. And we shall be bold to say that they never will be restored again. They have committed the most impious of crimes. They plotted against the Saviour of mankind in that city where the ceremonies they continually performed for God enshrined great mysteries. It was right that that city where Jesus suffered should be utterly destroyed, and the Jewish nation expelled, and that God’s call to blessedness should be made to others, I mean the Christians, to whom have passed the doctrines of a religion of stainless purity, and who have received new laws fitted for any form of government that exists” (c. Celsum, iv. 22). The Jews, he says, will even “suffer more than others in the judgment which they anticipate, in addition to what they have suffered already,” ii. 8. But he says, v. 43, “Would that they had not committed the error of having broken their own law; first killing their prophets, and at last taking Jesus by stealth; for then we should still have amongst us the model of that heavenly city which Plato attempted to sketch, though I cannot say that his powers came up to those of Moses and his successors.”

they took it (i.e. the religion, which for the future, &c.) in a wrong sense: κακῶς ἐκλαβόντες (Hasius, ad Leon. Diacon., shows how λαμβάνειν and μεταλαμβάνειν also have this meaning “interpret,” “accipere”). This is a better reading than ἐκβαλόντες, and is supported by two mss.

then even. The apodosis begins here, and ὥστε must be understood after ὑπολέλειπται, to govern μεῖναι, “were left standing, &c.…so that there remains.”