Essays on the work entitled "Supernatural Religion"

by J. B. Lightfoot

'Whence the Holy Scriptures and all the inspired men ([Greek: pneumatophoroi]) teach us, one of whom, John, says, "In the beginning was the Word, and the Word was with God," showing that at the first ([Greek: en prôtois]) God was alone, and the Word in Him. Then he says, "And the Word was God; all things were made by Him, and without Him was not anything made."'

This quotation is direct and precise. Indeed even the most suspicious and sceptical critics have not questioned the adequacy of the reference [44:4]. It is moreover the more conspicuous, because it is the one solitary instance in which Theophilus quotes directly and by name any book of the New Testament. Here again Eusebius is altogether silent. But of the treatise no longer extant he writes, that in it 'he (Theophilus) has used testimonies from the Apocalypse of John.' [44:5] This is all the information which he vouchsafes respecting the relation of Theophilus to the Canon.

One example more must suffice. IRENÆUS [44:6] in his extant work on heresies quotes the Acts again and again, and directly ascribes it to St Luke. He likewise cites twelve out of the thirteen Epistles of St Paul, the exception being the short letter to Philemon. These twelve he directly ascribes to the Apostle in one place or another, and with the exception of 1 Timothy and Titus he gives the names of the persons addressed; so that the identification is complete. The list of references to St Paul's Epistles alone occupies two octavo pages of three columns each in the index to Stieren's Irenæus. Yet of all this Eusebius 'knows nothing.' In a previous chapter indeed he happens to have quoted a passage from Irenæus, relating to the succession of the Roman bishops, in which this Father states that Linus is mentioned by St Paul 'in the Epistle to Timothy;' [45:1] but the passage relating to the Canon contains no hint that Irenæus recognised the existence of any one of St Paul's Epistles; and from first to last there is no mention of the Acts. The language of Eusebius here is highly characteristic as illustrating his purpose and method. He commences the chapter by referring back to his original design, as follows [45:2]:—

'Since, at the commencement of our treatise, we have made a promise, saying that we should adduce at the proper opportunities the utterances of the ancient elders and writers of the Church, in which they have handed down in writing the traditions that reached them concerning the Canonical ([Greek: endiathêkôn]) writings, and Irenæus was one of these, let me now adduce his notices also, and first those relating to the sacred Gospels, as follows.'

He then quotes a short passage from the third book, giving the circumstances under which the Four Gospels were written. Then follow two quotations from the well-known passage in the fifth book, in which Irenæus mentions the date and authorship of the Apocalypse, and refers to the number of the beast. Eusebius then proceeds:—

'This is the account given by the above-named writer respecting the Apocalypse also. And he has made mention too of the First Epistle of John, adducing very many testimonies out of it; and likewise also of the First (former) Epistle of Peter. And he not only knows, but even receives the writing of the 'Shepherd,' saying, 'Well then spake the writing' [or 'scripture,' [Greek: hê graphê] 'which says, "First of all believe that God is One, even He that created all things;"' and so forth.'

This is all the information respecting the Canon of the New Testament which he adduces from the great work of Irenæus. In a much later passage [46:1], however, he has occasion to name other works of this Father no longer extant; and of one of these he remarks that in it 'he mentions the Epistle to the Hebrews, and the so-called Wisdom of Solomon, adducing certain passages from them.'

From these examples, combined with his own prefatory statements, we feel justified in laying down the following canons as ruling the procedure of Eusebius:—

(1) His main object was to give such information as might assist in forming correct views respecting the Canon of Scripture.

(2) This being so, he was indifferent to any quotations or references which went towards establishing the canonicity of those books which had never been disputed in the Church. Even when the quotation was direct and by name, it had no value for him.