EUROCLYDON, the Greek name for the north-east wind, very dangerous at sea, of the nature of a whirlwind, which falls of a sudden upon ships, Acts xxvii, 14. The same wind is now called a Levanter.
EUTYCHIANS, a denomination which arose in the fifth century, and were so called from Eutyches, abbot of a certain convent of monks at Constantinople. The Nestorians having explained the two natures in Christ in such a manner as, in the opinion of many, to make them equivalent to two persons, which was an evident absurdity, Eutyches, to avoid this error, fell into the opposite extreme, and maintained that there was only one nature in Jesus Christ, the divine nature, which, according to him, had so entirely swallowed up the human, that the latter could not be distinguished. Hence it was inferred that according to this system our Lord had nothing of humanity but the appearance.
EVANGELISTS, the inspired authors of the Gospels. The word is derived from the Greek, εὐαγτελιον, formed of εὖ, bene, “well,” and ἄγτελος, angel, messenger. The name of evangelists is said by some to have been given in the ancient church to such as preached the Gospel without being attached to any particular church, being either commissioned by the Apostles to instruct the nations, or, of their own accord, abandoning every worldly attachment, consecrated themselves to the sacred office of preaching the Gospel. In which sense these interpreters think it is that St. Philip, who was one of the seven deacons, is called “the evangelist” in Acts xxi, 8; and that St. Paul, writing to Timothy, bids him do the work of an evangelist, 2 Tim. iv, 5. It is, however, to be remarked, that the office in which the evangelists chiefly present themselves to our notice in the New Testament, is that of assistants to the Apostles; or, as they might be termed vice apostles, who acted under their authority and direction. As they were directed to ordain pastors or bishops in the churches, but had no authority given them to ordain successors to themselves in their particular office as evangelists, whatever it might be, they must be considered as but temporary officers in the church, like the Apostles and prophets. The term evangelist is, at present, confined to the writers of the four Gospels.
EVE, the first woman. She was called הוה, Gen. iii, 20, a word that signifies life, because she was to be the mother of all that live. Our translators, therefore, might have called her Life, as the Septuagint, who render the Hebrew word by Ζωὴ. Soon after the expulsion of the first pair from paradise, Eve conceived and bare a son; and imagining, as is probable, that she had given birth to the promised seed, she called his name Cain, which signifies possession, saying, “I have gotten a man from the Lord.” She afterward had Abel, and some daughters, and then Seth. The Scriptures name only these three sons of Adam and Eve, but sufficiently inform us, Gen. v, 4, that they had many more, saying, that “Adam lived, after he had begotten Seth, eight hundred years, and begat sons and daughters.” See [Adam].
EVIL is distinguished into natural and moral. Natural evil is whatever destroys or any way disturbs the perfection of natural beings, such as blindness, diseases, death, &c. Moral evil is the disagreement between the actions of a moral agent, and the rule of those actions, whatever it be. Applied to choice, or acting contrary to the moral or revealed laws of the Deity, it is termed wickedness, or sin. Applied to an act contrary to a mere rule of fitness, it is called a fault. The question concerning the origin of evil has very much perplexed philosophers and divines, both ancient and modern. Plato, for the solution of this question, maintained, that matter, from its nature, possesses a blind and refractory force, from which arises in it a propensity to disorder and deformity; and that this is the cause of all the imperfection which appears in the works of God, and the origin of evil. Matter, he conceives, resists the will of the supreme Artificer, so that he cannot possibly execute his designs; and this is the cause of the mixture of good and evil, which is found in the material world. “It cannot be,” says he, “that evil should be destroyed, for there must always be something contrary to good;” and again, “God wills, as far as it is possible, every thing good, and nothing evil.” What that property of matter is which opposes the wise and benevolent intentions of the first Intelligence, Plato has not clearly explained; but he speaks of it as ξύμφυτος ἐπιθυμία, an innate propensity to disorder, and says, that before nature was adorned with its present beautiful forms, it was inclined to confusion and deformity, and that from this habitude arises all the evil which happens in the world. Plutarch supposes the Platonic notion to be, that there is in matter an unconscious, irrational soul; and this supposition has been adopted by several modern writers. But the writings of Plato afford no evidence that he conceived the imperfection of matter to arise from any cause distinct from its nature. Such a notion is incongruous with Plato’s general system, and is contrary to the doctrine of the Pythagorean school, to which he was probably indebted for his notions on this subject; for the philosophers of that sect held that motion is the effect of a power essential to matter. Some of the Stoics adopted the notion of the Platonists concerning the origin of evil, and ascribed it to the defective nature of matter, which it is not in the power of the great Artificer to change; asserting, that imperfections appear in the world, not through any defect of skill in its author, but because matter will not admit of the accomplishment of his designs. But it was perceived by others, that this hypothesis was inconsistent with the fundamental doctrine of the Stoics concerning nature. For since, according to their system, matter itself receives all its qualities from God, if its defects be the cause of evil, these defects must be ultimately ascribed to him. No other way of relieving this difficulty remained, than to have recourse to fate, and say, that evil was the necessary consequence of that eternal necessity to which the great whole, comprehending both God and matter, is subject. Thus, when Chrysippus was asked whether diseases were to be ascribed to Divine providence, he replied that it was not the intention of nature that these things should happen; nor were they conformable to the will of the Author of nature and Parent of all good things; but that, in framing the world, some inconveniences had adhered by necessary consequence, to his wise and useful plan. To others the question concerning the origin of evil appeared so intricate and difficult, that, finding themselves unequal to the solution of it, they denied either that there is any God at all, or, at least, any author or governor of the world. The Epicureans belonged to this class; nor does Lucretius allege any other reason for denying the system of the world to be the production of a Deity beside its being so very faulty. Others again judged it to be more rational to assign a double cause of visible effects, than to assign no cause at all; as nothing, indeed, can be more absurd than to admit actions and effects without any agent and cause. These persons perceiving a mixture of good and evil, and being persuaded that so many inconsistencies and disorders could not proceed from a good being, supposed the existence of a malevolent principle, or god, directly contrary to the good one; hence they derived corruption and death, diseases, griefs, mischiefs, frauds, and villanies, while from the good being they deduced nothing but good. This opinion was held by many of the ancients; by the Persian magi, Manicheans, Paulicians, &c.
2. Dr. Samuel Clarke, in his “Demonstration of the Being and Attributes of God,” deduces from the possibility and real existence of human liberty an answer to the question, What is the cause and original of evil? For liberty, he says, implying a natural power of doing evil, as well as good; and the imperfect nature of finite beings making it possible for them to abuse this their liberty to an actual commission of evil; and it being necessary to the order and beauty of the whole, and for displaying the infinite wisdom of the Creator, that there should be different and various degrees of creatures, whereof, consequently, some must be less perfect than others; hence there necessarily arises a possibility of evil, notwithstanding that the Creator is infinitely good. In short thus: all that we call evil is either an evil of imperfection, as the want of certain faculties and excellencies which other creatures have; or natural evil, as pain, death, and the like; or moral evil, as all kinds of vice. The first of these is not properly an evil: for every power, faculty, or perfection, which any creature enjoys, being the free gift of God, which he was no more obliged to bestow, than he was to confer being or existence itself, it is plain the want of any certain faculty or perfection in any kind of creatures which never belonged to their nature, is no more an evil to them than their never having been created, or brought into being at all, could properly have been called an evil. The second kind of evil, which we call natural evil, is either a necessary consequence of the former; as death, to a creature on whose nature immortality was never conferred; and then it is no more properly an evil than the former; or else it is counterpoised, in the whole, with as great or greater good, as the afflictions and sufferings of good men, and then also it is not properly an evil; or else, lastly, it is a punishment; and then it is a necessary consequent of the third and last sort of evil, namely, moral evil. And this arises wholly from the abuse of liberty, which God gave to his creatures for other purposes, and which it was reasonable and fit to give them for the perfection and order of the whole creation; only they, contrary to God’s intention and command, have abused what was necessary for the perfection of the whole, to the corruption and depravation of themselves. And thus all sorts of evils have entered into the world, without any diminution to the infinite goodness of its Creator and Governor.
3. This is obviously all the answer which the question respecting the origin of evil is capable of receiving. It brings us to the point to which the Scriptures themselves lead us. And though many questions may yet be asked, respecting a subject so mysterious as the permission of evil by the Supreme Being, this is a part of his counsels of which we can have no cognizance, unless he is pleased to reveal them; and as revelation is silent upon this subject, except generally, that all his acts, his permissive ones as well as others, are “wise, and just, and good,” we may rest assured, that beyond what is revealed, human wisdom in the present state can never penetrate.
EXCOMMUNICATION, is the judicial exclusion of offenders from the religious rites and other privileges of the particular community to which they belong. Founded in the natural right which every society possesses to guard its laws and privileges from violation and abuse by the infliction of salutary discipline, proportioned to the nature of the offences committed against them, it has found a place, in one form or another, under every system of religion, whether human or divine. That it has been made an engine for the gratification of private malice and revenge, and been perverted to purposes the most unjustifiable and even diabolical, the history of the world but too lamentably proves; yet this, though unquestionably a consideration which ought to inculcate the necessity of prudence, as well as impartiality and temperance in the use of it, affords no valid argument against its legitimate exercise. From St. Paul’s writings we learn that the early excommunication was effected by the offender not being allowed to “eat” with the church, that is, to partake of the Lord’s Supper, the sign of communion. In the early ages of the primitive church also, this branch of discipline was exercised with moderation, which, however, gradually gave place to an undue severity. From Tertullian’s “Apology” we learn, that the crimes which in his time subjected to exclusion from Christian privileges, were murder, idolatry, theft, fraud, lying, blasphemy, adultery, fornication, and the like: and in Origen’s treatise against Celsus, we are informed that such persons were expelled from the communion of the church, and lamented as lost and dead unto God; [ut perditos Deoque mortuos;] but that on making confession and giving evidence of penitence, they were received back as restored to life. It was at the same time specially ordained, that no such delinquent, however suitably qualified in other respects, could be afterward admitted to any ecclesiastical office. But it does not appear that the infliction of this discipline was accompanied with any of those forms of excommunication, of delivering over to Satan, or of solemn execration, which were usual among the Jews, and subsequently introduced into them by the Romish church. The authors and followers of heretical opinions which had been condemned, were also subject to this penalty; and it was sometimes inflicted on whole congregations when they were judged to have departed from the faith. In this latter case, however, the sentence seldom went farther than the interdiction of correspondence with these churches, or of spiritual communication between their respective pastors. To the same exclusion from religious privileges, those unhappy persons were doomed, who, whether from choice or from compulsion, had polluted themselves, after their baptism, by any act of idolatrous worship; and the penance enjoined on such persons, before they could be restored to communion, was often peculiarly severe. The consequences of excommunication, even then, were of a temporal as well as a spiritual nature. The person against whom it was pronounced, was denied all share in the oblations of his brethren; the ties both of religious and of private friendship were dissolved; he found himself an object of abhorrence to those whom he most esteemed, and by whom he had been most tenderly beloved; and, as far as expulsion from a society held in universal veneration could imprint on his character a mark of disgrace, he was shunned or suspected by the generality of mankind.
2. It was not, however, till churchmen began to unite temporal with spiritual power, that any penal effects of a civil kind became consequent on their sentences of excommunication; and that this ghostly artillery was not less frequently employed for the purposes of lawless ambition and ecclesiastical domination, than for the just punishment of impenitent delinquents, and the general edification of the faithful. But as soon as this union took place, and in exact proportion to the degree in which the papal system rose to its predominance over the civil rights as well as the consciences of men, the list of offences which subjected their perpetrators to excommunication, was multiplied; and the severity of its inflictions, with their penal effects, increased in the same ratio. The slightest injury, or even insult, sustained by an ecclesiastic, was deemed a sufficient cause for the promulgation of an anathema. Whole families, and even provinces, were prohibited from engaging in any religious exercise, and cursed with the most tremendous denunciations of divine vengeance. Nor were kings and emperors secure against these thunders of the church; their subjects were, on many occasions, declared, by a papal bull, to be absolved from allegiance to them; and all who should dare to support them, menaced with a similar judgment. These terrors have passed away; the true Scriptural excommunication ought to be maintained in every church; which is the prohibition of immoral and apostate persons from the use of those religious rites which indicate “the communion of saints,” but without any temporal penalty.
EXODUS, from ἐξ, out, and ὁδὸς, a way, the name of the second book of Moses, and is so called in the Greek version because it relates to the departure of the Israelites out of Egypt. It comprehends the history of about a hundred and forty-five years; and the principal events contained in it are, the bondage of the Israelites in Egypt, and their miraculous deliverance by the hand of Moses; their entrance into the wilderness of Sinai; the promulgation of the law, and the building of the tabernacle. See [Pentateuch].