Gutenkarte

[Footnote 75: To the Persian victory of Carus I refer the dialogue of the Philopatris, which has so long been an object of dispute among the learned. But to explain and justify my opinion, would require a dissertation. ^ Note: Niebuhr, in the new edition of the Byzantine Historians, (vol. x.) has boldly assigned the Philopatris to the tenth century, and to the reign of Nicephorus Phocas. An opinion so decisively pronounced by Niebuhr and favorably received by Hase, the learned editor of Leo Diaconus, commands respectful consideration. But the whole tone of the work appears to me altogether inconsistent with any period in which philosophy did not stand, as it were, on some ground of equality with Christianity. The doctrine of the Trinity is sarcastically introduced rather as the strange doctrine of a new religion, than the established tenet of a faith universally prevalent. The argument, adopted from Solanus, concerning the formula of the procession of the Holy Ghost, is utterly worthless, as it is a mere quotation in the words of the Gospel of St. John, xv. 26. The only argument of any value is the historic one, from the allusion to the recent violation of many virgins in the Island of Crete. But neither is the language of Niebuhr quite accurate, nor his reference to the Acroases of Theodosius satisfactory. When, then, could this occurrence take place? Why not in the devastation of the island by the Gothic pirates, during the reign of Claudius. Hist. Aug. in Claud. p. 814. edit. Var. Lugd. Bat 1661. - M.]

[Footnote 63: Most of these pictures were borrowed from a misrepresentation of Isaiah, Daniel, and the Apocalypse. One of the grossest images may be found in Irenaeus, (l. v. p. 455,) the disciple of Papias, who had seen the apostle St. John.]

Note: Strong reasons appear to confirm this testimony. Papias, contemporary of the Apostle St. John, says positively that Matthew had written the discourses of Jesus Christ in Hebrew, and that each interpreted them as he could. This Hebrew was the Syro-Chaldaic dialect, then in use at Jerusalem: Origen, Irenaeus, Eusebius, Jerome, Epiphanius, confirm this statement. Jesus Christ preached himself in Syro-Chaldaic, as is proved by many words which he used, and which the Evangelists have taken the pains to translate. St. Paul, addressing the Jews, used the same language: Acts xxi. 40, xxii. 2, xxvi. 14. The opinions of some critics prove nothing against such undeniable testimonies. Moreover, their principal objection is, that St. Matthew quotes the Old Testament according to the Greek version of the LXX., which is inaccurate; for of ten quotations, found in his Gospel, seven are evidently taken from the Hebrew text; the threo others offer little that differ: moreover, the latter are not literal quotations. St. Jerome says positively, that, according to a copy which he had seen in the library of Caesarea, the quotations were made in Hebrew (in Catal.) More modern critics, among others Michaelis, do not entertain a doubt on the subject. The Greek version appears to have been made in the time of the apostles, as St. Jerome and St. Augustus affirm, perhaps by one of them. - G.

The rich provinces that extend from the Euphrates to the Ionian Sea, were the principal theatre on which the apostle of the Gentiles displayed his zeal and piety. The seeds of the gospel, which he had scattered in a fertile soil, were diligently cultivated by his disciples; and it should seem that, during the two first centuries, the most considerable body of Christians was contained within those limits. Among the societies which were instituted in Syria, none were more ancient or more illustrious than those of Damascus, of Berea or Aleppo, and of Antioch. The prophetic introduction of the Apocalypse has described and immortalized the seven churches of Asia; Ephesus, Smyrna, Pergamus, Thyatira, ^154 Sardes, Laodicea and Philadelphia; and their colonies were soon diffused over that populous country. In a very early period, the islands of Cyprus and Crete, the provinces of Thrace and Macedonia, gave a favorable reception to the new religion; and Christian republics were soon founded in the cities of Corinth, of Sparta, and of Athens. ^155 The antiquity of the Greek and Asiatic churches allowed a sufficient space of time for their increase and multiplication; and even the swarms of Gnostics and other heretics serve to display the flourishing condition of the orthodox church, since the appellation of hereties has always been applied to the less numerous party. To these domestic testimonies we may add the confession, the complaints, and the apprehensions of the Gentiles themselves. From the writings of Lucian, a philosopher who had studied mankind, and who describes their manners in the most lively colors, we may learn that, under the reign of Commodus, his native country of Pontus was filled with Epicureans and Christians. ^156 Within fourscore years after the death of Christ, ^157 the humane Pliny laments the magnitude of the evil which he vainly attempted to eradicate. In his very curious epistle to the emperor Trajan, he affirms, that the temples were almost deserted, that the sacred victims scarcely found any purchasers, and that the superstition had not only infected the cities, but had even spread itself into the villages and the open country of Pontus and Bithynia. ^158 [Footnote 154: The Alogians (Epiphanius de Haeres. 51) disputed the genuineness of the Apocalypse, because the church of Thyatira was not yet founded. Epiphanius, who allows the fact, extricates himself from the difficulty by ingeniously supposing that St. John wrote in the spirit of prophecy. See Abauzit, Discours sur l'Apocalypse.]