Demonstration of the Gospel 4.5.1–4.9.11

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 45 passages

Greek text: Dindorf, Eusebii Opera 3 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 3 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: W. J. Ferrar, The Proof of the Gospel (1920).

preface 4, chapter 5

4.5.1Dindorf 3:217

Διὸ καὶ ἐπὶ πάντων καθόλου τῶν δημιουργημάτων μίαν χρεὼν θείαν δύναμιν ἀποθαυμάζειν, ἀλλʼ οὐ πολλὰς ἡγεῖσθαι. μία γὰρ ἡ καθόλου κοσμοποιὸς δύναμις καὶ εἷς ὁ τῶν ὅλων δημιουργὸς λόγος ἐν ἀρχῇ πρὸς τὸν θεόν. ὅτι ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος·”

Dio kai epi pantōn katholou tōn dēmiourgēmatōn mian chreōn theian dynamin apothaumazein, allʼ ou pollas hēgeisthai. mia gar hē katholou kosmopoios dynamis kai heis ho tōn holōn dēmiourgos logos en archę̄ pros ton theon. hoti en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos;”

Therefore, over all created things together one must admire one divine power and not suppose many. For the world-making power over the universe is one, and one is the Word, creator of all things, who in the beginning was with God: “In the beginning was the Word, and the Word was with God, and the Word was God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: There is one creative power, the Word who was with God in the beginning.

The quotation is John 1:1.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.5.1 (Dindorf 3:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).

4.5.2Dindorf 3:217

ὃν δεῖ ἀληθῶς μὴ ἀγνοεῖν, σέβειν δὲ καὶ τιμᾶν ἐπαξίως, ὅτι δὴ πάντα διʼ αὐτοῦ οὐ μόνον ἐν ἀρχαῖς τόν ὅλων συνέστη, ἀλλὰ καὶ εἰς ἀεὶ γέγονέν τε καὶ γίνεται, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν.

hon dei alēthōs mē agnoein, sebein de kai timan epaxiōs, hoti dē panta diʼ autou ou monon en archais ton holōn synestē, alla kai eis aei gegonen te kai ginetai, kai chōris autou egeneto oude en.

Him we must truly not ignore, but worship and honor worthily, because all things came into being through him, not only at the beginning of the universe but forever, both having come and coming into being; “and without him not one thing came into being.”

John 1:3 (quotation, high confidence)

Notes and citation

Summary: The Word, through whom all things are made continually, must be worshiped.

The quotation is John 1:3.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.5.2 (Dindorf 3:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-2). (abbreviation not yet checked)

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4.5.3Dindorf 3:217

εἴτε γὰρ ζωή τίς ἐστιν ἐν τοῖς οὖσιν, ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν· ἐξ αὐτοῦ γὰρ καὶ διʼ αὐτοῦ ἡ τῶν ὅλων ζώωσίς τε καὶ ψύχωσις) εἴτε ῥυθμὸς, εἴτε κάλλος, εἴτε ἁρμονία, εἴτε τάξις, εἴτε σύγκρασις, εἴτε οὐσία, εἴτε ποιότης, εἴτε μέγεθος, πάντα εἶς ὁ τῶν ὅλων συνέχει καὶ διακοσμεῖ λόγος καὶ μία θεοῦ δύναμις κοσμοποιὸς ἡγεῖται ἁπάντων.

eite gar zōē tis estin en tois ousin, ho gegonen en autǭ zōē ēn; ex autou gar kai diʼ autou hē tōn holōn zōōsis te kai psychōsis) eite rhythmos, eite kallos, eite harmonia, eite taxis, eite synkrasis, eite ousia, eite poiotēs, eite megethos, panta eis ho tōn holōn synechei kai diakosmei logos kai mia theou dynamis kosmopoios hēgeitai hapantōn.

For whether there is life among existing things (“what came into being in him was life,” for from him and through him is the giving of life and soul to the universe), or rhythm, or beauty, or harmony, or order, or blending, or substance, or quality, or magnitude, the one Word of the universe holds all things together and orders them, and one world-making power of God governs all.

John 1:4 (quotation, high confidence)

Notes and citation

Summary: Everything in creation, from life to order and quality, is held together by the one Word.

The quotation is John 1:3–4, punctuated as many early writers read it (“what came into being in him was life”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.5.3 (Dindorf 3:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-3). (abbreviation not yet checked)

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4.5.4Dindorf 3:217–218

ὡς γὰρ ἐπὶ τοῦ καθʼ ἡμᾶς σώματος πολλὴ μὲν τυγχάνει καὶ ποικίλη τῶν μερῶν ἡ διαφορὰ, μία δὲ ἡ τοῦ παντὸς δύναμις δημι- ουργός· οὐ γὰρ ἄλλῃ θεοῦ μὲν δυνάμει κεφαλῆς ὑπέστη φύσις, ἄλλῃ δὲ ὀφθαλμῶν, ἑτέρᾳ δὲ ὤτων, ἑτέρᾳ δὲ ποδῶν) οὕτω καὶ τοῦ σύμπαντος κόσμου μία καθόλου θεία δύναμις ἐπιστατοῦσα ἡ αὐτὴ ἂν εἴη καὶ οὐρανοῦ καὶ ἀστέρων, τῶν τε ἐν ἀέρι καὶ γῆ καὶ θαλάττῃ ζῴων, στοιχείων τε τῶν καθόλου καὶ τῶν κατὰ μέρος, καὶ ἔτι φύσεων παντοίων γενικῶν τε καὶ τῶν κατʼ εἶδος δημιουργός.

hōs gar epi tou kathʼ hēmas sōmatos pollē men tynchanei kai poikilē tōn merōn hē diaphora, mia de hē tou pantos dynamis dēmi- ourgos; ou gar allę̄ theou men dynamei kephalēs hypestē physis, allę̄ de ophthalmōn, heterą de ōtōn, heterą de podōn) houtō kai tou sympantos kosmou mia katholou theia dynamis epistatousa hē autē an eiē kai ouranou kai asterōn, tōn te en aeri kai gē kai thalattę̄ zǭōn, stoicheiōn te tōn katholou kai tōn kata meros, kai eti physeōn pantoiōn genikōn te kai tōn katʼ eidos dēmiourgos.

For as in our body the difference of the parts is great and varied, yet the creative power of the whole is one (for the nature of the head was not established by one power of God, that of the eyes by another, of the ears by another, of the feet by another), so of the entire world the one universal divine power presiding over it would be the same creator of heaven and stars, of the living things in air, earth, and sea, of the elements both universal and particular, and moreover of natures of every kind, general and specific.

Notes and citation

Summary: As one power made all the parts of a body, one divine power made every part of the world.

Cite (SBL): Eusebius, Dem. ev. 4.5.4 (Dindorf 3:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-4). (abbreviation not yet checked)

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4.5.5Dindorf 3:218

καὶ οὐκ ἄλλη μὲν πυρὸς, ἑτέρα δὲ ὕδατος, καὶ γῆς πάλιν ἄλλη καὶ ἀέρος ποιητικὴ δύναμις· ἀλλὰ μία καὶ ἡ αὐτὴ τῶν ὅλων τεχνῖτις σοφία, καὶ κοσμοποιὸς αὐτὸς οὗτος ἡμῖν ὁ θεολογούμενος τῶν ὅλων ὁ δημιουργὸς τοῦ θεοῦ λόγος.

kai ouk allē men pyros, hetera de hydatos, kai gēs palin allē kai aeros poiētikē dynamis; alla mia kai hē autē tōn holōn technitis sophia, kai kosmopoios autos houtos hēmin ho theologoumenos tōn holōn ho dēmiourgos tou theou logos.

It is not one power that makes fire, another water, and again another earth and air; but one and the same Wisdom is the craftsman of all, the world-maker himself, of whom we speak as God: the Word of God, creator of the universe.

Notes and citation

Summary: One Wisdom, the Word of God, made all the elements.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.5.5 (Dindorf 3:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-5). (abbreviation not yet checked)

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4.5.6Dindorf 3:218

μαρτυρεῖ δὲ τούτοις ἡ πρὸς ἄλληλα τῶν στοιχείων φιλία, τῇ τῶν συγκράσεων ἐπιμιξίᾳ συγγενῆ καὶ ἀδελφὴν καὶ ὥσπερ ἑνὸς ἀρχιτέκτονος ἔργον τὴν τῶν ὅλων φύσιν ἀπελέγχουσα. γῆ τε γὰρ τὸ βαρὺ στοιχεῖον ἐφʼ ὑδάτων ὀχουμένη, καὶ μὴ τῷ στερεμνίῳ τῆς φύσεως κατὰ βάθους ἑλκομένη, μετέωρος δʼ ἀεὶ φερομένη καὶ μὴ καταδυομένη, θεοῦ λόγῳ καὶ θεοῦ βουλῇ καὶ δυνάμει μαρτυρεῖ.

martyrei de toutois hē pros allēla tōn stoicheiōn philia, tę̄ tōn synkraseōn epimixią syngenē kai adelphēn kai hōsper henos architektonos ergon tēn tōn holōn physin apelenchousa. gē te gar to bary stoicheion ephʼ hydatōn ochoumenē, kai mē tǭ steremniǭ tēs physeōs kata bathous helkomenē, meteōros dʼ aei pheromenē kai mē katadyomenē, theou logǭ kai theou boulę̄ kai dynamei martyrei.

The friendship of the elements with one another bears witness to this, proving through the mingling of their blends that the nature of the universe is kindred and sisterly and, as it were, the work of one master builder. For earth, the heavy element, riding upon the waters and not drawn down into the depths by the solidity of its nature, but always borne aloft and not sinking, bears witness to the Word of God and to God’s will and power.

Notes and citation

Summary: The harmony of the elements, and the earth held above the waters, testify to one creator Word.

Cite (SBL): Eusebius, Dem. ev. 4.5.6 (Dindorf 3:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-6). (abbreviation not yet checked)

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4.5.7Dindorf 3:218

ὑγρᾶς τε αὖ πάλιν οὐσίας ἡ πρὸς τὸ ξηρὸν κοινωνία μηδὲν φθόρον ἐπιδεικνυμένη, μηδʼ ἀθρόως τὸ πὰν ἐπιλιμνάζουσα, νεύματι δʼ ἀρρήτῳ θεοῦ πεπεδημένη, ἕνα πάλιν καὶ τὸν αὐτὸν λόγον τοῦ θεοῦ παρίστησι.

hygras te au palin ousias hē pros to xēron koinōnia mēden phthoron epideiknymenē, mēdʼ athroōs to pan epilimnazousa, neumati dʼ arrētǭ theou pepedēmenē, hena palin kai ton auton logon tou theou paristēsi.

Again, the fellowship of the moist substance with the dry, showing no destruction and not flooding the whole at once, but fettered by God’s ineffable nod, sets forth once more one and the same Word of God.

Notes and citation

Summary: Water kept in its bounds also points to the one Word.

“One” renders ἕνα; the digital text reads ἴνα.

Notes on the original text

Digital text corrected (OCR: ἴνα for ἕνα): ἴνα πάλιν → ἕνα πάλιν.

Cite (SBL): Eusebius, Dem. ev. 4.5.7 (Dindorf 3:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-7). (abbreviation not yet checked)

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4.5.8Dindorf 3:218–219

τί δέ; τὸ πῦρ, καίτοι καυστικῆς καὶ φθαρτικῆς φύσεως, ἔπειτα ξύλοις ἐμφωλεῦον καὶ παντοίοις ζῴων σώμασιν ἀνακεκραμένον, γῇ τε καὶ ὕδατι καὶ ἀέρι συνεστοιχειωμένον, κἄπειτα λόγῳ καὶ μέτρῳ τοῖς πᾶσι τὸ δέον, ὅσον ἂν ἑκάστῳ γένοιτο πρὸς ὠφελείας, ἐπιχορηγοῦν, τῆς δʼ οἰκείας δυνάμεως ἐπιλελησμένον, οὔ σοι δοκεῖ πάλιν θεοῦ λόγῳ καὶ δυνάμει δουλεύειν; ἡμέρας δὲ καὶ νυκτὸς ἀμοιβαίας ὁρῶντι κινήσεις, ὡρῶν τε καὶ καιρῶν τοτὲ μὲν αὐξήσεις, τοτὲ δὲ μειώ- μειώσεις, κύκλους τε ἐνιαυτῶν καὶ περιόδους χρόνων, ά́στρωντε περιδινήσεις, ἡλίου τε δρόμους, καὶ σελή- νῆς τροπὰς, συμπαθείας τε καὶ ἀντιπαθείας ἁπάν- τῶν, καὶ κόσμον ἔνα αὐτῶν ἐξ ἀπάντων, ἆρά σοι τὴν ἀλογίαν καὶ τὸ εἰκῆ καὶ ὡς ἔτυχεν αἰτίαν εἶναι τῶν ὅλων θεμιτὸν ἀποφαίνεσθαι, ἢ λόγον ὡς ἀληθῶς θεοῦ καὶ θεοῦ σοφίαν καὶ θεοῦ δύναμιν, καὶ ταύ- τὴν μίαν, ἀλλʼ οὐ πολλὰς ἀνυμνεῖν;

ti de? to pyr, kaitoi kaustikēs kai phthartikēs physeōs, epeita xylois emphōleuon kai pantoiois zǭōn sōmasin anakekramenon, gę̄ te kai hydati kai aeri synestoicheiōmenon, kapeita logǭ kai metrǭ tois pasi to deon, hoson an hekastǭ genoito pros ōpheleias, epichorēgoun, tēs dʼ oikeias dynameōs epilelēsmenon, ou soi dokei palin theou logǭ kai dynamei douleuein? hēmeras de kai nyktos amoibaias horōnti kinēseis, hōrōn te kai kairōn tote men auxēseis, tote de meiō- meiōseis, kyklous te eniautōn kai periodous chronōn, astrōnte peridinēseis, hēliou te dromous, kai selē- nēs tropas, sympatheias te kai antipatheias hapan- tōn, kai kosmon ena autōn ex apantōn, ara soi tēn alogian kai to eikē kai hōs etychen aitian einai tōn holōn themiton apophainesthai, ē logon hōs alēthōs theou kai theou sophian kai theou dynamin, kai tau- tēn mian, allʼ ou pollas anymnein?

And what of fire? Though of a burning and destructive nature, it lurks in wood and is blended into the bodies of all kinds of living things, joined as an element with earth, water, and air; then, in reason and measure, it supplies all with what is needed, as much as is useful to each, as if forgetful of its own power. Does it not seem to you, again, to serve the Word and power of God? And when you see the alternating movements of day and night, the lengthening and shortening of hours and seasons, the cycles of years and the periods of time, the revolutions of the stars, the courses of the sun and the phases of the moon, the sympathies and antipathies of all things, and one world made of them all, would you think it lawful to declare unreason, chance, and accident the cause of the universe? Or rather to sing of the Word of God, truly God’s wisdom and God’s power, and that as one, not many?

1 Cor 1:24 (allusion, medium confidence)

Notes and citation

Summary: Fire’s measured service and the ordered cycles of the heavens show one Word of God, not chance.

“God’s wisdom and God’s power” echoes 1 Cor 1:24.

Cite (SBL): Eusebius, Dem. ev. 4.5.8 (Dindorf 3:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-8). (abbreviation not yet checked)

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4.5.9Dindorf 3:219

ἐπεὶ καὶ ἐν ἀνθρώπῳ μία ψυχὴ καὶ μία λογικὴ δύναμις πλείστων ὁμοῦ γένοιτʼ ἂν δημιουργὸς καὶ γεωργεῖν ἡ αὐτὴ καὶ ναυπηγεῖν καὶ κυβερνᾶν καὶ οἰκοδομεῖν πολλὰ μαθοῦσα ἐπιβάλλοιτο ’ καὶ εἰς νοῦς ἐν ἀνθρώπῳ καὶ λογισμὸς δέξαιτʼ ἄν ποτε μυρίων ἐπιστήμας, γεω- μετρήσει τε ὁ αὐτὸς καὶ ἀστρονομήσει, καὶ λόγους γραμματικῆς παραδώσει καὶ ἰατρικῆς, ἔν τε μαθή- μασι καὶ τοῖς κατὰ χεῖρας προστήσεται· καὶ οὔπω γε οὐδεὶς πώποτε πλείους ἑο ἐνὶ σώματι ψυχὰς ἡγή- σατο εἶναι, οὐδὲ πολλὰς ἐθαύμασεν ἀνθρώπου δυνά- μεὶς διὰ τὴν τῶν πολλῶν μαθημάτων ὑποδοχήν.

epei kai en anthrōpǭ mia psychē kai mia logikē dynamis pleistōn homou genoitʼ an dēmiourgos kai geōrgein hē autē kai naupēgein kai kybernan kai oikodomein polla mathousa epiballoito ’ kai eis nous en anthrōpǭ kai logismos dexaitʼ an pote myriōn epistēmas, geō- metrēsei te ho autos kai astronomēsei, kai logous grammatikēs paradōsei kai iatrikēs, en te mathē- masi kai tois kata cheiras prostēsetai; kai oupō ge oudeis pōpote pleious heo eni sōmati psychas hēgē- sato einai, oude pollas ethaumasen anthrōpou dyna- meis dia tēn tōn pollōn mathēmatōn hypodochēn.

For in a human being, too, one soul and one rational power could be the maker of very many things; the same soul, having learned much, would undertake farming, shipbuilding, piloting, and building. And one mind and reasoning in a person could receive the knowledge of countless things: the same person will do geometry and astronomy, will teach the principles of grammar and medicine, and will excel in learned studies and handicrafts. Yet no one has ever thought that there are several souls in one body, nor marveled at many powers in a human being because he takes in many branches of learning.

Notes and citation

Summary: One human soul masters many arts without being many souls.

Cite (SBL): Eusebius, Dem. ev. 4.5.9 (Dindorf 3:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-9). (abbreviation not yet checked)

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4.5.10Dindorf 3:219

εἰ δὲ καὶ ἄμορφον ὕλην πηλοῦ τις εὑρὼν, κἄπειτα χερσὶν ἁπαλύνας ἐπιθήσει ζῴου μορφὴν, ἄλλῳ μὲν σχήματι κεφαλὴν, χεῖρας δὲ καὶ πόδας ἑτέρως, καὶ ὀφθαλμοὺς πάλιν ἄλλως, καὶ παρειὰς ὡσαύτως, ὦτά τε καὶ στόμα καὶ ῥῖνας στέρνα τε καὶ ὤμους ὑποτυ- πωσάμενος τέχνῃ τῇ πλαστικῇ, ἆρα ἐπεὶ πολλὰ σχή- μάτα καὶ μέλη καὶ μέρη ὑφʼ ἐνὶ σώματι δεδημιούρ- γηται, τοσούτους χρὴ καὶ τοὺς ποιητὰς ἡγεῖσθαι, ἢ τὸν τοῦ παντὸς ἀθρόως τεχνίτην ἐπαινεῖν ἐνὶ λογι- σμῷ καὶ μιᾷ δυνάμει τὸ πᾶν τεκτηνάμενον;

ei de kai amorphon hylēn pēlou tis heurōn, kapeita chersin hapalynas epithēsei zǭou morphēn, allǭ men schēmati kephalēn, cheiras de kai podas heterōs, kai ophthalmous palin allōs, kai pareias hōsautōs, ōta te kai stoma kai rhinas sterna te kai ōmous hypoty- pōsamenos technę̄ tę̄ plastikę̄, ara epei polla schē- mata kai melē kai merē hyphʼ eni sōmati dedēmiour- gētai, tosoutous chrē kai tous poiētas hēgeisthai, ē ton tou pantos athroōs technitēn epainein eni logi- smǭ kai mią dynamei to pan tektēnamenon?

And if someone finds shapeless clay, softens it with his hands, and puts on it the form of a living creature, shaping the head in one figure, the hands and feet differently, the eyes again otherwise, and the cheeks likewise, and sketching the ears and mouth and nostrils, the breast and shoulders, by the modeler’s art: must one, because many shapes, members, and parts have been fashioned in one body, suppose as many makers? Or should one praise the single craftsman of the whole, who fashioned it all by one reasoning and one power?

Notes and citation

Summary: A clay figure with many parts has one maker.

Cite (SBL): Eusebius, Dem. ev. 4.5.10 (Dindorf 3:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-10). (abbreviation not yet checked)

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4.5.11Dindorf 3:219–220

τί δῆτα τοιγαροῦν ἐπὶ τοῦ παντὸς, ἑνὸς μὲν ὄντος, ἐκ μερῶν δὲ πλείστων ὑφεστῶτος, πολλὰς χρῆν ὑποτί- θέσθαι δημιουργικὰς δυνάμεις, καὶ πολλοὺς ὀνομάζειν θεοὺς, οὐχὶ δὲ μίαν ὁμολογεῖν τὴν ὡς ἀληθῶς θεοῦ δύναμιν καὶ θεοῦ σοφίαν, μιᾷ δυνάμει καὶ ἀρετῇ μιᾷ ὁμοῦ τὰ πάντα ὑφισταμένην τε καὶ ζώουσαν, καὶ τοῖς πάσι ποικίλην τὴν ἐξ αὑτῆς ἐπιχορηγίαν ποιουμένην; οὕτω καὶ φωτὸς ἡλίου μία καὶ ἡ αὐτὴ προσβολὴ ὁμοῦ καὶ κατὰ τὸ αὐτὸ καταυγάζει μὲν ἀέρα, φωτίζει δὲ ὀφθαλμοὺς, ἁφὴν δὲ θερμαίνει, πιαίνει δὲ γῆν, αὔξει φυτὰ, χρόνον ὑφίστησιν, ἄστρων ἡγεῖται, οὐρανὸν περιπολεῖ, κόσμον φαιδρύνει, θεοῦ δύναμιν ἐναργῆ τὴν ἐν τῷ παντὶ συνίστησι, πάντα τε ταῦτα μιᾷ ῥοπῇ φύσεως συντελεῖ.

ti dēta toigaroun epi tou pantos, henos men ontos, ek merōn de pleistōn hyphestōtos, pollas chrēn hypoti- thesthai dēmiourgikas dynameis, kai pollous onomazein theous, ouchi de mian homologein tēn hōs alēthōs theou dynamin kai theou sophian, mią dynamei kai aretę̄ mią homou ta panta hyphistamenēn te kai zōousan, kai tois pasi poikilēn tēn ex hautēs epichorēgian poioumenēn? houtō kai phōtos hēliou mia kai hē autē prosbolē homou kai kata to auto kataugazei men aera, phōtizei de ophthalmous, haphēn de thermainei, piainei de gēn, auxei phyta, chronon hyphistēsin, astrōn hēgeitai, ouranon peripolei, kosmon phaidrynei, theou dynamin enargē tēn en tǭ panti synistēsi, panta te tauta mią rhopę̄ physeōs syntelei.

Why then, in the case of the universe, which is one though composed of very many parts, should one posit many creative powers and name many gods, and not confess one true power of God and wisdom of God, which by one power and one excellence brings all things into being together and gives them life, and bestows on all its varied bounty from itself? So too one and the same stroke of the sun’s light, at once and in the same way, illumines the air, lights the eyes, warms the touch, enriches the earth, makes plants grow, establishes time, leads the stars, circles the heaven, brightens the world, and displays God’s power in the universe, accomplishing all these by one impulse of its nature.

Notes and citation

Summary: As one sunlight has many effects, one power of God produces the whole varied universe, so there is no need for many gods.

Cite (SBL): Eusebius, Dem. ev. 4.5.11 (Dindorf 3:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-11). (abbreviation not yet checked)

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4.5.12Dindorf 3:220–221

καὶ πυρὸς φύσις χρυσὸν μὲν καθαίρει, μόλιβδον δὲ τήκει· καὶ κηρὸν μὲν λύει, πηλὸν δὲ ξηραίνει, ὕλην δὲ φρύγει, μιᾷ τῇ καυστικῇ δυνάμει τὰ τοσαῦτα κατεργαζομένη. ταύτῃ τοι καὶ ὁ οὐράνιος τοῦ θεοῦ λόγος, ὁ καὶ ἡλίου καὶ οὐρανοῦ καὶ τοῦ σύμπαντος κόσμου δημιουργικὸς, δραστικῇ δυνάμει τοῖς πᾶσιν ἐπιπαρὼν καὶ διὰ πάντων ἥκων, ἡλίῳ μὲν καὶ σελήνῃ καὶ ἄστροις ἐξ οἰκείας τῆς ἀενάου δνάμεως φῶς ἐπομβρεῖ, οὐρανὸν δὲ οἰκείου μεγέθους προσφυεστάτην εἰκόνα τὴν ἀρχὴν ὑποστησάμενος εἰς αἰῶνα διακρατεῖ, τὰς δὲ ἐπέκεινα οὐρανοῦ καὶ κόσμου δυνάμεις ἀγγέλων καὶ πνευμάτων, νοερῶν τε καὶ λογικῶν οὐσιῶν, ζωῆς ὁμοῦ καὶ φωτὸς καὶ σοφίας καὶ πάσης ἀρετῆς καὶ καλοῦ κἀγαθοῦ παντὸς ἐκ τῶν παρʼ αὐτοῦ θησαυρῶν ἐμπίμπλησι, μιᾷ καὶ τῇ αὐτῇ δημιουργῷ τέχνῃ· καὶ στοιχείοις οὐσίας οὔ ποτε διαλιμπάνει παρέχων, καὶ μίξεις καὶ κράσεις, καὶ εἴδη καὶ μορφὰς καὶ σχήματα, ποιότητάς τε μυρίας, ἔν τε ζῴοις καὶ φυτοῖς καὶ ψυχαῖς καὶ σώμασι λογι- κοῖς τε καὶ ἀλόγοις, ἄλλοτε ἄλλως καταποικίλλων, καὶ πᾶσιν ὁμοῦ πάντα μιᾷ δυνάμει ἐπιχορηγῶν, καὶ νοῦν ἐπὶ πᾶσιν ἀνθρώποις ἐπιγνώμονα καὶ θεωρητικὸν τῆς αὐτοῦ σοφίας δωρούμενος, ἄντικρύς τε παριστὰς τοῖς πᾶσι καὶ διαρρήδην ἕνα κόσμον ἐπι- δείκνυσιν ἑνὸς λόγου κοσμοποιοῦ ἔργον.

kai pyros physis chryson men kathairei, molibdon de tēkei; kai kēron men lyei, pēlon de xērainei, hylēn de phrygei, mią tę̄ kaustikę̄ dynamei ta tosauta katergazomenē. tautę̄ toi kai ho ouranios tou theou logos, ho kai hēliou kai ouranou kai tou sympantos kosmou dēmiourgikos, drastikę̄ dynamei tois pasin epiparōn kai dia pantōn hēkōn, hēliǭ men kai selēnę̄ kai astrois ex oikeias tēs aenaou dnameōs phōs epombrei, ouranon de oikeiou megethous prosphyestatēn eikona tēn archēn hypostēsamenos eis aiōna diakratei, tas de epekeina ouranou kai kosmou dynameis angelōn kai pneumatōn, noerōn te kai logikōn ousiōn, zōēs homou kai phōtos kai sophias kai pasēs aretēs kai kalou kagathou pantos ek tōn parʼ autou thēsaurōn empimplēsi, mią kai tę̄ autę̄ dēmiourgǭ technę̄; kai stoicheiois ousias ou pote dialimpanei parechōn, kai mixeis kai kraseis, kai eidē kai morphas kai schēmata, poiotētas te myrias, en te zǭois kai phytois kai psychais kai sōmasi logi- kois te kai alogois, allote allōs katapoikillōn, kai pasin homou panta mią dynamei epichorēgōn, kai noun epi pasin anthrōpois epignōmona kai theōrētikon tēs autou sophias dōroumenos, antikrys te paristas tois pasi kai diarrēdēn hena kosmon epi- deiknysin henos logou kosmopoiou ergon.

The nature of fire purifies gold and melts lead, dissolves wax, dries clay, and burns wood, accomplishing so many things by its one burning power. In the same way the heavenly Word of God, creator of the sun, of heaven, and of the whole world, present to all by his active power and pervading all, rains light upon the sun, moon, and stars from his own ever-flowing power; holds fast for ever the heaven, which he established in the beginning as a most fitting image of his own greatness; fills the powers beyond heaven and the world, angels and spirits, intellectual and rational beings, with life and light and wisdom and every virtue and all that is noble and good, from his own treasures, by one and the same creative art; never ceases to supply to the elements their substances, mixtures, and blends, forms, shapes, and figures, and countless qualities, in animals and plants, in souls and bodies, rational and irrational, variegating them now one way, now another, and supplying all things to all by one power; gives to all human beings a mind able to discern and contemplate his wisdom; and plainly and expressly sets before all one world as the work of one world-making Word.

Notes and citation

Summary: Like fire with its many effects, the one Word gives light, life, and form to every part of creation.

“One world” renders ἕνα κόσμον; the digital text reads ἴνα.

Notes on the original text

Digital text corrected (OCR: ἴνα for ἕνα): ἴνα κόσμον → ἕνα κόσμον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.5.12 (Dindorf 3:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-12). (abbreviation not yet checked)

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4.5.13Dindorf 3:221

τοιοῦτον δὴ καλλιτέχνην υἱὸν μονογενῆ τῆς αὐτοῦ βουλῆς καὶ δημιουργὸν ἀπάντων ὁ ἀνωτάτω καὶ αὐτοῦ δημιουργοῦ θεὸς καὶ πατὴρ πρῶτον ἁπάντων ἐγέννα, διʼ αὐτοῦ καὶ ἐν αὐτῷ τοὺς τῶν μελλόντων ἔσεσθαι δημιουργικοὺς λόγους ὑφιστάμενος, καὶ τὰ σπέρματά γε τῆς τῶν ὅλων συστάσεως τε καὶ διοικήσεως ἐν αὐτῷ καταβαλλόμενος.

toiouton dē kallitechnēn huion monogenē tēs autou boulēs kai dēmiourgon apantōn ho anōtatō kai autou dēmiourgou theos kai patēr prōton hapantōn egenna, diʼ autou kai en autǭ tous tōn mellontōn esesthai dēmiourgikous logous hyphistamenos, kai ta spermata ge tēs tōn holōn systaseōs te kai dioikēseōs en autǭ kataballomenos.

Such an artist Son, only-begotten, of his own will, and creator of all things, the God and Father who is above all, above even the creator, begot first of all; through him and in him he established the creative principles of the things that were to be, and laid down in him the seeds of the constitution and government of the universe.

Notes and citation

Summary: The Father, above even the creator Word, begot the Son first and placed in him the principles of all creation.

Eusebius calls the Father “God even of the creator” (αὐτοῦ δημιουργοῦ θεός), distinguishing the Father from the Son as creator.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.5.13 (Dindorf 3:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-13). (abbreviation not yet checked)

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4.5.14Dindorf 3:221

οὐχ ὁρᾷς ὀφθαλμοῖς τὸν σύμπαντα κόσμον, ὃν οὐρανὸς εἷς περιλαμβάνει, μυ- ρίας τε ἀμφὶ τοῦτον χορείας καὶ ἄστρων περιπολεύσεις; πάλιν εἷς ἥλιος, ἀλλʼ οὐ πλείους, ἁπάντων ὑπερβολῇ φωτὸς καλύπτει τὰς μαρμαρυγάς.

ouch horąs ophthalmois ton sympanta kosmon, hon ouranos heis perilambanei, my- rias te amphi touton choreias kai astrōn peripoleuseis? palin heis hēlios, allʼ ou pleious, hapantōn hyperbolę̄ phōtos kalyptei tas marmarygas.

Do you not see with your eyes the whole world, which one heaven encompasses, and the countless dances and circuits of the stars around it? Again, one sun, and not many, hides the twinkling of all of them by the excess of its light.

Notes and citation

Summary: One heaven and one sun illustrate the unity of the ruling power.

Cite (SBL): Eusebius, Dem. ev. 4.5.14 (Dindorf 3:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-14). (abbreviation not yet checked)

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4.5.15Dindorf 3:221

οὕτω δῆτα ἑνὸς ὄντος πατρὸς ἕνα χρῆν καὶ τὸν υἱὸν εἶναι. εἰ δʼ ὅτι μὴ καὶ πλείους ἐπιμέμψαιτό τις, ὥρα τὸν τοιοῦτον ὅτι μὴ καὶ ἡλίους συνίστη πλείους καὶ σελήνας καὶ κόσμους καὶ μυρία ἄττα αἰτιᾶσθαι, μαινομένου τρόπον τὰ ὀρθὰ καὶ εὖ ἔχοντα τῆς φύσεως διαστρέφειν ἐπιχειροῦντος.

houtō dēta henos ontos patros hena chrēn kai ton huion einai. ei dʼ hoti mē kai pleious epimempsaito tis, hōra ton toiouton hoti mē kai hēlious synistē pleious kai selēnas kai kosmous kai myria atta aitiasthai, mainomenou tropon ta ortha kai eu echonta tēs physeōs diastrephein epicheirountos.

So then, since the Father is one, the Son too had to be one. And if anyone should complain that there are not more, it is time for such a person to find fault also that God did not make several suns and moons and worlds and countless other things, like a madman trying to pervert the right and good arrangements of nature.

Notes and citation

Summary: Complaining that there is only one Son is as absurd as complaining that there is only one sun.

“One” renders ἕνα; the digital text reads ἴνα.

Notes on the original text

Digital text corrected (OCR: ἴνα for ἕνα): ἴνα χρῆν → ἕνα χρῆν.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 4.5.15 (Dindorf 3:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-5-15). (abbreviation not yet checked)

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preface 4, chapter 6

4.6.1Dindorf 3:221–222

Ταύτῃ δʼ οὖν ὡς ἐν ὁρατοῖς ἥλιος εἷς τὸν αἰσθητὸν ἅπαντα καταλάμπει κόσμον, οὕτω δῆτα καὶ ἐν νοητοῖς τὰς ἀθανάτους καὶ ἀσωμάτους δυνάμεις, νοεράς τε καὶ λογικὰς οὐσίας μυρίους, ὥσπερ ἀστέρας καὶ φωστῆρας, εἷς ὁ τοῦ θεοῦ καταυγάζει τέλειος λόγος· ἐπεὶ καὶ χρῆν ἔνα τὸν ἐπὶ πᾶσι καθʼ ὅλου νόμον, καὶ τὸν ἐν πᾶσι καὶ διὰ πάντων ἥκοντα τοῦ θεοῦ λόγον, ὡς ἂν κἀν τούτῳ τὸ τῆς εἰκόνος ἐμφςρὲς τῷ πατρὶ καὶ κατὰ πάντα ἀποσώζοιτο, κατά τε τὴν ἀρετὴν, κατά τε τὴν δύναμιν, καὶ τὴν οὐσίαν, κατά τε τὸν τῆς μονάδος καὶ ἑνάδος ἀριθμὸν, πολυειδοῦς δὲ ἄλλως καὶ πολυτρόπου τῆς τῶν γεννητῶν μελλούσης ὑποστήσεσθαι οὐσίας,

Tautę̄ dʼ oun hōs en horatois hēlios heis ton aisthēton hapanta katalampei kosmon, houtō dēta kai en noētois tas athanatous kai asōmatous dynameis, noeras te kai logikas ousias myrious, hōsper asteras kai phōstēras, heis ho tou theou kataugazei teleios logos; epei kai chrēn ena ton epi pasi kathʼ holou nomon, kai ton en pasi kai dia pantōn hēkonta tou theou logon, hōs an kan toutǭ to tēs eikonos emphsres tǭ patri kai kata panta aposōzoito, kata te tēn aretēn, kata te tēn dynamin, kai tēn ousian, kata te ton tēs monados kai henados arithmon, polyeidous de allōs kai polytropou tēs tōn gennētōn mellousēs hypostēsesthai ousias,

In this way, then, as among visible things one sun illumines the whole sensible world, so among intelligible things the one perfect Word of God illumines the immortal and bodiless powers, the countless intellectual and rational beings, like stars and luminaries. For there had to be one universal law over all, the Word of God present in all and pervading all, so that in this too the likeness of the image to the Father might be preserved in every respect: in virtue, in power, in substance, and in the number of the monad and unity. But the substance of begotten things that was to be brought into existence would be of many forms and many kinds,

Notes and citation

Summary: As one sun lights the visible world, the one Word lights the spiritual world, preserving the image’s likeness to the one Father.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.6.1 (Dindorf 3:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-1). (abbreviation not yet checked)

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4.6.2Dindorf 3:222

μυρίαις τε καὶ ποικίλαις ἄλλοτε ἄλλαις μεταβολαῖς διʼ οἰκείαν ἀσθἐ- νειαν ὑποκεισομένης, τῆς τε ἀνωτάτω τοῦ πατρὸς δυνάμεως διʼ ὑπερβολὴν τῆς ἀνεκφράστου καὶ τοῖς πᾶσιν ἀπειρομεγέθους φύσεως ἀπολειψομένης, ἀδυνάτως τε ἑξούσης τῆς ἀγεννήτου καὶ ἀχωρήτου θεότητος, ἀυτὴ γε γεννητὴ οὔσα μετέχειν ἀντωπεῖν τε ἄνω καὶ ἀντιβλέπειν ταῖς ἀποστιλβούσαις τοῦ ἀιδίου φωτὸς ἀρρήτοις μαρμαρυγαῖς, χρῆν δή που εἰκότως τὸν πανάγαθον πατέρα καὶ σωτῆρα τῶν ὅλων,

myriais te kai poikilais allote allais metabolais diʼ oikeian asthe- neian hypokeisomenēs, tēs te anōtatō tou patros dynameōs diʼ hyperbolēn tēs anekphrastou kai tois pasin apeiromegethous physeōs apoleipsomenēs, adynatōs te hexousēs tēs agennētou kai achōrētou theotētos, autē ge gennētē ousa metechein antōpein te anō kai antiblepein tais apostilbousais tou aidiou phōtos arrētois marmarygais, chrēn dē pou eikotōs ton panagathon patera kai sōtēra tōn holōn,

subject at different times to countless varied changes through its own weakness; it would fall short of the supreme power of the Father because of the transcendence of his inexpressible and immeasurable nature; and, being itself begotten, it would be unable to share in the unbegotten and uncontainable Godhead, or to look up and gaze at the ineffable flashes streaming from the eternal light. So it was surely fitting that the all-good Father and savior of all,

Notes and citation

Summary: Created beings, weak and changeable, could not bear direct contact with the Father’s transcendent Godhead.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.6.2 (Dindorf 3:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-2). (abbreviation not yet checked)

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4.6.3Dindorf 3:222

ὡς ἂν μὴ παντελῶς ἡ τῶν ἄρτι γενησομένων φύσις ἔρη- μος οὖσα τῆς αὐτοῦ κοινωνίας τῶν μεγίστων ἀγάθων στεροῖτο, μέσην τινὰ παρεμβάλλειν τὴν τοῦ μονογενοῦς αὐτοῦ καὶ πρωτοτόκου θείαν καὶ παναλκῆ καὶ πανάρετον δύναμιν, ἀκριβέστατα μὲν καὶ ὅτι μάλιστα ἐγγυτάτω τῷ πατρὶ προσομιλοῦσαν, ἴσως τε αὐτοῦ τῶν ἀπορρήτων ἀπολαύουσαν, πραότατα δὲ συγκατιοῦσαν, καὶ ἁμωσγέπως συσχηματιζομένην τοῖς τῆς ἄκρας ἀπολιμπανομένοις, διά τε τὴν σφῶν ἀσθένειαν τῆς ἐκ τοῦ δευτέρου βελτιώσεως τε καὶ ὠφελείας ἐνχρῄζουσι τὰς ἡλίου μαρμαρυγὰς θεᾶν ἠρέμα καὶ πράως συγκατιούσας ἡμῖν, οὐκ ἄλλως τῆς τοῦ φωτὸς ἀκράτου δυνάμεως οἴοις τε ἀπολαύειν διὰ τὴν τοῦ σώματος ἀσθένειαν.

hōs an mē pantelōs hē tōn arti genēsomenōn physis erē- mos ousa tēs autou koinōnias tōn megistōn agathōn steroito, mesēn tina paremballein tēn tou monogenous autou kai prōtotokou theian kai panalkē kai panareton dynamin, akribestata men kai hoti malista engytatō tǭ patri prosomilousan, isōs te autou tōn aporrētōn apolauousan, praotata de synkatiousan, kai hamōsgepōs syschēmatizomenēn tois tēs akras apolimpanomenois, dia te tēn sphōn astheneian tēs ek tou deuterou beltiōseōs te kai ōpheleias enchrę̄zousi tas hēliou marmarygas thean ērema kai praōs synkatiousas hēmin, ouk allōs tēs tou phōtos akratou dynameōs oiois te apolauein dia tēn tou sōmatos astheneian.

so that the nature of things about to come into being might not be wholly deprived of the greatest goods for lack of fellowship with him, should set in between a kind of middle power: the divine, all-mighty, and all-virtuous power of his only-begotten and firstborn, which converses most exactly and as nearly as possible with the Father and enjoys his secrets, yet descends most gently and somehow takes on the form of those who fall short of the heights, who because of their weakness need the improvement and help that comes from the second, just as we need the sun’s rays, descending quietly and gently to us, in order to look at them, being unable otherwise to enjoy the unmixed power of light because of the weakness of the body.

Notes and citation

Summary: So the Father placed his Son as a mediating power between himself and creation, as sunlight is softened for weak eyes.

Eusebius calls the Son a “middle” (μέση) power and “the second” (ὁ δεύτερος), mediating between the transcendent Father and creation.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.6.3 (Dindorf 3:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-3). (abbreviation not yet checked)

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4.6.4Dindorf 3:222

εἰ γοῦν, ὡς ἐν ὑποθέσει λόγου, καθεὶς οὐρανόθεν αὐτὸς ἑαυτὸν ὁ παμφαὴς ἥλιος σὺν ἀνθρώποις ἐπὶ γῆς πολιτεύοιτο, οὐδένα τῶν ἐπὶ γῆς μεῖναι ἂν ἀδιάφθορον, πάντων συλλήβδην ἐμψύχων ὁμοῦ καὶ ἀψύχων ἀθρόᾳ τῇ τοῦ φωτὸς προβολῇ διαφθαρησομένων.

ei goun, hōs en hypothesei logou, katheis ouranothen autos heauton ho pamphaēs hēlios syn anthrōpois epi gēs politeuoito, oudena tōn epi gēs meinai an adiaphthoron, pantōn syllēbdēn empsychōn homou kai apsychōn athroą tę̄ tou phōtos probolę̄ diaphtharēsomenōn.

If, for the sake of argument, the all-shining sun were to let itself down from heaven and live as a citizen among men on earth, nothing on earth would remain undestroyed; all things together, animate and inanimate alike, would be destroyed by the sudden outpouring of its light.

Notes and citation

Summary: If the sun came down to earth, its full light would destroy everything.

Cite (SBL): Eusebius, Dem. ev. 4.6.4 (Dindorf 3:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-4). (abbreviation not yet checked)

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4.6.5Dindorf 3:222–223

θᾶττον γοῦν καὶ τυφλοὺς ἀπεργάσαιτʼ ἂν τοὺς τῶν ὁρώντων ὀφθαλμοὺς βλάβης καὶ φθορᾶς πολὺ μᾶλλον ἢ ὠφελείας γεγονὼς τοῖς πᾶσιν αἴτιος, οὐ τὴν φύσιν αὐτὸς ὢν τοιοῦτος, τοῖς δὲ ἀφορήτως ἔχουσι διʼ οἰκείαν ἀσθένειαν τῆς ὑπερβαλλούσης αὐγής ἀπολαύειν τοιόσδε τις ἀποτελούμενος.

thatton goun kai typhlous apergasaitʼ an tous tōn horōntōn ophthalmous blabēs kai phthoras poly mallon ē ōpheleias gegonōs tois pasin aitios, ou tēn physin autos ōn toioutos, tois de aphorētōs echousi diʼ oikeian astheneian tēs hyperballousēs augēs apolauein toiosde tis apoteloumenos.

It would sooner make blind the eyes of those who see, becoming the cause of harm and destruction to all rather than of benefit; not because it is such by nature, but because it turns out so for those who, through their own weakness, cannot bear to enjoy its overwhelming brightness.

Notes and citation

Summary: The sun’s unmediated light would harm rather than help, because of the weakness of those who receive it.

Cite (SBL): Eusebius, Dem. ev. 4.6.5 (Dindorf 3:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-5). (abbreviation not yet checked)

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4.6.6Dindorf 3:223

τί τοίνυν τὰ ὅμοια μανθάνων περὶ θεοῦ θαυμάζεις, οὗ δὴ καὶ ἥλιος ἔργον καὶ σύμπας ὁ οὐρανὸς καὶ κόσμος; εἰ δὴ τῆς ἀρρήτου καὶ ἀνεκφράστου δυνάμεως τε καὶ οὐσίας οὐδενὶ μέτεστι τῶν ὄντων πλὴν ἑνὶ μόνῳ κοινωνίας, ὃν αὐτὸς ὁ πατὴρ προνοίᾳ τῶν ὅλων πρὸ τῶν ἄλλων ἁπάντων συνεστἠσατο, ὡς ἂν μὴ παντελῶς ἡ τῶν γεννητόν ἀποπέσοι φύσις διʼ οἰκείαν ἀτονίαν καὶ ἀδυναμίαν τῆς ἀγεννήτου καὶ ἀχωρήτου πατρικῆς οὐσίας διεστῶσα, μένοι δὲ καὶ αὔξοι καὶ τρέφοιτο τῆς μέσης ἀπολαύ- οὔσα χορηγίας, ἣν ὁ μονογενὴς τοῦ θεοῦ λόγος οὔποτε τοῖς πᾶσιν ἐπαρκῶν διαλιμπάνει, πάντη δὲ χωρῶν καὶ διὰ πάντων περιπορευόμενος πάντων ἐξ ἴσης τῆς σωτηρίας προνοεῖ, λογικῶν ὁμοῦ καὶ ἀλόγων, θνητῶν τε καὶ ἀθανάτων, οὐρανίων τε καὶ ἐπιγείων, θείων τε καὶ ἀοράτων δυνάμεων, καὶ συλλήβδην εἰπεῖν, ἁπάντων ὅσα δὴ τοῦ εἶναι διʼ αὐτοῦ μετείληχε, πολύ γε μὴν πλέον διαφερόντως τῆς νοερᾶς καὶ λογι- κῆς φύσεως, διʼ ἣν οὐδὲ τὸ ἀνθρώπινον ὑπερεφρόνει γένος, ἐτίμα δὲ εὖ μάλα καὶ ἐκήδετο τῆς τοῦ λόγου χάριν πρὸς ἑαυτὸν οἰκειώσεως τε καὶ συνεχείας, ᾗ καὶ κατʼ εἰκόνα αὐτοῦ μεμορφῶσθαι ἐν τοῖς ἱεροῖς λογίοις ἀνείρηται.

ti toinyn ta homoia manthanōn peri theou thaumazeis, hou dē kai hēlios ergon kai sympas ho ouranos kai kosmos? ei dē tēs arrētou kai anekphrastou dynameōs te kai ousias oudeni metesti tōn ontōn plēn heni monǭ koinōnias, hon autos ho patēr pronoią tōn holōn pro tōn allōn hapantōn synestēsato, hōs an mē pantelōs hē tōn gennēton apopesoi physis diʼ oikeian atonian kai adynamian tēs agennētou kai achōrētou patrikēs ousias diestōsa, menoi de kai auxoi kai trephoito tēs mesēs apolau- ousa chorēgias, hēn ho monogenēs tou theou logos oupote tois pasin eparkōn dialimpanei, pantē de chōrōn kai dia pantōn periporeuomenos pantōn ex isēs tēs sōtērias pronoei, logikōn homou kai alogōn, thnētōn te kai athanatōn, ouraniōn te kai epigeiōn, theiōn te kai aoratōn dynameōn, kai syllēbdēn eipein, hapantōn hosa dē tou einai diʼ autou meteilēche, poly ge mēn pleon diapherontōs tēs noeras kai logi- kēs physeōs, diʼ hēn oude to anthrōpinon hyperephronei genos, etima de eu mala kai ekēdeto tēs tou logou charin pros heauton oikeiōseōs te kai synecheias, hę̄ kai katʼ eikona autou memorphōsthai en tois hierois logiois aneirētai.

Why then are you surprised to learn the like about God, whose work is the sun and the whole heaven and world? For none of the things that exist has any share in fellowship with his ineffable and inexpressible power and substance except one alone, whom the Father himself, in his providence for the universe, established before all others, so that the nature of begotten things, standing apart from the unbegotten and uncontainable substance of the Father through its own feebleness and weakness, might not fall away entirely, but might endure and grow and be nourished, enjoying the supply of the mediator. This the only-begotten Word of God never ceases to furnish to all; making room everywhere and going about through all things, he provides equally for the salvation of all: rational and irrational, mortal and immortal, heavenly and earthly, divine and invisible powers, and, in a word, all that have received their being through him. Much more, and in a special way, he cares for the intellectual and rational nature; for its sake he did not despise even the human race, but honored it highly and cared for it, because of its kinship with the Word and its continual bond with him, in accordance with which it is said in the sacred oracles to have been formed after his image.

Gen 1:27 (allusion, medium confidence)

Notes and citation

Summary: Only the Son shares in the Father’s being; through him all creation is sustained, and humanity especially is cared for as made in his image.

“Formed after his image” alludes to Gen 1:26–27, which Eusebius reads as creation after the image of the Word.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.6.6 (Dindorf 3:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-6). (abbreviation not yet checked)

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4.6.7Dindorf 3:223–224

ἀλλʼ ὁ μὲν τὴν εἰκόνα τὴν αὑτοῦ ὡς ἂν θεοῦ λόγος τὴν νοερὰν ἅπασαν καὶ λογικὴν ὑφίστησι κατʼ ἀρχὰς τῆς τοῦ παντὸς δημιουργίας, ἀρχικόν τε διὰ ταῦτα καὶ βασιλικὸν τῶν ἐπὶ γῆς ἁπάντων ζῴων καθίστη τὸν ἄνθρωπον, ἐλεύθερόν τε καὶ αὐτεξούσιον τῆς εἰς τὸ καλὸν ἢ εἰς τοὐναντίον ἠφίει αὐτὸν ῥοπῆς.

allʼ ho men tēn eikona tēn hautou hōs an theou logos tēn noeran hapasan kai logikēn hyphistēsi katʼ archas tēs tou pantos dēmiourgias, archikon te dia tauta kai basilikon tōn epi gēs hapantōn zǭōn kathistē ton anthrōpon, eleutheron te kai autexousion tēs eis to kalon ē eis tounantion ēphiei auton rhopēs.

He, as the Word of God, at the beginning of the creation of the universe brought into being all intellectual and rational nature as his own image; for this reason he appointed man ruler and king of all the living creatures on earth, and left him free and master of himself in his inclination toward good or toward its opposite.

Gen 1:26 (allusion, medium confidence)

Notes and citation

Summary: The Word made rational beings in his image and gave man rule over creation and freedom of choice.

Cite (SBL): Eusebius, Dem. ev. 4.6.7 (Dindorf 3:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-7). (abbreviation not yet checked)

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4.6.8Dindorf 3:224

ὁ δὲ οὐ καλῶς τῇ αὐτεξουσιότητι χρησάμενος, τῆς ὀρθῆς διατραπεὶς ὁδοῦ, τὴν ἐναντίαν ὡρμᾶτο, μήτε θεὸν μήτε κύριον, μήτʼ ἔτι τῶν ὁσίων καὶ εὐσεβῶν ἐπιλογιζόμενος, θηρῶν δὲ τρόπον ἀλόγων πάσαις ἀνημέροις καὶ ἀκολάστοις πράξεσιν ἐγχειρῶν.

ho de ou kalōs tę̄ autexousiotēti chrēsamenos, tēs orthēs diatrapeis hodou, tēn enantian hōrmato, mēte theon mēte kyrion, mētʼ eti tōn hosiōn kai eusebōn epilogizomenos, thērōn de tropon alogōn pasais anēmerois kai akolastois praxesin encheirōn.

But man, not using his freedom well, turned aside from the right road and rushed the opposite way, taking no account of God or Lord, nor any longer of what is holy and pious, but setting his hand, like irrational beasts, to every savage and licentious deed.

Notes and citation

Summary: Man misused his freedom and fell into brutish wickedness.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 4.6.8 (Dindorf 3:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-8). (abbreviation not yet checked)

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4.6.9Dindorf 3:224

εἰκότα γοῦν ἑαυτῷ ποιῶν ὁ πανάγαθος καὶ παμβασιλεὺς αὐτὸς ὁ ὕψιστος καὶ θεὸς τῶν ὅλων, ὡς ἂν μὴἄναρχοι καὶ ἀνεπιστάτητοι θρεμμάτων δίκην ἀλόγων εἶεν οἶ ἐπὶ γῆς ἄνθρωποι, προστάτας αὐτῶν καὶ ἐπιμελητὰς, ὥσπερ τινὰς ἀγελάρχας καὶ ποιμένας, θείους ἀγγέλους κατεστήσατο, προτάξας ἁπάντων καὶ τοῖς πᾶσιν ἐπιστήσας τὸν μονογενῆ καὶ πρωτότοκον αὑτοῦ λόγον.

eikota goun heautǭ poiōn ho panagathos kai pambasileus autos ho hypsistos kai theos tōn holōn, hōs an mēanarchoi kai anepistatētoi thremmatōn dikēn alogōn eien oi epi gēs anthrōpoi, prostatas autōn kai epimelētas, hōsper tinas agelarchas kai poimenas, theious angelous katestēsato, protaxas hapantōn kai tois pasin epistēsas ton monogenē kai prōtotokon hautou logon.

So, acting in a manner worthy of himself, the all-good and all-sovereign Most High himself, the God of the universe, in order that the people on earth might not be without rule or overseer, like irrational cattle, appointed divine angels as their protectors and guardians, like herd-leaders and shepherds, setting over all of them, and placing in charge of all, his own only-begotten and firstborn Word.

Notes and citation

Summary: God set angels as shepherds over humanity, with his Word over all.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.6.9 (Dindorf 3:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-9). (abbreviation not yet checked)

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4.6.10Dindorf 3:224

τούτῳ δὲ κλῆρον ἐξαίρετον, αὐτοὺς ἀγγέλους καὶ ἀρχαγγέλους, καὶ θείας δυνάμεις, αὐλά τε καὶ ὑπερουράνια πνεύματα, ναὶ μὴν καὶ τῶν ἐπὶ γῆς τὰς ἐν ἀνθρώποις θεοφιλεῖς ψυχὰς ἀφωρίσατο, Ιακὼβ καὶ Ἰσραὴλ Ἑβραίων προσηγορίαις ἐπικαλουμενας.

toutǭ de klēron exaireton, autous angelous kai archangelous, kai theias dynameis, aula te kai hyperourania pneumata, nai mēn kai tōn epi gēs tas en anthrōpois theophileis psychas aphōrisato, Iakōb kai Israēl Hebraiōn prosēgoriais epikaloumenas.

To him he assigned a chosen portion: the angels and archangels themselves, the divine powers, the immaterial and supercelestial spirits, and indeed, among those on earth, the God-loving souls among men, called by the Hebrew names Jacob and Israel.

Notes and citation

Summary: The Word’s own portion is the heavenly powers and the God-loving souls called Jacob and Israel.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.6.10 (Dindorf 3:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-6-10). (abbreviation not yet checked)

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preface 4, chapter 7

4.7.1Dindorf 3:224

Τοῦτο μυστηρίων τὸ μέγιστον πρῶτος θεολόγων Μώσης ἐν ἀπορρήτοις Ἑβραίους τοὺς πάλαι ἐμυσταγώγει λέγων “ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι τοὺς πρεσβυτέρους σου καὶ ἐροῦσί σοι. ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν κατʼ ἀριθμὸν ἀγγέλων θεοῦ, καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακὼβ σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.”

Touto mystēriōn to megiston prōtos theologōn Mōsēs en aporrētois Hebraious tous palai emystagōgei legōn “eperōtēson ton patera sou kai anangelei soi tous presbyterous sou kai erousi soi. hote diemerizen ho hypsistos ethnē, hōs diespeiren huious Adam, estēsen horia ethnōn katʼ arithmon angelōn theou, kai egenēthē meris kyriou laos autou Iakōb schoinisma klēronomias autou Israēl.”

This, the greatest of mysteries, Moses, first of the theologians, taught in secret words to the Hebrews of old, saying: “Ask your father, and he will declare it to you, your elders, and they will tell you. When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and the Lord’s portion became his people Jacob, Israel the lot of his inheritance.”

Deut 32:7–9 (quotation, high confidence)

Notes and citation

Summary: Moses taught that the Most High divided the nations among the angels and took Jacob as the Lord’s portion.

The quotation is Deut 32:7–9 in the Septuagint, which reads “angels of God” where the Masoretic text has “sons of Israel.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.7.1 (Dindorf 3:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-7-1). (abbreviation not yet checked)

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4.7.2Dindorf 3:224–225

Διὰ τούτων γοῦν ὕψιστον μὲν τὸν ἀνωτάτω καὶ ἐπὶ πᾶσι θεὸν τῶν ὅλων ὀνομάζει, κύριον δὲ τὸν τούτου λόγον, τὸν δὴ καὶ δευτέρως ἡμῖν μετὰ τὸν τῶν ὅλων θεὸν κυριολογούμενον. ἀλλὰ γὰρ τοῖς μὲν τῶν ἐθνῶν ἀοράτοις προστάταις, αὐτοῖς δὴ τοῖς ἀγγέλοις, τὰ ἔθνη πάντα καὶ τοὺς υἱοὺς τῶν ἀνθρώπων, υἱοὺς Ἀδὰμ ἐπικαλουμένους, κρίσει τοῦ ὑψίστου θεοῦ καὶ λόγοις ἀρρήτοις ἡμῖν φησι διανεμηθῆναι· τῷ δὲ πάντων ἐξοχωτάτῳ ἡγεμόνι τε καὶ βασιλεῖ τόν ὅλων, αὐτῷ δὴ τῷ Χριστῷ, ὡς ἂν μονογενεῖ υἱῶ, τῶν ἐν ἀνθρώποις τὸν Ἰακὼβ καὶ Ἰσραὴλ, τουτέστιν πᾶν τὸ διορατικὸν καὶ θεοσεβὲς παραδοθῆναι γένος.

Dia toutōn goun hypsiston men ton anōtatō kai epi pasi theon tōn holōn onomazei, kyrion de ton toutou logon, ton dē kai deuterōs hēmin meta ton tōn holōn theon kyriologoumenon. alla gar tois men tōn ethnōn aoratois prostatais, autois dē tois angelois, ta ethnē panta kai tous huious tōn anthrōpōn, huious Adam epikaloumenous, krisei tou hypsistou theou kai logois arrētois hēmin phēsi dianemēthēnai; tǭ de pantōn exochōtatǭ hēgemoni te kai basilei ton holōn, autǭ dē tǭ Christǭ, hōs an monogenei huiō, tōn en anthrōpois ton Iakōb kai Israēl, toutestin pan to dioratikon kai theosebes paradothēnai genos.

By these words he names the supreme God over all, the God of the universe, “Most High,” and his Word “Lord,” the one whom we too call Lord in the second place, after the God of the universe. He says that to the invisible guardians of the nations, the angels themselves, all the nations and the sons of men, called sons of Adam, were distributed by the judgment of the Most High God, for reasons ineffable to us; but that to the most eminent leader and king of the universe, Christ himself, as only-begotten Son, was handed over, among men, Jacob and Israel, that is, the whole race of those who see clearly and fear God.

Deut 32:8–9 (allusion, high confidence)

Notes and citation

Summary: In Deuteronomy the Most High is the Father and the Lord is his Word, Christ, to whom the God-fearing are allotted while the nations are given to angels.

Eusebius reads “Most High” as the Father and “Lord” as the Word, whom he calls Lord “in the second place” (δευτέρως) after the God of the universe.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.7.2 (Dindorf 3:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-7-2). (abbreviation not yet checked)

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4.7.3Dindorf 3:225

ὁ μὲν γὰρ ἀσκητὴς ἀρετῆς ἀγῶνα προβεβλημένος, εἰσέτι τε ἀθλῶν καὶ παλαίων ἐν τοῖς κατʼ εὐσέβειαν γυμνασίοις, Ἑβραίων προσηγορίᾳ Ἰακώβ· ὁ δὲ ἤδη νίκης καὶ τῶν παρὰ θεῷ βραβείων ἠξιωμένος Ἰσραὴλ ἀναγορεύεται, οἶος αὐτὸς ἦν ἐκεῖνος ὁ βοώμενος τοῦ παντὸς Ἐβραίων ἔθνους προπάτωρ, οἵ τε τούτου γνήσιοι παῖδες ἀπόγονοι τε τούτων καὶ προπάτορες, προφῆται πάντες καὶ θεοφιλεῖς ἄνδρες· μὴ γάρ μοι τὸ Ἰουδαίων πλῆθος ταύτῃ νόμιζε δηλοῦσθαι, μόνους δὲ τοὺς πάλαι πρότερον ἀρετῇ καὶ εὐσεβείᾳ τετελειωμένους.

ho men gar askētēs aretēs agōna probeblēmenos, eiseti te athlōn kai palaiōn en tois katʼ eusebeian gymnasiois, Hebraiōn prosēgorią Iakōb; ho de ēdē nikēs kai tōn para theǭ brabeiōn ēxiōmenos Israēl anagoreuetai, oios autos ēn ekeinos ho boōmenos tou pantos Ebraiōn ethnous propatōr, hoi te toutou gnēsioi paides apogonoi te toutōn kai propatores, prophētai pantes kai theophileis andres; mē gar moi to Ioudaiōn plēthos tautę̄ nomize dēlousthai, monous de tous palai proteron aretę̄ kai eusebeią teteleiōmenous.

For the one who has taken up the contest of virtue as an ascetic, still competing and wrestling in the training grounds of piety, is called Jacob in the Hebrew name; but the one already counted worthy of victory and of the prizes given by God is proclaimed Israel. Such was that famous forefather of the whole Hebrew nation himself, and his true sons, and their descendants and forefathers, all prophets and God-loving men. Do not think that the mass of the Jews is meant here, but only those of old who were perfected in virtue and piety.

Gen 32:28 (allusion, medium confidence)

Notes and citation

Summary: “Jacob” means the one still struggling for virtue and “Israel” the one who has won; the names refer to the godly of old, not to the Jewish people as a whole.

Eusebius’s interpretation of the names follows Philo. He restricts “Israel” here to the godly of old, not the Jewish people as a whole; this is his own reading.

Cite (SBL): Eusebius, Dem. ev. 4.7.3 (Dindorf 3:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-7-3). (abbreviation not yet checked)

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4.7.4Dindorf 3:225

τούτους δὴ οὖν παραλαβὼν ὁ καθηγεμὼν καὶ προστάτης ἁπάντων τοῦ θεοῦ λόγος ἐπὶ τὴν μόνου τοῦ πατρὸς, αὐτοῦ δὴ τοῦ ὑψίστου, θρησκείαν ἀνεκαλεῖτο τῶν ὁρωμένων ἁπάντων ἀνωτάτω, ἐπέκεινά τε οὐρανοῦ καὶ πάσης γεννητῆς οὐσίας, τοὺς ὑπηκόους ἠρέμα καὶ πράως ἀνακαλούμενος, μόνον τε αὐτοῖς τὸν ἀγέννητον καὶ τῶν ὅλων ποιητὴν θεὸν τὸν ὕψιστον παραδιδοὺς εὐσεβεῖν.

toutous dē oun paralabōn ho kathēgemōn kai prostatēs hapantōn tou theou logos epi tēn monou tou patros, autou dē tou hypsistou, thrēskeian anekaleito tōn horōmenōn hapantōn anōtatō, epekeina te ouranou kai pasēs gennētēs ousias, tous hypēkoous ērema kai praōs anakaloumenos, monon te autois ton agennēton kai tōn holōn poiētēn theon ton hypsiston paradidous eusebein.

These, then, the Word of God, leader and protector of all, took under his care and called back to the worship of the Father alone, the Most High himself, who is above all visible things and beyond heaven and all begotten substance; calling back his subjects quietly and gently, and teaching them to worship only the unbegotten God, the Most High, maker of all.

Notes and citation

Summary: The Word led his people to worship the unbegotten Father alone.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.7.4 (Dindorf 3:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-7-4). (abbreviation not yet checked)

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preface 4, chapter 8

4.8.1Dindorf 3:225–226

Οἶʼ δέ γε τῶν ἄλλων ἐθνῶν ἐπιστάται ἄγγε- λοὶ καὶ ποιμένες τοὺς μὴ οἵους τε νῷ τὸν ἀόρατον ἐποπτεύειν, μηδʼ ἀναβαίνειν τοσοῦτον διʼ οἰκείαν ἀσθένειαν, τοῖς ὁρωμένοις κατʼ οὐρανὸν προσέχειν ἠξίουν, ἡλίῳ καὶ σελήνῃ καὶ ἄστροις.

Oiʼ de ge tōn allōn ethnōn epistatai ange- loi kai poimenes tous mē hoious te nǭ ton aoraton epopteuein, mēdʼ anabainein tosouton diʼ oikeian astheneian, tois horōmenois katʼ ouranon prosechein ēxioun, hēliǭ kai selēnę̄ kai astrois.

But the angels and shepherds set over the other nations thought it right that those who could not behold the invisible with their minds, nor climb so high because of their own weakness, should give heed to the visible things in heaven: the sun, the moon, and the stars.

Notes and citation

Summary: The angels of the nations directed weaker peoples to the heavenly bodies.

Cite (SBL): Eusebius, Dem. ev. 4.8.1 (Dindorf 3:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-8-1). (abbreviation not yet checked)

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4.8.2Dindorf 3:226

ἃ δὴ καὶ ἐν τῇ φαινομένῃ τῶν ὅλων φύσει διαπρέποντα, ἄνω καὶ ὅτι μάλιστα ἐγγυτάτω ὡς ἂν ἐν προθύροις τοῦ παμβασιλέως, τὰς τῶν ὁρώντων ὄψεις ἀνεκαλεῖτο, ἐκ μεγέθους καὶ καλλονῆς τῶν ὁρωμένων κτισμάτων ἀναλόγως τοῦ πάντων γενεσιουργοῦ τὴν θεωρίαν ἐμφανίζοντα. “τὰ γὰρ ἀόρατα αὐτοῦ, ” ᾗ φησιν ὁ ἀπόστολος, “ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀίδιος αὐτοῦ δύναμις καὶ θειότης.”

ha dē kai en tę̄ phainomenę̄ tōn holōn physei diapreponta, anō kai hoti malista engytatō hōs an en prothyrois tou pambasileōs, tas tōn horōntōn opseis anekaleito, ek megethous kai kallonēs tōn horōmenōn ktismatōn analogōs tou pantōn genesiourgou tēn theōrian emphanizonta. “ta gar aorata autou, ” hę̄ phēsin ho apostolos, “apo ktiseōs kosmou tois poiēmasi nooumena kathoratai, hē te aidios autou dynamis kai theiotēs.”

These, pre-eminent in the visible nature of the universe, above and as near as possible to him, as though in the forecourts of the King of all, drew the eyes of those who saw them upward, displaying, from the greatness and beauty of the visible creatures, a proportionate contemplation of the maker of all. “For his invisible things,” as the apostle says, “are clearly seen from the creation of the world, being understood by the things that are made, even his eternal power and divinity.”

Rom 1:20 (quotation, high confidence)

Notes and citation

Summary: The heavenly bodies lead the eye upward to their maker, as Paul says in Romans 1:20.

The quotation is Rom 1:20; “from the greatness and beauty of the creatures … proportionately” echoes Wis 13:5.

Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Eusebius, Dem. ev. 4.8.2 (Dindorf 3:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-8-2). (abbreviation not yet checked)

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4.8.3Dindorf 3:226

καὶ τοῦτο δὲ πάλιν ὁ μέγας Μώσης μυσταγωγεῖ. τὸν γάρ τοι τοῦ κυρίου κλῆρον νῷ διαυγεῖ καὶ ψυχῇ κεκαθαρμένῃ τῶν νοητῶν καὶ ἀσωμάτων ὀριγνᾶσθαι προτρέπων εἴργει τῆς τῶν ὁρωμένων κατʼ οὐρανὸν ἐκπλήξεως, ἐπιλέγων ὅτι δὴ ταῦτα ἀπένειμε κύριος ὁ θεός σου πᾶσι τοῖς ἔθνεσιν.” διὰ τί δʼ ἀπονενεμῆσθαι ἔφησε συνιδεῖν ἀναγκαῖον.

kai touto de palin ho megas Mōsēs mystagōgei. ton gar toi tou kyriou klēron nǭ diaugei kai psychę̄ kekatharmenę̄ tōn noētōn kai asōmatōn orignasthai protrepōn eirgei tēs tōn horōmenōn katʼ ouranon ekplēxeōs, epilegōn hoti dē tauta apeneime kyrios ho theos sou pasi tois ethnesin.” dia ti dʼ aponenemēsthai ephēse synidein anankaion.

And the great Moses teaches this mystery too. For urging the Lord’s portion to reach out, with clear mind and purified soul, for the intelligible and bodiless realities, he keeps them from amazement at the visible things in heaven, adding that “the Lord your God has allotted these to all the nations.” Why he said that they were allotted we must understand.

Deut 4:19 (quotation, high confidence)

Notes and citation

Summary: Moses forbade Israel to worship the heavenly bodies, saying God had allotted them to the nations.

The quotation is Deut 4:19.

Cite (SBL): Eusebius, Dem. ev. 4.8.3 (Dindorf 3:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-8-3). (abbreviation not yet checked)

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4.8.4Dindorf 3:226

πολυπλανοῦς ὑπαρχούσης ἀοράτως ἡμῖν ἀμφὶ τὸν περὶ γῆν ἀέρα πωτωμένης χθονίου καὶ δαιμονικῆς οὐσίας, ἀγνώστου τε καὶ ἀδιακρίτου ἀνθρώποις, τῆς τῶν ἀγαθῶν πνευμάτων καὶ δυνάμεων καὶ αὐτῶν δὴ τῶν θείων ἀγγέλων πρὸς τὰ χείρω διαφόρου καθεστώσης, οὐκ ἄλλως εὖ εἶχε τοῖς τῆς ἀνωτάτω τοῦ παμβασιλέως εὐσεβείας ἀποπίπτουσιν ἢ τῶν ὁρωμένων κατʼ οὐρανὸν τὰ κράτιστα αἱρεῖσθαι.

polyplanous hyparchousēs aoratōs hēmin amphi ton peri gēn aera pōtōmenēs chthoniou kai daimonikēs ousias, agnōstou te kai adiakritou anthrōpois, tēs tōn agathōn pneumatōn kai dynameōn kai autōn dē tōn theiōn angelōn pros ta cheirō diaphorou kathestōsēs, ouk allōs eu eiche tois tēs anōtatō tou pambasileōs eusebeias apopiptousin ē tōn horōmenōn katʼ ouranon ta kratista haireisthai.

Since there is an earthly and demonic substance, much given to wandering, flitting invisibly about the air around the earth, unknown to men and indistinguishable by them from the good spirits and powers and from the divine angels themselves, though differing from them for the worse, there was no better course for those who fell away from the supreme worship of the King of all than to choose the best of the visible things in heaven.

Notes and citation

Summary: Because invisible demons could be mistaken for good spirits, it was safer for the nations to honor the visible heavens.

Cite (SBL): Eusebius, Dem. ev. 4.8.4 (Dindorf 3:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-8-4). (abbreviation not yet checked)

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4.8.5Dindorf 3:226–227

δέος γὰρ οὐ τὸ τυχὸν ἦν, μήποτε θεὸν ζητοῦντες καὶ τὰ ἀόρατα πολυπραγμονοῦντες ἀπορίᾳ τῶν ἀφανῶν καὶ ἀδήλων εἰς ἐναντίας δυνάμεις καὶ δαιμονικὰς περι- τραπεῖεν. τῶν ὁρωμένων οὖν τὰ πάντα διαπρεπῆ τοῦ θεοῦ δημιουργήματα τοῖς μὴ τοῦ κρείττονος ἐφιεμένοις παραδεδόσθαι, ἁμωσγέπως ἐνθένδε τῆς τοῦ ἀοράτου θεωρίας, ὡς ἂν διά τινος ἐσόπτρου, παρεμφαινομενης.

deos gar ou to tychon ēn, mēpote theon zētountes kai ta aorata polypragmonountes aporią tōn aphanōn kai adēlōn eis enantias dynameis kai daimonikas peri- trapeien. tōn horōmenōn oun ta panta diaprepē tou theou dēmiourgēmata tois mē tou kreittonos ephiemenois paradedosthai, hamōsgepōs enthende tēs tou aoratou theōrias, hōs an dia tinos esoptrou, paremphainomenēs.

For there was no small danger that, seeking God and busying themselves with invisible things, they might, in their perplexity about what is hidden and obscure, be turned aside to opposing and demonic powers. So all the splendid works of God among visible things were handed over to those who did not aim at the higher, since from them some contemplation of the invisible appears after a fashion, as in a mirror.

1 Cor 13:12 (echo, low confidence)

Notes and citation

Summary: The visible heavens were given to the nations as a safeguard and a mirror of the invisible God.

“As in a mirror” may echo 1 Cor 13:12.

Cite (SBL): Eusebius, Dem. ev. 4.8.5 (Dindorf 3:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-8-5). (abbreviation not yet checked)

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preface 4, chapter 9

4.9.1Dindorf 3:227

Καὶ τὰ μὲν ὧδε διέκειτο τὰ δὲ τῆς τῆς πάλου καὶ ἀποστατικῆς δυνάμεως, εἴτε δαιμόνων εἴτε καὶ χειρόνων ἄλλων πνευμάτων ἐν κακίᾳ τὸ πλέον καὶ ἧττον ἀποφερομένων, ἔτι τε καὶ τοῦ πάντων ἐν τούτοις ἄρχοντος δεινοῦ τινος μεγαλοδαίμονος, οἳ πρῶτοι τῆς εἰς τὸ θεῖον εὐσεβείας σαλεύσαντες τῆς οἰκείας λήξεως ἀποπεπτώκασι, φθόνῳ τῆς ἀνθρώπων σωτηρίας τὴν ἐναντίαν εἷλκε παντοίαις κακίας μηχαναῖς πᾶσι τοῖς ἔθνεσι καὶ αὐτῷ τῷ τοῦ κυρίου κλήρῳ βασκανίᾳ τῶν ἀγαθῶν ἐπιβουλεύοντα.

Kai ta men hōde diekeito ta de tēs tēs palou kai apostatikēs dynameōs, eite daimonōn eite kai cheironōn allōn pneumatōn en kakią to pleon kai hētton apopheromenōn, eti te kai tou pantōn en toutois archontos deinou tinos megalodaimonos, hoi prōtoi tēs eis to theion eusebeias saleusantes tēs oikeias lēxeōs apopeptōkasi, phthonǭ tēs anthrōpōn sōtērias tēn enantian heilke pantoiais kakias mēchanais pasi tois ethnesi kai autǭ tǭ tou kyriou klērǭ baskanią tōn agathōn epibouleuonta.

So matters stood. But the fallen and apostate power, whether demons or other worse spirits carried away into wickedness to a greater or lesser degree, together with the dreadful great demon who rules over all of them (those who first wavered in their piety toward God and fell from their own allotted station), out of envy of human salvation dragged men the opposite way by every contrivance of wickedness, plotting in malice against all the nations and against the Lord’s portion itself.

Notes and citation

Summary: The fallen spirits and their ruler, envious of human salvation, plotted against all nations and against God’s own people.

The digital text repeats “τῆς” and has the garbled “μηχαναῖς ναῖς” (for μηχαναῖς); translated by sense.

Notes on the original text

Digital text corrected (repeated syllable): μηχαναῖς ναῖς → μηχαναῖς.

Cite (SBL): Eusebius, Dem. ev. 4.9.1 (Dindorf 3:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-1). (abbreviation not yet checked)

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4.9.2Dindorf 3:227

τὸν δὴ οὖν τοῦ μεγαλοδαίμονος ἄθεον καὶ ἀσεβῆ λογισμὸν τὸ πνεῦμα τὸ προφητικὸν ἐν Ἡσαΐᾳ ὧδέ πως ἀπελέγχει λέγον· εἶπε γὰρ ‟ἐν τῇ ἰσχύι· ποιήσω, καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας. καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔσται ὃς διαφεύξεταί με, ἢ ἀντείπῃ μοι.”

ton dē oun tou megalodaimonos atheon kai asebē logismon to pneuma to prophētikon en Hēsaïą hōde pōs apelenchei legon; eipe gar ‟en tę̄ ischui; poiēsō, kai tę̄ sophią tēs syneseōs aphelō horia ethnōn, kai tēn ischyn autōn pronomeusō, kai seisō poleis katoikoumenas. kai tēn oikoumenēn holēn katalēpsomai tę̄ cheiri hōs nossian, kai hōs kataleleimmena ōa arō, kai ouk estai hos diapheuxetai me, ē anteipę̄ moi.”

The godless and impious reasoning of the great demon the prophetic Spirit exposes in Isaiah thus: “For he said, ‘By strength I will do it, and by the wisdom of understanding I will remove the boundaries of the nations, and I will plunder their strength, and I will shake inhabited cities; and I will grasp the whole world in my hand like a nest, and like abandoned eggs I will take it up; and there will be none who escapes me or speaks against me.’”

Isa 10:13–14 (quotation, high confidence)

Notes and citation

Summary: Isaiah records the boast of the great demon that he would remove the boundaries of the nations and seize the world.

The quotation is Isa 10:13–14 (LXX), spoken there of the king of Assyria; Eusebius applies it to the devil.

Cite (SBL): Eusebius, Dem. ev. 4.9.2 (Dindorf 3:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-2). (abbreviation not yet checked)

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4.9.3Dindorf 3:227

Αὗται αὐτοῦ θεομάχου φωναὶ ἐπὶ κακίας ἰσχύϊ μεγαλαυχουμένου, καὶ τὰς πρὸς τοῦ ὑψίστου τοῖς ἀγγέλοις παραδοθείσας τῶν ἐθνῶν ὁροθεσίας διαρπάσαι καὶ συγχεῖν ἀπειλοῦντος, προνομεύσειν τε τὴν οἰκουμένην καὶ πᾶν τὸ τῶν ἀνθρώπων γένος διεκσείσειν καὶ μεταστήσειν τῆς προτέρας εὐταξίας ἀπαυθαδιαζομένου.

Hautai autou theomachou phōnai epi kakias ischyï megalauchoumenou, kai tas pros tou hypsistou tois angelois paradotheisas tōn ethnōn horothesias diarpasai kai synchein apeilountos, pronomeusein te tēn oikoumenēn kai pan to tōn anthrōpōn genos diekseisein kai metastēsein tēs proteras eutaxias apauthadiazomenou.

These are the words of the enemy of God himself, boasting in the strength of wickedness, threatening to plunder and confound the boundaries of the nations given by the Most High to the angels, and arrogantly vowing to plunder the world, to shake the whole human race, and to remove it from its former good order.

Notes and citation

Summary: The boast is the devil’s threat to overturn the order God gave the nations.

Notes on the original text

Digital text corrected (OCR: ι for υ): Αὗται αἰτοῦ → Αὗται αὐτοῦ.

Cite (SBL): Eusebius, Dem. ev. 4.9.3 (Dindorf 3:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-3). (abbreviation not yet checked)

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4.9.4Dindorf 3:227–228

ὁποῖα δὲ φρονῶν περὶ ἑαυτοῦ τὰ τοιαῦτα ἠλαζονεύετο ἄκουε τῆς αὐτῆς προφητείας ὧδε πάλιν περὶ αὐτοῦ φραζούσης ‟πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος, ὁ πρωὶ ἀνατέλλων; συνε- τρίβῃ εἰς τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη. σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου, εἰς τὸν οὐρανὸν ὰνα- ἀναβήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσομαι τὸν θρόνον μου. ἀναβήσομαι ἐπάνω τῶν νεφελῶν, ἔσομαι ὅμοιος τῷ ὑψίστῳ. νῦν δὲ εἰς Ἅιδην κατα- βήσῃ καὶ εἰς τὰ θεμέλια τῆς γῆς."

hopoia de phronōn peri heautou ta toiauta ēlazoneueto akoue tēs autēs prophēteias hōde palin peri autou phrazousēs ‟pōs exepesen ek tou ouranou ho Heōsphoros, ho prōi anatellōn? syne- tribę̄ eis tēn gēn ho apostellōn pros panta ta ethnē. sy de eipas en tę̄ dianoią sou, eis ton ouranon ana- anabēsomai, epanō tōn astrōn tou ouranou thēsomai ton thronon mou. anabēsomai epanō tōn nephelōn, esomai homoios tǭ hypsistǭ. nyn de eis Haidēn kata- bēsę̄ kai eis ta themelia tēs gēs."

And what he thought of himself when he boasted like this, hear the same prophecy say of him again: “How has the Morning Star fallen from heaven, who rose in the morning! He who sent to all the nations has been crushed to the earth. But you said in your mind, ‘I will ascend into heaven; I will set my throne above the stars of heaven; I will ascend above the clouds; I will be like the Most High.’ But now you shall go down to Hades and to the foundations of the earth.”

Isa 14:12–15 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s oracle on the fall of the Morning Star shows the devil’s pride.

The quotation is Isa 14:12–15 (LXX).

Cite (SBL): Eusebius, Dem. ev. 4.9.4 (Dindorf 3:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-4). (abbreviation not yet checked)

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4.9.5Dindorf 3:228

Ὁμοῦ δὴ πλεῖστα διὰ τούτων ὁ λόγος ἐμφαί- ἐμφαίνει, τὴν τοῦ δηλουμένου φρενοβλάβειαν, τὴν ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω κατάπτωσιν, τὸ τῆς ἐκ- πτώσεως τέλος. δεινὰ δὲ κατὰ τῶν ἐθνῶν ἀπάντων ἀπειλήσας θατέρᾳ ληπτοὺς τοῖς προβολίοις τοὺς ἀν- θρώπους εὕρατο, πρόχειρον καὶ ἐξ οἰκείας γνώμης τὴν ἐπὶ τὸ κακὸν ἔμπτωσιν διʼ αὐτεξούσιον προαί- ρεσιν κεκτημένους.

Homou dē pleista dia toutōn ho logos emphai- emphainei, tēn tou dēloumenou phrenoblabeian, tēn apo tōn kreittonōn epi ta cheirō kataptōsin, to tēs ek- ptōseōs telos. deina de kata tōn ethnōn apantōn apeilēsas thaterą lēptous tois proboliois tous an- thrōpous heurato, procheiron kai ex oikeias gnōmēs tēn epi to kakon emptōsin diʼ autexousion proai- resin kektēmenous.

Through these words the passage reveals many things at once: the madness of the one described, his fall from the better to the worse, and the end of his fall. Having uttered dreadful threats against all the nations, he found men easy to catch by his lures, since through their free choice they had a ready fall into evil by their own will.

Notes and citation

Summary: The devil found humans easy prey because of their free inclination to evil.

Cite (SBL): Eusebius, Dem. ev. 4.9.5 (Dindorf 3:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-5). (abbreviation not yet checked)

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4.9.6Dindorf 3:228

ἔσειε δῆτα τῆς ἀπὸ τῶν κρειτ- τόνων στάσεως τὰς πόλεις, καὶ τοῖς τῆς ἡδονῆς δελέ- ἄσιν ἐπὶ πὰν εἶδος φαυλότητος τὰς τῶν πολλῶν κα- κατέσπα ψυχὰς, οὐδένα τε μηχανῆς καταλιπὼν τρόπον, μύθοις περὶ θεῶν αἰσχροῖς καὶ διηγήμασιν ἀκολάστοις τὰ φίλα καὶ πρὸς ἡδονὴν τῶν ἁλισκομένων διʼ ἐντἐ- ἐντέχνου δαιμόνων ἀπάτης προυβάλλετο.

eseie dēta tēs apo tōn kreit- tonōn staseōs tas poleis, kai tois tēs hēdonēs dele- asin epi pan eidos phaulotētos tas tōn pollōn ka- katespa psychas, oudena te mēchanēs katalipōn tropon, mythois peri theōn aischrois kai diēgēmasin akolastois ta phila kai pros hēdonēn tōn haliskomenōn diʼ ente- entechnou daimonōn apatēs prouballeto.

He shook the cities from their stand on better things, and dragged down the souls of the many by the baits of pleasure into every kind of baseness; leaving no means untried, he set before them, through the skilful deceit of demons, shameful myths about the gods and licentious stories, things dear to those he captured and suited to their pleasure.

Notes and citation

Summary: Through pleasure and shameful myths the devil corrupted the cities.

Cite (SBL): Eusebius, Dem. ev. 4.9.6 (Dindorf 3:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-6). (abbreviation not yet checked)

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4.9.7Dindorf 3:228

ταύτῃ τε τὴν οἰκουμένην ἅπασαν ἑλὼν ὑποχείριον συνεῖχε, καὶ ἠφάνιζε τὰ τῶν ἐθνῶν ὅρια, ὅπερ καὶ ποιήσειν ἠπεί- λεῖʼ εἰπὼν ’^a(pslc5 ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας ^ καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσ- σιάν.”

tautę̄ te tēn oikoumenēn hapasan helōn hypocheirion syneiche, kai ēphanize ta tōn ethnōn horia, hoper kai poiēsein ēpei- leiʼ eipōn ’^a(pslc5 horia ethnōn, kai tēn ischyn autōn pronomeusō, kai seisō poleis katoikoumenas ^ kai tēn oikoumenēn holēn katalēpsomai tę̄ cheiri hōs nos- sian.”

In this way he seized the whole world and held it in subjection, and obliterated the boundaries of the nations, as he had threatened he would do, saying: “I will remove the boundaries of the nations, and I will plunder their strength, and I will shake inhabited cities; and I will grasp the whole world in my hand like a nest.”

Isa 10:13–14 (quotation, high confidence)

Notes and citation

Summary: The devil carried out his threat and held the whole world in subjection.

The quotation repeats Isa 10:13–14 (LXX). The digital text has a garbled word where the verb “I will remove” (ἀφελῶ) stood; it is translated from the earlier quotation in 4.9.2.

Cite (SBL): Eusebius, Dem. ev. 4.9.7 (Dindorf 3:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-7). (abbreviation not yet checked)

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4.9.8Dindorf 3:228–229

ἔνθεν ἤδη λοιπὸν πάντων ἀνθρώπων κατε- κράτει πλάνῃ, δαίμονές τε πονηροὶ κατὰ πάντα τόπον καὶ πόλιν καὶ χώραν ὑπὸ τῷ οἰκείῳ ἄρχοντι κατετάτ- τοντο· καὶ δῆτα δυνάμεσι χθονίαις καὶ πονηροῖς πνεύμασιν ἀντὶ τῶν προτέρων τοῦ θεοῦ λειτουργῶν ὁ πᾶς τῶν ἀνθρώπων βίος καταδεδούλωτο, πάντων ἀθρόως καὶ ἐπιρρεπῶς τοῖς τῆς ἡδονῆς ὀλίσθοις ἐπι- δεδωκότων· ὥστε ἤδη καὶ τοὺς τῆς φύσεως ὑπερβαίνειν ὅρους, καὶ τοτὲ μὲν ἀλληλοφθορεῖν, τοτὲ δὲ ἀρρητοποιεῖν καὶ ἃ μηδὲ λογισμῷ θέμις ἐννοεῖν, ταῦτα οὐ μόνον πράττειν, ἀλλὰ καὶ ταῖς περὶ τῶν οἰκείων θεῶν δόξαις ἀνατιθέναι, καὶ ἔτι μᾶλλον ὡς ἂν θεοῖς φίλα τὰ ἀκόλαστα σὺν ῥᾳστώνῃ πλείονι διαπράττεσθαι.

enthen ēdē loipon pantōn anthrōpōn kate- kratei planę̄, daimones te ponēroi kata panta topon kai polin kai chōran hypo tǭ oikeiǭ archonti katetat- tonto; kai dēta dynamesi chthoniais kai ponērois pneumasin anti tōn proterōn tou theou leitourgōn ho pas tōn anthrōpōn bios katadedoulōto, pantōn athroōs kai epirrepōs tois tēs hēdonēs olisthois epi- dedōkotōn; hōste ēdē kai tous tēs physeōs hyperbainein horous, kai tote men allēlophthorein, tote de arrētopoiein kai ha mēde logismǭ themis ennoein, tauta ou monon prattein, alla kai tais peri tōn oikeiōn theōn doxais anatithenai, kai eti mallon hōs an theois phila ta akolasta syn rhąstōnę̄ pleioni diaprattesthai.

From then on error overpowered all men, and wicked demons were stationed in every place and city and country under their own ruler; and the whole life of men was enslaved to earthly powers and wicked spirits instead of to God’s former ministers, as all gave themselves up wholesale and eagerly to the slippery paths of pleasure. So they even overstepped the boundaries of nature: at times corrupting one another, at times doing unspeakable things, things it is not lawful even to conceive in thought; and not only doing them, but ascribing them to their beliefs about their own gods, and so committing licentious acts all the more easily, as though they were pleasing to the gods.

Notes and citation

Summary: Under demonic rule humanity fell into violence and unnatural vice, justifying it by the example of its gods.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 4.9.8 (Dindorf 3:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-8). (abbreviation not yet checked)

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4.9.9Dindorf 3:229

ἐντεῦθεν ἤδη, κατὰ τὸν ἱερὸν ἀπόστολον, οὐδʼ ἐπὶ τοῖς κατʼ οὐρανὸν ἔτι λαμπροῖς τοῦ θεοῦ δημιουργήμασιν ἱστάμενοι ‟ἐματατώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἠλλάξαντο τὴν δόξαν τοῦ ἀφθάρτου θεοῦ έν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.”

enteuthen ēdē, kata ton hieron apostolon, oudʼ epi tois katʼ ouranon eti lamprois tou theou dēmiourgēmasin histamenoi ‟ematatōthēsan en tois dialogismois autōn, kai eskotisthē hē asynetos autōn kardia. phaskontes einai sophoi emōranthēsan, kai ēllaxanto tēn doxan tou aphthartou theou en homoiōmati eikonos phthartou anthrōpou, kai peteinōn kai tetrapodōn kai herpetōn.”

From then on, as the holy apostle says, no longer stopping even at God’s brilliant works in heaven, “they became futile in their reasonings, and their senseless heart was darkened. Claiming to be wise, they became fools, and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds and four-footed animals and creeping things.”

Rom 1:21–23 (quotation, high confidence)

Notes and citation

Summary: Humanity sank into idolatry, as Romans 1 describes.

The quotation is Rom 1:21–23.

Cite (SBL): Eusebius, Dem. ev. 4.9.9 (Dindorf 3:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-9). (abbreviation not yet checked)

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4.9.10Dindorf 3:229

ὅτι δὲ κατὰ τὸ παλαίτατον τοῖς οὐρανίοις φωστῆρσι μόνοις οἱ ἐπὶ γῆς προσανεῖχον, οὐδὲν εἴδωλον ἐπιστάμενοι, οὔτε περὶ τὴν τῶν δαιμόνων πλάνην καταγινόμενοι, ἱκανὴ γένοιτʼ ἂν ἀπόδειξις ἡ τόν ἀλλοτρίων τοῦ καθʼ ἡμᾶς λόγου μαρτυρία, ἣν κατὰ τὸ πρῶτον τῆς Προπαρασκευῆς πρὸ τῆς παρούσης πραγματείας ἐξεθέμην, σαφῶς ἀποδείξας ὅτι μὴ χειροκμήτοις ξοάνοις ἐξ ὕλης ἀψύχου δεδημιουργημένοις, ἀλλʼ οὐδʼ ἀοράτοις δαίμοσιν οἱ παλαίτατοι τῶν ἀνθρώπων ἐδούλευον, μόνοις δὲ τοὐτοις, οἱ καὶ πρὸς τῆς θείας γραφῆς τοῖς ἒθνεσιν ἀπονενεμῆσθαι μεμαρτύρηνται.

hoti de kata to palaitaton tois ouraniois phōstērsi monois hoi epi gēs prosaneichon, ouden eidōlon epistamenoi, oute peri tēn tōn daimonōn planēn kataginomenoi, hikanē genoitʼ an apodeixis hē ton allotriōn tou kathʼ hēmas logou martyria, hēn kata to prōton tēs Proparaskeuēs pro tēs parousēs pragmateias exethemēn, saphōs apodeixas hoti mē cheirokmētois xoanois ex hylēs apsychou dedēmiourgēmenois, allʼ oudʼ aoratois daimosin hoi palaitatoi tōn anthrōpōn edouleuon, monois de toutois, hoi kai pros tēs theias graphēs tois ethnesin aponenemēsthai memartyrēntai.

That in the most ancient times the people on earth gave heed only to the heavenly luminaries, knowing no idol and not occupied with the error of the demons, the testimony of those who are strangers to our teaching would be sufficient proof. I set it out in the first book of the Preparation, before the present treatise, showing clearly that the most ancient of men served neither handmade images fashioned from lifeless matter, nor invisible demons, but only these, which the divine Scripture too bears witness were allotted to the nations.

Notes and citation

Summary: Pagan sources, cited in the Preparation for the Gospel, confirm that the earliest humans worshiped only the heavenly bodies, not idols or demons.

The reference is to Eusebius’s Praeparatio evangelica, Book 1.

Cite (SBL): Eusebius, Dem. ev. 4.9.10 (Dindorf 3:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-10). (abbreviation not yet checked)

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4.9.11Dindorf 3:229–230

ὥρα δὴ οὖν καὶ ἀπονενεμῆσθαι ὧν τὰςφωνὰς ἐν ἐκείνοις παρατέθειμαι, συνομολογεῖν, νεωτέραν καὶ ξένην παρὰ τὴν τῶν παλαιῶν λατρείαν εἰσῆχθαι αὐτοῖς τὴν τῶν εἰδώλων δεισιδαιμονίαν καὶ τὴν τῶν ἀφανῶν πνευμάτων περιεργίαν. τοῦτο δὲ πᾶν ἐπιβουλεύων τοῖς ἐπὶ γῆς πᾶσιν ὁ δηλωθεὶς θεομάχος εἰργάζετο. συνήργει δὲ αὐτῷ καὶ πᾶν τὸ τῶν ἀκαθάρτων δαιμόνων φῦλον. αὐτός γε μὴν ὁ τῆς κακίας ἐξάρχων ταῦτʼ ἔπραττεν, μανίᾳ φρονήματος ἐκτόπου τὰς κατὰ πάντων ἀνθρώπων ἔργῳ πληρῶν ἀπειλὰς, καὶ τὴν ‟ἒσομαι ὅμοιος τῷ ὑψίστῳ ἄθεον ἐπιτείνων φωνὴν, ταῖς τε τῶν ἀκαθάρτων καὶ πονηρῶν δαιμόνων ὑπηρεσίαις χρησμοὺς καὶ θεραπείας καὶ τὰ τοιαῦτα ταῖς τῶν ἀν- θρώπων γοητείαις προϊσχόμενος.

hōra dē oun kai aponenemēsthai hōn tasphōnas en ekeinois paratetheimai, synomologein, neōteran kai xenēn para tēn tōn palaiōn latreian eisēchthai autois tēn tōn eidōlōn deisidaimonian kai tēn tōn aphanōn pneumatōn periergian. touto de pan epibouleuōn tois epi gēs pasin ho dēlōtheis theomachos eirgazeto. synērgei de autǭ kai pan to tōn akathartōn daimonōn phylon. autos ge mēn ho tēs kakias exarchōn tautʼ epratten, manią phronēmatos ektopou tas kata pantōn anthrōpōn ergǭ plērōn apeilas, kai tēn ‟esomai homoios tǭ hypsistǭ atheon epiteinōn phōnēn, tais te tōn akathartōn kai ponērōn daimonōn hypēresiais chrēsmous kai therapeias kai ta toiauta tais tōn an- thrōpōn goēteiais proïschomenos.

It is time, then, to agree with those whose words I set out there, that the superstition of idols and the curious practice of invisible spirits were introduced among them as something newer and foreign to the worship of the ancients. All this the enemy of God we have described brought about, plotting against all on earth; and the whole tribe of unclean demons worked with him. The ringleader of wickedness himself did these things, fulfilling in deed his threats against all men in the madness of his extravagant pride, and straining after that godless saying, “I will be like the Most High,” holding out oracles and healing cults and such things through the services of unclean and wicked demons, and through the sorceries of men.

Isa 14:14 (quotation, high confidence)

Notes and citation

Summary: Idolatry and demon worship were later innovations, the work of the devil seeking to be like the Most High.

The quotation is Isa 14:14. The digital text has a stray section number “12” in the middle; the first sentence is garbled (ἀπονενεμῆσθαι appears to have been repeated from the previous section) and is translated by sense.

Notes on the original text

Digital text corrected (stray section number): εἰργάζετο. 12 συνήργει → εἰργάζετο. συνήργει.

Cite (SBL): Eusebius, Dem. ev. 4.9.11 (Dindorf 3:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-5-1/#p-4-9-11). (abbreviation not yet checked)

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