ecclesiastical writers. The works of many of them are lost, and are known to us only through the extracts made by Eusebius. This fact alone is enough to make his History of inestimable worth. 7 On Eusebius’ Chronicle, see the Prolegomena, p. 31, above. 8 οἰκονομία. See above, note 2. 9 θεολογία. Suicer gives four meanings for this word: (1) Doctrina de Deo. (2) Doctrina de SS. Trinitate. (3) Divina Christi natura, seu doctrina de ea. (4) Scriptura sacra utriusque Testamenti. The word is used here in its third signification (cf. also chap. 2, §3, and Bk. V. chap. 28, §5). It occurs very frequently in the works of the Fathers with this meaning, especially in connection with οἰκονομία, which is then quite commonly used to denote the “human nature” of Christ. In the present chapter οἰκονομία keeps throughout its more general signification of “the Dispensation of Christ,” and is not confined to the mere act of incarnation, nor to his “human nature.”
Chapter II.—Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ.
1. Since in Christ there is a twofold nature, and the one—in so far as he is thought of as God—resembles the head of the body, while the other may be compared with the feet,—in so far as he, for the sake of our salvation, put on human nature with the same passions as our own,—the following work will be complete only if we begin with the chief and lordliest events of all his history. In this way will the antiquity and divinity of Christianity be shown to those who suppose it of recent and foreign origin,1 and imagine that it appeared only yesterday.2
2. No language is sufficient to express the origin and the worth, the being and the nature of Christ. Wherefore also the divine Spirit says in the prophecies, “Who shall declare his generation?”3 For none knoweth the Father except the Son, neither can any one know the Son adequately except the Father alone who hath begotten him.4
3. For who beside the Father could clearly understand the Light which was before the world, the intellectual and essential Wisdom which existed before the ages, the living Word which was in the beginning with the Father and which was God, the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father’s unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: “In the beginning was the Word, and the Word was with God, and the Word was God.”5 “All things were made by him; and without him was not anything made.”6
4. This, too, the great Moses teaches, when, as the most ancient of all the prophets, he describes under the influence of the divine Spirit the creation and arrangement of the universe. He declares that the maker of the world and the creator of all things yielded to Christ himself, and to none other than his own clearly divine and first-born Word, the making of inferior things, and communed with him respecting the creation of man. “For,” says he, “God said, Let us make man in our image and in our likeness.”7
5. And another of the prophets confirms this, speaking of God in his hymns as follows: “He spake and they were made; he commanded and they were created.”8 He here introduces the Father and Maker as Ruler of all, commanding with a kingly nod, and second to him the divine Word, none other than the one who is proclaimed by us, as carrying out the Father’s commands.
6. All that are said to have excelled in righteousness and piety since the creation of man, the great servant Moses and before him in the first place Abraham and his children, and as many righteous men and prophets as afterward appeared, have contemplated him with the pure eyes of the mind, and have recognized him and offered to him the worship which is due him as Son of God.
7. But he, by no means neglectful of the reverence due to the Father, was appointed to teach the knowledge of the Father to them all. For instance, the Lord God, it is said, appeared as a common man to Abraham while he was sitting at the oak of Mambre.9 And he, immediately falling down, although he saw a man with his eyes, nevertheless worshiped him as God, and sacrificed to him as Lord, and confessed that he was not ignorant of his identity when he uttered the words, “Lord, the judge of all the earth, wilt thou not execute righteous judgment?”10
8. For if it is unreasonable to suppose that the unbegotten and immutable essence of the almighty God was changed into the form of man or that it deceived the eyes of the beholders with the appearance of some created thing, and if it is unreasonable to suppose, on the other hand, that the Scripture should falsely invent such things, when the God and Lord who judgeth all the earth and executeth judgment is seen in the form of a man, who else can be called, if it be not lawful to call him the first cause of all things, than his only pre-existent Word?11 Concerning whom it is said in the Psalms, “He sent his Word and healed them, and delivered them from their destructions.”12
9. Moses most clearly proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.”13 The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.”14 Wherefore also Jacob called the name of that place “Vision of God,”15 saying, “For I have seen God face to face, and my life is preserved.”16
10. Nor is it admissible to suppose that the theophanies recorded were appearances of subordinate angels and ministers of God, for whenever any of these appeared to men, the Scripture does not conceal the fact, but calls them by name not God nor Lord, but angels, as it is easy to prove by numberless testimonies.
11. Joshua, also, the successor of Moses, calls him, as leader of the heavenly angels and archangels and of the supramundane powers, and as lieutenant of the Father,17 entrusted with the second rank of sovereignty and rule over all, “captain of the host of the Lord,” although he saw him not otherwise than again in the form and appearance of a man. For it is written:
12. “And it came to pass when Joshua was at Jericho18 that he looked and
