The Ecclesiastical History. Eusebius

the sixth book of his Hypotyposes11 writes thus: “For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem.”12

4. But the same writer, in the seventh book of the same work, relates also the following things concerning him: “The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one.13 But there were two Jameses:14 one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller,15 and another who was beheaded.”16 Paul also makes mention of the same James the Just, where he writes, “Other of the apostles saw I none, save James the Lord’s brother.”17

5. At that time also the promise of our Saviour to the king of the Osrhœnians was fulfilled. For Thomas, under a divine impulse, sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ, as we have shown a little above from the document found there.18

7. When he came to that place he healed Abgarus by the word of Christ; and after bringing all the people there into the right attitude of mind by means of his works, and leading them to adore the power of Christ, he made them disciples of the Saviour’s teaching. And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ,19 offering no common proof of the beneficence of our Saviour toward them also.

8. These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture. When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria,20 some, as the divine Scripture says, went as far as Phœnicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.21

9. During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison.22

10. Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria,23 and being filled with the divine power, he first preached the word to the inhabitants of that country. And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words.24

11. Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the great power of God.25 But at this time, being amazed at the wonderful deeds wrought by Philip through the divine power, he feigned and counterfeited faith in Christ, even going so far as to receive baptism.26

12. And what is surprising, the same thing is done even to this day by those who follow his most impure heresy.27 For they, after the manner of their forefather, slipping into the Church, like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves.28 The most of these have been expelled as soon as they have been caught in their wickedness, as Simon himself, when detected by Peter, received the merited punishment.29

13. But as the preaching of the Saviour’s Gospel was daily advancing, a certain providence led from the land of the Ethiopians an officer of the queen of that country,30 for Ethiopia even to the present day is ruled, according to ancestral custom, by a woman. He, first among the Gentiles, received of the mysteries of the divine word from Philip in consequence of a revelation, and having become the first-fruits of believers throughout the world, he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men;31 so that through him in truth the prophecy obtained its fulfillment, which declares that “Ethiopia stretcheth out her hand unto God.”32

14. In addition to these, Paul, that “chosen vessel,”33 “not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,”34 was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.35

1 See Acts i. 23–26. 2 Bk. I. chap. 12, §2. 3 The view that the Seven were deacons appears first in Irenæus (adv. Hær. I. 26. 3; III. 12. 10; IV. 15. I), then in Cyprian (Ep. 64. 3), and was the commonly accepted opinion of the Roman Church in the third century (for, while they had forty-six presbyters, they had only seven deacons; see below, Bk. VI. chap. 43), and has been ever since almost universally accepted. In favor of the identification are urged this early and unanimous tradition, the similarity of the duties assigned to the Seven and to later deacons, and the use of the words διακονία and διακονεῖν in connection with the “Seven” in Acts vi. It must be remarked, however, that ancient tradition is not unanimously in favor of the identification, for Chrysostom (Homily XIV. on Acts) denies it; still further, the functions of the Seven and of later deacons were not identical, for the former were put in charge of the financial affairs of the Jerusalem church, while the latter acted simply as bishops’ assistants. In fact, it was the bishop of the second century, not the deacon, that had charge of the church finances. And finally, no weight can be laid upon the use of the terms διακονεῖν and διακονία in connection with the Seven, for these words are used always in a general, never in an official sense in other parts of the Acts and of the New Testament, and, what is still more decisive, the same word (διακονία) is used in the same passage in connection with the apostles; the Seven are “to serve tables” (διακονεῖν ταῖς τραπέζαις,) the apostles are to give themselves to “the service of the word” (διακονία τοῦ λόγου.) There is just as much reason, therefore, on linguistic grounds, for calling the apostles “deacons” as for giving that name to the Seven. On the other hand, against the opinion that the Seven were deacons, are to be urged the facts that