{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/201/2010243.htm","path":"chr/ecf/201/2010243.htm","source_url":"https://sacred-texts.com/chr/ecf/201/2010243.htm","text":"Chapter XXV.\u2014The Apocalypse of John. 2340\n1. Afterward he speaks in this manner of the Apocalypse of John.\n\u201cSome before us have set aside and rejected the book altogether, criticising it chapter by chapter, and pronouncing it without sense or argument, and maintaining that the title is fraudulent.\n2. For they say that it is not the work of John, nor is it a revelation, because it is covered thickly and densely by a vail of obscurity. And they affirm that none of the apostles, and none of the saints, nor any one in the Church is its author, but that Cerinthus, who founded the sect which was called after him the Cerinthian, desiring reputable authority for his fiction, prefixed the name.\n3. For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one. And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion; that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace. 2341\n4. \u201cBut I could not venture to reject the book, as many brethren hold it in high esteem. But I suppose that it is beyond my comprehension, and that there is a certain concealed and more wonderful meaning in every part. For if I do not understand I suspect that a deeper sense lies beneath the words.\n5. I do not measure and judge them by my own reason, but leaving the more to faith I regard them as too high for me to grasp. And I do not reject what I cannot comprehend, but rather wonder because I do not understand it.\u201d\n6. After this he examines the entire Book of Revelation, and having proved that it is impossible to understand it according to the literal sense, proceeds as follows:\n\u201cHaving finished all the prophecy, so to speak, the prophet pronounces those blessed who shall observe it, and also himself. For he says, \u2018Blessed is he that keepeth the words of the prophecy of this book, and I, John, who saw and heard these things.\u2019 2342\n7. Therefore that he was called John, and that this book is the work of one John, I do not deny. And I agree also that it is the work of a holy and inspired man. But I cannot readily admit that he was the apostle, the son of Zebedee, the brother of James, by whom the Gospel of John and the Catholic Epistle 2343 were written.\n8. For I judge from the character of both, and the forms of expression, and the entire execution of the book, 2344 that it is not his. For p. 310 the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle.\u201d\n\u201cBut John never speaks as if referring to himself, or as if referring to another person. 2345 But the author of the Apocalypse introduces himself at the very beginning: \u2018The Revelation of Jesus Christ, which he gave him to show unto his servants quickly; and he sent and signified it by his angel unto his servant John, who bare witness of the word of God and of his testimony, even of all things that he saw.\u2019 2346\n10. Then he writes also an epistle: \u2018John to the seven churches which are in Asia, grace be with you, and peace.\u2019 2347 But the evangelist did not prefix his name even to the Catholic Epistle; but without introduction he begins with the mystery of the divine revelation itself: \u2018That which was from the beginning, which we have heard, which we have seen with our eyes.\u2019 2348 For because of such a revelation the Lord also blessed Peter, saying, \u2018Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but my heavenly Father.\u2019 2349\n11. But neither in the reputed second or third epistle of John, though they are very short, does the name John appear; but there is written the anonymous phrase, \u2018the elder.\u2019 2350 But this author did not consider it sufficient to give his name once and to proceed with his work; but he takes it up again: \u2018I, John, who also am your brother and companion in tribulation, and in the kingdom and in the patience of Jesus Christ, was in the isle that is called Patmos for the Word of God and the testimony of Jesus.\u2019 2351 And toward the close he speaks thus: \u2018Blessed is he that keepeth the words of the prophecy of this book, and I, John, who saw and heard these things.\u2019 2352\n12. \u201cBut that he who wrote these things was called John must be believed, as he says it; but who he was does not appear. For he did not say, as often in the Gospel, that he was the beloved disciple of the Lord, 2353 or the one who lay on his breast, 2354 or the brother of James, or the eyewitness and hearer of the Lord.\n13. For he would have spoken of these things if he had wished to show himself plainly. But he says none of them; but speaks of himself as our brother and companion, and a witness of Jesus, and blessed because he had seen and heard the revelations.\n14. But I am of the opinion that there were many with the same name as the apostle John, who, on account of their love for him, and because they admired and emulated him, and desired to be loved by the Lord as he was, took to themselves the same surname, as many of the children of the faithful are called Paul or Peter.\n15. For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, 2355 whom Barnabas and Paul took with them; of whom also it is said, \u2018And they had also John as their attendant.\u2019 2356 But that it is he who wrote this, I would not say. For it not written that he went with them into Asia, but, \u2018Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John departing from them returned to Jerusalem.\u2019 2357\n16. But I think that he was some other one of those in Asia; as they say that there are two monuments in Ephesus, each bearing the name of John. 2358\n17. \u201cAnd from the ideas, and from the words and their arrangement, it may be reasonably conjectured that this one is different from that one. 2359\n18. For the Gospel and Epistle agree with each other and begin in the same manner. The one says, \u2018In the beginning was the Word\u2019; 2360 the other, \u2018That which was from the beginning.\u2019 2361 The one: \u2018And the Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father\u2019; 2362 the other says the same things slightly altered: \u2018Which we have heard, which we have seen with our eyes; which we have looked upon and our hands have handled of the Word of life,\u2014and the life was manifested.\u2019 2363\n19. For he introduces these things at the beginning, maintaining them, as is evident from what follows, in opposition to those who said that the Lord had not come in the flesh. Wherefore also he carefully adds, \u2018And we have seen and bear witness, and declare unto you the eternal life which was with the Father and was manifested unto us. That which we have seen and heard declare we unto you also.\u2019 2364\n20. He holds to this and does not digress from his subject, but discusses everyp. 311 thing under the same heads and names some of which we will briefly mention.\n21. Any one who examines carefully will find the phrases, \u2018the life,\u2019 \u2018the light,\u2019 \u2018turning from darkness,\u2019 frequently occurring in both; also continually, \u2018truth,\u2019 \u2018grace,\u2019 \u2018joy,\u2019 \u2018the flesh and blood of the Lord,\u2019 \u2018the judgment,\u2019 \u2018the forgiveness of sins,\u2019 \u2018the love of God toward us,\u2019 the \u2018commandment that we love one another,\u2019 that we should \u2018keep all the commandments\u2019; the \u2018conviction of the world, of the Devil, of Anti-Christ,\u2019 the \u2018promise of the Holy Spirit,\u2019 the \u2018adoption of God,\u2019 the \u2018faith continually required of us,\u2019 \u2018the Father and the Son,\u2019 occur everywhere. In fact, it is plainly to be seen that one and the same character marks the Gospel and the Epistle throughout.\n22. But the Apocalypse is different from these writings and foreign to them; not touching, nor in the least bordering upon them; almost, so to speak, without even a syllable in common with them.\n23. Nay more, the Epistle\u2014for I pass by the Gospel\u2014does not mention nor does it contain any intimation of the Apocalypse, nor does the Apocalypse of the Epistle. But Paul, in his epistles, gives some indication of his revelations, 2365 though he has not written them out by themselves.\n24. \u201cMoreover, it can also be shown that the diction of the Gospel and Epistle differs from that of the Apocalypse.\n25. For they were written not only without error as regards the Greek language, but also with elegance in their expression, in their reasonings, and in their entire structure. They are far indeed from betraying any barbarism or solecism, or any vulgarism whatever. For the writer had, as it seems, both the requisites of discourse,\u2014that is, the gift of knowledge and the gift of expression,\u2014as the Lord had bestowed them both upon him.\n26. I do not deny that the other writer saw a revelation and received knowledge and prophecy. I perceive, however, that his dialect and language are not accurate Greek, but that he uses barbarous idioms, and, in some places, solecisms.\n27. It is unnecessary to point these out here, for I would not have any one think that I have said these things in a spirit of ridicule, for I have said what I have only with the purpose of showing clearly the difference between the writings.\u201d\nUpon the Apocalypse in the early Church, and especially upon Dionysius\u2019 treatment of it, see above, Bk. III. chap. 24, note 20.\n309:2341\nA portion of this extract (\u00a7\u00a72 and 3) has been already quoted by Eusebius in Bk. III. chap. 28.\n309:2342\nRev. 22:7, 8. Dionysius punctuates this passage peculiarly, and thus interprets it quite differently from all our versions of the Book of Revelation. The Greek text as given by him agrees with our received text of the Apocalypse; but the words \u03ba\u1f00\u03b3\u1f7c \u1fbd\u0399\u03c9\u20ac\u03bd\u03bd\u03b7\u03c2 \u1f41 \u1f00\u03ba\u03bf\u03cd\u03c9\u03bd \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03c9\u03bd \u03c4\u03b1\u1fe6\u03c4\u03b1, which Dionysius connects with the preceding, should form an independent sentence: \u201cAnd I, John, am he that heard and saw these things.\u201d\n309:2343\nOn the Gospel and Epistle, see Bk. III. chap. 24, notes 1 and 18.\n309:2344\n\u03c4\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03c5 \u03b4\u03b9\u03b5\u03be\u03b1\u03b3\u03c9\u03b3\u1fc6\u03c2 \u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7\u03c2. Valesius considers \u03b4\u03b9\u03b5\u03be\u03b1\u03b3\u03c9\u03b3\u03ae equivalent to dispositionem or \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd, \u201cfor \u03b4\u03b9\u03b5\u03be\u03b1\u03b3\u03c9\u03b3\u03b5\u1fd6\u03bd is the same as \u03b4\u03b9\u03bf\u03b9\u03ba\u03b5\u1fd6\u03bd, as Suidas says.\u201d He translates ex libelli totius ductu ac dispositione, remarking that the words may be interpreted also as formam et rationem scribendi, seu characterem. The phrase evidently means the \u201cgeneral disposition\u201d or \u201cform\u201d of the work. Closs translates \u201caus ihrer ganzen Ausf\u00fchrung\u201d; Salmond, \u201cthe whole disposition and execution of the book\u201d; Crus\u00e8, \u201cthe execution of the whole book.\u201d\n310:2345\ni.e. never speaks of himself in the first person, as \u201cI, John\u201d; nor in the third person, as e.g. \u201chis servant, John.\u201d\n310:2346 310:2347 310:2348 310:2349 310:2350\nSee 2 John. 1:1, 3 John. 1:1.\n310:2351 310:2352\nRev. 22:7, 8. See above, note 3.\n310:2353\nSee John 13:23, John 19:26, John 20:2, John 21:7, 20.\n310:2354\nSee John 13:23, 25. These words, \u03bf\u1f50\u03b4\u1f72 \u03c4\u1f78\u03bd \u1f00\u03bd\u03b1\u03c0\u03b5\u03c3\u03cc\u03bd\u03c4\u03b1 \u1f10\u03c0\u1f76 \u03c4\u1f78 \u03c3\u03c4\u1fc6\u03b8\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6, are wanting in Heinichen\u2019s edition; but as they are found in all the other editions and versions and Heinichen gives no reason for their omission, it is clear that they have been omitted inadvertently.\n310:2355\nIn Acts 12:12, 25, Acts 13:5, 13, Acts 15:37. On Mark and the second Gospel, see above, Bk. II. chap. 15, note 4.\n310:2356 310:2357 310:2358\nSee above, Bk. III. chap. 39, note 13; and on the \u201cpresbyter John,\u201d mentioned by Papias, see also note 4 on the same chapter, and on his relation to the Apocalypse, the same chapter, note 14.\n310:2359\ni.e. the writer of the Apocalypse is different from the writer of the Gospel and Epistles.\n310:2360 310:2361 310:2362 310:2363\n1 John 1:1, 2.\n310:2364\n1 John 1:2, 3.\n311:2365\nSee 2 Cor. 12:1, Gal. 2:22 Cor. xii. 1 sq., Gal. ii. 2.","title":"Nicene and Ante-Nicene Fathers, Ser. II, Vol I: The Church History of Eusebius.: Chapter XXV","type":"page"}