CHAPTER XVI

ON THE EMPEROR’S PROHIBITING CHRISTIANS BEING INSTRUCTED IN GREEK LITERATURE, THE TWO APOLLINARES COMPOSE BOOKS IN THAT LANGUAGE

THE imperial law which forbad Christians to study Grecian literature, rendered the two Apollinares of whom we have above spoken, much more distinguished than before. For both being skilled in polite learning, the father as a grammarian, and the son as a rhetorician, they each became exceedingly serviceable to the Christians at this crisis. For the former, according to his art, composed a grammar consistent with the Christian faith: he also translated the Books of Moses into heroic verse; and paraphrased all the historical books of the Old Testament, putting them partly into dactylic measure, and partly reducing them to the form of dramatic tragedy. He purposely employed all kinds of verse, that no form of expression peculiar to the Greek language might be unknown or unheard of amongst Christians. The younger Apollinaris, who was well trained in eloquence, expounded the gospels and apostolic doctrines in the way of dialogue, following Plato among the Greeks as his model. By this joint service to the Christian cause, they baffled the emperor’s subtlety. But Divine Providence was more potent than either of their labours, or the craft they had to contend with: for death in carrying off its framer, in the manner we shall hereafter explain, rendered the law wholly inoperative; and the works of these men are now of no greater importance, than if they had never been written. I can imagine an objector demurring here, and making this enquiry:—“On what grounds do you affirm that both these things were effected by the providence of God? That the emperor’s sudden death was very advantageous to Christianity is indeed evident: but surely the rejection of the Christian compositions of the two Apollinares, and the Christians beginning afresh to imbue their minds with the philosophy of the heathens, in which there is the constant assertion of Polytheism, instead of being conducive to the promotion of true religion, is rather to be deprecated as subversive of it.” This objection I shall meet with such considerations as at present occur to me. Greek literature certainly was never recognised either by Christ or his Apostles as divinely-inspired, nor on the other hand was it wholly rejected as pernicious. And thus they left it, I conceive, not inconsiderately. For there were many philosophers among the Greeks who were not far from the knowledge of God; and these being disciplined by logical science, strenuously opposed the Epicureans and other contentious Sophists who denied Divine Providence, confuting their ignorance. The writings of such men have ever been appreciated by all lovers of real piety: nevertheless they themselves were unacquainted with the Head of true religion, being ignorant of the mystery of Christ which had been hidden from generations and ages (Col. 1:26). And that this was so, the Apostle in his epistle to the Romans thus declares:—“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God is manifest in them; for God has shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, that they may be without excuse: because that when they knew God, they glorified him not as God.” From these words it appears that they had the knowledge of truth, which God had manifested to them; but were culpable on this account, that when they knew God, they glorified him not as God. Wherefore since it is not forbidden us to study the learned works of the Greeks, we are left at liberty to do so if we please. This is our first argument in defence of the position we took: another may be thus put. The divinely-inspired Scriptures undoubtedly inculcate doctrines that are both admirable in themselves, and heavenly in their character: they also eminently tend to produce piety and integrity of life in those who are guided by their precepts, pointing out a walk of faith which is highly approved of God. But they do not instruct us in the art of reasoning, by means of which we may be enabled successfully to resist those who oppose the truth. Besides adversaries are most easily foiled, when we can turn their own weapons against them. But this power was not supplied to Christians by the writings of the Apollinares. Julian well knew when he prohibited by law Christians from being educated in Greek literature, that the fables it contains would expose the whole Pagan system, of which he had become the champion, to ridicule and contempt. Even Socrates, the most celebrated of their philosophers, despised these absurdities, and. was condemned to die on account of it, as if he had attempted to violate the sanctity of their deities. Moreover both Christ and his Apostle enjoin us “to become discriminating money-changers, so that we might ‘prove all things, and hold fast that which is good:’ ” directing us also to “beware lest any one should spoil us through philosophy and vain deceit.” But this we cannot do, unless we possess ourselves of the weapons of our adversaries: taking care that in making this acquisition we do not adopt their sentiments, but analysing whatever is presented to us, reject the evil, but retain what is good and true; for good wherever it is found, is a property of truth. Should any one imagine that in making these assertions we wrest the Scriptures from their legitimate construction, let it be remembered that the Apostle not only does not forbid our being instructed in Greek learning, but that he himself seems by no means to have neglected it, inasmuch as he often quotes from Greek authors. Whence did he get the saying, “The Cretians are always liars, evil beasts, slow-bellies,” but from a perusal of “The Oracles of Epimenides,” the Cretian Initiator? Or how would he have known this, “For we are also his offspring,” had he not been acquainted with “The Phenomena of Aratus” the astronomer? Again this sentence, “Evil communications corrupt good manners,” is a sufficient proof that he was conversant with “The Tragedies of Euripides.” But what need is there of enlarging on this point? It is well known that in ancient times the doctors of the church by uninterrupted usage were accustomed to exercise themselves in the learning of the Greeks, until they had reached an advanced age: this they did with a view to strengthen and polish the mind, as well as to improve in eloquence; and at the same time to enable them to refute the errors of the heathen. With these remarks we close our allusion to the two Apollinares.