existent Word, Who is "a second cause of the universe and God and Lord," and that they predicted His two advents. Thus the personality of the Logos is here the leading idea in his treatment of the prophecies.
(28) Defence of Origen.—This was the joint work of Pamphilus and Eusebius. The original has perished, but the first book survives in the translation of Rufinus (printed in Origen, Op. iv. App. pp. 17 seq. Delarue). Eusebius (H. E. vi. 3) says that the work was undertaken to refute "captious detractors"; probably referring especially to Methodius, who had written two works against Origen (Hieron. Vir. Ill. 93; Socr. H. E. vi. 13) and was attacked by name in the sixth book (Hieron. c. Rufin. i. 11). It was dedicated to the confessors of Palestine, especially Patermuthius (Phot. Bibl. 118), who was martyred the year after Pamphilus (Eus. Mart. Pal. 13). The first book contains an exposition of Origen's principles, especially of his doctrines respecting the Trinity and the Incarnation; then nine special charges against him are refuted, relating to the nature of Christ, the resurrection of the dead, metempsychosis, etc. In one of the later books the doctrine of fatalism was discussed (Rufin. Apol. i. ii, in Hieron. Op. ii. p. 582). Elsewhere also it was shewn that Origen in his mystical explanation of Adam and Eve, as referring to Christ and the church, only followed the traditional interpretation (Socr. H. E. iii. 7). In the same spirit precedents were quoted for his doctrines of the pre-existence of the soul and the restitution of all things (Anon. Synod. Ep. 198). The Apology also contained a full account of the life of Origen (Phot. Bibl. 118). Eusebius himself refers to bk. ii. for accounts of the controversy about Origen's ordination to the priesthood and his contributions to sacred letters (H. E. vi. 23), and to bk. vi. for the letters which Origen wrote to Fabianus and others in defence of his orthodoxy (ib. 36), and to the work generally for the part taken by Origen in theological controversy (ib. 33). Socrates (H. E. iv. 27) states that the panegyric of Gregory Thaumaturgus on Origen was given in this Apology.
(29) Against Marcellus, bp. of Ancyra, in two books.—The occasion of writing is explained by Eusebius himself (c. Marc. ii. 4, pp. 55 seq.). Marcellus had been condemned for Sabellianism, and deposed by a synod of Constantinople (a.d. 336), composed chiefly of the Arian friends of Eusebius. This work was undertaken at the wish of these friends to justify the decision. Certain persons considered that Marcellus had been unfairly treated, and Eusebius, being partly responsible for the decision, felt bound to uphold its justice. The work aims simply at exposing the views of Marcellus. [Marcellus (4).]
(30) On the Theology of the Church, a Refutation of Marcellus, in three books.—Eusebius had at first thought it sufficient merely to expose the opinions of Marcellus, leaving them to condemn themselves. But on reflection, fearing lest some might be drawn away "from the theology of the church" by their very length and pretentiousness, he undertook to refute them, and to shew that no single Scripture favours the view of Marcellus, but that, according to the approved interpretations, all Scripture is against him. Having done this, he will expound the true theology respecting our Saviour, as it has been handed down in the church from the beginning. Thus, as explained by its author, the aim of this second treatise is refutation, as that of the first was exposure. The first was mainly personal, the second is chiefly dogmatical.
The two treatises were first edited by bp. R. Montague (Montacutius) with trans. and notes (Paris, 1628) at the end of the Demonstratio, and this ed. was reprinted (Lips. 1688). The best ed. is that of Gaisford (Oxf. 1852), where they are in the same vol. with the work Against Hierocles. He revised the text and reprinted the trans. and notes of Montague. The fragments of Marcellus are collected by Rettberg (Marcelliana, Götting. 1794). The monographs on Marcellus, especially Zahn's M. von Ancyra (Gotha, 1867), are useful aids.
(31) On the Paschal Festival.—Eusebius (Vit. Const. iv. 35, 36) states that he addressed to Constantine "a mystical explanation of the significance of the festival," upon which the emperor wrote (c. 335) expressing himself greatly delighted, and saying that it was a difficult undertaking "to expound in a becoming way the reason and origin of the Paschal festival, as well as its profitable and painful consummation." A long fragment of this treatise was discovered and published by Mai. The recovered fragment contains: (1) A declaration of the figurative character of the Jewish Passover. (2) An account of its institution and of the ceremonial itself. (3) An explanation of the typical significance of the different parts of the ceremonial, with reference to their Christian counterparts. (4) A brief statement of the settlement of the question at Nicaea. (5) An argument that Christians are not bound to observe the time of the Jewish festival, mainly because it was not the Jewish Passover which our Lord Himself kept.
E. Orations and SERMONS.—(32) At the Dedication of the Church in Tyre.—This oration is inserted by Eusebius in his History (x. 4.) The new basilica at Tyre was a splendid building, and Eusebius addresses Paulinus, the bishop, as a Bezaleel, a Solomon, a Zerubbabel, a new Aaron or Melchizedek. He applies to the occasion the predictions of the Jewish prophets foretelling the rebuilding of the temple and the restoration of the polity. He gives thanks for the triumph of Christ, the Word of God, Who has proved mightier than the mightiest of kings. This magnificent temple, which has arisen from the ruins of its predecessor, is a token of His power. Then follows an elaborate description of the building, which, continues the orator, is a symbol of the spiritual church of Tyre, of the spiritual church throughout the world, in its history, its overthrow, its desolation, its re-erection on a more splendid scale, and in the arrangement of its several parts. But the spiritual church on earth is itself only a faint image of the heavenly Zion, where adoring hosts unceasingly sing the praises of their King.
(33) At the Vicennalia of Constantine, a.d. 325. This oration, which is not extant, is mentioned Vit. Const. prooem. iii. 11. It seems to have been the opening address at the council of Nicaea, see supra.
