Summary View of the Pre-existence and Divinity of Our Saviour and Lord Joshua
Christ. ( Church History, Book I, Chapter 2 by Eusebius Pamphilius, First Published in 313AD )
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, and imagine that it appeared only yesterday.
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?'
For none knoweth the Father except the Son, neither can any one know the Son adequately except
the Father alone who hath begotten him.
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.' 'All things
were made by him; and without him was not anything made.'
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.'
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.' 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. 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?'
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? Concerning whom it is said in
the Psalms, 'He sent his Word and healed them, and delivered them from their destructions.'
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.' 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.'
Wherefore also Jacob called the name of that place 'Vision of God,' saying, 'For I have seen
God face to face, and my life is preserved.'
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
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,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 Jericho that he looked and saw a man standing
over against him with his sword drawn in his hand, and Joshua went unto him and said, Art thou
for us or for our adversaries? And he said unto him, As captain of the host of the Lord am I now
come. And Joshua fell on his face to the earth and said unto him, Lord, what dost thou command
thy servant? and the captain of the Lord said unto Joshua, Loose thy shoe from off thy feet, for the
place whereon thou standest is holy.'
13. You will perceive also from the same words that this was no other than he who talked with
Moses. For the Scripture says in the same words and with reference to the same one, 'When the
Lord saw that he drew near to see, the Lord called to him out of the bush and said, Moses, Moses.
And he said, What is it? And he said, Draw not nigh hither; loose thy shoe from off thy feet, for
the place whereon thou standest is holy ground. And he said unto him, I am the God of thy fathers,
the God of Abraham, and the God of Isaac, and the God of Jacob.'
14. And that there is a certain substance which lived and subsisted before the world, and which
ministered unto the Father and God of the universe for the formation of all created things, and
which is called the Word of God and Wisdom, we may learn, to quote other proofs in addition to
those already cited, from the mouth of Wisdom herself, who reveals most clearly through Solomon
the following mysteries concerning herself: 'I, Wisdom, have dwelt with prudence and knowledge,
and I have invoked understanding. Through me kings reign, and princes ordain righteousness.
Through me the great are magnified, and through me sovereigns rule the earth.'
15. To which she adds: 'The Lord created me in the beginning of his ways, for his works; before
the world he established me, in the beginning, before he made the earth, before he made the depths,
before the mountains were settled, before all hills he begat me. When he prepared the heavens I
was present with him, and when he established the fountains of the region under heaven I was
with him, disposing. I was the one in whom he delighted; daily I rejoiced before him at all times
when he was rejoicing at having completed the world.'
16. That the divine Word, therefore, pre-existed and appeared to some, if not to all, has thus
been briefly shown by us.
17. But why the Gospel was not preached in ancient times to all men and to all nations, as it is
now, will appear from the following considerations. The life of the ancients was not of such a
kind as to permit them to receive the all-wise and all-virtuous teaching of Christ.
18. For immediately in the beginning, after his original life of blessedness, the first man despised
the command of God, and fell into this mortal and perishable state, and exchanged his former
divinely inspired luxury for this curse-laden earth. His descendants having filled our earth, showed
themselves much worse, with the exception of one here and there, and entered upon a certain brutal
and insupportable mode of life.
19. They thought neither of city nor state, neither of arts nor sciences. They were ignorant even
of the name of laws and of justice, of virtue and of philosophy. As nomads, they passed their lives
in deserts, like wild and fierce beasts, destroying, by an excess of voluntary wickedness, the natural
reason of man, and the seeds of thought and of culture implanted in the human soul. They gave
themselves wholly over to all kinds of profanity, now seducing one another, now slaying one
another, now eating human flesh, and now daring to wage war with the Gods and to undertake
those battles of the giants celebrated by all; now planning to fortify earth against heaven, and in
the madness of ungoverned pride to prepare an attack upon the very God of all.
20. On account of these things, when they conducted themselves thus, the all-seeing God sent
down upon them floods and conflagrations as upon a wild forest spread over the whole earth. He
cut them down with continuous famines and plagues, with wars, and with thunderbolts from heaven,
as if to check some terrible and obstinate disease of souls with more severe punishments.
21. Then, when the excess of wickedness had overwhelmed nearly all the race, like a deep fit
of drunkenness, beclouding and darkening the minds of men, the first-born and first-created wisdom
of God, the pre-existent Word himself, induced by his exceeding love for man, appeared to his
servants, now in the form of angels, and again to one and another of those ancients who enjoyed
the favor of God, in his own person as the saving power of God, not otherwise, however, than in
the shape of man, because it was impossible to appear in any other way.
22. And as by them the seeds of piety were sown among a multitude of men and the whole
nation, descended from the Hebrews, devoted themselves persistently to the worship of God, he
imparted to them through the prophet Moses, as to multitudes still corrupted by their ancient
practices, images and symbols of a certain mystic Sabbath and of circumcision, and elements of
other spiritual principles, but he did not grant them a complete knowledge of the mysteries
23. But when their law became celebrated, and, like a sweet odor, was diffused among all men,
as a result of their influence the dispositions of the majority of the heathen were softened by the
lawgivers and philosophers who arose on every side, and their wild and savage brutality was changed
into mildness, so that they enjoyed deep peace, friendship, and social intercourse. Then, finally,
at the time of the origin of the Roman Empire, there appeared again to all men and nations throughout
the world, who had been, as it were, previously assisted, and were now fitted to receive the
knowledge of the Father, that same teacher of virtue, the minister of the Father in all good things,
the divine and heavenly Word of God, in a human body not at all differing in substance from our
own. He did and suffered the things which had been prophesied. For it had been foretold that one
who was at the same time man and God should come and dwell in the world, should perform
wonderful works, and should show himself a teacher to all nations of the piety of the Father. The
marvelous nature of his birth, and his new teaching, and his wonderful works had also been foretold;
so likewise the manner of his death, his resurrection from the dead, and, finally, his divine ascension
24. For instance, Daniel the prophet, under the influence of the divine Spirit, seeing his kingdom
at the end of time, was inspired thus to describe the divine vision in language fitted to human
comprehension: 'For I beheld,' he says, 'until thrones were placed, and the Ancient of Days did
sit, whose garment was white as snow and the hair of his head like pure wool; his throne was a
flame of fire and his wheels burning fire. A river of fire flowed before him. Thousand thousands
ministered unto him, and ten thousand times ten thousand stood before him. He appointed judgment,
and the books were opened.'
25. And again, 'I saw,' says he, 'and behold, one like the Son of man came with the clouds of
heaven, and he hastened unto the Ancient of Days and was brought into his presence, and there
was given him the dominion and the glory and the kingdom; and all peoples, tribes, and tongues
serve him. His dominion is an everlasting dominion which shall not pass away, and his kingdom
shall not be destroyed.'
26. It is clear that these words can refer to no one else than to our Saviour, the God Word who
was in the beginning with God, and who was called the Son of man because of his final appearance
in the flesh.
27. But since we have collected in separate books the selections from the prophets which relate
to our Saviour Joshua Christ, and have arranged in a more logical form those things which have been
revealed concerning him, what has been said will suffice for the present.