NICENE AND POST-NICENE FATHERS
Although the focus of this book is on the early church era, it is informative to see the spiritual warfare understanding of Nicene and Post-Nicene Fathers. This perspective is helpful in determining the continuation or cessation of particular aspects of spiritual warfare.
EUSEBIUS
Eusebius of Cæsarea (c.AD 260-340) was especially known for his historical accounts of the early church.[1] His writings offer early and extensive accounts of the office of exorcist when referencing the existence of “52 exorcists” during the time of a Roman bishop named Cornelius (c.AD 250).[2]
Novatian’s exorcism and baptism. Eusebius references how a convert named Novatian, who would eventually become a presbyter, was delivered of Satan’s possession by the exorcists.[3] Eusebius describes Novatian’s possession spatially, saying Satan “entered and dwelt in him for a long time” but does not relate how that possession manifested itself. He also describes how following his exorcism he became sick to the point of death. Novatian’s illness continued, but was relieved immediately following his baptism which is described as “irregular” due to it being conducted by affusion as a “clinical baptism.”[4]
The office of exorcist. Eusebius also references exorcists being persecuted along with other leaders of the churches in “Asia Minor and Syria during the time of the emperor Diocletian (c.AD 284-305).”[5] An explanatory note accompanying this writing explains that “although we find exorcism very frequently referred to by the Fathers of the second century, there seems to have been no such office until the third century, the present being the earliest distinct reference to it.”[6] This nineteenth century historian continues his explanation by stating, “In the fourth century we find the office in all parts of the Church East and West. Their duty was to take charge of those supposed to be possessed of an evil spirit; to pray with them, care for them, and exorcise the demon when possible.”[7]
Matrydom of exorcists. Eusebius graphically describes this time of persecution, explaining,
What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and robbers of graves, were filled with bishops, presbyters and deacons, readers and exorcists, so that room was no longer left in them for those condemned for crimes.[8]
Eusebius’ description of these martyrs is specific, naming and describing who they were. One of the first martyrs was Procopius who was “a lector, interpreter, and exorcist in the church.”[9] Alphæus was another martyr who was “a reader and exorcist in the church of Cæsarea.”[10]
One of the more graphic accounts is of Romanus, another exorcist who also served as a deacon in the parish of Cæsarea. Romanus’s execution in Antioch is described with great detail for his level of boldness and courage in facing death,
Being arrested for his boldness, he proved a most noble witness of the truth, if there ever was one. For when the judge informed him that he was to die by fire, he received the sentence with cheerful countenance and most ready mind, and was led away. When he was bound to the stake, and the wood piled up around him, as they were awaiting the arrival of the emperor before lighting the fire, he cried, “Where is the fire for me?”. . . Having said this, he was summoned again before the emperor, and subjected to the unusual torture of having his tongue cut out. But he endured this with fortitude and showed to all by his deeds that the Divine Power is present with those who endure any hardship whatever for the sake of religion, lightening their sufferings and strengthening their zeal. When he learned of this strange mode of punishment, the noble man was not terrified, but put out his tongue readily, and offered it with the greatest alacrity to those who cut it off.[11]
The specific examples and detail descriptions offered by Eusebius gives a brief glimpse at the courage and examples of those who served Christ as exorcists in the early church.
Demonic sacrifices. Eusebius also helpfully provides examples of the ongoing demon worship during the time of the early church. He describes a human sacrifice at Cæsarea Philippi when a Christian named Astyrius boldly intervened for God to rebuke the demon in order to “bring the men’s delusion to an end.” Immediately following his request to God, his prayer was publicly answered as “the sacrifice floated on the surface of the fountain. And thus the miracle departed; and no wonder was ever afterward performed at the place.”[12]
Eusebius describes two young virgin girls who were seized by demon worshippers to be raped, but escaped and committed suicide rather than “surrender their souls to the slavery of demons.”[13] He continues to describe “two other virgins in the same city of Antioch who served God in all things” but were captured and “the worshipers of demons commanded to cast them into the sea. And this was done to them.”[14]
Eusebius describes a Roman Emperor, Maxentius, who “resorted to magic. And in his divinations he cut open pregnant women, and again inspected the bowels of newborn infants. He slaughtered lions, and performed various execrable acts to invoke demons and avert war.”[15] Another Roman leader from the East, Caesar Maximinus, is described as honoring his chief of sorcerers and magicians “with the highest rank. Becoming exceedingly timid and superstitious, he valued greatly the error of idols and demons. Indeed, without soothsayers and oracles he did not venture to move even a finger, so to speak.”[16]
Apphianus: Gospel proclamation in face of demonic worship. Under the same ruler, the population of Cæsarea was ordered to offer sacrifices, with each person’s name being called individually to ensure compliance in the year AD 306.[17] Eusebius points out how a fearless youth,
while no one was aware of his intentions, eluded both us who lived in the house with him and the whole band of soldiers that surrounded the governor, and rushed up to Urbanus as he was offering libations, and fearlessly seizing him by the right hand, straightway put a stop to his sacrificing, and skillfully and persuasively, with a certain divine inspiration, exhorted him to abandon his delusion, because it was not well to forsake the one and only true God, and sacrifice to idols and demons.[18]
This young man’s name is revealed to be Apphianus.[19] His story continues that after proclaiming the gospel to Governor Urbanus, he was seized, tortuously beaten, and thrown into prison along with his friends.[20] Apphianus was again tortured and beaten for a night and day in an effort to get him to recant his faith.[21] Steadfast in his faith, he was then was burned alive but still refused to recant his profession of faith.[22] Finally, his tormentors cast him into the ocean and the crowd witnessed a “marvelous sight” when,
But what happened immediately after this will scarcely be believed by those who did not see it. Although we realize this, yet we must record the event, of which to speak plainly,all the inhabitants of Cæsarea were witnesses. For truly there was no age but beheld this marvelous sight. For as soon as they had cast this truly sacred and thrice-blessed youth into the fathomless depths of the sea, an uncommon commotion and disturbance agitated the sea and all the shore about it, so that the land and the entire city were shaken by it. And at the same time with this wonderful and sudden perturbation, the sea threw out before the gates of the city the body of the divine martyr, as if unable to endure it.[23]
This martyrdom of a youth, in defiance of “idol and demon” worship in Cæsarea, attested to by one of the most well-known church historians, is important to recognize and remember. These martyrdoms attest to the reality of the demonic and the determination of believers to remain faithful to God, no matter the cost to themselves.
Demonic immorality and Constantine’s fidelity. Eusebius also specifically mentions Emperor Constantine’s destruction of a particular idol temple at Aphaca, whose demon was known by its name Venus, and whose focus was on “destroying men’s bodies with effeminacy.” Eusebius explains,
It was a school of wickedness for all the votaries of impurity, and such as destroyed their bodies with effeminacy. Here men undeserving of the name forgot the dignity of their sex, and propitiated the demon by their effeminate conduct; here too unlawful commerce of women and adulterous intercourse, with other horrible and infamous practices, were perpetrated in this temple as in a place beyond the scope and restraint of law.[24]
Constantine is also described as ordering the destruction of a temple dedicated towards the healing demon Æsculapius at Ægae in Cilicia along with many other temples dedicated towards demons.[25] Eusebius helpfully highlights and praises Constantine’s obedience to and love towards God in describing his actions in contrast to his predecessors who worshiped and celebrated the demonic.[26]
[1]Arthur C. McGiffert “The Life and writings of Eusebius of Cæsarea” (NPNF2 1:3), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/npnf201.iii.iii.i.ii.html.
[2]Eusebius, The Church History of Eusebius (NPNF2 1:287), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/npnf201.iii.xi.xliii.html.
[3]“but Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it.” Eusebius, The Church History of Eusebius (NPNF2 1:288).
[4]“There is no reason to doubt that Novatian received clinical baptism, as here stated by Cornelius. This does not imply, as is commonly supposed, that he was of heathen parentage, for many Christians postponed baptism as long as possible, in order not to sacrifice baptismal grace by sins committed after baptism. We do not know whether his parents were heathen or Christians. Upon the objection to Novatian’s ordination, based upon his irregular baptism.” Eusebius, The Church History of Eusebius (NPNF2 1:737).
[5]Arnold, Three Crucial Questions, 112. “What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and robbers of graves, were filled with bishops, presbyters and deacons, readers and exorcists.” Eusebius, The Church History of Eusebius (NPNF2 1:328).
[6]“Explanatory Note number 2125: ‘The Exorcists likewise constituted one of the inferior orders of the clergy; but although we find exorcism very frequently referred to by the Fathers of the second century, there seems to have been no such office until the third century, the present being the earliest distinct reference to it. In the fourth century we find the office in all parts of the Church East and West. Their duty was to take charge of those supposed to be possessed of an evil spirit; to pray with them, care for them, and exorcise the demon when possible.’ See Bingham, ibid. chap. 4.” Arthur C. McGiffert “The Life and writings of Eusebius of Cæsarea” (NPNF2 1:3), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/npnf201.iii.iii.i.ii.html.
[7]Ibid.
[8]Eusebius, The Church History of Eusebius (NPNF2 1:849).
[9]“The first of the martyrs of Palestine was Procopius . . . We learn from the longer account that he was a lector, interpreter, and exorcist in the church, and that he was exceedingly ascetic in his manner of life.” Eusebius, The Church History of Eusebius (NPNF2 1:886).
[10]Explanatory Note: “We learn from the Syriac version that Zacchæus was a deacon of the church of Gadara, and that Alphæus belonged to a noble family of the city of Eleutheropolis, and was a reader and exorcist in the church of Cæsarea.” Arthur C. McGiffert “Explanatory Note” in Eusebius, The Church History of Eusebius (NPNF2 1:888).
[11]“What occurred to Romanus on the same day at Antioch, is also worthy of record. For he was a native of Palestine, a deacon and exorcist in the parish of Cæsarea.” Eusebius, The Church History of Eusebius (NPNF2 1:889).
[12]“Among these is also the following wonder. At Cæsarea Philippi, which the Phoenicians call Paneas, springs are shown at the foot of the Mountain Panius, out of which the Jordan flows. They say that on a certain feast day, a victim was thrown in, and that through the power of the demon it marvelously disappeared and that which happened was a famous wonder to those who were present. Astyrius was once there when these things were done, and seeing the multitude astonished at the affair, he pitied their delusion; and looking up to heaven he supplicated the God over all through Christ, that he would rebuke the demon who deceived the people, and bring the men’s delusion to an end. And they say that when he had prayed thus, immediately the sacrifice floated on the surface of the fountain. And thus the miracle departed; and no wonder was ever afterward performed at the place.” Eusebius, The Church History of Eusebius (NPNF2 1:783).
[13]“For, she said, that to surrender their souls to the slavery of demons was worse than all deaths and destruction; and she set before them the only deliverance from all these things,—escape to Christ. . . . cast themselves into a river which was flowing by. Thus they destroyed themselves.” Eusebius, The Church History of Eusebius (NPNF2 1:861-62). The explanatory note to this passage sheds light that this is a unique scenario in the early church where suicide is described in a positive light. In other places it is universally condemned.
[14]“Thus they destroyed themselves. But there were two other virgins in the same city of Antioch who served God in all things, and were true sisters, illustrious in family and distinguished in life, young and blooming, serious in mind, pious in deportment, and admirable for zeal. As if the earth could not bear such excellence, the worshipers of demons commanded to cast them into the sea. And this was done to them.” Ibid.
[15]Eusebius, The Church History of Eusebius (NPNF2 1:871).
[16]Eusebius, The Church History of Eusebius (NPNF2 1:872).
[17]“For in the second attack upon us under Maximinus, in the third year of the persecution, edicts of the tyrant were issued for the first time, commanding that the rulers of the cities should diligently and speedily see to it that all the people offered sacrifices. Throughout the city of Cæsarea, by command of the governor, the heralds were summoning men, women, and children to the temples of the idols, and besides this, the chiliarchs were calling out each one by name from a roll, and an immense crowd of the wicked were rushing together from all quarters.” Eusebius, The Church History of Eusebius (NPNF2 1:895).
[18]Ibid.
[19]“Such was the death of the wonderful Apphianus. It occurred on the second day of the month Xanthicus, which is the fourth day before the Nones of April, on the day of preparation.” Ibid.
[20]“Thereupon, he of whom we are speaking, and that instantly, as might have been expected after so bold a deed, was torn by the governor and those who were with him as if by wild beasts. And having endured manfully innumerable blows over his entire body, he was straightway cast into prison.” Ibid.
[21]“There he was stretched by the tormentor with both his feet in the stocks for a night and a day; and the next day he was brought before the judge. As they endeavored to force him to surrender, he exhibited all constancy under suffering and terrible tortures. His sides were torn, not once, or twice, but many times, to the bones and the very bowels; and he received so many blows on his face and neck that those who for a long time had been well acquainted with him could not recognize his swollen face.” Ibid.
[22]“But as he would not yield under this treatment, the torturers, as commanded, covered his feet with linen cloths soaked in oil and set them on fire. No word can describe the agonies which the blessed one endured from this. For the fire consumed his flesh and penetrated to his bones, so that the humors of his body were melted and oozed out and dropped down like wax. But as he was not subdued by this, his adversaries being defeated and unable to comprehend his superhuman constancy, cast him again into prison. A third time he was brought before the judge; and having witnessed the same profession, being half dead, he was finally thrown into the depths of the sea.” Eusebius, The Church History of Eusebius (NPNF21:896).
[23]Eusebius, The Church History of Eusebius (NPNF2 1:896).
[24]Eusebius, The Church History of Eusebius (NPNF2 1:1344).
[25]Eusebius, The Church History of Eusebius (NPNF2 1:1345).
[26]“At a time when four emperors shared the administration of the Roman Empire, Constantius alone, following a course of conduct different from that pursued by his colleagues, entered into the friendship of the Supreme God. For while they besieged and wasted the churches of God, leveling them to the ground, and obliterating the very foundations of the houses of prayer, he kept his hands pure from their abominable impiety, and never in any respect resembled them. They polluted their provinces by the indiscriminate slaughter of godly men and women; but he kept his soul free from the stain of this crime. They, involved in the mazes of impious idolatry, enthralled first themselves, and then all under their authority, in bondage to the errors of evil demons, while he at the same time originated the profoundest peace throughout his dominions, and secured to his subjects the privilege of celebrating without hindrance the worship of God.” Eusebius Pamphilus, Ecclesiastical History 4:43, CCEL 1165; “And he alone of all who have wielded the imperial power of Rome, being honored by the Supreme Sovereign with a reign of three decennial periods, now celebrates this festival, not, as his ancestors might have done, in honor of infernal demons, or the apparitions of seducing spirits, or of the fraud and deceitful arts of impious men; but as an act of thanksgiving to him by whom he has thus been honored, and in acknowledgment of the blessings he has received at his hands. He does not, in imitation of ancient usage, defile his imperial mansions with blood and gore, nor propitiate the infernal deities with fire and smoke, and sacrificial offerings; but dedicates to the universal Sovereign a pleasant and acceptable sacrifice, even his own imperial soul, and a mind truly fitted for the service of God.” Eusebius, The Church History of Eusebius (NPNF2 1:1487-88).