Eusebius Ecclesiastical
History Book 2
CHAPTER 17
Philo's Account of the ancient Christians of Egypt
It is also said
that Philo in the reign of Claudius became acquainted at Rome
with Peter, who was then preaching there. Nor is this indeed
improbable, for the work of which we have spoken, and which
was composed by him some years later, clearly contains those
rules of the Church which are even to this day observed among
us. And since he describes as accurately as possible the life
of our ascetics, it is clear that he not only knew, but that
he also approved, while he venerated and extolled, the apostolic
men of his time, who were as it seems of the Hebrew race, and
hence observed, after the manner of the Jews, the most of the
customs of the ancients. In the work to which he gave the title,
On a Contemplative Life or on Suppliants, after affirming in
the first place that he will add to those things which he is
about to relate nothing contrary to truth or of his own invention,
he says that these men were called Therapeut'
and the women that were with them Therapeutrides.
He then adds the reasons for such a name, explaining it from
the fact that they applied remedies and healed the souls of
those who came to them, by relieving them like physicians, of
evil passions, or from the fact that they served and worshiped
the Deity in purity and sincerity. Whether Philo himself gave
them this name, employing an epithet well suited to their mode
of life, or whether the first of them really called themselves
so in the beginning, since the name of Christians was not yet
everywhere known, we need not discuss here. He bears witness,
however, that first of all they renounce their property. When
they begin the philosophical mode of life, he says, they give
up their goods to their relatives, and then, renouncing all
the cares of life, they go forth beyond the walls and dwell
in lonely fields and gardens, knowing well that intercourse
with people of a different character is unprofitable and harmful.
They did this at that time, as seems probable, under the influence
of a spirited and ardent faith, practicing in emulation the
prophets' mode of life. For in the Acts of the Apostles, a work
universally acknowledged as authentic, it is recorded that all
the companions of the apostles sold their possessions and their
property and distributed to all according to the necessity of
each one, so that no one among them was in want. "For as
many as were possessors of lands or houses," as the account
says, "sold them and brought the prices of the things that
were sold, and laid them at the apostles' feet, so that distribution
was made unto every man according as he had need."
Philo bears witness
to facts very much like those here described and then adds the
following account: "Everywhere in the world is this race
found. For it was fitting that both Greek and Barbarian should
share in what is perfectly good. But the race particularly abounds
in Egypt, in each of its so-called nomes, and especially about
Alexandria. The best men from every quarter emigrate, as if
to a colony of the Therapeut''s fatherland, to a certain very
suitable spot which lies above the lake Maria upon a low hill
excellently situated on account of its security and the mildness
of the atmosphere" And then a little further on, after
describing the kind of houses which they had, he speaks as follows
concerning their churches, which were scattered about here and
there: "In each house there is a sacred apartment which
is called a sanctuary and monastery, where, quite alone, they
perform the mysteries of the religious life. They bring nothing
into it, neither drink nor food, nor any of the other things
which contribute to the necessities of the body, but only the
laws, and the inspired oracles of the prophets, and hymns and
such other things as augment and make perfect their knowledge
and piety." And after some other matters he says: "The
whole interval, from morning to evening, is for them a time
of exercise. For they read the holy Scriptures, and explain the philosophy
of their fathers in an allegorical manner, regarding
the written words as symbols of hidden truth which is communicated
in obscure figures. They have also writings of ancient men,
who were the founders of their sect, and who left many monuments
of the allegorical method. These they use as models, and imitate
their principles." These things seem to have been stated
by a man who had heard them expounding their sacred writings.
But it is highly probable that the works of the ancients, which
he says they had, were the Gospels and the writings of the apostles,
and probably some expositions (commentaries) of the ancient prophets, such as are contained in the Epistle
to the Hebrews, and in many others of Paul's Epistles.
Then again he writes as follows concerning the new psalms which
they composed: "So that they not only spend their time
in meditation, but they also compose songs and hymns to God
in every variety of metre and melody, though they divide them,
of course, into measures of more than common solemnity."
The same book contains an account of many other things, but
it seemed necessary to select those facts which exhibit the
characteristics of the ecclesiastical mode of life. But if any
one thinks that what has been said is not peculiar to the Gospel
polity, but that it can be applied to others besides those mentioned,
let him be convinced by the subsequent words of the same author,
in which, if he is unprejudiced, he will find undisputed testimony
on this subject. Philo's words are as follows: "Having
laid down temperance as a sort of foundation in the soul, they
build upon it the other virtues. None of them may take food
or drink before sunset, since they regard philosophizing as
a work worthy of the light, but attention to the wants of the
body as proper only in the darkness, and therefore assign the
day to the former, but to the latter a small portion of the
night. But some, in whom a great desire for knowledge dwells,
forget to take food for three days; and some are so delighted
and feast so luxuriously upon wisdom, which furnishes doctrines
richly and without stint, that they abstain even twice as long
as this, and are accustomed, after six days, scarcely to take
necessary food." These statements of Philo we regard as
referring clearly and indisputably to those of our communion.
But if after these things any one still obstinately persists
in denying the reference, let him renounce his incredulity and
be convinced by yet more striking examples, which are to be
found nowhere else than in the evangelical religion of the Christians.
For they say that there were women also with those of whom we
are speaking, and that the most of them were aged virgins who
had preserved their chastity, not out of necessity, as some
of the priestesses among the Greeks, but rather by their own
choice, through zeal and a desire for wisdom. And that in their
earnest desire to live with it as their companion they paid
no attention to the pleasures of the body, seeking not mortal
but immortal progeny, which only the pious soul is able to bear
of itself. Then after a little he adds still more emphatically:
"They expound the Sacred Scriptures figuratively by means
of allegories. For the whole law seems to these men to resemble
a living organism, of which the spoken words constitute the
body, while the hidden sense stored up within the words constitutes
the soul. This hidden meaning has first been particularly studied
by this sect, which sees, revealed as in a mirror of names,
the surpassing beauties of the thoughts." Why is it necessary
to add to these things their meetings and the respective occupations
of the men and of the women during those meetings, and the practices
which are even to the present day habitually observed by us,
especially such as we are accustomed to observe at the feast
of the Saviour's passion, with fasting and night watching and
study of the divine Word. These things the above-mentioned author
has related in his own work, indicating a mode of life which
has been preserved to the present time by us alone, recording
especially the vigils kept in connection with the great festival,
and the exercises performed during those vigils, and the hymns
customarily recited by us, and describing how, while one sings
regularly in time, the others listen in silence, and join in
chanting only the close of the hymns; and how, on the days referred
to they sleep on the ground on beds of straw, and to use his
own words, "taste no wine at all, nor any flesh, but water
is their only drink, and the relish with their bread is salt
and hyssop." In addition to this Philo describes the order
of dignities which ists among those who carry on the services
of the church, mentioning the diaconate, and the office of bishop,
which takes the precedence over all the others. But whosoever
desires a more accurate knowledge of these matters may get it
from the history already cited. But that Philo, when he wrote
these things, had in view the first heralds of the Gospel and
the customs handed down from the beginning by the apostles,
is clear to every one.