Bercot - Dictionary of Early Christian Beliefs

Peabody, MA: Hendrickson Publishers Marketing, LLC, 2013. – 704 p.

eBook ISBN 978-1-61970-168-7

 

A Dictionary of Early Christian Beliefs allows the user to quickly ascertain what the early Christians[1] believed on over 700 different theological, moral, and historical topics, and it functions as an index to the writings of the ante-Nicene writers, specifically as collected in the ten-volume work, the Ante-Nicene Fathers.[2]

 

Why are the beliefs of these early Christian authors important? Because early Christian testimony holds that many, such as Clement of Rome and Polycarp, personally knew the apostles of Jesus. They were approved by the apostles and appointed by the apostles to positions of church leadership. Modern students of church history must largely depend on these and other early Christian writers for information on topics of major import, such as who wrote the New Testament documents and how the Christian canon of Scripture came into being. Furthermore, these early Christians’ interpretation of the Scriptures is among the most valuable commentary on Scripture anywhere. To be sure, none of these writers claimed divine inspiration; nor did they equate their own writings with Scripture. They did, however, claim that they were faithfully passing along the faith that the apostles had delivered to the church.

 

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MAGI

 

Before the child shall have knowledge to cry “My father” and “My mother,” the riches of Damascus and the spoil of Samaria will be taken. Isa. 8:4.

 

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men [Gr. magoi] from the East came to Jerusalem. Matt. 2:1.

 

When the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village. While they were there, Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. Justin Martyr (c. 160, E), 1.237.

 

For the Magi, who were held in bondage for the commission of all evil deeds through the owner of that demon, by coming to worship Christ, showed that they had revolted from that dominion which held them captive. Justin Martyr (c. 160, E), 1.238.

 

Another Scripture says, “Behold a man! The East is His name” [Zech. 6:12, LXX]. Accordingly, when a star arose in heaven at the time of His birth—as is recorded in the memoirs of His apostles—the Magi from Arabia recognized the sign by this. And they came and worshipped Him. Justin Martyr (c. 160, E), 1.252.

 

The Greeks consider intercourse with a mother as unlawful. However, this practice is considered most becoming by the Persian Magi. Tatian (c. 160, E), 2.77.

 

The Magi of the Persians foretold the Savior’s birth and came into the land of Judea, guided by a star. Clement of Alexandria (c. 195, E), 2.316.

 

Those who composed the Persics relate that in the highlands, in the country of the Magi, three mountains are situated on an extended plain. Those who travel through the locality, on coming to the first mountain, hear a confused sound as if of several legions shouting in battle array. Clement of Alexandria (c. 195, E), 2.488.

 

Let those Eastern magi be believed, endowing with gold and incense the infancy of Christ as a king. Tertullian (c. 197, W), 3.162.

 

The East, on the one hand, generally held the Magi to be kings. . . . Now, the Magi themselves, on recognizing Him, honored Him with gifts, and adored Him on bended knee as Lord and King. They did this on the evidence of the guiding and indicating star. Accordingly, they became “the spoils of Samaria,” that is, of idolatry—by believing, namely, on Christ. Tertullian (c. 197, W), 3.162.

 

The Magi therefore offered to the then infant Lord that frankincense, myrrh, and gold. This was to be, as it were, the end of worldly sacrifice and glory, which Christ was about to do away with. Tertullian (c. 200, W), 3.65, 66.

 

Now it was in this [figurative] style that He called the Magi by the name of “Samaritans,” for they practiced idolatry, just as the Samaritans did. Tertullian (c. 207, W), 3.332.

 

Notice the blunder of one who cannot distinguish between Magi and Chaldeans, nor recognize that what they profess is different. Origen (c. 248, E), 4.422.

 

The Magi, being on familiar terms with evil spirits, and invoking them for such purposes as their knowledge and wishes extend to, bring about only such results as apparently do not exceed the superhuman power and strength of the evil spirits. . . . However, if some greater manifestation of divinity is made, then the powers of the evil spirits are overthrown, being unable to resist the light of divinity. . . . The Magi, accordingly, wishing to produce the customary results, . . . knew the reason of their failure, conjecturing the cause to be a great one. Beholding a divine sign in the heaven, they desired to learn its significance. . . . Accordingly, they came to Judea, persuaded that some king had been born. . . . However, He was Divine, the Savior of the human race, raised far above all those angels that minister to men. Accordingly, an angel rewarded the piety of the Magi for their worship of him, by making known to them that they were not to go back to Herod. Origen (c. 248, E), 4.423.

 

The Magi . . . are from whom the art of magic derived its name. Through them, it has been transmitted to other nations, to the corruption and destruction of those who use it. Origen (c. 248, E), 4.609, 610.

 

But the master and president of the Magi of Egypt prevailed on him to abandon that course and urged him to slay and persecute those pure and holy men. Dionysius of Alexandria (c. 262, E), 6.106, 107, as quoted by Eusebius.

 

The Magi claim that they have intercessory prayers to win over certain powers, to make the way easy for those who are striving to climb to heaven. Arnobius (c. 305, E), 6.457.

 

SEE ALSO BIRTH OF JESUS.