Demonstratio
evangelica 1.16:
. . . our Lord and Saviour
rightly says to those who suppose that God ought only to be worshipped in
Jerusalem, or in certain mountains, or some definite places:
[d] “1. The hour cometh and now is, when the true worshippers shall
neither in this mountain nor in Jerusalem worship the Father. For God is a
Spirit, and they that worship him must worship him in spirit and in truth.”
So He said, and presently, not
long after, Jerusalem was besieged, the holy place and the altar by it and the
worship conducted according to Moses’ ordinances were destroyed, and the
archetypal holiness of the pre-Mosaic men of God reappeared. [19] And the blessing assured-thereby
to all nations came, to lead those who came to it from the first step and from
the first elements of the Mosaic worship to a better and more perfect life.
Yes, the religion of those blessed and godly men, who did not worship in any
one place exclusively, neither by symbols nor types, but as our Lord and
Saviour requires “in spirit and in truth,” by our Saviour’s appearance became
the possession of all the nations, as the prophets of old foresaw. For
Zephaniah says the very same thing:
[b] “The Lord shall appear against them, and shall utterly destroy
all the gods of the nations of the earth. And they shall worship him each one
from his own place.”
Malachi as well contends against
those of the circumcision, and speaks on behalf of the Gentiles, when he says:
“10. I have no pleasure (in you),
saith the Lord Almighty, and I will not accept a sacrifice at your hands. 11.
For from the rising of the sun even to the setting2 my name has been
glorified among the Gentiles; and in every place incense is offered to my name,
and a pure offering.”
[c] [d] By “the incense
and offering to be offered to God in every place,” what else can he mean, but
that no longer in Jerusalem nor exclusively in that (sacred) place, but in
every land and among all nations they will offer to the Supreme God the incense
of prayer and the sacrifice called “pure,” because it is not a sacrifice of
blood but of good works? (Eusebius of Caesarea, The Proof of the Gospel:
Being the Demonstratio Evangelica of Eusebius of Caesarea, 2 vols. [trans.
W. J. Ferrar; Translation of Christian Literature. Series I: Greek Texts; London:
Society For Promoting Christian Knowledge, 1920], 1:35-36)
Demonstratio
evangelica 1.10:
[40] And so all these predictions of immemorial prophecy are being
fulfilled at this present time through the teaching of our Saviour among all
nations. Truth bears witness with the prophetic voice with which God, rejecting
the Mosaic sacrifices, foretells that the future lies with us:
“Wherefore from the rising of the
sun unto the setting my name shall be glorified among the nations. And in every
place incense shall be offered to my name, and a pure offering.”
We sacrifice, therefore, to
Almighty God a sacrifice of praise. [b]
We sacrifice the divine and holy and sacred offering. We sacrifice anew
according to the new covenant the pure sacrifice. But the sacrifice to God is
called “a contrite heart.” “A humble and a contrite heart thou wilt not
despise.”* Yes, and we offer the incense of the prophet, in every place
bringing to Him the sweet-smelling fruit of the sincere Word of God, offering
it in our prayers to Him. This yet another prophet teaches, who says: “Let my
prayer be as incense in thy sight.”
[c] So, then, we sacrifice and offer incense: On the one hand when
we celebrate the Memorial of His great Sacrifice according to the Mysteries He
delivered to us, and bring to God the Eucharist for our salvation with holy
hymns and prayers; while on the other we consecrate ourselves to Him alone and
to the Word His High Priest, devoted to Him in body and soul. Therefore we are
careful to keep our bodies pure and undefiled from all evil, and we bring our
hearts purified from every passion and stain of sin, and worship Him with
sincere thoughts, real intention, and true beliefs. For these are more
acceptable to Him, so we are taught, than a multitude of sacrifices offered
with blood and smoke and fat. (Eusebius of Caesarea, The Proof of the Gospel:
Being the Demonstratio Evangelica of Eusebius of Caesarea, 2 vols. [trans.
W. J. Ferrar; Translation of Christian Literature. Series I: Greek Texts; London:
Society For Promoting Christian Knowledge, 1920], 1:61-62)
