§ 105. Просвещение и сочинения его.

Blzh. Jerome, calling St. Eustathius, with his own trumpet and the first who began to write against Arius, is amazed at his learning and says that he was very educated in spiritual and secular sciences, and especially in philosophy 74. St. Athanasius 75, Chrysostom 76, Anastasius Sinait 77 also speak of his high education. According to Sozomen, the eloquence of Eustathius was a matter of surprise for his contemporaries. “The same can be seen in his books, which are still intact,” adds Sozomen 78. Unfortunately, today it cannot be said that Eustathius’s books are intact: but even in what has come down to us, all those qualities that the ancients praised in the works of Eustathius are visible. With the exception of two works that have survived intact, from other works only extracts made by the ancients - Theodoret, Eulogius and others 79 - have been preserved for us. From the extracts that have come down to us from the books against Arius, it is clear that St. Eustathius wrote eight books against Arius. These places show that the defender of truth first of all decided to distinguish the places of the Holy. Scriptures that speak of the humanity of Christ Jesus from passages that portray Him as the Son of God and God, and he does this with particular success, correctly explaining the meaning of those and other passages; In this way, he inflicted the most certain defeat on the Arians, who deliberately looked for passages relating to the humiliated state of Christ Jesus and diverted passages of a different kind from their attention, and especially from the attention of others. Comments on Proverbs were written against the Arians. 8:22 and Ps. 15–56 and 92. The Arians tried to use both the first place and some words from the psalms shown to their advantage. St. Eustathius here also uses the same means against them, connects and explains parallel passages relating to the human and divine nature of the Redeemer 80. Explaining in this way St. Scripture, St. Eustathius showed the Arians that in Christ Jesus divinity and humanity were united, without changing their properties, that the Son of God was under the law only in order to save the slaves of sin and condemnation 81. “If,” he says, the anointing one calls him God, whose throne is eternal, then it is clear that he is God by nature and born of God who is anointed. And whoever is anointed has received the power acquired, being adorned with a church superior in the power of the Divinity dwelling in It.... If anyone pays attention to the birth, he will clearly find that he who was born in Bethlehem was wrapped in swaddling clothes, from the plans of the cruel Herod spent several years in Egypt, and in Nazareth reached adulthood.” The essay on the soul was a philosophical and theological discussion about the soul of Jesus Christ, also directed against the Arians 82 . About the womb. In terms of presentation of thoughts and language, the essay is exemplary. The writer makes strict but fair comments to Origen for his excessive love for the allegorical explanation of St. Scriptures. “Doesn’t he explain allegorically, writes St. Eustathius, the wells dug by Abraham and other things related to that, in a long speech, giving the whole matter a different meaning, while they can still be seen in that country with ordinary eyes? About the sorceress of Endor, he proves, contrary to Origen, that she could not and did not summon the soul of Samuel, but through her spell a ghost appeared, representing the prophet to the destruction of Saul. St. Eustathius teaches that in the Old Testament the souls of the righteous rested in the bosom of Abraham, but did not ascend to heaven before Jesus Christ opened the doors of the heavenly kingdom; The righteous of the New Testament are happier than those righteous - after the release of their bodies, they achieve heavenly glory and communion with the Lord Jesus. Blzh. Jerome wrote that Eustathius "wrote countless letters." They are unknown to us, unless the extracts that have reached us, at least some, are taken from letters 83. As for the Memories of the Six Days, known with the name Eustathius, which continues the story until the time of the judges: then, in all likelihood, it does not belong to the Antiochian saint of the 4th century. Although it contains a lot of curious and reliable information, its spirit is not close to the spirit of St. Eustathius, and much of it is taken from the Sixth Day of St. Basil, and something from the Eusebius Chronicle 84. “A man famous for his confession, pious in faith, much zealous for the truth, he hated the Arian heresy and turned away people with her thoughts” (Epist. ad solitarios, p. 629). Op. T. 2. p. 605. Praise to Eustathius. These extracts and a whole essay about the sorceress of Endor, also a speech to Emperor Constantine, were published in the 4th volume of the Galland Library and in Min in Patr. T. 18. The first ones were also printed in Fabrician Greek. Library (Vol. 9, p. 133, f. 68, 170). Additions to these editions were made by May (Vol. 7. Collect, vet. Patr.). This direction of Eustathius’s writings fully explains why in the codes of interpretations on St. Scripture so often there are interpretations of St. Eustathius, for example: in the set of interpretations on the book of Genesis (Fabrit. Bibl. Graec. 8. pp. 641. 643–645), on the books of Kings (Bibl. Coislian. pp. 43–45), on the parables of Solomon (ibid. pp. 60, 247). “The Word was not subject to the law, as the blasphemers think; It Itself is the law; and it was not God who needed the cleansing sacrifices; He cleanses and sanctifies everything with a single wave. But since He wore a human instrument borrowed from the Virgin; then he was under the law, - may he free from the slavery of the law those who are condemned by oaths” (In Titul. Psal.). A rather significant addition to this work was published by Mayom (Vol. 7, pp. 85, 86). Devir. illustr. J 85. Mayo also published short passages from two hitherto unknown works of St. Eustathia: a) Ἐκ τοῦ περὶ ἐρραϊσμοῦ – from an essay on Euraism, p. 106; b) “Refutation of Celsus, from the word on chapter 26. Gospel of John", p. 203. This is preserved in book 4. Presbyter Anastasius against the Monophysites; others are in the collection of Leontius of Byzantium, who lived in the 6th century. This work was published for the first time with a Latin translation and extensive notes by Leo Allatius in 1629 Lugduni; then in Bibl. Patr. 27 Lugduni. It was also placed by Min at 18 t. Patr. You might be interested in: