The Therapeutae According to Eusebius

Chapter 17. Philo’s Account of the Ascetics of Egypt.

1. 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.

2. 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.

3. 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 Therapeutae 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.

4. 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.

5. 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 interaction 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.

6. 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.”

7. 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.

8. The best men from every quarter emigrate, as if to a colony of the Therapeuae’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.”

9. 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.”

10. 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.

11. 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.”

12. 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 of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul’s Epistles.

13. 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.”

14. 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.

15. 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:

16. “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.

17. 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.

18. 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.

19. 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.

20. 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.”

21. 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.

22. 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 reish with their bread is salt and hyssop.”

23. In addition to this Philo describes the order of dignities which exists 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.

24. 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.

_______________
Source. Translated by Arthur Cushman McGiffert. From Nicene and Post-Nicene Fathers, Second Series, Vol. 1. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1890). The only change is replacing “intercourse” with “interaction” in section 5. Bold has been added by me.

God’s Plan for Your Life

I will instruct you and teach you the way you should go; I will counsel you with my eye upon you.” (Psalm 32:8).

I’m afraid that most people have been told a lie. God’s plan is not to make you happy and healthy. God’s plan is to test you and form you into the image of Christ.

God’s plan is to give you the tools and then let you learn to apply them yourself. These tools include a Divine purpose, Divine principles, and a Divine prototype.

I might stop to emphasize this again. God’s plan is not a ready-made path. God wants you to make your own path. God wants you to walk your own way. God wants you to live your life according to his principles.

Many people mistakenly think God has a ready-made plan for them. And all they need to do is discover that plan, and walk that path. That is false.

God wants you to take his Divine purpose, his Divine principles and his Divine prototype and apply those to your life. He wants you to learn to live godly. He wants you to learn for yourself how to be Christ-like in difficult circumstances. There are no cookie cutter plans.

God’s purpose is love. He wants you to choose what is the highest good of God and humankind. He wants that to be your ultimate purpose. Love should be the motivation behind all our thoughts, words, and deeds

Ponder for a moment the last part of the above verse, “I will guide you with my eye” (Psalm 32:8 NKJV).  Do you understand what it means? It means pay attention to what God is paying attention to. See God’s purpose, and you’ll know yours.

The Divine principles are laid out in the scriptures. These are the general principles of how to live a life that is good, holy, and loving towards all. It is the how of love.

And the vine prototype is Jesus Christ. He lived the perfect life. It is his example, his model, that we follow. We aim to live a Christ like life. We continually ask the question, “What would Jesus do?”

The spiritual path is made by walking it. We don’t download a Divine plan and follow it, we struggle every step of the way to live our utmost for His highest.

Prayer is More Than Petition

“Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” ( 1 John 5:14-15 NKJV).

Prayer is usually thought of as a petition addressed to God asking for his help and intervention. Oxford English Dictionary defines a petition as “an appeal or request, especially a solemn or humble one to a deity or a superior.” Yet, how many Christians will tell you that they pray and pray and yet nothing happens. Why is that?

In the above passage, we see that the key to answered prayer is to ask according to God’s will. Usually our problem is not knowing God’s will in the matter. In that case, our first step is for wisdom into God’s will (James 1:5). And even when we receive that answers to our prayers, they usually don’t get answered they way we expected. Pray for patience, and you will quickly learn what I mean.

But prayer is not just asking God for things. In fact, it is a small part of what prayer is. When I think of prayer, I usually don’t think of it asking. Rather, prayer is more like a sharing together. Yes, a dialog, but more than that. It is more of a listening, a silence, a flow. It is an openness. I do not pray to God to bend his will to mine. As C. S. Lewis wisely noted, “Prayer doesn’t change God, it changes me.” I don’t believe prayer changes God, rather I believe it changes us. Or it should, anyway.

There are four kinds of prayer, beyond petition, that are useful. They are affirmations, thanksgiving, adoration, and confession. Each one of these changes us, but in different ways. Let’s look at each briefly.

First, prayer is affirmation. Affirmations are short phrases that are repeated in order to change the way we think and feel about ourselves. It is about replacing prideful self-talk with humble self-talk. It is not about positive thinking, but realistic thinking.

Second, prayer is thanksgiving. Gratitude is an important quality for any spiritual seeker. We can express this gratitude towards God, and towards beings that brought us benefit. “Bless us, O Lord, and these, Your gifts, which we are about to receive from Your bountiful goodness, through Christ, our Lord. Amen.”

Third, prayer is adoration. Worshiping God is about dying to self. The key to union with God is to empty yourself of I, me, and mine. God must increase, but I must decrease. There can be no selfish desire once there is no self left.

Fourth, prayer is confession. Confession is good for the soul. Confessing our selfish thoughts, words, and deeds helps break the habit of lying to ourselves. We are sinners. We fail and fall short of perfection. We need to own up to our mistakes, and confession is one way to do this. We don’t just need God’s forgiveness, we need to forgive ourselves and stop holding it against ourselves.

In all four cases, prayer does not change God, it changes us. God does not need our prayers, we need our prayers. Prayer opens us to the presence and power of the Holy Spirit. Prayer is a means for spiritual transformation.

Biblical Prayer 2

For this reason,
I bow my knees to you
Father of my Lord Jesus Christ,
from whom the whole family
in Heaven and Earth is named,
that you would grant me,
according to the riches of your glory,
to be strengthened with might
through your Spirit in the inner being,
that Christ may dwell in my heart
through faith;
that I, being rooted and grounded in love,
may be able to comprehend
with all the saints
what is the width and length and depth and height –
to know the love of Christ
which passes knowledge;
that I may be filled with all of your fullness.

In Jesus’ name, amen.

(Eph 3:14-19)

Biblical Prayer 1

Dear heavenly Father,

I pray that you,
the God of my Lord Jesus Christ,
the Father of glory,
may give to me the spirit of wisdom and revelation
in the knowledge of you,
that the eyes of my understanding
may be enlightened;
that I may know
what is the hope of your calling,
what are the riches of the glory
of your inheritance in the saints, and
what is the exceeding greatness of your power
towards us who believe,
according to the working of your mighty power
which you worked in Christ
when you raised him from the dead
and seated him at your right hand in the heavenly places.
In Jesus’ name, amen.
(Eph 1:16-20)



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