Proverbs 8:22 – Wisdom interpreted as Jesus Christ in Athanasius and Eusebius of Caesarea (his post-Nicene Creed thought)

On December 30, 2015 I published a post that delved into the interpretation of Proverbs 8:22 by nine pre-Nicene Church Fathers (link). Eight of those nine pre-Nicene Church Fathers applied the passage to the pre-existent Jesus Christ. Almost two years later (December 5, 2020) I provided germane quotes from another pre-Nicene Church Father who taught that the wisdom referenced in Proverbs 8:22 was the pre-existent Jesus Christ (link).

In this post, I advance forward from the pre-Nicene Fathers to the post-Nicene Fathers. The period between the Councils of Nicaea (325) and Constantinople (381) was one of theological instability due to the Arian crisis. Representative of this instability was the emergence of two new interpretations of Proverbs 8:22 that deviated from the ten pre-Nicene Fathers previously cited--i.e the pro-Arians who affirmed the verse taught that the pre-existent Jesus was created ex nihilo (out of nothing) by God the Father; and a few pro-Nicenes who taught the passage was a reference to Jesus' human nature only. With that said, it should be kept in mind that apart from Irenaeus who believed that wisdom in Proverbs 8:22-31 was the Holy Spirit, representatives of the three other interpretations all maintained that this wisdom was Jesus Christ.

The rest of this post will focus on Athanasius' and Eusebius of Caesarea's post-Nicene understanding of wisdom as found in Proverbs 8:22-31.

The most extensive analysis of Proverbs 8:22-31 that is found in the extant writings of the Church Fathers is provided by Athanasius in his apologetic work, Against the Arians (Discourse II). This analysis is contained within pages 357-393 of John Henry Newman’s English translation—as revised by Archibald Robertson—in the fourth volume of The Select Library of the Nicene and Post-Nicene Fathers of the Christian Church (Series II). [This translation will be the source for all the following quotes from Athanasius - online PDF here.]

Two important observations should be kept in mind when reading Athanasius’ treatment of Proverbs 8:22-31. First, Athanasius does not challenge LXX translation of the Hebrew word qanah/kanah as ἔκτισέν (created). Second, Wisdom as portrayed in Proverbs 8:22-31 for Athanasius is first and foremost God’s Word and only begotten Son, Jesus Christ.

Athanasius begins his examination of Proverbs 8:22-31 with the following from verse 22:

Now in the next place let us consider the passage in the Proverbs, ‘The Lord created me a beginning of His ways for His works;’ although in shewing that the Word is no work, it has been also shewn that He is no creature. (Page 357)

And:

Let the Word then be excepted from the works, and as Creator be restored to the Father, and be confessed to be Son by nature ; (Page 359)

He then adds:

And if through Him He creates and makes, He is not Himself of things created and made ; but rather He is the Word of the Creator God, and is known from the Father’s works which He Himself worketh, to be ‘in the Father and the Father in Him,’ and ‘He that hath seen Him hath seen the Father,’ because the Son’s Essence is proper to the Father, and He in all points like Him. How then does He create through Him, unless it be His Word and His Wisdom? and how can He be Word and Wisdom, unless He be the proper offspring of His Essences, and did not come to be, as others, out of nothing? (Page 360)

Athansius' main focus in his overall apologia against Arianism is that God's Word/Son "is no work", but rather an offspring from His divine essence/nature. [See the following two posts here at AF for quotes that are germane to this view: first, second. 

In chapter XVIII of Discourse II (pp. 364-372), Athanasius provides even greater support for his view that God’s Son/Wisdom/Word cannot be a creature as the Arians teach.

Chapter XIX is devoted to Athanasius’ understanding of verse 22, which is translated by Newman as: ‘The Lord created me a beginning of His ways, for His works’. Note the following:

For the very passage proves that it is only an invention of your own [i.e. the Arians] to call the Lord creature. For the Lord, knowing His own Essence to be the Only-begotten Wisdom and Offspring of the Father, and other than things originate and natural creatures, says in love to man, ‘The Lord created me a beginning of His ways,’ as if to say, ‘My Father hath prepared for Me a body, and has created Me for men in behalf of their salvation.’ For, as when John says, ‘The Word was made flesh, we do not conceive the whole Word Himself to be flesh?, but to have put on flesh and become man, and on hearing, ‘Christ hath become a curse for us,’ and ‘He hath made Him sin for us who knew no sin,’ we do not simply conceive this, that whole Christ has become curse and sin, but that He has taken on Him the curse which lay against us (as the Apostle has said, ‘Has redeemed us from the curse,’ and ‘has carried,’ as Isaiah has said, ‘our sins,’ and as Peter has written, ‘has borne them in the body on the wood) ; so, if it is said in the Proverbs ‘He created,’ we must not conceive that the whole Word is in nature a creature, but that He put on the created body and that God created Him for our sakes, preparing for Him the created body, as it is written, for us, that in Him we might be capable of being renewed and deified. (Page 374 - bold emphasis mine)

It is the above interpretation of verse 22 where Athanasius departs from ten pre-Nicene Church Fathers that I cited in my previous posts. Those CFs maintained that ἔκτισέν (created) can also be understood as ‘begotten’, and rejected the notion that the Son/Word/Wisdom was created from nothing. As such, they saw no need to attribute verse 22 to the body Jesus Christ assumed via the incarnation.

Unlike Athanasius, Eusebius of Caesarea retained the pre-Nicene patristic interpretation of verse 22; rather than singling out verse 22 from the rest of Proverbs 8:22-31 and applying this sole verse to Jesus Christ's human body, Eusebius maintained that all of Proverbs 8:22-31 spoke to the pre-existent Jesus Christ as God's Only-begotten Son, His Word and Wisdom.

In his last major theological work—the post-Nicene On Ecclesiastical Theology—he clearly applies all of Proverbs 8:22-31 to the pre-existent, pre-incarnate Jesus Christ. After quoting Proverbs 8:12-31 in the first chapter of Book 3, he writes:

Chapter 2

(1) Wisdom says these things about herself in Proverbs. I have deliberately laid these out in their entirety out of necessity, having shown that the one who says these is one person, since there is no change of speaker in the middle [of the passage]. Therefore, Wisdom is shown to be teaching these things about herself. And here in the first place it must be noted in what an indefinite way she is called Wisdom. For [the text] says, “I live with prudence”; yet it does not say the “Wisdom of God.” But just as in the evangelist, the statement “in the beginning was the Word” was written indefinitely, and again, “The Word was with God,” and it was not said, “the Word of God,” so that no one might think that he is spoken of as something that exists in relation to something else, nor as an accident in God, but as subsisting and living (for which reason [the text] adds, “and the Word was God,” and did not say, (2) “the Word was of God”); the same also applies in the case of Wisdom. For God, the Word, and Wisdom are one and the same. For this reason, she is named in Proverbs indefinitely, not only in the previously cited words, but also, to be sure, through remarks like this: “Happy are those who find Wisdom,” and, “God by Wisdom founded the earth,” and, “Say to Wisdom, you are my sister,” and, “Proclaim Wisdom so that understanding might attend you,” (3) and, “Wisdom is better than jewels,” and, “Wisdom built her house, and set up seven pillars,” and all the other statements akin to these [that] are presented in the same book. In none of them was Wisdom said to be of God, but Wisdom without qualification, so that we might not think it is some accidental thing that is a contingent feature of God, like knowledge in an intelligent man, but subsisting and living Wisdom, the very same as the (4) Son of God. (Eusebius, The Fathers of the Church, Volume 135 - Against Marcellus and On Ecclesiastical Theology, trans. Kelley McCarthy Spoerl and Markus Vinzent, Book 3, Chapter 2, pp. 276-277 –bold emphasis mine.)

A bit later, Eusebius distances himself the Arian interpretation of verse 22. Note the following:

...if you suppose that these remarks apply to the Son (for he himself was Wisdom), the entire passage will read well, since no impious thought provides an impediment, given that the Apostle Paul gives testimony that agrees with this; with unmistakable clarity he named our Lord and Savior Jesus Christ “Wisdom,” having said, “Christ the power and wisdom of God.” [1 Cor. 1:24] (8) Since these things are so, it follows from all that has been laid out previously that the statement “The Lord created me as the beginning of his ways for his works” has also been said by him.

If he says, however, that he himself was created, he did not say this as if he had come into being from what is not, nor as if he were like the rest of the creatures and he himself had come into being from nothing, as some have supposed incorrectly, but as if he both subsisted and lived, and was before and preexisted the establishment of the whole cosmos, having been appointed to rule the universe by the Lord, his Father. (Ibid. p. 278 – bold emphasis mine.)

In addition to clearly rejecting the defining Arian doctrine that God’s Son/Wisdom was created “from what was not”, Eusebius is now beginning to distance himself from the LXX translation of verse 22. He then writes:

Therefore, do not wonder if metaphorically also in that statement, “The Lord created me as the beginning of his ways for his works,” the verb he created was used for he established or he appointed me to rule...

And if one searched at one’s leisure, one would find myriads of metaphorical statements throughout the whole of the divine Scripture, some of which have a complex meaning, and still others that are predicated univocally of different things, concerning which it would be no small task to pursue at the present time.

Therefore, in this way, even here the statement, “The Lord created me as the beginning of his ways for his works,” was used for, “He appointed me to rule over his works.” For this reason, [Scripture] did not simply say, “He created me,” but added, “as the beginning of his ways for his works.”

The Hebrew text explicitly shows this. And so, if someone should investigate the true meaning of the divinely inspired Scripture, he would find that the Hebrew reading did not include [the phrase] “He created me,” for which reason none of the remaining translators made use of this wording. For example, Aquila said, “The Lord acquired me as the head of his ways,” while Symmachus said, “The Lord acquired me as the beginning of his ways,” and Theodotion said, “The Lord acquired me as the beginning of his way,” and the translation seems reasonable. (Ibid. pp. 280-281)

Aquila, Symmachus and Theodotion were second century A.D. translators of the Hebrew Scriptures into Greek. Their translations were included in Origen's Hexapla. Utilizing these non-LXX translations, Eusebius then writes the following:

“The Lord created me as the beginning of his ways for his works,” or, “The Lord acquired me,” according to the previously (21) cited translation. For the great acquisition of God was the only-begotten Son, first in that he came into existence from him since he is his Son, and second in that he was appointed the benefactor and Savior of all. And so he is and was named the greatest and most honored acquisition of the Father. For there could be no other acquisition of the Father’s more honored than the Son. (Ibid. p. 282 bold emphasis mine.)

He then adds:

Now kana [kanah or qanah] is used for “he acquired” in Hebrew. In this way it was said of Abraham, “the field that Abraham acquired (ἐκτήσατο),” for which the Hebrew has kana, the same term used in the Hebrew and in [the phrase] “The Lord created (ἔκτισεν) me as the beginning of his ways for his works.” For given that the verb kana is used here, all the translators are unanimous in rendering it with “he acquired.” (23) But the phrase “he created” was rejected by the Hebrews, which is not found in the Scripture that lies before [us].

There would be a very great difference between “he created” and “he acquired,” by which “creation,” according to common opinion, shows the passage from nothingness into being, while “acquiring” characterizes the belonging of something that already pre-existed (24) to someone who had acquired [it].

Now, when the Son of God says, “The Lord acquired me as the beginning of his ways for his works,” at one and the same time he revealed his pre-existence and his characteristic belonging to the Father, and also the usefulness and necessity of his own (25) foresight and government with regard to the Father’s works. For this reason, he next adds, “Before the age, he founded me, at the first, before the making of the earth. Before the making of the depths, before the springs abounding with water came forth, before the mountains had been shaped, before all the hills, he begets me,” through all of which statements his usefulness and necessity to all is shown, teaching that he both was and pre-existed, and ruled over the whole cosmos, and guided it in accordance with its needs. (Ibid. pp. 282-283 – bold emphasis mine.)

Shall end here for now…

 

Grace and peace,

David

Eusebius of Caesarea: his Doctrine of God, Christology, and Subordinationism

Last week, I started rereading Eusebius' Church History (volume one in the second series of The Nicene and Post-Nicene Fathers, edited by Schaff and Wace). It had been a number of years ago since I began reading this book from the beginning, and this reading is different than any previous one. In addition to Arthur Cushman McGiffert’s NPNF English translation, I am also using Kirsopp Lake's parallel Greek-English edition from the Loeb Classical Library—Volume 153, Eusebius Ecclesiastical History I (1926).

This new endeavor has become quite informative and revealing. I did not get very far—the third chapter of book one—before realizing that during my past readings of Eusebius' Church History I had failed to grasp the import of certain passages concerning the relationship between God the Father and His only-begotten Son, Jesus Christ that are contained in the second and third chapters of book one. By comparing the English translations of these passages with the Greek, I began to discern that my previous understanding of Eusebius’ doctrine of God and Christology was not as fully formed as I had thought.

The English translation(s) passages concerning the doctrine of God and Christology contained in chapters two and three of Eusebius' Ecclesiastical History, brought back to mind the germane passages I had read in two of Eusebius’ extensive apologetic works: Preparation for the Gospel and The Proof of the Gospel. I pulled both books off of the shelf and started comparing the relevant passages found in all three works with the Greek.

A number of very important themes have made an impression on me whilst engaged in these current readings: first, the unique titles Eusebius reserved exclusively for God the Father—e.g. “the one/only true God”, “the Supreme God”, “the Almighty God”, “the Most High”, “the God of the Universe”, “the First”, “the Unbegotten”. Second, the emphasis on the causality of the Son of God from God the Father as a distinct, separate person. Third, the repeated related references to the Son of God as being, in a very real sense, “second” to God the Father—e.g. “second God”, “second Lord”, “second  light”, “the Second”,  “secondary”. Fourth, two terms used to describe the causality of the Son from the Father—begotten and created (and their cognates)—are synonyms for Eusebius. Fifth, the concept that the Father “precedes” the Son.

[The following English excerpts are from Eusebius’ Church History (CH) [PDF], trans. Arthur Cushman McGiffert’s; The Proof of the Gospel (Proof) [PDF], trans. W. J. Ferrer; Preparation for the Gospel (Prep) [PDF], trans. Edwin Hamilton Gifford. [Supplemental Greek texts will be from J. P. Migne’s Patrologiae Cursus Completus, Series Graeca, Volumes 20, 21, and 22.] Elements from the five above listed themes will be underlined for easier recognition. Bold emphasis has also been added to some quotes that particularly stood out to me.]

 

QUOTES FROM EUSEBIUS

No language is sufficient to express the origin and the worth, the being and the nature of Christ. Wherefore also the divine Spirit says in the prophecies, "Who shall declare his generation ?" For none knoweth the Father except the Son, neither can any one know the Son adequately except the Father alone who hath begotten him. For who beside the Father could clearly understand the Light which was before the world, the intellectual and essential Wisdom which existed before the ages, the living Word which was in the beginning with the Father and which was God, the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father's unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God... (CH, P. 82)

"The Lord created me [κύριος ἔκτισέν με] in the beginning of his ways, for his works; before the world he established me, in the beginning, before he made the earth, before he made the depths, before the mountains were settled, before all hills he begat me [γεννᾷ με]. When he prepared the heavens I was present with him, and when he established the fountains of the region under heaven I was with him, disposing. I was the one in whom he delighted; daily I rejoiced before him at all times when he was rejoicing at having completed the world." That the divine Word, therefore, pre-existed, and appeared to some, if not to all, has thus been briefly shown by us. (CH, P. 84)

Then, when the excess of wickedness had overwhelmed nearly all the race, like a deep fit of drunkenness, beclouding and darkening the minds of men, the first-born and first-created wisdom of God, the pre-existent Word himself [ἡ πρωτόγονος καὶ πρωτόκτιστος τοῦ θεοῦ σοφία καὶ αὐτὸς ὁ προὼν λόγος], induced by his exceeding love for man, appeared to his servants, now in the form of angels, and again to one and another of those ancients who enjoyed the favor of God, in his own person as the saving power of God, not otherwise, however, than in the shape of man, because it was impossible to appear in any other way. (CH, P. 84)

Who would have believed common and uneducated men who told them they must despise their fathers gods, condemn the folly of all who lived in the ages past, and put their sole belief in them and the commands of the Crucified—because He was the only-beloved and only-begotten Son of the One Supreme God? (Proof, p. 159)

And as the Father is One, it follows that there must be one Son and not many sons, and that there can be only one perfect God begotten of God, and not several. For in multiplicity will arise otherness and difference and the introduction of the worse. And so it must be that the One God is the Father of one perfect and only-begotten Son, and not of more Gods or sons. (Proof, p. 166)

But the Father precedes the Son, and has preceded Him in existence, inasmuch as He alone is unbegotten. The One, perfect in Himself and first in order as Father, and the cause of the Son's existence, receives nothing towards the completeness of His Godhead from the Son: the Other, as a Son begotten of Him that caused His being, came second to Him. Whose Son He is, receiving from the Father both His Being, and the character of His Being. And, moreover, the ray does not shine forth from the light by its deliberate choice, but because of something which is an inseparable accident of its essence: but the Son is the image of the Father by intention and deliberate choice. For God willed to beget a Son, and established a second light, in all things made like unto Himself. (Proof, pp. 166-167)

Then surely the All-Good, the King of kings, the Supreme, God Almighty, that the men on earth might not be like brute beasts without rulers and guardians, set over them the holy angels to be their leaders and governors like herdsmen and shepherds, and set over all, and made the head of all His Only-begotten and Firstborn Word. (Proof, 175)

In these words surely he names first the Most High God, the Supreme God of the Universe, and then as Lord His Word, Whom we call Lord in the second degree after the God of the Universe. And their import is that all the nations and the sons of men, here called sons of Adam, were distributed among the invisible guardians of the nations, that is the angels, by the decision of the Most High God, and His secret counsel unknown to us. Whereas to One beyond comparison with them, the Head and King of the Universe, I mean to Christ Himself, as being the Only-begotten Son, was handed over that part of humanity denominated Jacob and Israel, that is to say, the whole division which has vision and piety. (Proof, 176)

It is now time to see how the teaching of the Hebrews shews that the true Christ of God possesses a divine nature higher than humanity. Hear, therefore, David again, where he says that he knows an Eternal Priest of God, and calls  Him his own Lord, and confesses that He shares the throne of God Most High in the 109th Psalm [LXX], in which he says as follows—

"The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies the footstool of thy feet. 2. The Lord shall send the rod of power for thee out of Zion, I and thou shall rule in the midst of thine, enemies. 3. With thee is dominion in the day of thy power, in the brightness of thy saints. I begat thee from my womb before the Morning Star, 4. The Lord sware and will not repent, Thou art a priest for ever, after the order of Melchizedek."

And note that David in this passage, being king of the whole Hebrew race, and in addition to his kingdom adorned with the Holy Spirit, recognized that the Being of Whom he speaks Who was revealed to him in the spirit, was so great and surpassingly glorious, that he called Him his own Lord. For he said "The Lord said to my Lord." Yea: for he knows Him as eternal High Priest, and Priest of the Most High God, and throned beside Almighty God, and His Offspring. (Proof, 197)

"Thou, O God, hast loved righteousness and hated injustice; therefore God, even Thy God, hath anointed thee," and established Thee as Christ above all. The Hebrew shews it even more clearly, which Aquila most accurately translating has rendered thus "Thy throne, God, is for ever and still, a sceptre of righteousness is the sceptre of thy Kingdom. Thou hast loved justice and hated impiety : wherefore God, thy Ciod, hath anointed thee with the oil of gladness apart from thy fellows." Instead therefore of " God, thy God" the actual Hebrew is, "O God, thy God." So that the whole verse runs : "Thou hast, O God, loved justice and hated impiety": therefore in return, O God, the highest and greater God, Who is also thy God"— so that the Anointer, being the Supreme God, is far above the Anointed, He being God in a different sense. (Proof, 202)

But yet as Holy Scripture first says that He is the Firstborn of every creature, speaking in His Person, "The Lord created me [κύριος ἔκτισέν με] as the beginning of his ways," and then says that He is the Begotten of the Father in the words: "Before all the hills he begets me [γεννᾷ με]"; here we, too, may reasonably follow and confess that He is before all ages the Creative Word of God, One with the Father, Only-begotten Son of the God of the Universe, and Minister and Fellow-worker with the Father, in the calling into being and constitution of the Universe. (Proof, 233)

Whereas the Word of God has Its own essence and existence in Itself and is not identical with the Father in being Unbegotten, but was begotten of the Father as His Only-begotten Son before all ages; while the fragrance being a kind of physical effluence of that from which it comes, and not filling the air around it by itself apart from its primary cause, is seen to be itself also a physical thing. We will not, then, conceive thus about the theory of our Saviour's coming-into-being. For neither was He brought into being from the Unbegotten Being by way of any event, or by division, nor was He eternally coexistent with the Father, since the One is Unbegotten and the other Begotten, and one is Father and the other Son. And all would agree that a father must exist before and precede his son. (Proof, 234)

The Lord upon thy right hand! The Psalmist here calls "Lord," our Lord and Saviour, the Word of God, " firstborn of every creature," the Wisdom before the ages, the Beginning of the Ways of God, the Firstborn and Only-begotten Offspring of the Father, Him Who is honoured with the Name of Christ, teaching that He both shares the seat and is the Son of the Almighty God and Universal Lord, and the Eternal High Priest of the Father. First, then, understand that here this Second Being, the Offspring of God, is addressed. And since prophecy is believed by us to be spoken by the Spirit of God, see if it is not the case that the Holy Spirit in the prophet names as His own Lord a Second Being after the Lord of the Universe, for he says, "The Lord said to my Lord, Sit thou on my right hand." The Hebrews named the First Person Lord, as being universally the Lord of all, by the unspeakable Name expressed in the four letters. They did not call the Second Person Lord in a like sense, but only used the word as a special title. (Proof, 238)

According to this, then, the true and only God must be One, and alone owning the Name in full right. While the Second, by sharing in the being of the True God, is thought worthy to share His Name, not being God in Himself, nor existing apart from the Father Who gives Him Divinity, not called God apart from the Father, but altogether being, living and existing as God, through the presence of the Father in Him, and one in being with the Father, and constituted God from Him and through Him, and holding His being as well as His Divinity not from Himself but from the Father. (Proof, p. 245)

And yet though the Word of God is Himself proclaimed divine by the word "Lord," He still calls One Higher and Greater His Father and Lord, using with beautiful reverence the word Lord twice in speaking of Him, so as to differentiate His title. For He says here, "The Lord, the Lord has sent me," as if the Almighty God were in a special sense first and true Lord both of His Only- begotten Word and of all begotten things after Him, in relation to which the Lord of God has received dominion and power from the Father, as His true and Only-begotten Son, and therefore Himself holds the title of Lord in a secondary sense. (Proof, p. 251)

Therefore He that said before, I am the Lord God of Abraham thy Father, and the God of Isaac, to whom godly Jacob raises the pillar, was indeed God and Lord : for we must believe that which He Himself says. Not of course the Almighty, but the Second to Him, Who ministers for His Father among men, and brings His Lord. Wherefore Jacob here calls Him an Angel: "The Angel of God said to me, speaking in my sleep, 'I am the God who was seen by thee in this place.'" So the same Being is clearly called the Angel of the Lord, and God and Lord in this place. (Proof, pp. 254-255)

It was said to Moses, No one shall see My face and live. But here Jacob saw God not indefinitely but face to face, And being preserved, not only in body but in soul, he was thought worthy of the name of Israel, which is a name borne by souls, if the name Israel is rightly interpreted "Seeing God." Yet he did not see the Almighty God. For He is invisible, and unalterable, and the Highest of all Being could not possibly change into man. But he saw Another, Whose name it was not yet the time to reveal to curious Jacob. (Proof, p. 255)

I have already shewn Who it was that appeared to the fathers, when I shewed that the angel of God was called God and Lord. It will naturally be asked how He that is beyond the universe, Himself the only Almighty God, appeared to the fathers. And the answer will be found if we realize the accuracy of Holy Scripture. For the Septuagint rendering, "I was seen of Abraham, Isaac, and Jacob, being their God." Aquila says, "And I was seen by Abraham, Isaac, and Jacob as a sufficient God," clearly shewing that the Almighty God Himself, Who is One, was not seen in His own Person ; and that He did not give answers to the fathers, as He did to Moses by an angel, or a fire, or a bush, but "as a sufficient God" so that the Father was seen by the fathers through the Son, according to His saying in the Gospels, "He that hath seen me, hath seen the Father." For the knowledge of the Father was revealed in Him and by Him. But in cases when He appeared to save men, He was seen in the human form of the Son... (Proof, p. 258)

And I have already shewn that this was not the Almighty God, but another Being Whom we name, as the Word of God, the Christ Who was seen for the sake of the multitude of Moses and the people in a pillar of cloud, because it was not possible for them to see Him like their fathers in human shape. (Proof, p. 259)

Notice the way in which the Lord Himself addressing the Father in these words as "long-suffering and of tender mercy," calls Him also "true," agreeing with the words: "That they may know thee the only true God," spoken in the Gospels by the same Being, our Saviour. Yea, with exceeding reverence He calls the Father the only true God, given meet honour to the Unbegotten Nature, of which Holy Scripture teaches us He is Himself the Image and the Offspring. (Proof, p. 261)

The lord prays to another Lord, clearly His Father and the God of the Universe, and says in the opening of His prayer, "O Lord, thou art my strength," and that which follows. (Proof, p. 270)

But now that we have, by thirty prophetic quotations in all, learned that our Lord and Saviour the Word of God, a Second God [δεύτερον θεὸν]after the Most High and Supreme... (Proof, p. 271)

Next to the Being of the God of the universe, which is without beginning and uncreate, incapable of mixture and beyond all conception, they introduce a second Being and divine power, which subsisted as the first beginning of all originated things and was originated from the first cause, calling it Word, and 'Wisdom, and Power of God.'

And the first to teach us this is Job, saying: 'But whence was wisdom found? And what is the place of understanding? Man knoweth not the way thereof, nor yet was it found among men, ... but we have heard the fame thereof. The Lord established the way thereof, and He knoweth the place thereof.'

And David also somewhere in the Psalms, addressing Wisdom by another name, says: 'By the word of the LORD were the heavens established': for in this manner he celebrated the Word of God the Organizer of all things. Moreover, his son Solomon also speaks as follows in the person of Wisdom herself, saying: 'I Wisdom made counsel my dwelling, and knowledge and understanding I called unto me. By me kings reign, and rulers decree justice.'  And again:

'The LORD created me as the beginning of His ways unto His works [Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ], from everlasting He founded me, in the beginning or ever He made the earth, and before the depths were made, . . . before the mountains were settled, and before all hills He begat me [γεννᾷ με];  . . . when He was preparing the heaven I was beside Him; . . . and as He was making safe the fountains beneath the heaven, . . . I was with Him arranging. I it was in whom He daily delighted, and I was rejoicing before Him in every season when He was rejoicing in having completed the habitable world.' (Prep, pp. 320, 321.)

IN regard then to the First Cause of all things let this be our admitted form of agreement. But now consider what is said concerning the Second Cause, whom the Hebrew oracles teach to be the Word of God, and God of God, even as we Christians also have ourselves been taught to speak of the Deity.

First then Moses expressly speaks of two divine Lords in the passage where he says, 'Then the LORD rained from the LORD fire and brimstone upon the city of the ungodly ': where he applied to both the like combination of Hebrew letters in the usual way; and this combination is the mention of God expressed in the four letters, which is with them unutterable.

In accordance with him David also, another Prophet as well as king of the Hebrews, says, 'The LORD said unto my Lord, sit Thou on My right hand,'  indicating the Most High God by the first LORD, and the second to Him by the second title. For to what other is it right to suppose that the right hand of the Unbegotten God is conceded, than to Him alone of whom we are speaking?

This is He whom the same prophet in other places more clearly distinguishes as the Word of the Father, supposing Him whose deity we are considering to be the Creator of the universe, in the passage where he says, 'By the Word of the LORD were the heavens made firm.'

He introduces the same Person also as a Saviour of those who need His care, saying, 'He sent His Word and healed them.'

And Solomon, David's son and successor, presenting the same thought by a different name, instead of the 'Word' called Him Wisdom, making the following statement as in her person:

'I Wisdom made prudence my dwelling, and called to my aid knowledge and understanding.'  Then afterwards he adds, 'The LORD formed [i.e. created] me as the beginning of His ways with a view to His works [Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ]: from everlasting He established me, in the beginning before He made the earth, . . . before the mountains were settled, and before all hills He begat me [γεννᾷ με]…When He was preparing the heaven, I was beside Him."(Prep, pp. 531, 532.)

END OF EUSEBIUS QUOTES

Before ending, I would like to provide one more excerpt from Eusebius, which is actually a quote from Clement of Alexandria who Eusebius quotes:

Now they were misled by what is said in Wisdom: "Yea, she pervadeth and penetrateth all things by virtue of her purity": since they did not understand that this is said of that wisdom which was the first-created of God. (Preparation for the Gospel, trans. Gifford, 1903, pp. 722-23 – bold emphasis mine)

The following is William Wilson’s English translation from Ante-Nicene Fathers, Vol. 2, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe:

They were misled by what is said in the book of Wisdom : "He pervades and passes through all by reason of His purity;" since they did not understand that this was said of Wisdom, which was the first of the creation of God. (The Stromata, 5.14; ANF 2.465 – bold emphasis mine)

The phrase “the first-created of God” (Gifford)/ “the creation of God” (Wilson) is their respective translations of the following Greek: τῆς πρωτοκτίστου τῷ θεῷ.

Interestingly enough, just a few pages earlier, Wilson translates prōtoktistos (πρωτοκτίστος) as “First-born”:

The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, "at sundry times and divers manners," on those who believe on Him and hope, and who see by means of the ministry of the First-born [τῶν πρωτοκτίστων]. (The Stromata, ANF 2.452)

It seems that Wilson is cognizant of the fact that the terms beget/begotten and create/creation (and their cognates) in the pre-Nicene writers are in many instances used as synonyms.

Shall end here for now, hoping to hear what others have to say about Eusebius’ reflections on the doctrine of God and Christology.

Grace and peace,

David

An interesting assessment of Justin Martyr's Christology

My continuing studies into Justin Martyr’s Christology are providing some interesting assessments. Note the following from the Reformed author, Harry R. Boer:

With the Apologists, Greek philosophy became associated with Christianity. The best known of them was Justin Martyr, a man from Samaria whose parents were Roman. He was a student and teacher of philosophy before his conversion. He remained a philosopher, regarding Christianity as the highest philosophy. He died a martyr for the faith between 163 and 167. Justin taught that before the creation of the world God was alone and that there was no Son. Within God, however, there was Reason, or Mind (Logos). When God desired to create the world, he needed an agent to do this for him. This necessity arose out of the Greek view that God cannot concern himself with matter. Therefore, he begot another divine being to create the world for him. This divine being was called the Logos or Son of God. He was called Son because he was born; he was called Logos because he was taken from the Reason or Mind of God. However, the Father does not lose anything when he gives independent existence to the Logos. The Logos that is taken out of him to become the Son is like a flame taken from a fire to make a new fire. The new fire does not lessen the older fire.

Justin and the other Apologists therefore taught that the Son is a creature. He is a high creature, a creature powerful enough to create the world but, nevertheless, a creature. In theology this relationship of the Son to the Father is called subordinationism. The Son is subordinate, that is, secondary to, dependent upon, and caused by the Father. The Apologists were subordinationists. (A Short History of the Early Church, p. 110 – Google Books link.)

Boer’s take on Justin’s Christology is an interesting one; it contains two important aspects that are rarely combined in the Christological evaluations of Justin's thought I have read. First, the preexistent Jesus Christ is created by God the Father, and as such is a “creature”. Second, this creative act by the Father is from Himself, and not ex nihilo.

Now, I suspect some folk are going to be quite eager to critique Boer’s assessment; but before doing so, I think it is very important to keep in mind that Justin on two occasions approvingly cites the LXX translation of Proverbs 8:22 which states that Wisdom was ‘created’ (ἔκτισέ), and then applies this verse to the preexistent Jesus Christ. (For the two quotations, see Dialogue With Trypho, chapters 61 and 129—both are provided in English and Greek in THIS THREAD.)

Back to my studies…

Grace and peace,

David

Proverbs 8:22 and Pope Dionysius of Rome

Back on December 30, 2015 I published a post that delved into the interpretation of Proverbs 8:22 by a number of Church Fathers (LINK). I opened the post with the following:

In the 4th century, one Old Testament text, Proverbs 8:22, became a heated point of contention during the Arian controversy. Interestingly enough, two of the factions involved in the debate—the pro-Arians and the pro-Nicene Church Fathers—introduced interpretations of the text that went against an almost universal understanding by the pre-Nicene Church Fathers who cited it. Though all three parties applied the passage to Jesus Christ, each did so differently. The pro-Arians believed the passage taught that the pre-existent Jesus was created ex nihilo (out of nothing) by God the Father. Some of the pro-Nicene Fathers believed that the passage was a reference to Jesus' human nature only, and had nothing to do with his pre-existence (for an early example of this interpretation see Athanasius', Expostio Fidei, circa 328 A.D. - NPNF - Second Series 4.85). Both of these interpretations ran contrary to the pre-Nicene Fathers who taught that the passage did in fact refer to Jesus' pre-existent causation by God the Father (to date, I have found only one explicit exception), while clearly rejecting the pro-Arian novelty that this causation was ex nihilo.

A bit later, I cited nine pre-Nicene Church Fathers’ understanding(s) of Proverbs 8:22. All but one of those CFs applied the passage to the pre-existent Jesus Christ. I would now like to provide one more CF who sided with the eight who constituted the majority—Dionysius of Rome. Athanasius, in his Defence of the Nicene Definition, provided the following from Dionysius:

“Next, I may reasonably turn to those who divide and cut to pieces and destroy that most sacred doctrine of the Church of God, the Divine Monarchy, making it as it were three powers and partitive subsistences and godheads three. I am told that some among you who are catechists and teachers of the Divine Word, take the lead in this tenet, who are diametrically opposed, so to speak, to Sabellius's opinions ; for he blasphemously says that the Son is the Father, and the Father the Son, but they in some sort preach three Gods, as dividing the sacred Monad into three subsistences foreign to each other and utterly separate. For it must needs be that with the God of the Universe, the Divine Word is united, and the Holy Ghost must repose and habitate in God ; thus in one as in a summit, I mean the God of the Universe, must the Divine Triad be gathered up and brought together, For it is the doctrine of the presumptuous Marcion, to sever and divide the Divine Monarchy into three origins,—a devil's teaching, not that of Christ's true disciples and lovers of the Saviour's lessons. For they know well that a Triad is preached by divine Scripture, but that neither Old Testament nor New preaches three Gods. Equally must one censure those who hold the Son to be a work, and consider that the Lord has come into being, as one of things which really came to be; whereas the divine oracles witness to a generation suitable to Him and becoming, but not to any fashioning or making. A blasphemy then is it, not ordinary, but even the highest, to say that the Lord is in any sort a handiwork. For if He came to be Son, once He was not ; but He was always, if (that is) He be in the Father, as He says Himself, and if the Christ be Word and Wisdom and Power (which, as ye know, divine Scripture says), and these attributes be powers of God. If then the Son came into being, once these attributes were not ; consequently there was a time, when God was without them ; which is most absurd. And why say more on these points to you, men full of the Spirit and well aware of the absurdities which come to view from saying that the Son is a work? Not attending, as I consider, to this circumstance, the authors of this opinion have entirely missed the truth, in explaining, contrary to the sense of divine and prophetic Scripture in the passage, the words, 'The Lord created me a beginning of His ways unto His works.'

For the sense of 'He created,' as ye know, is not one, for we must understand 'He created' in this place, as 'He set over the works made by Him,' that is, ‘made by the Son Himself,’ And 'He created' here must not be taken for 'made,' for creating differs from making. 'Is not He thy Father that hath bought thee? hath He not made thee and created thee?' says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work, who is 'the First-born of every creature, who is born from the womb before the morning star,' who said, as Wisdom, 'Before all the hills He begets me?' And in many passages of the divine oracles is the Son said to have been generated, but nowhere to have come into being ; which manifestly convicts those of misconception about the Lord's generation, who presume to call His divine and ineffable generation a making'. Neither then may we divide into three Godheads the wonderful and divine Monad ; nor disparage with the name of 'work' the dignity and exceeding majesty of the Lord ; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is I united. For 'I,' says He, 'and the Father are one ;' and, 'I in the Father and the Father in Me.' For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved." (NPNF - Second Series - 4.167, 168, bold emphasis mine – link to PDF; Migne's Greek text HERE.)

I found Dionysius’ statement that, "'He created' here must not be taken for 'made,' for creating differs from making” to be quite interesting…

Grace and peace,

David

Proverbs 8:22 and the early Church Fathers

In the 4th century, one Old Testament text, Proverbs 8:22, became a heated point of contention during the Arian controversy. Interestingly enough, two of the factions involved in the debate—the pro-Arians and the pro-Nicene Church Fathers—introduced interpretations of the text that went against an almost universal understanding by the pre-Nicene Church Fathers who cited it. Though all three parties applied the passage to Jesus Christ, each did so differently. The pro-Arians believed the passage taught that the pre-existent Jesus was created ex nihilo (out of nothing) by God the Father. Some of the pro-Nicene Fathers believed that the passage was a reference to Jesus' human nature only, and had nothing to do with his pre-existence (for an early example of this interpretation see Athanasius', Expostio Fidei, circa 328 A.D. - NPNF - Second Series 4.85). Both of these interpretations ran contrary to the pre-Nicene Fathers who taught that the passage did in fact refer to Jesus' pre-existent causation by God the Father (to date, I have found only one explicit exception), while clearly rejecting the pro-Arian novelty that this causation was ex nihilo.

All three interpretations utilized the Septuagint version of Proverbs 8:22 which reads:

κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ

Sir Lancelot C. L. Brenton's English translation (1851), reads as follows:

The Lord made [i.e. created] me the beginning of his ways for his works. (Brenton, The Septuagint With Apocrypha - Greek and English, Hendrickson Publishers 1986 reprint of the 1851 edition, page 795.)

Because the pro-Arians maintained that everything which exists, apart from God the Father Himself, came into being 'out of non-existence' (ἐξ ούκ ὄντων) by God's creative will, this meant for them that God's pre-existent Son (His Wisdom/Word) came into being out of nothing. It was Arius himself who introduced this theological novum (scholars have not been able to identify any Christian writer prior to him who taught that the Son was created ex nihilo). Concerning this teaching of Arius, the modern patristic scholar, R.P.C. Hanson wrote:

The part of Arius' doctrine which most shocked and disturbed his contemporaries was his statement that the Father made the son 'out of non-existence' (ἐξ ούκ ὄντων). (Hanson, The Search for the Christian Doctrine of God, 1988, p. 24.)

And a bit later:

Scholars have usually been completely at a loss to account for its ancestry, and those few who suggest that Arius derived it from one or another of the Middle Platonist philosophies have not explained that any philosopher who appears to derive some ultimate reality from non-existence in fact assumes that the creation 'from nothing' took place from already existing formless matter. It is likely that Arius, with his usual ruthless logic, decided that as God had created everything out of nothing (a doctrine which was well established in his day), and as the Son was created, so the Son must have been created out of nothing. (Ibid.)

What Arius and his followers failed to grasp is that when the Church Fathers who wrote prior to the Arian controversy applied the term "created" [Gr. κτίζω] to the pre-existent Son of God, they did so with the understanding that it was a synonym of "beget" [Gr. γεννάω]. In other words, in a Christological context, "created" meant "procreated". This understanding seems to fit quite well with Biblical terminology and themes (e.g. God as Father and Jesus as the Son of God, the only begotten of the Father, the only begotten Son, etc.), and is embedded in the broader context of the Proverbs 8.22 passage, for just three verses after Wisdom has been identified as being created/made [Gr. ἔκτισέν] by the Lord/Jehovah, we read that the same Lord/Jehovah "begets" [Gr. γεννᾷ] the same Wisdom.

With the above in place, it is now time to examine how the pre-Nicene Fathers made use of Proverbs 8:22. Two important points will emerge: first, the passage, with only one clear exception, is used with reference to the pre-existent Jesus (contra Athanasius and some other post-Nicene Fathers); and second, the surrounding context does not allow for the Arian sense. I will start with the Greek Fathers, all of which make use of the Septuagint version, and then the Latin Fathers, who also used the LXX, but, of course, translated into Latin.

Justin Martyr -

"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos ; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will ; just as we see happening among ourselves : for when we give out some word, we beget the word ; yet not by abscission, so as to lessen the word  [which remains] in us, when we give it out : and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another] , but remains the same ; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, will bear evidence to me, when He speaks by Solomon the following : 'If I shall declare to you what happens daily, I shall call to mind events from everlasting, and review them. The Lord made me the beginning of His ways for His works [Prov. 8.22: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 6.616]. From everlasting He established me in the beginning, before He formed the earth, and before He made the depths, and before the springs of waters came forth, before the mountains were settled ; He begets me [Prov. 8.25b: γεννᾷ με - PG 6.616] (Dialogue with Trypho, 61 - ANF 1.227, 228.)

"And now I shall again recite the words which I have spoken in proof of this point. When Scripture says, 'The Lord rained fire from the Lord out of heaven,' the prophetic word indicates that there were two in number : One upon the earth, who, it says, descended to behold the cry of Sodom ; Another in heaven, who also is Lord of the Lord on earth, as He is Father and God ; the cause of His power and of His being Lord and God. Again, when the Scripture records that God said in the beginning, 'Behold, Adam has become like one of Us,' this phrase, 'like one of Us,' is also indicative of number ; and the words do not admit of a figurative meaning, as the sophists endeavour to affix on them, who are able neither to tell nor to understand the truth. And it is written in the book of Wisdom : 'If I should tell you daily events, I would be mindful to enumerate them from the beginning. The Lord created me the beginning of His ways for His works. [Prov. 8.22: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 6.777].  From everlasting He established me in the beginning, before He formed the earth, and before He made the depths, and before the springs of waters came forth, before the mountains were settled ; He begets me [Prov. 8.25b: γεννᾷ με - PG 6.777] before all the hills.'" When I repeated these words, I added : "You perceive, my hearers, if you bestow attention, that the Scripture has declared that this Offspring was begotten by the Father before all things created ; and that that which is begotten is numerically distinct from that which begets, any one will admit." (Dialogue with Trypho, 129 - ANF 1.264.)

Irenaeus -

I have also largely demonstrated, that the Word, namely the Son, was always with the Father ; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation. He declares by Solomon : "God by Wisdom founded the earth, and by understanding hath He established the heaven. By His knowledge the depths burst forth, and the clouds dropped down the dew." And again: "The Lord created [Lat. creavit - PG 7/1.1033.58] me the beginning of His ways in His work : He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth ; before the mountains were made strong, and before all the hills, He brought me forth [Lat. genuit - PG 7/1.1033.58]. "And again : "When He prepared the heaven, I was with Him, and when He established the fountains of the deep ; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men." (Against Heresies, 4.20.3 - ANF 1.488.)

[NOTE: The above passage is the only exception I have found to the almost universal application of Prov. 8:22 to the pre-existent Jesus. Also, though Irenaeus originally wrote in Greek, the Greek for this section is not extant, and has been preserved in Latin.]

Athenagoras -

That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being — I have sufficiently demonstrated. [I say "His Logos"], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father in idea and in operation ; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (νοῦς καὶ λόγος) of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence [i.e. not ἐξ ούκ ὄντων] (for from the beginning, God, who is the eternal mind [νοῦς], had the Logos in Himself, being from eternity instinct with Logos [λογικός] ; but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. "The Lord," it says, "made me, the beginning of His ways to His works." [Prov. 8:22: Κύριος γὰρ, φησὶν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 6.909.70.] (A Plea for the Christians, 10.3 - ANF 2.133.)

Clement of Alexandria -

Why repeat to you the mysteries of wisdom, and sayings from the writings of the son of the Hebrews, the master of wisdom ? "The Lord created me the beginning of His ways, in order to His works." [Prov. 8:22: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ -PG 8.192.54] And, "The LORD giveth wisdom, and from His face proceed knowledge and understanding."  "How long wilt thou lie in bed, O sluggard ; and when wilt thou be aroused from sleep?" "but if thou show thyself no sluggard, as a fountain thy harvest shall come," the "Word of the Father, the benign light, the Lord that bringeth light, faith to all, and salvation." For "the Lord who created the earth by His power," as Jeremiah says, "has raised up the world by His wisdom ; " for wisdom, which is His word, raises us up to the truth, who have fallen prostrate before idols, and is itself the first resurrection from our fall. (Exhortation to the Heathen, ch. 8 - ANF 2.194, 195.)

Origen -

In the first place, we must note that the nature of that deity which is in Christ in respect of His being the only-begotten Son of God is one thing, and that human nature which He assumed in these last times for the purposes of the dispensation (of grace) is another. And therefore we have first to ascertain what the only-begotten Son of God is, seeing He is called by many different names, according to the circumstances and views of individuals. For He is termed Wisdom, according to the expression of Solomon : " The Lord created me —the beginning of His ways, and among His works, before He made any other thing; [Prov. 8:22: Dominus creavit me initium viarum suarum, et in opera sua antequam aliquid faceret, ante saecula fundavit me. - PG 11.130.8] He founded me before the ages. In the beginning, before He formed the earth, before He brought forth the fountains of waters, before the mountains were made strong, before all the hills. He brought me forth." [Lat. generat - PG 11.130.8] He is also styled First-born, as the apostle has declared : " who is the first-born of every creature." The first-born, however, is not by nature a different person from the Wisdom, but one and the same. (De Principiis, 1.2.1 - ANF 4.245, 246.)

[NOTE: De Principiis was originally written in Greek, but the Greek for this section is not extant. However, the LXX version of Prov. 8:22 has been preserved in Greek in Origen's Hexpla, and reads: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 16/2.1337-1338.]

Now this Son was begotten of the Father's will, for he is the 'image of the invisible God' and the 'efflulgence of his glory and impress of his substance', 'the firstborn of all creation', a thing created, wisdom. For wisdom itself says: 'God created me in the beginning of his ways for his works'. [Prov. 8:22: ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - GCS 22.349.] If he is an 'image of the invisible God', he is an invisible image; and I would dare add that as he is a likeness of the Father there is no time he did not exist. (Origen on First Principles - Being Koetschau's Text of DePrincipiis Translated Into English, by G. W. Butterworth, 1973, 4.4.1, pp. 314, 315.)

 (101) And in relation to this, we will be able to understand what is meant by the beginnning of creation, and what Wisdom says in Proverbs: "For God,'" she says. "created me the beginning of his ways for his works." [Prov. 8:22: Ὁ Θεὸς  γὰρ, φησὶν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 14.53.75] It is possible, of course, for this also to be referred to our first meaning, i.e. that pertaining to a way, because it is said, "God created me the beginning of his ways." [Prov. 8:22: Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 14.53.75]

(102) But someone will say with good reason that the God of all things is clearly a beginning too, proposing that the Father is the beginning of the son, and the creator, is the beginning of the things created and, in general, God is the beginning of the things which exist. And by understanding the Son to be the Word, he will justify his view by the statement, "In the beginning was the Word," because what is said to be in the Father is in the beginning. (Commentary on the Gospel According to John - Books 1-10, CUA Press, The Fathers of the Church, vol. 80, trans. Ronald E. Heine, pp. 54, 55.)

(111) But it is as the beginning that Christ is creator, according to which he is wisdom. Therefore as wisdom he is called the beginning. For wisdom says in Solomon, "God created me the beginning of his ways for his works," [Prov. 8:22: Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 14.56.80] that "the Word might be in the beginning," in wisdom. It is wisdom which is understood, on the one hand, taken in relation to the structure of the contemplation and thoughts of all things, but it is the Word which is received, taken in to the communication of the things which have been contemplated to spiritual beings. (Commentary on the Gospel According to John - Books 1-10, CUA Press, The Fathers of the Church, vol. 80, trans. Ronald E. Heine, pp. 56. 57.)

(221) But if there are letters of God, as there are, which the saints read and say they have read what is written in the tablets of heaven, those letters are the thoughts about the Son of God wich are broken up into alpha and the letters that follow to omega, that heavenly matters might be read through them.

(222) And again the same one is beginning and end, but he is not the same insofar as the aspects are concerned. For he is the beginning insofar as he is wisdom, as we have learned in Proverbs. Therefore it has been written, "God created me the beginning of his ways for his works." [Prov. 8:22: Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 14.84.36.] (Commentary on the Gospel According to John - Books 1-10, CUA Press, The Fathers of the Church, vol. 80, trans. Ronald E. Heine, p. 77.)

(289) Our proposal was to see clearly "In the beginning was the Word." As for "beginning," it has been demostrated according to the testimonies of Proverbs (see Prov. 8:22) that Wisdom is spoken of and that the notion of wisdom precedes the word that annouces it. So it must be understood that the Word always exists in the beginning, that is, in Wisdom. Since he is in Wisdom, which is called "beginning," he is not hindered from being "with God" and he is God, and he is not simply "with God," but, being "in the beginning" in Wisdom, he is "with God." ("Commentary on John, Book 1", in Joseph W. Trigg, Origen, 1998, p. 149.)

[NOTE: For a reason(s) unknown me, Origen, in all his Prov. 8:22 citations in his Commentary on John, and the De Principiis 4.4.1 passage, has substituted "Lord" (Κύριος) with "The God" (Ὁ Θεὸς).]

Eusebius of Caesarea -

Next to the Being of the God of the universe, which is without beginning and uncreate, incapable of mixture and beyond all conception, they introduce a second Being and divine power, which subsisted as the first beginning of all originated things and was originated from the first cause, calling it Word, and 'Wisdom, and Power of God.'

And the first to teach us this is Job, saying: 'But whence was wisdom found? And what is the place of understanding? Man knoweth not the way thereof, nor yet was it found among men, ... but we have heard the fame thereof. The Lord established the way thereof, and He knoweth the place thereof.'

And David also somewhere in the Psalms, addressing Wisdom by another name, says: 'By the word of the LORD were the heavens established': for in this manner he celebrated the Word of God the Organizer of all things. Moreover, his son Solomon also speaks as follows in the person of Wisdom herself, saying: 'I Wisdom made counsel my dwelling, and knowledge and understanding I called unto me. By me kings reign, and rulers decree justice.'  And again:

'The LORD created me as the beginning of His ways unto His works [Prov. 8:22: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 21.541.75.], from everlasting He founded me, in the beginning or ever He made the earth, and before the depths were made, . . . before the mountains were settled, and before all hills He begat me [Prov. 8.25b: γεννᾷ με - PG 21.541.75];  . . . when He was preparing the heaven I was beside Him; . . . and as He was making safe the fountains beneath the heaven, . . . I was with Him arranging. I it was in whom He daily delighted, and I was rejoicing before Him in every season when He was rejoicing in having completed the habitable world.' (Preparation of the Gospel - Part 1, 7.12, trans. Edwin Hamilton Gifford, Baker 1981 reprint, pp. 320, 321.)

IN regard then to the First Cause of all things let this be our admitted form of agreement. But now consider what is said concerning the Second Cause, whom the Hebrew oracles teach to be the Word of God, and God of God, even as we Christians also have ourselves been taught to speak of the Deity.

First then Moses expressly speaks of two divine Lords in the passage where he says, 'Then the LORD rained from the LORD fire and brimstone upon the city of the ungodly ': where he applied to both the like combination of Hebrew letters in the usual way; and this combination is the mention of God expressed in the four letters, which is with them unutterable.

In accordance with him David also, another Prophet as well as king of the Hebrews, says, 'The LORD said unto my Lord, sit Thou on My right hand,'  indicating the Most High God by the first LORD, and the second to Him by the second title. For to what other is it right to suppose that the right hand of the Unbegotten God is conceded, than to Him alone of whom we are speaking?

This is He whom the same prophet in other places more clearly distinguishes as the Word of the Father, supposing Him whose deity we are considering to be the Creator of the universe, in the passage where he says, 'By the Word of the LORD were the heavens made firm.'

He introduces the same Person also as a Saviour of those who need His care, saying, 'He sent His Word and healed them.'

And Solomon, David's son and successor, presenting the same thought by a different name, instead of the 'Word' called Him Wisdom, making the following statement as in her person:

'I Wisdom made prudence my dwelling, and called to my aid knowledge and understanding.'  Then afterwards he adds, 'The LORD formed [i.e. created] me as the beginning of His ways with a view to His works [Prov. 8:22: Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ - PG 21.884.76.]: from everlasting He established me, in the beginning before He made the earth, . . . before the mountains were settled, and before all hills He begat me [Prov. 8.25b: γεννᾷ με - PG 21.884.76].  . . . When He was preparing the heaven, I was beside Him."(Preparation of the Gospel - Part 2, 11.14, trans. Edwin Hamilton Gifford, Baker 1981 reprint, pp. 531, 532.)

Tertullian -

Indeed, as soon as He perceived It to be necessary for His creation of the world, He immediately creates It, and generates It in Himself. "The Lord," says the Scripture, "possessed me, the beginning of His ways for the creation of His works [Prov. 8:22: Dominus, inquit, condidit me initium viarum suarum in opera sua - PL 2.213]. Before the worlds He founded me; before He made the earth, before the mountains were settled in their places; moreover, before the hills He generated me, and prior to the depths was I begotten." Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord was of Him and in Him, was yet not without a beginning, — I mean His wisdom, which was then born and created, when in the thought of God It began to assume motion for the arrangement of His creative works, — how much more impossible is it that anything should have been without a beginning which was extrinsic to the Lord! But if this same Wisdom is the Word of God, in the capacity of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word? (Against Hermogenes, ch. 18 – ANF 3.487.)

Listen therefore to Wisdom herself, constituted in the character of a Second Person: “At the first the Lord created me as the beginning of His ways [Prov. 8:22: Primo, Dominus creavit me initium viarum in opera sua - PL 2.161], with a view to His own works, before He made the earth, before the mountains were settled; moreover, before all the hills did He beget me;” that is to say, He created and generated me in His own intelligence. (Against Praxeas, ch. 6 – ANF 3.601.)

[NOTE: In the Against Hermogenes passage, Tertullian translates the LXX term, ἔκτισέ, as condidit; however, in the Against Praxeas passage, he uses creavit.]

Cyprian -

TESTIMONIES.

I. That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made.

In Solomon in the Proverbs : "The Lord established me in the beginning of His ways, into His works [Prov. 8:22: Dominus candidit me in initio viarum suarum , in opera sua ante sæcula fundavit me. - PL 4.696]: before the world He founded me. In the beginning, before He made the earth, and before He appointed the abysses, before the fountains of waters gushed forth, before the mountains were settled, before all the hills, the Lord begot me. (The Treatises of Cyprian, 12.2 - ANF 5.515.)

Lactantius -

God, therefore, the contriver and founder of all things, as we have said in the second book, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit, whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name, as being powerful in His Father's excellence and majesty...

Assuredly He is the very Son of God, who by that most wise King Solomon, full of divine inspiration, spake these things which we have added : "God founded me in the beginning of His ways, in His work before the ages. [Prov. 8:22: Deus candidit me in initio viarum suarum , in opera sua ante secula. - PL 7.462] He set me up in the beginning, before He made the earth, and before He established the depths, before the fountains of waters came forth : the Lord begat me before all the hills ; He made the regions, and the uninhabitable" boundaries under the heaven. When He prepared the heaven, I was by Him : and when He separated His own seat, when He made the strong clouds above the winds, and when He strengthened the mountains, and placed them under heaven ; when He laid the strong foundations of the earth, I was with Him arranging all things. I was He in whom He delighted : I was daily delighted, when He rejoiced, the world being completed." (The Divine Institutes, 4.6 - ANF 7.105.)

So ends my survey of the early Church Fathers use of Proverbs 8:22. I am convinced the objective reader will discern that their interpretation of the passage is quite different than that of the pro-Arian and pro-Nicene parties. Whether or not their interpretation is the best understanding of the passage is another question I am leaving 'open' at this time...

Grace and peace,

David

Abbreviations:

ANF = Ante-Nicene Fathers (American Edition), edited by Alexander Roberts and James Donaldson

GCS = Die Griechischen Christlichen Schriftsteller der ersten Jahrhunderte, edited by Christoph Markschies

NPNF =  A Select Library of Nicene and Post-Nicene Fathers, edited by Philip Schaff and Henry Wace

PG = J. P. Migne's, Patrologia Graeca

PL = J. P. Migne's, Patrologia Latina