Preparation for the Gospel

Preparation for the GospelPreparation for the Gospel, commonly known by its Latin title Praeparatio evangelica, was a work of Christian apologetics written by Eusebius in the early part of the fourth century AD. It was begun about the year 313, and attempts to prove the excellence of Christianity over pagan religions and philosophies. It was dedicated to Bishop Theodotus of Laodicea. The term also denotes an early church doctrine, praeparatio evangelica, meaning a preparation

Preparation for the Gospel, commonly known by its Latin title Praeparatio evangelica, was a work of Christian apologetics written by Eusebius in the early part of the fourth century AD. It was begun about the year 313, and attempts to prove the excellence of Christianity over pagan religions and philosophies. It was dedicated to Bishop Theodotus of Laodicea. The term also denotes an early church doctrine, praeparatio evangelica, meaning a preparation of the gospel among cultures yet to hear of the message of Christ. "[Early Christians] argued that God had already sowed the older cultures with ideas and themes that would grow to fruition once they were interpreted in a fully Christian context." Eusebius' own Praeparatio Evangelica does not adopt the common notion (which occurs at least as early as Clement of Alexandria) of Greek philosophy as a "preparation for the Gospel." Eusebius instead offers a lengthy argument for the wisdom of the ancient Hebrews becoming a preparation for Greek philosophy (at least Platonic philosophy, see Praep.ev. 11-13). For Eusebius, the Greeks stole any truths they possessed from the more ancient Hebrews. The first three books discuss the threefold system of Pagan Theology, Mythical, Allegorical, and Political. The next three, IV-VI, give an account of the chief oracles, of the worship of daemons, and of the various opinions of Greek philosophers on the doctrines of Fate and Free Will. Books VII-IX give reasons for preferring the religion of the Hebrews founded chiefly on the testimony of various authors to the excellency of their Scriptures and the truth of their history. In Books X-XII Eusebius argues that the Greeks had borrowed from the older theology and philosophy of the Hebrews, dwelling especially on the supposed dependence of Plato upon Moses. In the last three books the comparison of Plato with Moses is continued, and the mutual contradictions of other Greek philosophers, especially the Peripatetics and Stoics, are exposed and criticized.