providential chain, were direct manifestations of the will of God, and were miraculous because of their extraordinary character. History, made anew through these convictions, became a demonstration of the truth of Christian doctrine—in other words, apologetic.
The most universal and comprehensive example of this was Augustine's City of God, already adverted to. Its subject was the ways of God with men. It embraced history, philosophy, and religion. It was the final Christian apology, and the conclusive proof of Christian doctrine, adversum paganos. To this end Augustine unites the manifold topics which he discusses; and to this end his apparent digressions eventually return, bearing their sheaves of corroborative evidence. In no province of inquiry does his apologetic purpose appear with clearer power than in his treatment of history, profane and sacred.[1] Through the centuries the currents of divine purpose are seen to draw into their dual course the otherwise pointless eddyings of human affairs. Beneath the Providence of God, a revolving succession of kingdoms fill out the destinies of the earthly Commonwealth of war and rapine, until the red torrents are pressed together into the terrestrial greatness of imperial Rome. No power of heathen gods effected this result, nor all the falsities of pagan philosophy: but the will of the one true Christian God. The fortunes of the heavenly City are traced through the prefigurative stories of antediluvian and patriarchal times, and then on through the prophetic history of the chosen people, until the end of prophecy appears—Christ and the Catholic Church.
The Civitas Dei is the crowning example of the drastic power with which the Church Fathers conformed the data of human understanding into a substantiation of Catholic Christianity.[2] At the time of its composition, the Faith
- ↑ Chiefly in Books III. and XV.-XVIII.
- ↑ Like the Civitas Dei, the patristic writings devoted exclusively to history were all frankly apologetic, yet following different manners according to the temper and circumstances of the writer. In the East, at the epoch of the formal Christian triumph and the climax of the Arian dispute, lived Eusebius of Caesarea, the most famous of the early Church historians. He was learned, careful, capable of weighing testimony, and possessed the faculty of presenting salient points. He does not dwell overmuch on miracles. His apologetic tendencies appear in his method of seeing and stating facts so as to uphold the
