A FLUENT tongue and an elegant style afford pleasure and such praise as vainglory delights in, to wretched men who have been corrupted in mind; the lover of truth does not give heed to ornamented speeches, but examines the real matter of the speech, what it is, and what kind it is. Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men’s hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian, and bear this name beloved of God, hoping to be serviceable to God. For it is not the case, as you suppose, that the name of God is hard to bear; but possibly you entertain this opinion of God, because you are yourself yet unserviceable to Him. But if you say, “Show me thy God,” I would reply, “Show me yourself, and I will show you my God.” Show, then, that the eyes of your soul are capable of seeing, and the ears of your heart able to hear; for as those who look with the eyes of the body perceive earthly objects and what concerns this life, and discriminate at the same time between things that differ, whether light or darkness, white or black, deformed or beautiful, well-proportioned and symmetrical or disproportioned and awkward, or monstrous or mutilated; and as in like manner also, by the sense of hearing, we discriminate either sharp, or deep, or sweet sounds; so the same holds good regarding the eyes of the soul and the ears of the heart, that it is by them we are able to behold God. For God is seen by those who are enabled to see Him when they have the eyes of their soul opened: for all have eyes; but in some they are overspread, and do not see the light of the sun. Yet it does not follow, because the blind do not see, that the light of the sun does not shine; but let the blind blame themselves and their own eyes.
I have made it my concern to hunt out this technique for your study as I learned it by looking and listening." On Divers Arts, c. 1122, is the oldest extant manual on artistic crafts to be written by a practicing artist. Before Theophilus, manuscripts on the arts came from scholars and philosophers standing outside the actual profession. On Divers Arts describes actual 12th-century techniques in painting, glass, and metalwork, which the Benedictine author wished to pass on to those gifted by God with a talent for making beautiful things. Theophilus teaches, with rigorous attention to fact but also with great reverence the making of pigments for fresco painting, the manufacture of glue, the technique of gold leaf on parchment (the first recorded European reference to true paper), how to blow glass and design stained glass windows, how to fashion gold and silver chalices, and how to make a pipe organ and church bells. Precise instruction on enameling, chasing, repoussé, niello, and beaded wire work prove Theophilus's first-hand knowledge of his craft. While 90 percent of Theophilus's writing is sound technical knowledge, medieval folk lore occasionally spices his text: "Tools are also made harder by hardening them in the urine of a small red-headed boy than by doing so in plain water." But the magnificent fact of On Divers Art remains its status as the first technical treatise on painting, glass, and metalwork, for which actual specimens still survive. The editors have taken care to ensure both philological and technological accuracy for this authoritative edition of a medieval classic, a manual of great importance to craftsmen, historians of art and science, and all who delight in the making of the beautiful.
Eusebius praises the pastoral fidelity of the primitive pastors, in their unwearied labours to protect their flocks from the heresies with which Satan contrived to endanger the souls of believers. By exhortations and admonitions, and then again by oral discussions and refutations, contending with the heretics themselves, they were prompt to ward off the devouring beasts from the fold of Christ. Such is the praise due to Theophilus, in his opinion; and he cites especially his lost work against Marcion as "of no mean character." He was one of the earliest commentators upon the Gospels, if not the first; and he seems to have been the earliest Christian historian of the Church of the Old Testament. His only remaining work, here presented, seems to have originated in an "oral discussion," such as Eusebius instances. But nobody seems to accord him due praise as the founder of the science of Biblical Chronology among Christians, save that his great successor in modern times, Abp. Usher, has not forgotten to pay him this tribute in the Prolegomena of his Annals.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.