Daily Old Testament: 2 Chronicles 36 and My Own Article on Friends and Scripture (Part 1)

2 Chronicles 36 – Jehoahaz, son of Josiah, is made king. He is 23 and reigns only three months. The king of Egypt deposes him and imposes a tribute on the land. He makes Jehoahaz’s  brother Eliakim king and changes his name to Jehoiakim. Jehoahaz is taken to Egypt.

Jehoiakim reigns eleven years and does what is evil. King Nebuchadnezzar of Babylon comes against him, binds Jehoiakim in bronze chains and takes him to Babylon. Nebuchadnezzar also takes some of the treasures of the Temple too.

Jehoiachin, Jehoiachim’s son, takes his father’s place when he is only eight years old and he reigns only ten days. He does what was evil too (at age 8??).

In the spring, King Nebuchadnezzar sends to have him brought to Babylon too. His older brother Zedekiah (36:22) is made king. He reigns 11 years but also does what is evil. He “refused to humble himself when the prophet Jeremiah spoke to him directly from the Lord” (36:12). He also rebels against Nebuchadnezzar “even though he had taken an oath of loyalty in God’s name. Zedekiah was a hard and stubborn man, refusing to turn to the Lord, the God of Israel” (36:13).

The leading priests and people also are unfaithful. “The Lord, the God of their ancestors, repeatedly sent his prophets to warn them, for he had compassion on his people and his Temple. But the people mocked these messengers of God and despised their words. They scoffed at the prophets until the Lord’s anger could no longer be restrained and nothing could be dome” (36:15-16).

The Lord brings the king of the Chaldeans against them. He kills their youths in the sanctuary and has no compassion on anyone. All the Temple treasures are taken. They burn the house of God down, break down the walls of the city and burn all the palaces. “The few who survived were taken as exiles to Babylon, and they became servants to the king and his sons until the kingdom of Persia came to power” (36:20).

“So the message of the Lord spoken through Jeremiah was fulfilled. The land finally enjoyed its Sabbath rest, lying desolate until the seventy years were fulfilled, just as the prophet had said” (36:21).

It is King Cyrus of Persia who will rebuild the Temple. Jeremiah’s prophesy is again fulfilled when King Cyrus when he permits the Lord’s people to return to Jerusalem.

“Friends and Scripture”

Introduction: This article is one I wrote some years ago and it was eventually part of the book I wrote called Leadings: A Catholic’s Journey Through Quakerism. My plan here is just to include a few paragraphs of the chapter each day.

Part 1

When modern liberal Friends talk about the how the scriptures are not the “Word of God” but only the words, they do so, I think, with an eye to justifying the space they believe Quakers put between themselves and scripture, to distinguishing themselves from those benighted Christians who take a more literal or authoritative view of scripture or those who believe that the scripture is an essential element in the learning of truth.  The space they believe early Friends put between themselves and scripture justifies the even greater space they have put between themselves and the Bible, a space they believe is healthy because of the limitations they see in it—its “primitive,” warlike aspects, its historical unreliability, its cultural baggage (the exclusivity of its claims and the patriarchal elements that feminists find so irritating) and its authority in other Christian denominations that Friends find hard to take.

But the view that early Friends put any kind of distance between themselves and scripture is simply not true.  Early Friends questioned the prevailing approaches to scripture mainly to get people to erase the distance they put between themselves and scripture by seeing it too outwardly, by setting it up as an artifact rather than as something to be entered into and viewed from within.  One of the most moving and profound parts of the testimony and writings of early Friends is the way they internalized what they read in scripture, the way they entered into the spirit of it and saw the world in its terms.

I think this is something I always knew about 17^th century Friends, but I could never find “outward” words in Friends’ writings that were clear enough to keep other Friends from insisting that Quakers had always viewed the book as less authoritative than other Christians of their day had seen it.  Their statements about it being the words, not the Word of God; their (or at least Fox’s) insistence that he had come to his inward revelation without “the help of man” and without the help of “the letter” by which he meant the letter of scripture (Journal 34) all seemed to justify the claim modern Friends made that Quakers did not view the scriptures as central.  But when I read the testimonies of early Friends or read their pamphlets or catechism or debates with others, the one thing I could not understand was why they always couched their ideas in scripture quotations.  And if they did not think the scriptures were authoritative, why were they seemingly the most literal of Christians in refusing to take oaths, in refusing to use any term that was not biblical, or in making sure that people understood that they believed Jesus’s teachings on simplicity and non-violence were normative for Christians, not merely ideals he set.

Daily Old Testament and Early Christian Writings: 2 Chronicles 34-35 and Augustine's Treatise on Profit of Believing 35-36

2 Chronicles 34 – Josiah is eight when he becomes king, and his reign lasts 31 years. It is a time of renewal and reform. “He did what was pleasing in the Lord’s sight and followed the example of his ancestor David. He did not turn away from doing what was right” (34:1). When he is 16 it say he began to seek God, and when he was 20 he “began to purify Judah and Jerusalem, destroying all the pagan shrines, the Asherah poles, and the carved idols and cast images. He ordered that the altars of Baal be demolished and that the incense altars which stood above them be broken down” (34:3-4).  He does the same in other towns too – the towns of Manasseh, Ephraim and Simeon.

Then he restores the Temple. He gets money from all the surrounding countries for Hilkiah, the high priest, to restore it. One day, while they were bringing out the money that had been donated to the workers and overseers, the Hilkiah finds “the Book of the Law of the Lord that was written by Moses” (34:14). He gives the book to Shaphan, the king’s secretary, Shaphan reads it to Josiah.

When the king hears it, he tears his clothes and commands Hilkiah and others to go and “speak to the Lord for me and for all the remnant of Israel and Judah. Inquire about the words written in the scroll that has been found. For the Lord’s great anger has been poured out on us because our ancestors have not obeyed the word of the Lord” (34:21).  

They take the scroll to Huldah, a prophetess who is the wife of Shallum, keeper of the Tempe wardrobe. Huldah tells them that “All the curses written in the scroll . . . will come true” (34:24). But, she also says that because the king’s heart was penitent and he has humbled himself before God, the Lord has heard him (34:27). He will gather the king to his grave in peace. His eyes shall not see the disaster prepared for Jerusalem and its inhabitants.

When the king hears this, he gathers all the elders of Judah and Jerusalem together, they go up to the temple and there in the hearing of the people “he read. . .all the words of the book of the covenant that had been found in the house of the Lord” (34:30). The king “made a covenant before the Lord, to follow the Lord, keeping his commandments, his decrees, and his statutes, with all his heart and all his soul, to perform the words of the covenant that were written in this book” (34:31). He “required everyone in Jerusalem and the people of Benjamin to make a similar pledge” (34:32). They do, and “throughout the rest of his lifetime, they did not turn away from the Lord, the God of their ancestors” (34:33).

2 Chronicles 35 – Josiah announces that the Passover of the Lord would be celebrated in Jerusalem. They slaughter the Passover lamb, appoint priests to their offices and encourage them in the service of the Temple. He tells them to put the Ark in the house of the Lord, to serve the Lord and his people. The “no longer need to carry it back and forth” (35:3).

He contributes 30,000 lambs and young goats from his flocks along with 3,000 bulls. The chiefs of the Levites also contribute many offerings. They conduct the sacrifices and all the various servers conduct their parts according to the requirements of the Law. “No Passover like it had been kept in Israel since the days of the prophet Samuel; none of the kings of Israel had kept such a Passover as was kept by Josiah, by the priests and the Levites, by all Judah and Israel who were present, and by the inhabitants of Jerusalem” (35:18).

After all this, King Neco of Egypt leads his army up from Egypt to fight at Carchemish on the Euphrates and Josiah marches out against him. Neco sends to him tell him he is not coming against him, and that it is God who has told him to make war. Josiah will not be dissuaded from fighting him, however (35:22). He disguises himself and joins the battle against the Egyptians in the plain of Megiddo. Archers shoot him and he is carried back to Jerusalem, where he dies. All Judah and Jerusalem mourn him. And Jeremiah too utters “a lament for Josiah” (35:25).

Augustine’s Treatise on the Profit of Believing

35 - But any habits whatever have so great power to hold possession of men's minds, that even what [habits] in them are evil, which usually takes place through excess of lusts, we can sooner disapprove of and hate, than desert or change.

Do you think that little has been done for the benefit of man, that not some few very learned men maintain by argument, but also an unlearned crowd of males and females in so many and different nations both believe and set forth, that we are to worship as God nothing of earth, nothing of fire, nothing, lastly, which comes into contact with the senses of the body, but that we are to seek to approach Him by the understanding only? That abstinence is extended even unto the slenderest food of bread and water, and fastings not only for the day, but also continued through several days together; that chastity is carried even unto the contempt of marriage and family; that patience even unto the setting light by crosses and flames; that liberality even unto the distribution of estates unto the poor; that, lastly, the contempt of this whole world even unto the desire of death?

I may be wrong but he seems to be saying that these are all good and amazing fruits of the spread of Catholic Christianity. There are places where he seems inconsistent with what he’s said elsewhere, however: approaching God by “the understanding only” (??); “contempt of this whole world”.

Few do these things, yet fewer do them well and wisely: but whole nations approve, nations hear, nations favor, nations, lastly, love. Nations accuse their own weakness that they cannot do these things, and that not without the mind being carried forward unto God, nor without certain sparks of virtue. This has been brought to pass by the Divine Providence, through the prophecies of the Prophets, through the manhood and teaching of Christ, through the journeys of the Apostles, through the insults, crosses, blood, of the Martyrs, through the praiseworthy life of the Saints, and, in all these, according as times were seasonable, through miracles worthy of so great matters and virtues. The blossoming of the Church has come about through all these things.

When therefore we see so great help of God, so great progress and fruit, shall we doubt to hide ourselves in the bosom of that Church, which even unto the confession of the human race from [the] apostolic chair through successions of Bishops, (heretics in vain lurking around her and being condemned, partly by the judgment of the very people, partly by the weight of councils, partly also by the majesty of miracles,) has held the summit of authority. These are the signs to Augustine of God’s favor.

To be unwilling to grant to her the first place, is either surely the height of impiety, or is headlong arrogance. For, if there be no sure way unto wisdom and health of souls, unless where faith prepare them for reason, what else is it to be ungrateful for the Divine help and aid, than to wish to resist authority furnished with so great labor? And if every system of teaching, however mean and easy, requires, in order to its being received, a teacher or master, what more full of rash pride, than, in the case of books of divine mysteries, both to be unwilling to learn from such as interpret them, and to wish to condemn them unlearned?

36 - Wherefore, if either our reasoning or our discourse has in any way moved you, and if you have, as I believe, a true care for yourself, I would you would listen to me, and with pious faith, lively hope, and simple charity, entrust yourself to good teachers of Catholic Christianity; and cease not to pray unto God Himself, by Whose goodness alone we were created, and suffer punishment by His justice, and are set free by His mercy.

Thus there will be wanting to you neither precepts and treatises of most learned and truly Christian men, nor books, nor calm thoughts themselves, whereby you may easily find what you are seeking. For do you abandon utterly those wordy and wretched men, (for what other milder name can I use?) who, while they seek to excess whence is evil, find nothing but evil. And on this question they often rouse their hearers to inquire; but after that they have been roused, they teach them such lessons as that it were preferable even to sleep for ever, than thus to be awake.

For in place of lethargic they make them frantic, between which diseases, both being usually fatal, there is still this difference, that lethargic persons die without doing violence to others; but the frantic person many who are sound, and specially they who wish to help him, have reason to fear. For neither is God the author of evil, nor has it ever repented Him that He has done anything, nor is He troubled by storm of any passion of soul, nor is a small part of earth His Kingdom: He neither approves nor commands any sins or wickedness, He never lies. For these and such like used to move us, when they used them to make great and threatening assaults, and charged this as being the system of teaching of the Old Testament, which is most false. Thus then I allow that they do right in censuring these. What then have I learned? What think you, save that, when these are censured, the Catholic system of teaching is not censured. Thus what I had learned among them that is true, I hold, what is false that I had thought I reject.

But the Catholic Church has taught me many other things also, which those men of bloodless bodies, but coarse minds, cannot aspire unto; that is to say, that God is not corporeal, that no part of Him can be perceived by corporeal eyes, that nothing of His Substance or Nature can any way suffer violence or change, or is compounded or formed; and if you grant me these, (for we may not think otherwise concerning God,) all their devices are overthrown.

But how it is, that neither God begot or created evil, nor yet is there, or has there been ever, any nature and substance, which God either begot not or created not, and yet that He sets us free from evil, is proved by reasons so necessary, that it cannot at all be matter of doubt; especially to you and such as you; that is, if to a good disposition there be added piety and a certain peace of mind, without which nothing at all can be understood concerning so great matters. And here there is no rumor concerning smoke, and I know not what Persian vain fable, unto which it is enough to lend an ear, and soul not subtle, but absolutely childish.

Far altogether, far otherwise is the truth, than as the Manichees dote. But since this discourse of ours has gone much further than I thought, here let us end the book; in which I wish you to remember, that I have not yet begun to refute the Manichees, and that I have not yet assailed that nonsense; and that neither have I unfolded any thing great concerning the Catholic Church itself, but that I have only wished to root out of you, if I could, a false notion concerning true Christians that was maliciously or ignorantly suggested to us, and to arouse you to learn certain great and divine things. Wherefore let this volume be as it is; but when your soul becomes more calmed, I shall perhaps be more ready in what remains.

Daily Old Testament and Early Christian Writings: 2 Chronicles 33 and Augustine's Treatise on Profit of Believing 34

2 Chronicles 33 – Manasseh is 12 when he succeeds his father. He reigns 55 years in Jerusalem, but does what is evil in the sight of God. He rebuilds the high places, erects altars to the Baals, makes sacred poles and worships “all the host of heaven” (33:3). He builds altars for these gods even in the two courts of the Temple. He makes his own son “pass through fire in the valley of the son of Hinnom” (33:6), practices sorcery and consults mediums.

He so misled his people they actually were worse than the people whom God had displaced in their name (33:9). The Lord speaks to Manasseh and his people, but they give no heed to him. So God brings the king of Assyria against them. The king takes Manasseh captive and brings him to Babylon. There, in distress, Manasseh finally calls upon the Lord and the Lord “heard his plea, and restored him again to Jerusalem and to his kingdom” (33:13).

In Jerusalem again, he builds outer walls, fortifies cities and takes away the foreign gods from the Temple. He restores the altar of the Lord and offers sacrifices on it. The people, however, still sacrifice on the high places.

When Manasseh dies, his son Amon, aged 22, succeeds. He does what is evil as his father had. He did not humble himself before the Lord though. His servants conspire against him and kill him. But the people of the land kill the conspirators and make his son Josiah king at the age of 8.

Augustine’s Treatise on the Profit of Believing

34 - This is, believe me, a most wholesome authority, this a lifting up first of our mind from dwelling on the earth, this a turning from the love of this world unto the True God. It is authority alone which moves fools to hasten unto wisdom. So long as we cannot understand pure (truths), it is indeed wretched to be deceived by authority, but surely more wretched not to be moved. For, if the Providence of God preside not over human affairs, we have no need to busy ourselves about religion. But if both the outward form of all things, which we must believe assuredly flows from some fountain of truest beauty, and some, I know not what, inward conscience exhorts, as it were, in public and in private, all the better order of minds to seek God, and to serve God; we must not give up all hope that the same God Himself has appointed some authority, whereon, resting as on a sure step, we may be lifted up unto God.  I love the humility and mindfulness of his words here.

But this, setting aside reason, which (as we have often said) it is very hard for fools to understand pure, moves us two ways; in part by miracles, in part by multitude of followers: no one of these is necessary to the wise man; who denies it? But this is now the business in hand, that we may be able to be wise, that is, to cleave to the truth; which the filthy soul is utterly unable to do: but the filth of the soul, to say shortly what I mean, is the love of any things whatsoever save God and the soul: from which filth the more any one is cleansed, the more easily he sees the truth. Therefore to wish to see the truth, in order to purge your soul, when as it is purged for the very purpose that you may see, is surely perverse and preposterous. Therefore to man unable to see the truth, authority is at hand, in order that he may be made fitted for it, and may allow himself to be cleansed; and, as I said a little above, no one doubts that this prevails, in part by miracles, in part by multitude. But I call that a miracle, whatever appears that is difficult or unusual above the hope or power of them who wonder. Of which kind there is nothing more suited for the people, and in general for foolish men, than what is brought near to the senses. But these, again, are divided into two kinds; for there are certain, which cause only wonder, but certain others procure also great favor and good-will.

For, if one were to see a man flying, inasmuch as that matter brings no advantage to the spectator, beside the spectacle itself, he only wonders. But if any affected with grievous and hopeless disease were to recover straightway, upon being bidden, his affection for him who heals, will go beyond even his wonder at his healing. Such were done at that time at which God in True Man appeared unto men, as much as was enough. The sick were healed, the lepers were cleansed; walking was restored to the lame, sight to the blind, hearing to the deaf. The men of that time saw water turned into wine, five thousand filled with five loaves, seas passed on foot, dead rising again: thus certain provided for the good of the body by more open benefit, certain again for the good of the soul by more hidden sign, and all for the good of men by their witness to Majesty: thus, at that time, was the divine authority moving towards Itself the wandering souls of mortal men.

Why, say you, do not those things take place now? Because they would not move, unless they were wonderful, and, if they were usual, they would not be wonderful. For the interchanges of day and night, and the settled order of things in Heaven, the revolution of years divided into four parts, the fall and return of leaves to trees, the boundless power of seeds, the beauty of light, the varieties of colors, sounds, tastes, and scents, let there be some one who shall see and perceive them for the first time, and yet such an one as we may converse with; he is stupified and overwhelmed with miracles: but we contemn all these, not because they are easy to understand, (for what more obscure than the causes of these?) but surely because they constantly meet our senses. Therefore they were done at a very suitable time, in order that, by these a multitude of believers having been gathered together and spread abroad, authority might be turned with effect upon habits.

Daily Old Testament and Early Christian Writings: 2 Chronicles 31-32 and Augustine's Treatise on Profit of Believing 33

2 Chronicles 31 – When all this is finished, “all Israel” goes out to the cities of Judah, Benjamin, Ephraim and Manasseh and break down the pillars, the sacred poles and high places. Hezekiah organizes the priests and Levites, reestablishes the system of offerings and reinstitutes tithing so the priests and Levites can devote themselves to the Law. People give generously.

Hezekiah oversees everything carefully.  They have a surplus of wealth left over, so they build storage facilities for it. Hezekiah did “what was good and right and faithful before the Lord his God. And every work that he undertook in the service of the house of God . . .he did with all his heart, and he prospered” (31:20-21).

2 Chronicles 32 – After this, King Sennacherib of Assyria comes against Judah. In response, Hezekiah and his officers “stop the flow of the springs that were outside the city” (32:3) so that the enemy will find no water.

He also builds up walls that were broken and builds another wall outside the old wall. He gathers his soldiers and encourages them with this speech: “Be strong and of good courage. Do not be afraid or dismayed before the king of Assyria and all the horde that is with him; for there is one greater with us than with him. With him is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles” (32:7-8).

Sennacherib sends an emissary to Jerusalem to try to persuade the people not to trust Hezekiah. He reminds them of the victories they had won over other peoples, the helplessness of their many gods to defend them. He also sends letters and has them read in a loud voice in their own language. “They spoke of the God of Jerusalem as if he were like the gods of the peoples of the earth, which are the work of human hands” (32:19). Hezekiah, and Isaiah with him, pray and cry out to the Lord. In response, the Lord “sent an angel who cut off all the mighty warriors and commanders and officers in the camp of the King of Assyria. So he returned in disgrace to his own land. When he came into the house of his god, some of his own sons struck him down there with the sword” (32:21). So they were saved.

Hezekiah becomes sick and nearly dies. He prays to God and God answers him; but this time Hezekiah (it says) does “not respond according to the benefit done to him, for his heart was proud” (32:25). The Lord’s wrath spills out on him and all Judah. When Hezekiah humbles himself, the Lord relents for a time.

Hezekiah’s reign is very prosperous materially. He makes changes in the water flow, closing the upper outlets of the water of Gihon and directing them down to the west side of the city of David. He also is said to do something about the envoys from Babylon sent to inquire “about the sign that had been done in the land,” but it is very mysteriously alluded to. It says, “God left him to himself, in order to test him and to know all that was in hers heart” (32:31). When he dies, his son Manasseh succeeds him.

Augustine’s Treatise on the Profit of Believing

33 - Wherefore, although I am not able to teach, yet I cease not to advise, that, (whereas many wish to appear wise, and it is no easy matter to discern whether they be fools,) with all earnestness, and with all prayers, and lastly with groans, or even, if so it may be, with tears, you entreat of God to set you free from the evil of error; if your heart be set on a happy life. And this will take place the more easily, if you obey with a willing mind His commands, which He has willed should be confirmed by so great authority of the Catholic Church. For whereas the wise man is so joined to God in mind, as that there is nothing set between to separate; for God is Truth; and no one is by any means wise, unless his mind come into contact with the Truth; we cannot deny that between the folly of man, and the most pure Truth of God, the wisdom of man is set, as something in the middle. For the wise man, so far as it is given unto him, imitates God; but for a man who is a fool, there is nothing nearer to him, than a man who is wise, for him to imitate with profit: and since, as has been said, it is not easy to understand this one by reason, it behooved that certain miracles be brought near to the very eyes, which fools use with much greater readiness than the mind, that, men being moved by authority, their life and habits might first be cleansed, and they thus rendered capable of receiving reason.

Whereas, therefore, it needed both that man be imitated, and that our hope be not set in man, what could be done on the part of God more full of kindness and grace, than that the very pure, eternal, unchangeable Wisdom of God, unto Whom it behooves us to cleave, should deign to take upon Him (the nature of) man? That not only He might do what should invite us to follow God, but also might suffer what used to deter us from following God. For, whereas no one can attain unto the most sure and chief good, unless he shall fully and perfectly love it; which will by no means take place, so long as the evils of the body and of fortune are dreaded; He by being born after a miraculous manner and working caused Himself to be loved; and by dying and rising again shut out fear. And, further, in all other matters, which it were long to go through, He showed Himself such, as that we might perceive unto what the clemency of God could be reached forth, and unto what the weakness of man be lifted up.

Daily Old Testament and Early Christian Writings: 2 Chronicles 30 and Augustine's Treatise on Profit of Believing 32

2 Chronicles 30 – Hezekiah sends word to everyone in Israel and Judah, Ephraim and Manasseh to come “to keep the Passover of the Lord” (30:1). But they keep the celebration in the second month, a month later than usual. They could not keep it at the right time because of the paucity of priests and the failure of the people to assemble in Jerusalem.

“At the king’s command, runners were sent throughout Israel and Judah. They appeal to people, “O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. . . . Do not now be stiff-necked as your ancestors were, but yield yourselves to the Lord and come to his sanctuary. . .For as you return to the Lord, your kindred and your children will find compassion with their captors, and return to this land. For the Lord your God is gracious and merciful, and will not turn away his face from you, if you return to him” (30:6-9).

The couriers take this message out, but some are met with scorn and mocked (30:10). Only a few people from Asher, Manasseh, and Zebulun come, but many from Judah come. They slaughter the Passover lamb, but many of the people “had not purified themselves. But King Hezehiah prayed for them, and they were allowed to eat the Passover meal anyway, even though this was contrary to the requirements of the Law. For Hezekiah said, ‘’May the Lord, who is good, pardon those who decide to follow the Lord, the God of their ancestors, even though they are not properly cleansed for the ceremony.’ And the Lord listened to Hezekiah’s prayer and healed the people” (30:18-20).

They extend the celebration for an extra seven days (30:23). “There was great joy in Jerusalem, for since the time of Solomon son of King David of Israel there has been nothing like this in Jerusalem” (30:26).

Augustine’s Treatise on the Profit of Believing

32 - But if they say that we are not even to believe in Christ, unless undoubted reason shall be given us, they are not Christians. For this is what certain pagans say against us, foolishly indeed, yet not contrary to, or inconsistent with, themselves. But who can endure that these profess to belong to Christ, who contend that they are to believe nothing, unless they shall bring forward to fools most open reason concerning God? But we see that He Himself, so far as that history, which they themselves believe, teaches, willed nothing before, or more strongly than, that He should be believed in: whereas they, with whom He had to do, were not yet qualified to receive the secret things of God. For, for what other purpose are so great and so many miracles, He Himself also saying, that they are done for no other cause, than that He may be believed in?

He used to lead fools by faith, you lead by reason. He used to cry out, that He should be believed in, you cry out against it. He used to praise such as believe in Him, you blame them. But unless either He should change water into wine, to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, "Believe ye God, believe also Me;" or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command. Therefore He bringing to us a medicine such as should heal our utterly corrupt manners, by miracles procured to Himself authority, by authority obtained Himself belief, by belief drew together a multitude, by a multitude possessed antiquity, by antiquity strengthened religion: so that not only the utterly foolish novelty of heretics dealing deceitfully, but also the inveterate error of the nations opposing with violence, should be unable on any side to rend it asunder.

The idea that when we are talking about Christ and essential Christian doctrines, we are talking about what we "know" or even what his Twelve "knew" about him is NOT essential. And we can see in Augustine - one of the most famous defenders of the faith - that even in the 4th century, Christians did not claim this.