Eusebius
Eusebius of Caesarea died on the 30th of May in AD 339. He was a historian, exegete, and Christian polemicist from Syria Palaestina. Most scholars date his birth to some point between AD 260 and 265. He likely grew up in or around the city of Caesarea Maritima. Nothing is known about his parents. He received baptism and instruction within that same city. In the year 296, he lived through Diocletian's army passing through the region. Eusebius later recalled seeing Constantine traveling with that army.
A theologian named Agapius made him a presbyter. Some historians believe he heard Dorotheus of Tyre expound Scriptures wisely while the priest resided in Antioch. Others find this phrase too ambiguous to support such a claim. The school of Pamphilus became a center for Christian learning under Origen. Origen collected usage information regarding which churches used specific gospels. This data formed the basis for the late-fourth-century Easter Letter declaring accepted writings.
Origen bequeathed his private library to the Christian community before dying. Pamphilus added books from Ambrosius to create a core collection. They managed a school similar to Origen's own institution. Pamphilus gathered Bibles from all parts of the world. Eusebius began working at this school when he was between twenty and twenty-five years old. Soon after joining, he helped expand the library's collections.
Eusebius succeeded Agapius as Bishop of Caesarea soon after 313. He faced an episcopal council in Caesarea that pronounced Arius blameless. Arius had been excommunicated by Alexander of Alexandria. Eusebius enjoyed the favor of Emperor Constantine throughout much of his career. Because of this standing, he presented the creed of his church to the 318 attendees of the Council of Nicaea in 325. An anti-Arian creed from Palestine prevailed instead, becoming the basis for the Nicene Creed.
The theological views of Arius taught the subordination of the Son to the Father. This continued controversy drew strong opposition from Eustathius of Antioch. Eustathius opposed the growing influence of Origen's theology as the root of Arianism. Eusebius reproached by Eustathius for deviating from the Nicene faith eventually prevailed. Eustathius was deposed at a synod in Antioch. Athanasius of Alexandria became a more powerful opponent later on.
In 334, Athanasius was summoned before a synod in Caesarea which he refused to attend. The following year, he appeared before a synod in Tyre where Eusebius presided. Athanasius went to Constantinople to bring his cause before the Emperor. Constantine called bishops including Eusebius to his court. Athanasius was condemned and exiled at the end of 335. Eusebius remained in the Emperor's favor throughout this time. He was exonerated with explicit approval of Constantine more than once.
Eusebius began work on his most important text, the Ecclesiastical History, during the 290s. It served as a narrative history of the Church from the Apostolic Age to his own time. At about the same period, he worked on his Chronicle, a universal calendar of events from Creation to his present day. He completed first editions of both works before 300. The Chronicle is divided into two parts: the Chronography and the Canons.
The Chronography gives an epitome of universal history arranged according to nations. The Canons furnish a synchronism of historical material in parallel columns. This second part functions as a parallel timeline. The original Greek version has been lost entirely. Later chronographists like George Syncellus made excerpts that allow reconstruction today. Tables of the second part survive completely in a Latin translation by Jerome. Both parts remain extant in an Armenian translation.
The loss of Greek originals gives special importance to the Armenian version. The first part extends only to the year 325. Eusebius wrote the second surviving history of the Christian Church as a chronologically ordered account based on earlier sources. Its scope included bishops, teachers, relations with Jews, heretics, and martyrs through 324. Although accuracy and biases have been questioned, it remains an important source due to access to materials now lost.
Pamphilus and Eusebius occupied themselves with textual criticism of the Septuagint text of the Old Testament. They focused especially on the New Testament. An edition of the Septuagint seems to have been prepared by Origen before his death. According to Jerome, this was revised and circulated by Eusebius and Pamphilus. For easier survey of four Evangelists' material, Eusebius divided his edition into paragraphs. He provided it with a synoptical table so readers could find pericopes belonging together.
These canon tables or Eusebian canons remained in use throughout the Middle Ages. Illuminated manuscript versions are important for study of early medieval art. They represent the most elaborately decorated pages of many Gospel books. Eusebius detailed how to use his canons in Epistula ad Carpianum. Marginal comments note that Pamphilus and friends corrected much biblical text in their library. Their efforts made the hexaplaric Septuagint text increasingly popular in Syria and Palestine.
Eusebius also wrote On The Differences Of The Gospels including solutions. This work aimed at harmonizing contradictions in reports from different Evangelists. It was recently translated into English language by David J. Miller and Adam C. McCollum in 2011. Original work was also translated into Syriac. Lengthy quotations exist in catenas in both languages.
The Apology For Origen included five books written by Pamphilus in prison with assistance from Eusebius. Eusebius added the sixth book after Pamphilus died. Only a Latin translation of the first book survives, made by Rufinus. A treatise against Hierocles combated the governor's glorification of Apollonius of Tyana. Some scholars argue this treatise was written by someone other than Eusebius of Caesarea.
Preparation For The Gospel consists of fifteen books completely preserved today. Eusebius considered it an introduction to Christianity for pagans. Its value lies partly in lively fragments from historians and philosophers nowhere else preserved. Here alone is Pyrrho's translation of Buddhist Three Marks Of Existence upon which he based Pyrrhonism. Here alone is summary of writings of Phoenician priest Sanchuniathon accurate per Ugaritic tables found later. Here almost alone are neo-Platonist philosopher Atticus' writings along with much else.
Demonstration Of The Gospel treats person of Jesus Christ directly. It was probably finished before 311. A work called Prophetic Extracts discusses Messianic texts in four books. Fragments given as Commentary On Luke derive from missing tenth book according to some scholars. Others dispute this association entirely.
Socrates Scholasticus criticized Life Of Constantine stating Eusebius was more intent on rhetorical finish than accurate facts. Edward Gibbon openly distrusted writings concerning number of martyrs under Diocletian. He noted passage where Eusebius decided to relate nothing except things vindicating Divine judgment. In longer text chapter twelve, Eusebius stated best to pass by other events like lust of power or disorderly ordinations.
Jacob Burckhardt dismissed Eusebius as first thoroughly dishonest historian of antiquity. Critics cite panegyrical tone plus omission of internal Christian conflicts as reasons for caution. Joseph Barber Lightfoot pointed out statements indicate honesty regarding what he would not discuss. He also discussed question of accuracy noting loose and uncritical spirit sometimes displayed. Averil Cameron and Stuart Hall note writers attacked Eusebius to undermine Habsburg empire ideological legitimacy based on Christian empire derived from Constantine.
Michael J. Hollerich replies that standard assessment exaggerated importance of political themes. It failed to do justice to him as churchman and scholar. Many acknowledge irreplaceable value of works residing in copious quotations from other sources often lost. The earliest recorded feast day found in Syrian Martyrology dating to year 411 lists May 30.
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Common questions
When did Eusebius of Caesarea die?
Eusebius of Caesarea died on the 30th of May in AD 339. He was a historian, exegete, and Christian polemicist from Syria Palaestina.
Who was Eusebius of Caesarea and where did he live?
Eusebius of Caesarea lived in or around the city of Caesarea Maritima and received baptism within that same city. Most scholars date his birth to some point between AD 260 and 265.
What works did Eusebius of Caesarea write about church history?
Eusebius began work on his most important text, the Ecclesiastical History, during the 290s as a narrative history of the Church from the Apostolic Age to his own time. He also completed first editions of both this work and his Chronicle before 300.
How did Eusebius of Caesarea influence the development of canon tables?
Eusebius divided his edition of the Septuagint into paragraphs and provided it with a synoptical table so readers could find pericopes belonging together. These canon tables or Eusebian canons remained in use throughout the Middle Ages and represent the most elaborately decorated pages of many Gospel books.
Why do critics question the accuracy of Eusebius of Caesarea's writings?
Socrates Scholasticus criticized Life Of Constantine stating Eusebius was more intent on rhetorical finish than accurate facts while Edward Gibbon openly distrusted writings concerning number of martyrs under Diocletian. Critics cite panegyrical tone plus omission of internal Christian conflicts as reasons for caution regarding his historical accounts.