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Eusebius of Caesarea

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[[image:Eusebius.jpg|right|thumb|Eusebius, who has been called "The Father of Church History."]]'''Eusebius of Caesarea''' was the [[bishop]] of Caesarea in Palestine during the early fourth century. He was a prominent personality during the period when Christianity was recognized by [[Constantine the Great]], ending the persecutions, and he participated in the [[First Council of Nicea]]. He is famous for his writings, particularly his ''Church History'' or ''Ecclesiastical History (Historia Ecclesiastica)''. He is often referred to as ''Eusebius Pamphili'' because of his close friendship with Pamphilius, the founder of the major library in [[Caesarea]].
==Life==
Little is known of Eusebius’ Eusebius' youth. He was probably born around A.D. 160260, though the exact date and place are not certain. He may have come from a family of some influence as he was released after a short imprisonment during the Diocletian’s Diocletian's persecutions, persecutions in which his friend Pamphilius and other companions were [[martyr]]ed. Eusebius was acquainted with the Priest Dorotheus in Antioch, who may have given him exegetical instruction. By 296 he was in Palestine, where he first saw Constantine when Constantine visited Palestine with [[Diocletian]]. Eusebius was in Caesarea when Agapius was its [[bishop]]. His friendship with [[Pamphilius of Caesarea]] was a close one. With him he studied [[Holy Scripture]] using as an aid Origen’s ‘’Hexapla’’ Origen's ‘'Hexapla'' and other commentaries that Pamphilius had collected in his library.
However, their friendship was cut short when Pamphilius was arrested in 307 and martyred in 309. It is assumed, as the persecutions relaxed, that Eusebius succeeded Pamphilius as head of his school and may have been ordained to the [[priest]]hood during this time. He was already consecrated a bishop by 315 when he took part in the dedication of a new [[basilica]] in Tyre. He had succeeded Agapius as bishop of Caesarea Palaestina. The next that is known of Eusebius is when he participated, as a prominent member, in the [[First Ecumenical Council|Council of Nicea]]. He was not naturally a spiritual leader or theologian. Nevertheless, as a very learned man and a famous author who enjoyed the special favor of the emperor, he came to the fore among the 300 members of the council. The confession which he proposed became the basis of the Nicene Creed.
Eusebius was involved in the Arian controversies. For instance, he disputed with [[Eustathius of Antioch]], who opposed the growing influence of [[Origen]] and his practice of an allegorical exegesis of scripture and saw in Origen’s Origen's theology the roots of [[Arianism]]. Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith. Eustathius in turn was charged with [[Sabellianism]]. Eustathius was accused, condemned, and deposed at a council in Antioch. While the people of Antioch rebelled against this action, the anti-Eustathians proposed Eusebius as the new bishop, but he declined.
After Eustathius had been deposed, the [[Semi-Arianism|Eusebians ]] proceeded against [[Athanasius of Alexandria]], a much more dangerous opponent. In 334, Athanasius was summoned before a council in Caesarea which he did not attend. In the following year, he was again summoned before a council in Tyre at which Eusebius presided. Athanasius, foreseeing the result, went to Constantinople to bring his cause before the emperor. Constantine called the bishops to his court, among them Eusebius. However, Athanasius was condemned and exiled at the end of 335. At the same council, another opponent was successfully attacked: Marcellus of Ancyra had long opposed the Eusebians and had protested against the reinstitution of Arius. He was accused of Sabellianism and deposed in 336. Constantine died the next year, and Eusebius did not long survive him. Eusebius had died (probably at Caesarea) by 340 at the latest, but probably on [[May 30]], 339.
==Works==
===Biblical text criticism===
Pamphilus and Eusebius occupied themselves with the text criticism of the [[Septuagint]] text of the [[Old Testament]] and especially of the [[New Testament]]. An edition of the Septuagint seems to have been already prepared by Origen, which, according to [[Jerome]], was revised and circulated by Eusebius and Pamphilus. For an easier survey of the material of the four [[Evangelist]]s, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together.
 
===The ''Chronicle''===
*Book vii: extends to the outbreak of the persecution under Diocletian
*Book viii: more of this persecution
*Book ix: history to Constantine’s Constantine's victory over Maxentius in the West and over Maximinus in the East
*Book x: The reestablishment of the churches and the rebellion and conquest of Licinius.
# the ''Apology for Origen'', the first five books of which, according to the definite statement of Photius, were written by Pamphilus in prison, with the assistance of Eusebius. Eusebius added the sixth book after the death of Pamphilus. We possess only a Latin translation of the first book, made by Rufinus;
# a treatise against Hierocles (a Roman governor and Neoplatonic philosopher), in which Eusebius combated the former's glorification of Appollomius of Tyana in a work entitled "A Truth-loving Discourse" (Greek, ''Philalethes logos'');
#''Praeparatio evangelica'' ('Preparation for the Gospel') which attempts to prove the excellence of Christianity over every pagan religion and philosophy. The ''Praeparatio'' consists of fifteen books that have been completely preserved. Eusebius considered it an introduction to Christianity for pagans. But its value for many later readers is more because Eusebius studded this work with so many fascinating and lively fragments from historians and philosophers that are nowhere else preserved. Here alone is preserved a summary of the writings of the Phoenician priest Sanchuniathon of which the accuracy has been shown by the mythological accounts found on the Ugaritic tables. Here alone is the account from Diodorus Siculus’ Siculus' sixth book of Euhemerus' wondrous voyage to the island of Panchaea, where Euhemerus purports to have found his true history of the gods, and here almost alone is preserved writings of the neo-Platonist philosopher Atticus along with so much else.
# ''Demonstratio evangelica'' ('Proof of the Gospel') is closely connected to the ''Praeparatio'' and comprised originally twenty books of which ten have been completely preserved as well as a fragment of the fifteenth. Here Eusebius treats of the person of Jesus Christ. The work was probably finished before 311;
# another work which originated in the time of the persecution, entitled "Prophetic Extracts" (''Eklogai prophetikai''). It discusses in four books the Messanic texts of Scripture. The work is the surviving portion (books 6-9) of the ‘‘General elementary introduction’’ introduction'' to the Christian faith, now lost.# the treatise "On Divine Manifestation" (''Peri theophaneias''), dating from a much later time. It treats of the incarnation of the Divine Logos, and its contents are in many cases identical with the ‘‘Demonstratio evangelica’‘evangelica'‘. Only fragments are preserved;
# the polemical treatise "Against Marcellus," dating from about 337;
# a supplement to the last-named work, entitled "On the Theology of the Church," in which he defended the Nicene doctrine of the Logos against the party of Athanasius.
Dogmatically, Eusebius stands entirely upon the shoulders of [[Origen]], who was anathemized by the [[Fifth Ecumenical Council]]. Like Origen, he started from the fundamental thought of the absolute sovereignty (''monarchia'') of God. God is the cause of all beings. But he is not merely a cause; in him everything good is included, from him all life originates, and he is the source of all virtue. He is the highest God to whom Christ is subject as the second God. God sent Christ into the world that it may partake of the blessings included in the essence of God. Christ is the only really good creature; he possesses the image of God and is a ray of the eternal light, but the figure of the ray is so limited by Eusebius that he expressly emphasizes the self-existence of Jesus.
Eusebius was intent upon emphasizing the difference of the persona of the [[Holy Trinity|Trinity]] and maintaining the subordination of Jesus to God (he never calls him ‘‘theos’‘‘‘theos'‘) because in all contrary attempts he suspected polytheism or [[Sabellianism]]. Jesus is a creature of God whose generation, for Eusebius, took place before time. Jesus is in his activity the organ of God, the creator of life, the principle of every revelation of God, who in his absoluteness is enthroned above all the world. This divine Logos assumed a human body without being altered thereby in any way in his being. The relation of the [[Holy Spirit]] within the Trinity Eusebius explained similarly to that of the Son to the Father. No point of this doctrine is original with Eusebius; all is traceable to his teacher Origen. The lack of originality in his thinking shows itself in the fact that he never presented his thoughts in a system.
===His limitations===
The limitations of Eusebius could be said to flow from his position as the first court-appointed Christian theologian in the service of the Roman Empire. Notwithstanding the great influence of his works on others, Eusebius was not himself a great historian. His treatment of [[heresy]], for example, is inadequate, and he knew very little about the Western church. His historical works are really apologetics. In his Ecclesiastical History, Vol. 8, chapter 2, he points out, "We shall introduce into this history in general only those events which may be useful first to ourselves and afterwards to posterity."
In his ''Praeparatio evangelica'' (xii, 31), Eusebius has a section on the use of fictions (''pseudos'') as a "medicine", which may be "lawful and fitting" to use. With that in mind, it is still difficult to assess Eusebius' conclusions and veracity by confronting him with his predecessors and contemporaries because the texts of previous chroniclers, notably [[Papiasof Hierapolis]], whom he denigrated, and Hegesippus, on whom he relied, have disappeared; they survive largely in the form of the quotes of their work that Eusebius selected, and thus they are to be seen only through the lens of Eusebius.
These and other issues have invited controversy. For example, Jocab Burckhardt dismissed Eusebius as "the first thoroughly dishonest historian of antiquity". Burckhardt is not alone in holding such a view. However, Professor Michael J. Hollerich thinks such criticisms go too far. Writing in "Church History" (Vol. 59, 1990), he says that ever since Burckhardt, "Eusebius has been an inviting target for students of the Constantinian era. At one time or another they have characterized him as a political propagandist, a good courtier, the shrewd and worldly adviser of the Emperor Constantine, the great publicist of the first Christian emperor, the first in a long succession of ecclesiastical politicians, the herald of Byzantinism, a political theologian, a political metaphysician, and a caesaropapist. It is obvious that these are not, in the main, neutral descriptions. Much traditional scholarship, sometimes with barely suppressed disdain, has regarded Eusebius as one who risked his orthodoxy and perhaps his character because of his zeal for the Constantinian establishment." He concludes that "the standard assessment has exaggerated the importance of political themes and political motives in Eusebius's life and writings and has failed to do justice to him as a churchman and a scholar".
While many have shared Burckhartdt's assessment, others, while not pretending to extol his merits, have acknowledged the irreplaceable value of his works.
 
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{{succession|
before=Agapius|
title=Bishop of Caesarea|
years= 312-339|
after=[[Acacius of Caesarea|Acacius]]}}
{{end box}}
==External links==
[[Category: Bishops]][[Category:4th-century bishops]][[Category:Historians]][[Category: Church History]]
[[Category:Heretics]]
[[Category:Nicene and Post-Nicene Fathers]]
 
[[ar:أوسابيوس القيصري]]
[[ro:Eusebiu de Cezareea]]
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