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Old 08-20-2010, 09:34 PM   #41
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Originally Posted by jgreen44 View Post
Is it possible he meant simply that he was the first to engage in writing a comprehensive history of the Christian church?
Yes. This is possible. But it is just as likely that he was sponsored to perform this research task. Both of these possibilities have implications that should be investigated further.
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Old 08-21-2010, 02:25 AM   #42
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JW:
Church History (Socrates Scholasticus) > Book I

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Chapter 1. Introduction to the Work.

Eusebius, surnamed Pamphilus, writing the History of the Church in ten books, closed it with that period of the emperor Constantine, when the persecution which Diocletian had begun against the Christians came to an end. Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts. Now, as we propose to write the details of what has taken place in the churches since his time to our own day, we begin with the narration of the particulars which he has left out, and we shall not be solicitous to display a parade of words, but to lay before the reader what we have been able to collect from documents, and what we have heard from those who were familiar with the facts as they told them. And since it has an important bearing on the matter in hand, it will be proper to enter into a brief account of Constantine's conversion to Christianity, making a beginning with this event.
JW:
That's pretty damning when your official successor says you are truth-challenged.
I think Socrates is merely making the genre-related point that the Life of Constantine is a panegyric in the formal sense of the term, not an attempt at objective history.

Andrew Criddle
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Old 08-21-2010, 07:54 AM   #43
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JW:
Testimonies of the Ancients Against Eusebius.

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Photius, in the Same Work (chap. 127).

“There has been read the work of Eusebius Pamphili In praise of the great emperor Constantine, consisting of four books. In this is contained the whole life of the man, starting with his very boyhood, also whatever deeds of his belong to ecclesiastical history, until he departed from life at the age of sixty-four. Eusebius is, however, even in this work, like himself in diction, except that his discourse has risen to a somewhat more than usual brilliancy, and that sometimes he has made use of more flowery expressions than he is wont. However, of pleasantness and beauty of expression there is little, as indeed is the case in his other works. He inserts, moreover, in this work of his in four books very many passages from the whole decalogue of his Ecclesiastical History. He says that Constantine the Great himself also was baptized in Nicomedia, he having put off his baptism until then, because he desired to be baptized in the Jordan. Who baptized him he does not clearly show. However, as to the heresy of Arius, he does not definitely state whether he holds that opinion, or whether he has changed; or even whether Arius held correct or incorrect views, although he ought to have made mention of these things, because the synod occupied an important place among the deeds of Constantine the Great, and it again demands a detailed account of them. But he does state that a ‘controversy’ arose between Arius and Alexander (this is the name he cunningly gives to the heresy), and that the God-fearing prince was very much grieved at this controversy, and strove by epistles and through Hosius, who was then bishop of Cordova, to bring back the dissenting parties into peace and concord, they having laid aside the strife existing between them with regard to such questions; and that when he could not persuade them to do this he convoked a synod from all quarters, and that it dissolved into peace the strife that had arisen. These things, however, are not described accurately or clearly; it would seem then that he is ashamed, as it were, and does not wish to make public the vote cast against Arius in the Synod, and the just retribution of those who were his companions in impiety and who were cast out together with him. Finally, he does not even mention the terrible fate which was inflicted by God upon Arius in the sight of all. None of these things he brings to the light, nor has he drawn up an account of the Synod and the things that were done in it. Whence, also, when about to write a narrative concerning the divine Eustathius, he does not even mention his name, nor what things were threatened and executed against him; but referring these things also to sedition and tumult, he again speaks of the calmness of the bishops, who having been convened in Antioch by the zeal and cooperation of the Emperor, changed the sedition and tumult into peace. Likewise as to what things were maliciously contrived against the ever-conquering Athanasius, when he set about making his history cover these things, he says that Alexandria again was filled with sedition and tumult, and that this was calmed by the coming of the bishops, who had the imperial aid. But he by no means makes it clear who was the leader of the sedition, what sort of sedition it was, or by what means the strife was settled. He also keeps up almost the same mode of dissimulating in his account of the contentions existing among bishops with respect to doctrines, and their disagreements on other matters.”


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