The result was the first full-length historical narrative written from a Christian point of view. In the early 5th century two advocates in Constantinople, Socrates Scholasticus and Sozomen, and a bishop, Theodoret of Cyrrhus, Syria, wrote continuations of Eusebius' church history, establishing the convention of continuators that would determine to a great extent the way history was written for the next thousand years. Eusebius' Chronicle, which attempted to lay out a comparative timeline of pagan and Old Testament history, set the model for the other historiographical genre, the medieval chronicle or universal history. Eusebius had access to the Theological Library of Caesarea and made use of many ecclesiastical monuments and documents, acts of the martyrs, letters, extracts from earlier Christian writings, lists of bishops, and similar sources, often quoting the originals at great length so that his work contains materials not elsewhere preserved. For example he wrote that Matthew composed the Gospel according to the Hebrews and his Church Catalogue suggests that it was the only Jewish gospel. It is therefore of historical value, though it pretends neither to completeness nor to the observance of due proportion in the treatment of the subject-matter. Nor does it present in a connected and systematic way the history of the early Christian Church. It is to no small extent a vindication of the Christian religion, though the author did not primarily intend it as such. Eusebius has been often accused of intentional falsification of the truth; in judging persons or facts he is not entirely unbiased.
Plan of the work
Eusebius attempted according to his own declaration to present the history of the Church from the apostles to his own time, with special regard to the following points:
the successions of bishops in the principal sees;
the history of Christian teachers;
the history of heresies;
the history of the Jews;
the relations to the heathen;
He grouped his material according to the reigns of the emperors, presenting it as he found it in his sources. The contents are as follows:
Book X: The reestablishment of the churches and the rebellion and conquest of Licinius.
Andrew Louth has argued that the Church History was first published in. In its present form, the work was brought to a conclusion before the death of Crispus, and, since book x is dedicated to Paulinus, Archbishop of Tyre, who died before 325, at the end of 323 or in 324. This work required the most comprehensive preparatory studies, and it must have occupied him for years. His collection of martyrdoms of the older period may have been one of these preparatory studies.
Attitudes of the author
Eusebius blames the calamities which befell the Jewish nation on the Jews' role in the death of Jesus. This quote has been used to attack both Jews and Christians. This is not simply antisemitism, however. Eusebius levels a similar charge against Christians, blaming a spirit of divisiveness for some of the most severe persecutions. He also launches into a panegyric in the middle of Book x. He praises the Lord for his provisions and kindness to them for allowing them to rebuild their churches after they have been destroyed.
The accuracy of Eusebius' account has often been called into question. In the 5th century, the Christian historian Socrates Scholasticus described Eusebius as writing for “rhetorical finish” in his Vita of Constantine and for the “praises of the Emperor” rather than the “accurate statement of facts.” The methods of Eusebius were criticised by Edward Gibbon in the 18th century. In the 19th century Jacob Burckhardt viewed Eusebius as 'a liar', the “first thoroughly dishonest historian of antiquity.” Ramsay MacMullen in the 20th century regarded Eusebius' work as representative of early Christian historical accounts in which “Hostile writings and discarded views were not recopied or passed on, or they were actively suppressed... matters discreditable to the faith were to be consigned to silence.” As a consequence this kind of methodology in MacMullen's view has distorted modern attempts,, to describe how the Church grew in the early centuries. Arnaldo Momigliano wrote that in Eusebius' mind "chronology was something between an exact science and an instrument of propaganda "
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