Eusebius journeyed to Tyre and later to Egypt, where he first suffered persecution. He visited his imprisoned friend Pamphilius sometime during the period 307-310. He also reports that he witnessed the deaths of other martyrs in Tyre and elsewhere. After the death of Pamphilius in February 310, he fled to Egypt. It is suggested that he himself may have been arrested a once or twice during the persecution. After peace was restored in 313 and he returned to Caesarea.

Here in Caesarea, Eusebius became bishop soon after. When the Council of Nicaea met in 325, Eusebius was prominent, and even presided over its transactions. Though he was not an especially gifted theologian, he was a very learned man and a famous author – the Ecclesiastical History was written in the period between the Edict of Milan and the Council of Nicea. He also had the special favour of the emperor. At the Council, the confession which he proposed became the basis of the Nicene Creed. He sought to maintain broad peace in the Church, and usually voted with the majority at the councils. Thus, he did not take as hard a line against the Arians as Athanasius. By this, we do not need to conclude that he was himself an heretic or a bad man, just perhaps that he did not have as keen an understanding as Athanasius as to what was at stake.

After Nicea, Eusebius was involved in more of the Arian controversies. Eustathius of Antioch opposed the growing influence of Origen, and his allegorical method of interpreting Scripture, and he perceived in Origen’s theology the roots of Arianism. Eusebius was an admirer of Origen and Eustathius reproached him for deviating from the Nicene faith. Subsequently Eustathius was deposed at a synod in Antioch. Part of the population of Antioch rebelled against this action and an opposing faction proposed Eusebius as its new bishop, which he declined.

After Eustathius had been removed, the Eusebians proceeded against Athanasius of Alexandria, a more formidable opponent. He was summoned before a synod in Tyre at which Eusebius himself 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. Athanasius was condemned and exiled at the end of 335. Constantine died within two years of this, and Eusebius did not long survive him. It is estimated that he died between 337 and 340 at around 80 years of age.

BIOGRAPHICAL SUMMARY

• Born about A.D. 265
• Little known of his childhood
  • Taught at the school in Antioch found by Origen
  • Became a lover of books and an admirer of Origen
• As a young man, around the age of 30
  • first met Constantine, who would later become emperor and would hold Eusebius in high regard throughout his life
  • Studied the text of Scripture and worked with others to prepare a correct version. He continued this project even after some of his fellow-laborers were imprisoned.
• At about age 48, became bishop of Caesarea Maritima (in Palestine)
• Wrote many works, including the Ecclesiastical History
• Prominent at the Council of Nicea in A.D. 325
• Involved in the Arian controversies which followed
• Died around A.D. 340, shortly after the death of Constantine

The Ecclesiastical History

• written in the period between the Edict of Milan and the Council of Nicea. The work required the most comprehensive preparatory studies, and it must have occupied him for years while studying in Antioch. It was intended to serve as an Introduction to the Faith for pagans.

To Consider

Moderns make a big fuss over the fact that Eusebius attributes the calamities which befell the Jewish nation in A.D. 70 to the Jews’ role in the death of Jesus, and the vengeance of God foretold by the prophets, and Jesus Himself. This quote from II.6: “The Misfortunes which overwhelmed the Jews after their Presumption against Christ” has been used by moderns to attack both Jews and Christians.

“that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ.”

Moderns call this “anti-semitism,” and it is very politically incorrect. I would suggest that it is actually a biblical understanding of history in the context of God’s law, His covenant, and His sovereign plan for the nations. Eusebius is not displaying a hatred of the Jewish people, since he levels a similar charge against himself and his fellow Christians in VIII.1: “The Events which preceded the Persecution in our Times” in which he indentifies the spirit of divisiveness as the precursor to some of the most severe persecutions which he records:

“But when on account of the abundant freedom, we fell into laxity and sloth, and envied and reviled each other, and were almost, as it were, taking up arms against one another, rulers assailing rulers with words like spears, and people forming parties against people, and monstrous hypocrisy and dissimulation rising to the greatest height of wickedness, the divine judgment with forbearance, as is its pleasure, while the multitudes yet continued to assemble, gently and moderately harassed the episcopacy.”

We would do well to take heed to his words in our own times.

Modern Editors…

As to whether you should be more inclined to trust Eusebius, a 3rd century father of the Church, or a modern editor of his works: Of the two, whose worldview will you find yourself in accord with? And therefore who will be the more trustworthy?