Church History
10/21/25
Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).
"§161. Eusebius of Caesarea." (pp. 2562-2569).
After a substantial bibliography pertaining especially to Eusebius, Schaff observes that this period, which he considers the third in the Church, saw many good and influential teachers (Schaff 2014, p. 2563). He sees the roots of classical rhetoric and the strength of Christianity coming together in these authors. Eusebius emerges as "the 'father of church history,' the Christian Herodotus" (Schaff 2014, p. 2563).
Born after the middle of the third century in Palestine, Eusebius was influenced in his education by the work of Origen (Schaff 2014, p. 2563). After some education, he settled in Caesarea, where he was involved in a theological school (Schaff 2014, p. 2564). In 335 or 336, Eusebius, presiding over a council in Tyre, opposed Athanasius. At this time he was accused of cowardice in the face of persecution, having emerged unscathed. Eusebius served as bishop of Caesarea from about 315 until his death in 340.
Eusebius was a party to the Arian controversy, though unwillingly (Schaff 2014, p. 2565). He attempted to hold to a middle ground. Schaff considers Eusebius to have been more allied with Arius than with Athanasius in the dispute. Yet Eusebius was silent about this controversy in his writings. Rather, his focus was on Constantine's political victories at the same period. Schaff describes Eusebius as "not a man of controversy, but of moderation and peace" (Schaff 2014, p. 2566), choosing not to take a solid stance on either side of the Arian dispute.
Schaff considers Eusebius' character to be flawed by indecision as well. He proved a loyal court theologian, adapting to the views desired by Constantine (Schaff 2014, p. 2566).
The wide reading and collecting of information carried on by Eusebius sets him apart (Schaff 2014, p. 2567). While his theological statements may be lacking in depth, he demonstrated a considerable breadth of knowledge, making his historical writings an outstanding source to this day. Despite this, Schaff considers his collection of information to be more compelling than his analysis of that information. Schaff describes Eusebius' various works in brief.
"§162. The Church Historians after Eusebius." (pp. 2569-2574).
After a substantial bibliography, Schaff notes that Eusebius was followed by church historians who carried his work on through the end of the sixth century (Schaff 2014, p. 2570). Like Eusebius their analysis may have been lacking in rigor but their collation of source documents was significant. They did nothing to correct or expand Eusebius' work through the third century. All focus on the East, except when the West was in direct contact with the East.
Schaff describes Socrates of Constantinople, born in 380 (Schaff 2014, p. 2570). He provided extracts from source documents covering 306-439). Hermeas Sozomen, from Palestine but working in Constantinople, provided a history covering 323-423, without apparent influence of Socrates (Schaff 2014, p. 2571). Theodoret of Cyrus, who became embroiled in the Christological controversies noted in the previous chapter, composed a history of 325-429 in five books (Schaff 2014, p. 2572). He recorded substantial information about hermits and monks, as well as a description of heresies, among many other works. Evagrius of Antioch, living about 536 until after 594, wrote an ecclesiastical history covering 431-594, describing political events, bishops, public buildings including churches, and earthquakes and other calamities. Thomas Lector of Constantinople, as well as writing a history from 431-518 also compiled abstracts of other authors. Schaff moves next to mention Nicephorus Callistus, of the 15th century (Schaff 2014, p. 2573). He picked up histories in the 6th century and brought them up to his time, though with more detail from the 10th century onward. In the West, Schaff notes only Rufinus of Aquileia, 330-410 (Schaff 2014, p. 2573). He translated and annotated Eusebius and moved his accounts forward to 392. Cassiodorus, in the sixth century, abstracted some of the Eastern historians (Schaff 2014, p. 2574). Jerome's biographies of important men also receive mention in brief.
10/21/25
Schaff, Philip. (2014). "Chapter X. Church Fathers, and Theological Literature." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2562-2700). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 161-180).
"§161. Eusebius of Caesarea." (pp. 2562-2569).
After a substantial bibliography pertaining especially to Eusebius, Schaff observes that this period, which he considers the third in the Church, saw many good and influential teachers (Schaff 2014, p. 2563). He sees the roots of classical rhetoric and the strength of Christianity coming together in these authors. Eusebius emerges as "the 'father of church history,' the Christian Herodotus" (Schaff 2014, p. 2563).
Born after the middle of the third century in Palestine, Eusebius was influenced in his education by the work of Origen (Schaff 2014, p. 2563). After some education, he settled in Caesarea, where he was involved in a theological school (Schaff 2014, p. 2564). In 335 or 336, Eusebius, presiding over a council in Tyre, opposed Athanasius. At this time he was accused of cowardice in the face of persecution, having emerged unscathed. Eusebius served as bishop of Caesarea from about 315 until his death in 340.
Eusebius was a party to the Arian controversy, though unwillingly (Schaff 2014, p. 2565). He attempted to hold to a middle ground. Schaff considers Eusebius to have been more allied with Arius than with Athanasius in the dispute. Yet Eusebius was silent about this controversy in his writings. Rather, his focus was on Constantine's political victories at the same period. Schaff describes Eusebius as "not a man of controversy, but of moderation and peace" (Schaff 2014, p. 2566), choosing not to take a solid stance on either side of the Arian dispute.
Schaff considers Eusebius' character to be flawed by indecision as well. He proved a loyal court theologian, adapting to the views desired by Constantine (Schaff 2014, p. 2566).
The wide reading and collecting of information carried on by Eusebius sets him apart (Schaff 2014, p. 2567). While his theological statements may be lacking in depth, he demonstrated a considerable breadth of knowledge, making his historical writings an outstanding source to this day. Despite this, Schaff considers his collection of information to be more compelling than his analysis of that information. Schaff describes Eusebius' various works in brief.
"§162. The Church Historians after Eusebius." (pp. 2569-2574).
After a substantial bibliography, Schaff notes that Eusebius was followed by church historians who carried his work on through the end of the sixth century (Schaff 2014, p. 2570). Like Eusebius their analysis may have been lacking in rigor but their collation of source documents was significant. They did nothing to correct or expand Eusebius' work through the third century. All focus on the East, except when the West was in direct contact with the East.
Schaff describes Socrates of Constantinople, born in 380 (Schaff 2014, p. 2570). He provided extracts from source documents covering 306-439). Hermeas Sozomen, from Palestine but working in Constantinople, provided a history covering 323-423, without apparent influence of Socrates (Schaff 2014, p. 2571). Theodoret of Cyrus, who became embroiled in the Christological controversies noted in the previous chapter, composed a history of 325-429 in five books (Schaff 2014, p. 2572). He recorded substantial information about hermits and monks, as well as a description of heresies, among many other works. Evagrius of Antioch, living about 536 until after 594, wrote an ecclesiastical history covering 431-594, describing political events, bishops, public buildings including churches, and earthquakes and other calamities. Thomas Lector of Constantinople, as well as writing a history from 431-518 also compiled abstracts of other authors. Schaff moves next to mention Nicephorus Callistus, of the 15th century (Schaff 2014, p. 2573). He picked up histories in the 6th century and brought them up to his time, though with more detail from the 10th century onward. In the West, Schaff notes only Rufinus of Aquileia, 330-410 (Schaff 2014, p. 2573). He translated and annotated Eusebius and moved his accounts forward to 392. Cassiodorus, in the sixth century, abstracted some of the Eastern historians (Schaff 2014, p. 2574). Jerome's biographies of important men also receive mention in brief.
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