Misplaced Pages

#841158

73-688: The Harklean version , designated by syr , is a Syriac language bible translation by Thomas of Harqel completed in 616 AD at the Enaton in Egypt . The Harklean version has close affinities with the Byzantine text-type . The version is partly based on the earlier Philoxenian version , partly a new and very literal translation from the Greek New Testament . Peshitta The consensus within biblical scholarship, although not universal,

146-531: A device to his soldiers' shields, but unlike Lactantius and subsequent Christian tradition, Eusebius does not date the events to October 312 and does not connect Constantine's vision and dream-vision with the Battle of the Milvian Bridge. Before he compiled his church history, Eusebius edited a collection of martyrdoms of the earlier period and a biography of Pamphilus. The martyrology has not survived as

219-463: A different sort had to be prepared. Lastly, Eusebius wrote eulogies in praise of Constantine. To all this activity must be added numerous writings of a miscellaneous nature, addresses, letters, and the like, and exegetical works that extended over the whole of his life and that include both commentaries and an important treatise on the location of biblical place names and the distances between these cities. Pamphilus and Eusebius occupied themselves with

292-815: A feast day on February 29 according to the official calendar of Saints created by Corbishop Rajan Achen. Eusebius was long venerated in the Roman Catholic Church. Bishop J. B. Lightfoot writes in his entry for St. Eusebius in Henry Wace 's Dictionary of Christian Biography and Literature to the End of the Sixth Century AD, with an Account of Principal Sects and Heresies (1911) that "in the Martyrologium Romanum itself he held his place for centuries" and in "Gallican service-books

365-488: A great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen. On his deathbed, Origen had made a bequest of his private library to the Christian community in the city. Together with the books of his patron Ambrosius , Origen's library (including the original manuscripts of his works ) formed the core of the collection that Pamphilus established. Pamphilus also managed

438-468: A phrase often rendered into Latin as " in hoc signo vinces ". In a dream that night "the Christ of God appeared to him with the sign which had appeared in the sky, and urged him to make himself a copy of the sign which had appeared in the sky, and to use this as a protection against the attacks of the enemy." Eusebius relates that this happened "on a campaign he [Constantine] was conducting somewhere". It

511-468: A revelatory dream on the eve of battle. Eusebius's work of that time, his Church History , also makes no mention of the vision. The Arch of Constantine, constructed in AD 315, neither depicts a vision nor any Christian insignia in its depiction of the battle. In his posthumous biography of Constantine, Eusebius agrees with Lactantius that Constantine received instructions in a dream to apply a Christian symbol as

584-405: A school that was similar to (or perhaps a re-establishment of ) that of Origen. He was compared to Demetrius of Phalerum —as well as to another (evidently, learnèd) scholar by the name of "Pisistratus" —for Pamphilus had gathered Bibles "from all parts of the world". Like his model Origen, Pamphilus maintained close contact with his students. Eusebius, in his history of the persecutions, alludes to

657-587: A synoptical table so that it might be easier to find the pericopes that belong together. These canon tables or "Eusebian canons" remained in use throughout the Middle Ages, and illuminated manuscript versions are important for the study of early medieval art, as they are the most elaborately decorated pages of many Gospel books . Eusebius detailed in Epistula ad Carpianum how to use his canons. The Chronicle ( Παντοδαπὴ Ἱστορία ( Pantodape historia ))

730-585: A time labored in behalf of the Arian heresy, coming to the council of Nicæa, inspired by the Holy Spirit, followed the decision of the Fathers, and thereafter up to the time of his death lived in a most holy manner in the orthodox faith. Lesson 2 . He was, moreover, very zealous in the study of the sacred Scriptures, and along with Pamphilus the martyr was a most diligent investigator of sacred literature. At

803-605: A universal calendar of events from the Creation to, again, Eusebius's own time. He completed the first editions of the Ecclesiastical History and Chronicle before 300. Eusebius succeeded Agapius as Bishop of Caesarea soon after 313 and was called on by Arius who had been excommunicated by his bishop Alexander of Alexandria . An episcopal council in Caesarea pronounced Arius blameless. Eusebius enjoyed

SECTION 10

#1732766147842

876-415: A whole, but it has been preserved almost completely in parts. It contained: Of the life of Pamphilus, only a fragment survives. A work on the martyrs of Palestine in the time of Diocletian was composed after 311; numerous fragments are scattered in legendaries which have yet to be collected. The life of Constantine was compiled after the death of the emperor and the election of his sons as Augusti (337). It

949-604: A work ' Quaestiones ad Stephanum et Marinum , On the Differences of the Gospels (including solutions). This was written for the purpose of harmonizing the contradictions in the reports of the different Evangelists. This work was recently (2011) translated into the English language by David J. Miller and Adam C. McCollum and was published under the name Eusebius of Caesarea: Gospel Problems and Solutions . The original work

1022-520: Is a dialect, or group of dialects, of Eastern Aramaic , originating around Edessa . It is written in the Syriac alphabet and is transliterated into the Latin script in a number of ways, generating different spellings of the name: Peshitta , Peshittâ , Pshitta , Pšittâ , Pshitto , Fshitto . All of these are acceptable, but Peshitta is the most conventional spelling in English. The Peshitta had from

1095-464: Is based on a collation of more than seventy Peshitta and a few other Aramaic manuscripts. All 27 books of the common Western Canon of the New Testament are included in this British & Foreign Bible Society's 1905 Peshitta edition, as is the adultery pericope (John 7:53–8:11). The 1979 Syriac Bible, United Bible Society, uses the same text for its New Testament. The Online Bible reproduces

1168-522: Is divided into two parts. The first part, the Chronography ( Χρονογραφία ( Chronographia )), gives an epitome of universal history from the sources, arranged according to nations. The second part, the Canons ( Χρονικοὶ Κανόνες ( Chronikoi kanones )), furnishes a synchronism of the historical material in parallel columns, the equivalent of a parallel timeline. The work as a whole has been lost in

1241-459: Is good which is according to nature. Every rational soul has naturally a good free-will, formed for the choice of what is good. But when a man acts wrongly, nature is not to be blamed; for what is wrong, takes place not according to nature, but contrary to nature, it being the work of choice, and not of nature. A letter Eusebius is supposed to have written to Constantine 's daughter Constantina , refusing to fulfill her request for images of Christ,

1314-588: Is more a rhetorical eulogy on the emperor than a history but is of great value on account of numerous documents incorporated into it. To the class of apologetic and dogmatic works belong: A number of writings, belonging in this category, have been entirely lost. All of the exegetical works of Eusebius have suffered damage in transmission. The majority of them are known to us only from long portions quoted in Byzantine catena-commentaries. However these portions are very extensive. Extant are: Eusebius also wrote

1387-751: Is still quoted under the symbol "Syrschaaf", or "SyrSch". In a detailed examination of Matthew 1–14, Gwilliam found that the Peshitta agrees with the Textus Receptus only 108 times and with the Codex Vaticanus 65 times. Meanwhile, in 137 instances it differs from both, usually with the support of the Old Syriac and the Old Latin, and in 31 instances it stands alone. A statement by Eusebius that Hegesippus "made some quotations from

1460-643: Is that homoousios came straight from Constantine's Hermetic background. As can be clearly seen in the Poimandres , and even more clearly in an inscription mentioned exclusively in the Theosophia , in the theological language of Egyptian paganism the word homoousios meant that the Nous-Father and the Logos-Son, who are two distinct beings, share the same perfection of the divine nature. However,

1533-576: Is that the Old Testament of the Peshitta was translated into Syriac from Biblical Hebrew , probably in the 2nd century CE, and that the New Testament of the Peshitta was translated from Koine Greek , probably in the early 5th century. This New Testament, originally excluding certain disputed books ( 2 Peter , 2 John , 3 John , Jude , Revelation ), had become a standard by the early 5th century. The five excluded books were added in

SECTION 20

#1732766147842

1606-499: 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. God sent Christ into the world that it may partake of the blessings included in the essence of God. Eusebius expressly distinguishes the Son as distinct from Father as a ray is also distinct from its source the sun. Eusebius held that men were sinners by their own free choice and not by

1679-452: Is there any evidence of a normal, well-established Christian use of the term homoousios in its strictly Trinitarian meaning. Having once excluded any relationship of the Nicene homoousios with the Christian tradition, it becomes legitimate to propose a new explanation, based on an analysis of two pagan documents which have so far never been taken into account. The main thesis of this paper

1752-419: Is unclear from Eusebius's description whether the shields were marked with a Christian cross or with a chi-rho , a staurogram , or another similar symbol. The Latin text De mortibus persecutorum contains an early account of the 28 October 312 Battle of the Milvian Bridge written by Lactantius probably in 313, the year following the battle. Lactantius does not mention a vision in the sky but describes

1825-467: Is worst, deserving of blame and punishment, because he has by his own motion neglected the natural law, and becoming the origin and fountain of wickedness, and misusing himself, not from any extraneous necessity, but from free will and judgment. The fault is in him who chooses, not in God. For God has not made nature or the substance of the soul bad; for he who is good can make nothing but what is good. Everything

1898-518: The Gospel of Matthew ; and many of Origen's own writings. Marginal comments in extant manuscripts note that Pamphilus and his friends and pupils, including Eusebius, corrected and revised much of the biblical text in their library. Their efforts made the hexaplaric Septuagint text increasingly popular in Syria and Palestine. Soon after joining Pamphilus's school, Eusebius started helping his master expand

1971-502: The Harklean Version (616 CE) of Thomas of Harqel . The New Testament of the Peshitta often reflects the Byzantine text-type , although with some variations. Peshitta is derived from the Syriac mappaqtâ pšîṭtâ (ܡܦܩܬܐ ܦܫܝܛܬܐ), literally meaning "simple version". However, it is also possible to translate pšîṭtâ as "common" (that is, for all people), or "straight", as well as the usual translation as "simple". Syriac

2044-538: The textual 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 Evangelists, Eusebius divided his edition of the New Testament into paragraphs and provided it with

2117-714: The 1905 Syriac Peshitta NT in Hebrew characters. English Malayalam Although physical evidence has yet to be found, 18th-century Maronite Orientalist Giuseppe Assemani stated in his Bibliotheca Orientalis that a Syriac Gospel dated 78 CE was found in Mesopotamia. The following manuscripts are in the British Archives: Attribution Eusebius Eusebius of Caesarea ( c.  AD 260/265  – 30 May AD 339), also known as Eusebius Pamphilius ,

2190-725: The 5th century onward a wide circulation in Asia, and was accepted and honored by the whole diversity of sects of Syriac Christianity. It had a great missionary influence: the Armenian and Georgian versions, as well as the Arabic and the Persian, owe not a little to the Syriac. The Nestorian tablet of Chang'an shows the presence of the Syriac scriptures in China in the 8th century. The Peshitta

2263-757: The Gospel , Preparations for the Gospel and On Discrepancies between the Gospels , studies of the biblical text. His work Onomasticon is an early geographical lexicon of places in the Holy Land mentioned in the Bible. As "Father of Church History " (not to be confused with the title of Church Father ), he produced the Ecclesiastical History , On the Life of Pamphilus , the Chronicle and On

Harklean version - Misplaced Pages Continue

2336-558: The Gospel according to the Hebrews and from the Syriac Gospel," means we should have a reference to a Syriac New Testament as early as 160–180 CE, the time of that Hebrew Christian writer. The translation of the New Testament has been admired by Syriac scholars, who have deemed it "careful, faithful, and literal" with it sometimes being referred to as the "Queen of the versions". The standard United Bible Societies 1905 edition of

2409-609: The Martyrs . He also produced a biographical work on Constantine the Great , the first Christian Roman emperor , who was Augustus between AD 306 and AD 337. Little is known about the life of Eusebius. His successor at the See of Caesarea, Acacius , wrote a Life of Eusebius , a work that has since been lost. Eusebius's own surviving works probably only represent a small portion of his total output. Beyond notices in his extant writings,

2482-518: The New Testament of the Peshitta was based on editions prepared by Syriacists Philip E. Pusey (d. 1880), George Gwilliam (d. 1914) and John Gwyn . These editions comprised Gwilliam & Pusey's 1901 critical edition of the gospels, Gwilliam's critical edition of Acts , Gwilliam & Pinkerton's critical edition of Paul's Epistles and John Gwynn's critical edition of the General Epistles and later Revelation. This critical Peshitta text

2555-517: The birth of Eusebius to some point between AD 260 and 265. He was most likely born in or around Caesarea Maritima . Nothing is known about his parents. He was baptized and instructed in the city, and lived in Syria Palaestina in 296, when Diocletian 's army passed through the region (in the Life of Constantine , Eusebius recalls seeing Constantine traveling with the army). Eusebius

2628-399: The contention. Through the activities of the theologian Origen (185/6–254) and the school of his follower Pamphilus (later 3rd century – 309), Caesarea became a center of Christian learning. Origen was largely responsible for the collection of usage information, or which churches were using which gospels, regarding the texts which became the New Testament . The information used to create

2701-612: The converted Jew whose scholarship was so valuable to the English reformers and divines, made use of it, and in 1569 issued a Syriac New Testament in Hebrew script. In 1645, the editio princeps of the Old Testament was published by Gabriel Sionita for the Paris Polyglot , and in 1657 the whole Peshitta was included in Walton's London Polyglot . An edition of the Peshitta was that of John Leusden and Karl Schaaf, and it

2774-456: The council evidently did not force the insertion of the word and instead adopted a text related to the confession of Jerusalem. The role of Constantine remained uncertain during the council. Alternate views have suggested that Gibbon's dismissal of Eusebius is inappropriate: While many have shared Burckhardt's assessment, particularly with reference to the Life of Constantine , others, while not pretending to extol his merits, have acknowledged

2847-403: The days of the prophets of old, would take place at the coming of the Christ, which I will presently shew to have been fulfilled as never before in accordance with the predictions" ( Demonstratio Evangelica VIII). From a dogmatic point of view, Eusebius is related in his views to Origen . Like Origen, he started from the fundamental thought of the absolute sovereignty ( monarchia ) of God. God

2920-503: The early church due to Eusebius's access to materials now lost. Eusebius's Life of Constantine ( Vita Constantini ) is a eulogy or panegyric , and therefore its style and selection of facts are affected by its purpose, rendering it inadequate as a continuation of the Church History. As the historian Socrates Scholasticus said, at the opening of his history which was designed as a continuation of Eusebius, "Also in writing

2993-507: The emperor himself had recounted to him that some time between the death of his father – the augustus Constantius – and his final battle against his rival Maxentius as augustus in the West, Constantine experienced a vision in which he and his soldiers beheld a Christian symbol, "a cross-shaped trophy formed from light", above the sun at midday. Attached to the symbol was the phrase "by this conquer" ( ἐν τούτῳ νίκα , en toútōi níka ),

Harklean version - Misplaced Pages Continue

3066-467: The fact that many of the Caesarean martyrs lived together, presumably under Pamphilus. Soon after Pamphilus settled in Caesarea ( c. 280s), he began teaching Eusebius, who was then somewhere between twenty and twenty-five. Because of his close relationship with his schoolmaster, Eusebius was sometimes called Eusebius Pamphili : "Eusebius, son of Pamphilus". The name may also indicate that Eusebius

3139-722: The favor of the Emperor Constantine . Because of this he was called upon to present the creed of his own church to the 318 attendees of the Council of Nicaea in 325. However, the anti-Arian creed from Palestine prevailed, becoming the basis for the Nicene Creed . The theological views of Arius, that taught the subordination of the Son to the Father , continued to be controversial. Eustathius of Antioch strongly opposed

3212-580: The first part of Eusebius's Chronicle , of which only a few fragments exist in Greek, has been preserved entirely in Armenian , though with lacunae. The Chronicle as preserved extends to the year 325. In his Church History or Ecclesiastical History , Eusebius wrote the first surviving history of the Christian Church as a chronologically ordered account, based on earlier sources, complete from

3285-514: The following year, he was again summoned before a synod in Tyre at which Eusebius of Caesarea 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. Eusebius remained in the Emperor's favour throughout this time and more than once

3358-596: The former category he includes evidence of Eusebius in several martyrologies and being entitled "Blessed" dating back to Victorius of Aquitaine . Valois includes both Usuardus and Notker , who list his feast as June 21 in the Roman Martyrology, and a Gallican breviary is included for June 21 that reads as follows: Of the holy Eusebius, bishop and confessor. Lesson 1 . Eusebius, bishop of Cæsarea in Palestine, on account of his friendship with Pamphilus

3431-456: The growing influence of Origen 's theology as the root of Arianism . Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith. Eusebius prevailed and Eustathius was deposed at a synod in Antioch . However, Athanasius of Alexandria became a more powerful opponent and in 334 he was summoned before a synod in Caesarea (which he refused to attend). In

3504-445: The historian is commemorated as a saint." However, Lightfoot notes that in "the revision of this Martyrology under Gregory XIII his name was struck out, and Eusebius of Samosata was substituted, under the mistaken idea that Caesarea had been substituted for Samosata by a mistake." The Roman Catholic author Henri Valois includes in his translations on Eusebius's writings testimonies of ancient authors in favor and against Eusebius; in

3577-445: The irreplaceable value of his works which may principally reside in the copious quotations that they contain from other sources, often lost. The earliest recorded feast day of Eusebius is found in the earliest known Syrian Martyrology dating to the year 411 translated by William Wright . The Martyrology lists his feast day as May 30. Eusebius continues to be venerated as a Saint by the modern-day Syrian Orthodox Church as well, with

3650-409: The late-fourth-century Easter Letter , which declared accepted Christian writings, was probably based on the Ecclesiastical History [HE] of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3:25 and Origen's list at HE 6:25. Eusebius got his information about what texts were accepted by the third-century churches throughout the known world,

3723-555: The library's collections and broaden access to its resources. At about this time Eusebius compiled a Collection of Ancient Martyrdoms , presumably for use as a general reference tool. In the 290s, Eusebius began work on his most important work, the Ecclesiastical History , a narrative history of the Church and Christian community from the Apostolic Age to Eusebius's own time. At about the same time, he worked on his Chronicle ,

SECTION 50

#1732766147842

3796-461: 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." The work was unfinished at Eusebius's death. Some scholars have questioned the Eusebian authorship of this work. Writing after Constantine had died, Eusebius claimed that

3869-411: The major sources are the 5th-century ecclesiastical historians Socrates , Sozomen , and Theodoret , and the 4th-century Christian author Jerome . There are assorted notices of his activities in the writings of his contemporaries Athanasius , Arius , Eusebius of Nicomedia , and Alexander of Alexandria . Eusebius's pupil, Eusebius of Emesa , provides some incidental information. Most scholars date

3942-406: The martyr, took from him the surname of Pamphili; inasmuch as along with this same Pamphilus he was a most diligent investigator of sacred literature. The man indeed is very worthy of being remembered in these times, both for his skill in many things, and for his wonderful genius, and by both Gentiles and Christians he was held distinguished and most noble among philosophers. This man, after having for

4015-454: The martyrs of his own time and the past, and this led him to the history of the whole Church and finally to the history of the world, which, to him, was only a preparation for ecclesiastical history. Then followed the time of the Arian controversies, and dogmatic questions came into the foreground. Christianity at last found recognition by the State; and this brought new problems – apologies of

4088-569: The nation famous, firstly the kingship, secondly that of prophet, and lastly the high priesthood. The prophecies said that the abolition and complete destruction of all these three together would be the sign of the presence of the Christ. And that the proofs that the times had come, would lie in the ceasing of the Mosaic worship, the desolation of Jerusalem and its Temple, and the subjection of the whole Jewish race to its enemies. ...The holy oracles foretold that all these changes, which had not been made in

4161-485: The necessity of their natures. Eusebius said: The Creator of all things has impressed a natural law upon the soul of every man, as an assistant and ally in his conduct, pointing out to him the right way by this law; but, by the free liberty with which he is endowed, making the choice of what is best worthy of praise and acceptance, he has acted rightly, not by force, but from his own free-will, when he had it in his power to act otherwise, As, again, making him who chooses what

4234-414: The original Greek, but it may be reconstructed from later chronographists of the Byzantine school who made excerpts from the work, especially George Syncellus . The tables of the second part have been completely preserved in a Latin translation by Jerome, and both parts are still extant in an Armenian translation. The loss of the Greek originals has given the Armenian translation a special importance; thus,

4307-521: The painstaking labor of original research. Hence, much has been preserved, quoted by Eusebius, which otherwise would have been lost. The literary productions of Eusebius reflect on the whole the course of his life. At first, he occupied himself with works on biblical criticism under the influence of Pamphilus and probably of Dorotheus of Tyre of the School of Antioch . Afterward, the persecutions under Diocletian and Galerius directed his attention to

4380-571: The period of the Apostles to his own epoch. The time scheme correlated the history with the reigns of the Roman Emperors, and the scope was broad. Included were the bishops and other teachers of the Church, Christian relations with the Jews and those deemed heretical, and the Christian martyrs through 324. Although its accuracy and biases have been questioned, it remains an important source on

4453-452: The reign of Constantine (336). Most of Eusebius's letters are lost. His letters to Carpianus and Flacillus exist complete. Fragments of a letter to the empress Constantia also exists. Eusebius is fairly unusual in his preterist , or fulfilled, eschatological view. Saying "the Holy Scriptures foretell that there will be unmistakable signs of the Coming of Christ. Now there were among the Hebrews three outstanding offices of dignity, which made

SECTION 60

#1732766147842

4526-480: The same time he has written many things, but especially the following books: The Præparatio Evangelica, the Ecclesiastical History, Against Porphyry, a very bitter enemy of the Christians; he has also composed Six Apologies in Behalf of Origen, a Life of Pamphilus the Martyr, from whom on account of friendship he took his surname, in three books; likewise very learned Commentaries on the hundred and fifty Psalms. Lesson 3 . Moreover, as we read, after having ascertained

4599-426: The sufferings of many holy martyrs in all the provinces, and the lives of confessors and virgins, he has written concerning these saints twenty books; while on account of these books therefore, and especially on account of his Præparatio Evangelica, he was held most distinguished among the Gentiles, because of his love of truth he contemned the ancestral worship of the gods. He has written also a Chronicle, extending from

4672-428: The word homoousios ( consubstantial ) "was inserted in the Nicene Creed solely by the personal order of Constantine." According to Eusebius of Caesarea, the word homoousios was inserted in the Nicene Creed solely by the personal order of Constantine. But this statement is highly problematic. It is very difficult to explain the seeming paradoxical fact that this word, along with the explanation given by Constantine,

4745-407: The works of Plato and to an extensive range of later philosophic works, largely from Middle Platonists from Philo to the late 2nd century. Whatever its secular contents, the primary aim of Origen and Pamphilus's school was to promote sacred learning. The library's biblical and theological contents were more impressive: Origen's Hexapla and Tetrapla ; a copy of the original Aramaic version of

4818-401: Was a Greek Syro-Palestinian historian of Christianity , exegete , and Christian polemicist . In about AD 314 he became the bishop of Caesarea Maritima in the Roman province of Syria Palaestina . Together with Pamphilus , Eusebius was a scholar of the biblical canon and is regarded as one of the most learned Christians during late antiquity . He wrote the Demonstrations of

4891-401: Was accepted by the "Arian" Eusebius, whereas it has left no traces at all in the works of his opponents, the leaders of the anti-Arian party such as Alexander of Alexandria , Ossius of Cordova , Marcellus of Ancyra , and Eustathius of Antioch , who are usually considered Constantine's theological advisers and the strongest supporters of the council. Neither before nor during Constantine's time

4964-422: Was also translated into Syriac , and lengthy quotations exist in a catena in that language, and also in Arabic catenas. Eusebius also wrote treatises on the biblical past; these three treatises have been lost. They were: The addresses and sermons of Eusebius are mostly lost, but some have been preserved, e.g., a sermon on the consecration of the church in Tyre and an address on the thirtieth anniversary of

5037-551: Was exonerated with the explicit approval of the Emperor Constantine. After the Emperor's death ( c.  337 ), Eusebius wrote the Life of Constantine , an important historical work because of eyewitness accounts and the use of primary sources. Of the extensive literary activity of Eusebius, a relatively large portion has been preserved. Although posterity suspected him of Arianism , Eusebius had made himself indispensable by his method of authorship; his comprehensive and careful excerpts from original sources saved his successors

5110-476: Was first brought to Europe by Moses of Mardin , a noted Syrian ecclesiastic who unsuccessfully sought a patron for the work of printing it in Rome and Venice. However, he was successful in finding such a patron in the Imperial Chancellor of the Holy Roman Empire at Vienna in 1555—Albert Widmanstadt. He undertook the printing of the New Testament, and the emperor bore the cost of the special types which had to be cast for its issue in Syriac. Immanuel Tremellius ,

5183-414: Was made presbyter by Agapius of Caesarea . Some, like theologian and ecclesiastical historian John Henry Newman , understand Eusebius's statement that he had heard Dorotheus of Tyre "expound the Scriptures wisely in the Church" to indicate that Eusebius was Dorotheus's pupil while the priest was resident in Antioch; others, like the scholar D. S. Wallace-Hadrill, deem the phrase too ambiguous to support

5256-508: Was made Pamphilus' heir. Pamphilus gave Eusebius a strong admiration for the thought of Origen. Neither Pamphilus nor Eusebius knew Origen personally; Pamphilus probably picked up Origenist ideas during his studies under Pierius (nicknamed "Origen Junior" ) in Alexandria. Eusebius's Preparation for the Gospel bears witness to the literary tastes of Origen: Eusebius quotes no comedy, tragedy, or lyric poetry, but makes reference to all

5329-726: Was quoted in the decrees (now lost) of the Iconoclast Council of Hieria in 754, and later quoted in part in the rebuttal of the Hieria decrees in the Second Council of Nicaea of 787, now the only source from which some of the text is known. The authenticity or authorship of the letter remains uncertain. In the June 2002 issue of the Church History journal, Pier Franco Beatrice reports that Eusebius testified that

#841158