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Eusebius Church History covers the period from Augustus to Constantine. After his own confession on the person of Christ, Eusebius discusses the circumstances surrounding Christs birth and ministry, quoting Josephus at length. He gives background Herods accession and reign, and quotes Julius Africanus on the varying genealogies of Christ, a question which has evidently not become less interesting with time.Book 2 discusses the apostolic period up to the Neronian persecution, quoting Acts and other epistles and very nicely supplementing the biblical account with further detail, including early heresies, the imprisonments of Paul, and the martyrdoms of James, Paul, and Peter.The Siege of Jerusalem is recorded, again from Josephus, in horrific detail, also the death of the apostle John and a list of recognised, disputed, and heretical New Testament writings. These are the sections which will be of most natural interest to the laity, as they contain stories of already familiar names.From book 4 onwards, Eusebius records the words and deeds of many church fathers, often quoting from their works. He gives particular attention to the heresies that arose, persecutions, any discussion of scriptural canon including lists of Old Testament books in books 4 and 5, and the dispute over the date on which Easter should be observed.To the end of the history, Eusebius becomes a first-hand witness as he records the Diocletian persecutions, the rise of Constantine, and gives a defence of Origen.Paul Maiers translation is an excellent read, with invaluable notes on later scholarship and extra details for modern readers.Book 1[The patriarchs] had no interest in bodily circumcision, nor do we; nor for keeping the Sabbaths, nor do we; nor for abstaining from some foods or other distinctions that Moses first delivered to their successors to be observed as symbols, nor do such things concern Christians now.At this time Herod was the first foreigner to become king of the Jewish nation, fulfilling Moses prophecy that A ruler shall not be wanting from Judah, nor a leader from his loins, until he comes for whom it is reserved [Gen. 49:10]. Moses also states that he will be the expectation of the Gentiles.”... The advent of Christ clearly occurred in his time, and the anticipated salvation and calling of the Gentiles followed in accord with the prophecy.These facts also demonstrate that another prophecy was fulfilled in the appearance of our Savior Jesus Christ. The text in Daniel specifies the exact number of weeks until the rule of Christ - I have treated the subject elsewhere - and prophesies that after these weeks the anointing of the Jews will cease. Clearly this was fulfilled at the time our Savior Jesus Christ was born.Letter from Africanus to AristidesNames in the families of Israel were reckoned either according to nature or law: by nature in the case of genuine offspring; by law when another man fathered children in the name of a brother who had died childless... These genealogies, then, include some who succeeded their actual fathers and others who were children of one father but were recorded as children of another... Hence neither of the Gospels is in error, since they take both nature and law into account.So Herod, with no Israelite ancestry and pained by his base origins, burned the genealogical records, thinking he would appear of noble birth if no one were able to trace his bloodline from public documents.The reply of Jesus to the toparch Abgar by the courier Ananias: Blessed are you who believed in me without seeing me! For it is written that those who have seen me will not believe in me and that those who have not seen me will believe and live. Now regarding your request that I come to you, I must first complete all that I was sent to do here, and, once that is completed, must be taken up to the One who sent me. When I have been taken up, I will send one of my disciples to heal your suffering and bring life to you and yours.Book 3Luke, an Antiochene by birth and a physician by profession, was long a companion of Paul and was closely associated also with the other apostles. In two divinely inspired books, the Gospel and the Acts of the Apostles, he has left us examples of the soul healing that he learned from them. The former, he states, he wrote on the basis of information he received from those who from the first were eyewitnesses and ministers of the Word. The latter he composed not from the evidence of hearing but of his own eyes. They say that Paul was actually in the habit of referring to Lukes Gospel whenever he used the phrase According to my Gospel.[The Ebionites] regarded [Christ] as a plain, ordinary man, born of intercourse between a man and Mary, who gained righteousness through character growth. They observed every detail of the Law and did not think that they would be saved by faith in Christ alone and a corresponding life. Others, however, had the same name but escaped the absurd folly of the aforementioned. They did not deny that the Lord was born of a virgin and the Holy Spirit but nonetheless shared their failure to confess his preexistence as God the Word and Wisdom. Thus equally impious, they too were zealous in observing the Law literally and thought that the letters of the apostle [Paul] ought to be rejected totally, calling him an apostate from the Law... Like the former, the observed the Sabbath and the whole Jewish ceremonial, but on the Lords Days they celebrated rites like ours in commemoration of the Saviors resurrection. Because of these practises, then, they have been dubbed Ebionites, a name indicating the poverty of their intelligence, since the term means poor in Hebrew.Book 5Biblis too, one of those who had denied [Christ], the Devil brought to torment by forcing her (presumed fragile and broken) to say evil things about us, assuming he had already devoured her and hoping to damn her through blasphemy as well. But she recovered on the rack and awakened from a deep sleep, as it were, reminded through the temporal punishment of the eternal in hell, and she contradicted the blasphemers: How could such people eat children when they are not even permitted to eat the blood of irrational animals? From then on she confessed she was a Christian and joined the ranks of the martyrs.Book 7Letter from the Synod of Antioch to Dionysius of Rome and Maximus of AlexandriaThis charlatan puts on a show in church assemblies to dazzle the simple souls as he sits on the dais and lofty throne he designed from himself - how inappropriate for a disciple of Christ!... Some fail to applaud or wave their handkerchiefs as in a theater or shout and jump up as instead in orderly reverence, as in Gods house. These he scorns and insultsBook 8...The most wonderful of all was a woman at Rome who was the noblest and most chaste of all, the intended prey of that Maximin-like tyrant, Maxentius. She also was a Christian. and when she learned that the tyrants procurers were at her house and that her husband, though a Roman prefect, through fear had given them permission to take her away, she asked to be excused for a moment, as if to beautify herself. Alone in her room, she impaled herself on a sword and died quickly. Her corpse she left to the procurers, but by deeds more eloquent than any words she announced to all that the only invincible and indestructible possession is a Christians virtue.Book 10Accordingly, the area that he enclosed was much larger, and he surrounded it all with a protective wall for safety. Then he set a portico, wide and lofty to catch the rays of the rising sun, providing a broad view of the interior even to those outside the sacred precincts and catching the attention even of strangers to the faith, who might be astonished at the miraculous transformation of what had been ruins and be lured inside. Whoever goes through the gates cannot pass immediately with unhallowed and unwashed feet into the holy places inside: he has left a very wide space between the entrances and the church itself, adorning the perimeter with four colonnades to form a quadrangle of columns. Between these are wooden screens of latticework and in the middle an area open to sun and sky. There, directly in from of the cathedral, he placed fountains flowing with fresh water for entrants to purify themselves. This is the first stopping place for those who enter, enhancing the splendor and serving as a point of first instruction for those requiring it.Among porticoes leading to the cathedral, he placed three gates on one side, the venter one much higher and broader than the outside pair, and plated it in bronze trussed with iron and detailed reliefs so that it resembles a queen flanked by two bodyguards. Colonnades along both sides of the structure have similar gateways, with openings atop the colonnades, adorned with exquisite wood carvings, to admit still more light. The basilica itself he constructed sturdily of even costlier materials, sparing no expense. Here i need not give the dimensions of the building or describe its radiant beauty, indescribable vastness, dazzling workmanship, the loftiness that touches heaven, or the costly cedars of Lebanon that form the ceiling. The sacred Work tells us even about them: The trees of the Lord shall be glad, the cedars of Lebanon that he planted.I need not now detail the perfection of the design and the extraordinary beauty of each part, for evidence to the eye obviates that to the ear. After finishing the structure he adorned it with lofty thrones to honor the prelates and also with convenient benches throughout. In the middle he placed the holy of holies - the altar - excluding the congregation from this area by surrounding it with wooden latticework of marvellous artistry.Not even the floor escaped his notice, which he brightened with marble of every kind. Outside the building, he erected large halls and room on both sides that were skillfully attached to the sides of the basilica and shared its light. Our most peaceful Solomon built these for those still in need of sprinkling with water and the Holy Spirit, so that the prophecy cited previously is no longer word but fact, since the glory of this house is indeed greater than the former.
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