Introduction

I love church history. I love knowing more about the history of my people. About the nation of Christians, as St. Peter says. To see how the Holy Spirit has moved throughout the world since Pentecost fills my soul with joy. So, it’s no surprise that Eusebius’ History made it close to the top of the list.

Eusebius means worships well or devout. He was the bishop of Caesarea in Israel, and an advisor to Emperor Constantine. Constantine famously founded the Catholic Church, made it illegal to be a Baptist, and helped stage the moon landings. Eusebius is considered an unreliable historian by many modern scholars, which means he’s very reliable.

Eusebius focuses mainly on the history of the first four centuries of the Church. He begins with the Old Testament prophetic anticipations of Christ, moves into the life of Christ, the sending of the Apostles, the martyrdoms of the early Christians, the conversion of the nations and the growth of the Church. It’s phenomenal.

It would be far too lengthy for me to dwell on everything he touches on. We would be here for hours, so instead I will simply fire a shotgun blast of Eusebius birdshot, summarizing some of the more salient points of the book. And then we’ll move on to hear from Eusebius himself.

Eusebius Birdshot

It is anachronistic to say, but Eusebius is postmillennial. He reads many passages of Scripture preteristically, which many Christians today would read futuristically. He gives us detailed accounts of the turmoil and affliction that happened to the Jews leading up to the destruction of Jerusalem. He tells us many times how extensively and quickly Christianity spread. It’s hard to read him as anything other than postmillennial.

He is also, for lack of a better term, covenantal. He talks about the faith of the Christians existing from the beginning of the world, going all the way back to Abraham and Adam.

He talks about the law-givers and philosophers preparing the way for the gospel. I’m not sure if he’s talking about pagan philosophers, or specifically the Mosaic Law gaining respect among the pagans when the Jews were in the Babylonian Diaspora. Either way he puts forward some form of a praeparatio evangelica. He actually wrote another work by this title.

Eusebius quotes extensively from other historians, both Greek and Jew, and many other early church fathers. So, we get a good sense of the prominent voices of the first few centuries.

Eusebius gives us accounts of the Apostles, and of their martyrdoms.

He also gives us many accounts of various persecutions and martyrdoms of other Christians in the following centuries. We learn about how these persecutions came and went. How some were local and sporadic and others were widespread and extensive. Eusebius records for us some of the brutality and horrific torture involved in the martyrdoms.

Eusebius also records for us the miraculous that would occur during martyrdoms and elsewhere.

Eusebius gives us insight into the formation of the Canon. For example, he thinks that Paul wrote Hebrews in Hebrew, and that either Luke or Clement translated it…into King James English. Just kidding. Translated into Greek, of course.

We get a look into the various internal struggles of the church, like the Montanists or the bishops who handed over the sacred scriptures during times of persecution – the traitors. The Latin traditor means “one who hands over.” We get a survey of all kinds of various heresies. And he records for us the victories over these heresies.

He gives us insights into early church life, like the custom of having bishops. Something that is just assumed without controversy. Or the practice of confirmation, or excommunication, or the continuation of the gifts, or the fact that the Church did not practice rebaptism. Or the fact that there were Christian soldiers, contrary to the selective readings of some pacifist anabaptists. Or that bishops would encourage capable laypersons to preach the gospel. (Book VI. Ch. XIX). Or that sometimes individuals would exercise individual judgments regarding excommunication. (Book VI. Ch. XLIII). There are all kinds of things that support and contradict every tradition.

What I love about this history is that Eusebius speaks like a Christian. He speaks of avenging curses that came on God’s enemies. Saying things like earthquakes were sent as divine judgment for some sin. Or someone died a terrible death, like Herod, because of his evil treatment of Christ, and the slaughter of innocents in Bethlehem. Or that the Jews suffered greatly, Jerusalem was destroyed, and the Jews were exiled due to their unbelief and crucifixion of Christ, as well as their self-malediction of letting his blood be on them and their children. He also tells us that when Caius the emperor set up images of himself in the Jewish temple and other Jewish places of worship it was a divine providence related to the Jews saying they had no king, but Caesar.

In the culminating ascendancy of Christianity during Eusebius’ time he speaks in postmillennial terms. He compares the glory of the kingdom under Constantine to something like the Solomonic kingdom. It’s also worth noting that Constantine simply gave Christians the freedom to practice their religion along with other religions. It wasn’t that Christianity became the state religion immediately and all other religions were outlawed. If you read Constantine’s edict, it sounds….classically liberal. I bring this up to annoy the autistic Christian Nationalist. (Book X. Ch. V)

Covenant Theology

If one were to recognize the unity of faith from the old covenants to the new covenants, we might call this covenant theology. Eusebius argues that Christianity is not a new faith, but the ancient faith. Let us turn to Eusebius in his own words.

“But that no one may suppose that his doctrine is new and strange, as if it were framed by a man of recent origin, differing in no respect from other men, let us now briefly consider this point also.

It is admitted that when in recent times the appearance of our Savior Jesus Christ had become known to all men there immediately made its appearance a new nation; a nation confessedly not small, and not dwelling in some corner of the earth, but the most numerous and pious of all nations, indestructible and unconquerable, because it always receives assistance from God. This nation, thus suddenly appearing at the time appointed by the inscrutable counsel of God, is the one which has been honored by all with the name of Christ.” (Book 1. Chapter IV)

What’s he talking about here? He’s talking about the Church. He calls the the Church a nation, just as St. Peter does in his letter. I love this because it ought to be the way all Christians think of themselves and the nation they belong to, rather than getting into these silly debates on Christian Nationalism and natural affections. Yes, love your natural family and natural nation. Be a patriot. Go to family reunions. However, supernatural affections always come first. So, if natural affections and supernatural affections ever come in to conflict, one must prioritize their supernatural affections, and I don’t know, leave your family for the gospel, you know, like Jesus talks about. Anyhow, rightly order your supernatural affections over your natural affections, and you’ll be alright.

Eusebius continues, speaking of the Christian nation, “One of the prophets, when he saw beforehand with the eye of the Divine Spirit that which was to be, was so astonished at it that he cried out, ‘Who hath heard of such things, and who hath spoken thus? Hath the earth brought forth in one day, and hath a nation been born at once?’ And the same prophet gives a hint also of the name by which the nation was to be called, when he says, ‘Those that serve me shall be called by a new name, which shall be blessed upon the earth.’

But although it is clear that we are new and that this new name of Christians has really but recently been known among all nations, nevertheless our life and our conduct, with our doctrines of religion, have not been lately invented by us, but from the first creation of man, so to speak, have been established by the natural understanding of divinely favored men of old.” (Book 1. Chapter IV)

He goes on to speak of the righteous men prior to the flood and afterward. He then says, “If any one should assert that all those who have enjoyed the testimony of righteousness, from Abraham himself back to the first man, were Christians in fact if not in name, he would not go beyond the truth.” (Book 1. Chapter IV)

There you have it. The continuity of the Christian faith going back all the way back to the first man. This is enshrined in one of the reformed confessions. Maybe the Belgic or Second Helvetic. Can’t remember. Eusebius goes on to say that the promise given to Abraham is fulfilled in the Christian nation.

Postmillennialism, Preterism, & Daniel

Eusebius views Daniel’s prophecies as fulfilled in the coming of Christ. He gives an historical accounting of the intertestamental period leading up to Christ, and he says this:

“These things have been recorded by us in order to show that another prophecy has been fulfilled in the appearance of our Saviour Jesus Christ. For the Scripture, in the book of Daniel, having expressly mentioned a certain number of weeks until the coming of Christ, of which we have treated in other books, most clearly prophesies, that after the completion of those weeks the unction among the Jews should totally perish. And this, it has been clearly shown, was fulfilled at the time of the birth of our Saviour Jesus Christ. This has been necessarily premised by us as a proof of the correctness of the time.” (Book 1. Chapter VI)

Postmillennialism: The Leaven of the Gospel

Eusebius goes on to tell us how quickly Christianity spread throughout the whole world. This is recorded for us in the New Testament. And here Eusebius is echoing what the Apostles and their associates wrote.

Eusebius says, “Thus, under the influence of heavenly power, and with the divine co-operation, the doctrine of the Saviour, like rays of the sun quickly illumined the whole world; and straightway, in accordance with the divine Scriptures, the voice of the inspired evangelists and apostles went forth through all the earth, and their words to the end of the world.

In every city and village, churches were quickly established, filled with multitudes of people like a replenished threshing-floor. And those whose minds, in consequence of errors which had descended to them from their forefathers, were fettered by the ancient disease of idolatrous superstition, were, by the power of Christ operating through the teaching and the wonderful works of his disciples, set free, as it were, from terrible masters, and found a release from the most cruel bondage. They renounced with abhorrence every species of demonaical polytheism, and confessed that there was only one God, the creator of all things, and him they honored with the rites of true piety, through the inspired and rational worship which has been planted by our Saviour among men.” (Book II, Chapter III)

Great record of the leaven of the gospel leavening the lump of the world.

Postmillennialism: Christ is Truly King

Eusebius then speaks of Christ as a king like no other king.

“Thus Jesus Christ our Saviour is the only one from all eternity who has been acknowledged, even by those highest in the earth, not as a common king among men, but as a [sp?] son of the universal God, and who has been worshiped as very God, and that rightly.

For what king that ever lived attained such virtue as to fill the ears and tongues of all men upon earth with his own name? What king, after ordaining such pious and wise laws, has extended them from one end of the earth to the other, so that they are perpetually read in the hearing of all men?

Who has abrogated barbarous and savage customs of uncivilized nations by his gentle and most philanthropic laws? Who, being attacked for entire ages by all, has shown such superhuman virtue as to flourish daily, and remain young throughout his life?

Who has founded a nation which of old was not even heard of, but which now is not concealed in some [corner] of the earth, but is spread abroad everywhere under the sun? Who has so fortified his soldiers with the arms of piety that their souls, being firmer than adamant, shine brilliantly in the contests with their opponents?

What king prevails to such an extent, and even after death leads on his soldiers, and sets up trophies over his enemies, and fills every place, country and city, Greek and barbarian, with his royal dwellings, even divine temples with their consecrated oblations, like this very temple with its superb adornments and votive offerings, which are themselves so truly great and majestic, worthy of wonder and admiration and clear signs of the sovereignty of our Saviour? For now, too, ‘he spake, and they were made; he commanded, and they were created.’ For what was there to resist the nod of the universal King and Governor and Word of God himself?’ (Book X. Ch. IV)

Eusebius cites the Jewish historian, Josephus, at length. Speaking of Josephus, Eusebius says, “The same historian records another fact still more wonderful than this. He says that a certain oracle was found in their sacred writings which declared that at that time a certain person should go forth from their country to rule the world. He himself understood that this was fulfilled in Vespasian.

But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans. With better right could it be applied to Christ; to whom it was said by the Father, ‘Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for they possession.” At that very time, indeed, the voice of his holy apostles ‘went throughout all the earth, and their words to the end of the world.'” (Book III. Ch. VIII)

Eusebius citing Psalms and probably Acts of the Apostles there. I’m sure every eschatological position acknowledges Jesus as King somehow, but this full throated, hearty, acknowledgement of what Christ as King has done on the earth is, in my view, postmillennial, and Eusebius articulates these truths well.

Postmillennialism, Preterism, & 70 A.D.

Eusebius regularly connects the prophecies of Christ not to a future tribulation, but to the tribulation of the Jews that happened in the first century.

In speaking of Josephus’ account of the horrific destruction of Jerusalem, Eusebius says, “It is fitting to add to these accounts the true prediction of our Saviour in which he foretold these very events.”

Eusebius goes on to quote parts of Jesus’ Olivet Discourse. “His words are as follows: ‘Woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day; For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.’

The historian, reckoning the whole number of the slain, says that eleven hundred thousand persons perished by famine and sword, and that the rest of the rioters and robbers, being betrayed by each other after the taking of the city, were slain. But the tallest of the youths and those that were distinguished for beauty were preserved for the triumph. Of the rest of the multitude, those that were over seventeen years of age were sent as prisoners to labor in the works of Egypt, while still more were scattered through the provinces to meet their death in the theaters by the sword and by beasts. Those und seventeen years of age were carried away to be sold as slaves, and of these along the number reached 90,000.

These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists, who give the very words which he uttered, when, as if addressing Jerusalem herself, he said:”

He goes on to quote the Scriptures of Jesus weeping over Jerusalem. He quotes more of the Olivet Discourse. And then he says, “If anyone compares the words of our Saviour with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvelously strange.”

Exactly. Fantastic.

He goes on to add that God’s good Providence withheld full judgment for 40 years after the Jews’ crime against Christ. He says, “Divine Providence thus still proved itself long-suffering toward them in order to see whether by repentance for what they had done they might obtain pardon and salvation; and in addition to such long-suffering, Providence also furnished wonderful signs of the things which were about to happen to them if they did not repent.” (Book III. Ch. VII)

Here, Eusebius echoes Peter who tells us that God is patient with us, not wanting any to perish, but all to come repentance.

Apocalyptic Preterism

One of the last persecutions before Constantine came with relief, occurred under Emperor Valerian. I believe this was the second to last persecution. Eusebius tells us that Valerian started out very friendly toward Christians, but then a Jewish leader of a synagogue convinced him to turn against the Christians. But what’s interesting for our purposes is that Eusebius believes that Valerian’s persecution fulfilled the prophecy of the sea beast in John’s Apocalypse. Eusebius relates an account from another work:

“And in like manner it is revealed to John; ‘ For there was given to him, ‘ he says, ‘a mouth speaking great things and blasphemy; and there was given unto him authority and forty and two months.’

Then Eusebius comments: “It is wonderful that both of these things occurred under Valerian.” (Book VII. Ch. X)

42 months is 3 and a half years. The Valerian persecution happened for 3 and a half years. This is fascinating on two levels. One, it shows Eusebius reading Revelation as a preterist. It also creates some difficulties for fellow preterists because the Neronian persecution also lasted 3 and a half years (November 64 AD – June 68 AD), and I think it’s likely that Nero’s persecution was the immediate fulfillment of this prophecy. So, do with that what you will.

The Martyrdom of St. James

Since martyrdom is such a large piece of this history, it’s appropriate to let Eusebius speak on the subject. We will look at what he says about St. James. Eusebius gives us multiple accounts of St. James’ martyrdom. He relays accounts from Clement, Hegesippus, and Josephus.

Eusebius says, “[A]fter Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were taken against him.

Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him.” (Book II. Ch. XXIII)

He goes on to say that this was able to happen because Jerusalem was in anarchy after the death of Festus. This is Eusebius’ summary. He quotes Josephus who says that the Jews were punished for their killing of James, who Josephus also considered a just man. And then he quotes Hegesippus’ more detailed account. Hegesippus says of James, “He was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.

He alone was permitted to enter the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone in the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.” (Book II. Ch. XXIII)

He then describes how the Pharisees and Scribes asked James to address the people concerning Jesus. Once James was on the pinnacle of the Temple, James says, “Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven….

So they went up and threw down the just man, and said to each other, ‘Let us stone James the Just.’ And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, ‘I entreat you, Lord God our Father, forgive them, for they know not what they do.’…

And one of them who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.” (Book II. Ch. XXIII)

What’s remarkable here is that James says Jesus is about to come upon the clouds of heaven, and Eusebius concludes this section by reference to Vespasian’s immediate siege of Jerusalem. If you’re interested in more on this topic. I dedicate a couple of sermons to what the Bible has to say about clouds. You can find them here and here. Coming on clouds is a sign of judgment, and this is what James meant when he said Jesus was going to come soon on clouds. Here’s another sermon on what James had to say about the last days.

Fuzzy Canon

Eusebius goes on to say, “These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.” (Book II. Ch. XXIII)

This kind of thing doesn’t bother me one iota, but I think it probably makes a certain Protestant cast of mind uncomfortable. The formation of the Canon was messy, and the edges of the Canon were fuzzy, which is okay. There are many such instances like this in this history, which gives insight into the formation of the Canon.

Prima Scriptura

Lastly, Eusebius appears to give a first hand account of a dispute that happened with a bishop in Egypt, named Nepos. Eusebius lays out the issue and explains how he and others engaged in the debate over the issue using reason and debate, and then ends by saying, “We were not ashamed to change our opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts laid open before God, we accepted whatever was established by the proofs and teachings of the Holy Scriptures.” (Book VII. Chapter XXIV)

No mention of having the bishop of Rome rule on the matter. No mention of a magisterium or an ecumenical council. No mention of a Tradition that answered these things. Eusebius was open to discussing these issues, with reason and Scripture to guide.

Continuation of the Gifts

I’ve quoted this elsewhere. But it’s too good not to mention again. Eusebius quotes Irenaeus, who clearly testifies to the continuation of the gifts among Christians well beyond the Apostolic era.

“Wherefore his true disciples, receiving grace from him, perform such works in his Name for the benefit of other men, as each has received the gift from him.

For some of them drive out demons effectually and truly, so that those who have been cleansed from evil spirits frequently believe and unite with the Church. Others have a foreknowledge of future events, and visions, and prophetic revelations. Still others heal the sick by the laying on of hands, and restore them to health. And, as we have said, even dead persons have been raised, and remained with us many years.

But why should we say more? It is not possible to recount the number of gifts which the Church, throughout all the world, has received from God in the name of Jesus Christ, who has crucified under Pontius Pilate, and exercises every day for the benefit of the heathen, never deceiving any nor doing it for money. For as she has received freely from God, freely also does she minister…

As also we hear that many brethren in the Church possess prophetic gifts, and speak, through the Spirit, with all kinds of tongues, and bring to light the secret things of men for their good, and declare the mysteries of God.” (Book V, Ch. VII)

Man, the church that Irenaeus describes doesn’t sound Anglican. Doesn’t sound Lutheran. Doesn’t sound Baptist. Doesn’t sound Presbyterian. Doesn’t sound Roman Catholic or Eastern Orthodox. It sounds….Pentecostal.

Here’s the last thing. Eusebius records for us the writings of a Roman presbyter, which shows visions and aural revelations as an acceptable way of hearing from God, and being used in doctrinal judgments against heretics.

The Roman presbyter: “I examined the works and traditions of the heretics, defiling my mind for a little time with their abominable opinions, but receiving this benefit from them, that I refuted them by myself, and detested them all the more.

And when a certain brother among the presbyters restrained me, fearing that I should be carried away with the filth of their wickedness (for it would defile my soul), – in which also, as I perceived, he spoke the truth, – a vision sent from God came and strengthened me.

And the word which came to me commanded me, saying distinctly, ‘Read everything which thou canst take in hand, for thou art able to correct and prove all; and this has been to thee from the beginning the cause of thy faith.’ I received the vision as agreeing with the apostolic word, which says to them that are stronger, ‘Be skillful money-changers.'” (Book VII. Ch. VII)

Be skillful money-changers is an agraphon. Meaning it was likely spoken by Christ, but not recorded in the Gospels. Since people lose their minds with such things, we’ll just say it’s a good bit of wisdom. Money-changers needed to know the difference between counterfeit and real money. So, the point of this word is to be able to distinguish between orthodox and heretical teaching.

Imagine a Lutheran or Anglican talking this way.

Eusebius’ History of the Church. Fantastic read. Check it out.