RELIGIOUS ENCYCLOPEDIA
Eusebius of Csesarea Eusebius of Emesa
viz.: (1) a work on the Greek equivalents of Hebrew Gentilic nouns ; (2) a description of old Judea with an account of the lots of the ten tribes; (3) a plan of Jerusalem and the temple of Solomon. These three treatises have been lost. A work entitled " On the Names of Places in the Holy Scriptures," an alphabetical list of place names, is still in existence. Further mention is to be made of addresses and sermons some of which have been preserved, e.g., a sermon on the consecration of the church in Tyre, and an address on the thirtieth anniversary of the reign of Constantine (336). Of the letters of Eusebius only a few fragments are extant.
III. Estimate of Eusebius: From a dogmatic point of view, Eusebius stands entirely upon the shoulders of Origen. Like Origen, he started from the fundamental thought of the absolute sovereignty (monarchia) of God. God 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. He is the highest God to whom Christ is subject as the second God. God sent Christ into the world that it may partake of the blessings ini. His eluded in the essence of God. Christ
Doctrine, is the only really good creature, he possesses the image of God and is a ray of the eternal light; but the figure of the ray is so limited by Eusebius that he expressly emphasizes the self-existence of Jesus. Eusebius was intent upon emphasizing the difference of the persons of the Trinity and maintaining the subordination of Jesus to God (he never calls him theos) because in all contrary attempts he suspected polytheism or Sabellianism. Jesus is a creature of God whose generation, it is true, took place before time. Jesus is in his activity the organ of God, the creator of life, the principle of every revelation of God, who in his absoluteness is enthroned above all the world. This divine Logos assumed a human body without being altered thereby in any way in his being. The relation of the Holy Spirit within the Trinity Eusebius explained similarly to that of the Son to the Father. No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen. The lack of originality in his thinking shows itself in the fact that he never presented his thoughts in a system. He lacked a leading idea.
The limitations of Eusebius are closely connected with his gifts. His time justly considered him its most learned man. A list of the sources he used for his church history would show what an amount of work had to be done to elaborate and sift the mass of material. But the learning of Eusebius can not be measured with that of Origen. Origen was a productive spirit, Eusebius a compiler. Eusebius, however, distinguished himself 2. His Ex- by his carefulness. A man like Euse-
cellencies bius was not without weight in the and time when barbarian nations began to Limitations, invade the Church in large masses. In the time which followed nobody excelled him in learning. Church historians were able to copy him, but they could not supply his place. As a writer he can not be highly estimated.
His style is without grace and brilliancy, his phraseology often monotonous, and his rhetoric cumbrous.
(Erwin Preuschen.)
Bibliography: The earlier works on Eusebius are noted in Fabricius-Harles, Bibliotheca Grceca, vii. 335 sqq., Hamburg, 1801; Harnack, Litteratur, i. 551-586 (cf. II., i. 70 sqq.) contains a full account of the separate writings, with some mention of editions; important prolegomena are contained in NPNF, 2d ser., vol. i. Of his works the only relatively complete edition is MPG, xix.-xxiv, (omits the writings which exist only in Syriac, the Topica and many important fragments); the edition by G. Dindorf, 4 vols., Leipsic, 1867-71 is practically a selection. Of the " History " the editio princeps was by Robert Stephen, Paris, 1544, and contained the Prceparatio and the Demonstratio, as well as the Vita Constantini; an edition was issued with a Lat. transl. by H. Valesius, Paris, 1659; one of the best is by F. A. Heinichen, Leipsic, 1827-28, 2d ed., 3 vols., 1868-70, the latter containing the Vita Constantini, Panegyricus, and the Oratio ad sanctorum costum of Constantine; E. Burton issued an edition, 2 vols., Oxford, 1838, 1845, reprinted by W Bright, 1872, 1881 (the last a handy edition). The Migne ed. is a reprint of the text of Schwegler, Tubingen, 1852. The best is the ed. still in progress under the care of a commission of the Prussian Academy, Berlin, 1902 sqq. The " History " in Syriac was edited from the MSS. of W. Wright, with a collation of the Armenian version by Dr. A. Merx, Cambridge, 1898. The " History " has been translated into nearly all the European languages. The version which has been most current in English is by C. F. Cruse1, Philadelphia, 1833, often reprinted in the United States and Great Britain, and is in Bonn's Ecclesiastical Library. This is superseded by A. C. MeGiffert in NPNF, 2d ser., vol. i (accompanied by full prolegomena and notes so copious that they make the volume a complete history of the Ante-Nicene period. The same volume contains the Vita Constantini and Panegyricus translated with prolegomena by E. C. Richardson). Of the Chronicon the one edition of note is Schoene's, Berlin, 1875 (with valuable prolegomena); it was published in the Armenian version by Mai and Zohrab, Milan, 1818; the Lat. version of Jerome was issued by J. J. Scaliger, Leyden, 1606, and the Bodleian MS. was published in collotype by J. K. Fotheringham, Oxford, 1905; J. B. Aucher published it in Armenian, Greek and Latin, Venice, 1818; T. Gaisford edited the Prceparatio in Gk. with a Lat. version, 4 vols., Oxford, 1843, and the Demonstratio, also in Gk. and Lat., ib. 1852; the Onomasticon was edited by F. Larsow and G. Parthey, Berlin, 1862, and by P. de Lagarde, Gottingen, 1870. An Eng. transl. of the Prceparatio is by E. H. Gifford, 2 vols., Oxford. 1903, and of the Theophania or Divine Manifestation of Our Lord and Saviour Jesus Christ, from the Syriac, byS. Lee, Cambridge, 1843.
The "Life" by Jerome is in De vir. ill., lxxxi. Consult W. Cave, Lives of the . . Fathers of the Church, ed. H. Cary, ii. 95-144, Oxford, 1840. The editions of the " History " generally contain a life and discussions of the literary and other activities of Eusebius (especially valuable is A. C. MeGiffert in NPNF, ut sup.), and the Church Histories devote considerable space to the subject (e.g. Schaff, Christian Church, iii. 871-879). DCAB, ii. 308-348 is the fullest of the encyclopedia articles (cf. KL, iv. 1001-07); indispensable is the article by E. Schwartz in the Pauly-Wissowa, Real-Encyklopddie der classischen Altertumswissenschaft, Stuttgart, 1893 sqq.
On special phases of the subject consult: C. G. Haenell, De Eusebio Ccesareensi, Gottingen, 1843; J. H. Newman, Arians of the 4th Century, London, 1871; V. Hely, Eusebe de Cesaree, Paris, 1877; A. von Gutschmid, Untersuchungen uber die syriscke Epitome des eusebischen Canones, Stuttgart, 1886; A. Halmel, Die Entstehung der Kirchengeschichte des Eusebius, Essen, 1896; W. Lefroy, Lectures on Eccl. Hist., London, 1896.
EUSEBIUS OF DORYL^UM. See Etjtych-