This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 7, chapter 32.
Notes and Commentary:
This final chapter in book 7 begins
with a summary of the succession of bishops in various cities.
In Rome Felix was followed by the
short-lived rule of Eutychianus. Next came Gaius, and then Marcellanius.
In Antioch, Domnus was followed by
Timaeus, and then Cyril. It is noted that during Cyril’s time, the eunuch
Dorotheus came to prominence, who was skilled in reading the OT in the original
Hebrew. After Cyril came Tyrannus, who was bishop when the attack upon the
churches “was at its height.”
Next, Eusebius turns to the
community at Laodicea. Here he notes that Socrates was followed by Eusebius of
Alexandria as bishop. He was apparently drafted for this office when he came
from Alexandria for the synod regarding Paul of Samosata. After him came
another bishop from Alexandria named Anatolius, a learned man who, Eusebius
states, had been deemed worthy by those of Alexandria to establish a
philosophic school there in the tradition of Aristotle.
Eusebius then relays a rather lengthy
anecdote to illustrate the worthiness of both Eusebius and Anatolius, from a
time when they were both in Alexandria and the city came under siege, and they
were able to arrange for the protection of and provision for innocent
civilians, suffering under the siege.
To illustrate Anatolius’s gifts,
Eusebius offers an extended citation from “The Canons of Anatolius on the
Pascha.” This work was dedicated to determining the proper calendar for the
celebration of the Pascha. Translator
and editor J.E.L. Oulton offers an extended note on this work, which begins,
“The Paschal Table of Anatolius is based on the supposition that after the
lapse of every cycle of nineteen years the full moons recur on the same days of
the month, and at the same hours” (see pp. 244-245). Though noting that his
method of calculation was not “strictly accurate”, he adds that Anatolius
rightly insisted that “the pascal full moon must fall after the equinox,
as opposed to those … who regarded the full moon (“the fourteenth day”), if it fell
on the day before the equinox, as the pascal moon” (p. 245).
Eusebius further notes that
Anatolius had written an Introduction to Arithmetic in ten treatises. He
had originally been sought out by Theotecnus of Caesarea in Palestine to
succeed him as bishop, but he was pressed into serve at Laodicea after the
death of Eusebius while traveling to Antioch for deliberations on Paul. After
Anatolius, Stephen was made bishop in Laodicea, “the last bishop before the
persecution.” Though much admired before the persecution, Eusebius relays that
Stephen did not prove to be a “true philosopher” but a dissembler and a coward.
Things were, however, in the providence of God, set right when the worthy
Theodotus became bishop after Stephen. Theodotus, it seems, had been a
prominent physician who had reached “the first rank in the science of healing
bodies” but was second to none in “the curing of souls.”
In Caesarea of Palestine,
Theotecnus was succeeded by the worthy Agapius, distinguished in his care for
the poor. Eusebius notes that in Agapius’s day he had come to know the
presbyter Pamphilius, who became his mentor, whom he describes as “as most
eloquent man and a true philosopher in his mode of life.” For more on
Pamphilius Eusebius refers readers to his work on his life.
He adds notes on other godly men
including the presbyter Pierius of Alexandria and Meletius, bishop of Pontus.
Pierius, he says, was noted for his “life of extreme poverty and for his
learning in philosophy.” Meletius was an accomplished scholar, called “the honey
(Greek: melu) of Attica,” a gifted orator, who spent seven years fleeing
from persecution in Palestine.
In Jerusalem, Hymenaeus was
followed by Zabdas and then Hermo, the last bishop before the persecution. It
is noted that the “throne” of the bishop of Jerusalem (see 7.19) was preserved
up to that day.
In Alexandria, Maximus was followed
by Theonas. At this time the presbyter Achillas was entrusted with “the school
of sacred faith.” After Theonas came Peter who ruled three years before the
persecution and nine years afterwards and was eventually crowned with
martyrdom, by beheading, after twelve years as bishop.
At the close of this book, Eusebius
notes a transition in this narrative. Heretofore the narrative has covered
roughly the first 305 years of Christianity from the birth of Christ up to the
Diocletian persecution and “the destruction of the places of prayer.”
Conclusion:
This chapter continues Eusebius’s
pattern of tracing the succession of bishops in the key city centers of early
Christianity and the prominent bishops, writers, and theologians of the era. With
the end of book 7, Eusebius sees this as a turning point as the movement is on
the verge of experiencing its greatest period of persecution. There is a sense,
however, that it will be able to endure due to the stability, giftedness, and
faithfulness of its leaders. The churches were enjoyed a calm before the storm
of persecution.
JTR
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