p. 282 | EUSEBIUS by S. Isadore Miner

Seventh-day Adventist Publishing Association · Battle Creek, Michigan · May 5, 1885

FromThe Advent Review and Sabbath Herald, Vol. 62, No. 18

EUSEBIUS

By S. Isadore Miner

BRIEF BIOGRAPHIES OF EMINENT MEN.—NO. 2.

EUSEBIUS

AMONG the names made immortal by their connection with ecclesiastical research, none is more conspicuous than that of Eusebius. Indeed, he is universally known as the father of church history, and is acknowledged authority on all events involving the early Christians, from the beginning of the first century to the last half of the fourth.

Little is known of his early life, for his biography, which was written by his successor in the episcopacy, was destroyed. He was probably born about 270 A. D., at Cæsarea in Palestine. We first learn of him at Antioch, as an enthusiastic student in the Scriptures. After some years devoted to this study in various theological schools, he returned to Antioch, and there opened a school of his own. It is probable that it was during this connection that he formed a friendship with Pamphilus, a Christian martyr of extensive learning, who was at that time at the head of an ecclesiastical school in Cæsarea, and who had gathered many books illustrative of Scripture and theology, especially the writings of Origen. To this library Eusebius had free access, and soon devoted himself to its collection and care. He also aided Pamphilus in rendering a correct and complete copy of the Old Testament, which had suffered greatly from the ignorance or negligence of other transcribers. At the beginning of the fourth century, while the Diocletian persecution of the Christians was at its height, Pamphilus was imprisoned and finally beheaded by order of Urban, the pagan governor of Palestine. After his death, Eusebius, who had distinguished himself by his assiduous devotion to his friend during the latter’s imprisonment, as a token of respect took the name of Pamphilus in addition to his own, and was thereafter known as Eusebius Pamphili. Eusebius himself was soon after subjected to persecution, and was obliged to seek refuge in Egypt. Here he was imprisoned until the abdication of Diocletian in favor of Constantine set him free, and permitted him to return to Cæsarea, where he was made bishop in 315. He then resumed his former labors, and wrote many theological works, embracing commentaries, concordances, histories, treatises, and defenses. These, of course, were all written in the Greek language, but have passed through many translations. Perhaps his most valued work is his “Ecclesiastical History,” but it owes its pre-eminence more to its being a repository of the opinions of the earliest Christian writers, whose works must have otherwise perished, than to any original power of its own.

Eusebius also took a most prominent part in all the questions of that age involving the church. The leading topic of discussion during his time, seems to have been the opinions advanced by the Arians, or followers of Arius, and which caused great dissension among the Christians. The original church, headed by Alexander, the chief bishop, held in their belief the Father and Son as co-equals, while the creed of the Arians gave the Father pre-eminence. That Eusebius leaned toward the latter sentiment, though he never withdrew from the mother church, is shown by his calling councils to reconcile the conflicting parties, and by his great influence and friendship with Constantine, procuring the recall of Arius, who had previously been banished.

But it is this friendship with Constantine that of all the life of Eusebius concerns us most deeply; for by this means he left an emblem of his great power and a legacy of usurpation to all subsequent generations. It is probable, as will be shown, that mainly at his instigation the Sabbath was changed from the seventh to the first day of the week. It is well known that Constantine was by birth and education a pagan; but afterward professing Christianity, on his accession he put an end to the persecution which had been carried on with great severity against the church for some years. The hearts of all Christians were therefore filled with gratitude toward him, and none entertained the sentiment more fervently than Eusebius, who had by this means been rescued from a seemingly hopeless imprisonment and exile. His ability and learning soon raised him to imperial favor, and while he had influence with Constantine, this very favor influenced him in turn, tempting him to please, and even to flatter at the expense of his faith.

Besides bringing himself over to the church as a relic of paganism, Constantine brought another more lasting relic,—the keeping of Sunday as a holiday, as was the custom among the pagans or sun-worshipers. This Eusebius sanctioned, according to his own testimony, and soon after, probably thinking to please Constantine still more, perhaps to gain some higher favor, suggested and recommended the transfer of the Sabbath to Sunday. The proof of his authorship is especially convincing from the fact that he does not claim Scriptural or any previous ecclesiastical authority for so doing, but plainly states that “all things whatsoever that it was duty to do on the Sabbath, these we have transferred to the Lord’s day;” and then gives as conclusive reasons for so doing, “because it has a precedence, and is first in rank and more honorable than the Jewish Sabbath.” But these reasons will not avail him when brought into account in that “great day” by the One whose power to sanctify he tried to usurp. Eusebius died about 340, leaving the observance of Sunday as a universal monument of his selfish desires in courting the favor of an earthly king. S. ISADORE MINER.