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Pope Benedict XVI- General Audiences |
General
Audience
On Eusebius of Caesarea
"Church History a Lesson in Awe"
H.H. Benedict XVI
June 13, 2007
www.zenit.org
Dear Brothers and Sisters:
In the history of ancient Christianity, there is a fundamental
distinction between the first three centuries and those following the
Council of Nicaea, the first ecumenical council in the year 325. As a
"hinge" between the two periods is the so-called change of Constantine
and the peace for the Church, as well as the figure of Eusebius, bishop
of Caesarea in Palestine.
He was the most qualified exponent of the Christian culture of his time
in the most varied of contexts: from theology to exegesis, from history
to scholarship. Eusebius is known, above all, as the first historian of
Christianity, but also as the greatest philologist of the ancient
Church.
In Caesarea, where he was probably born around the year 260, Origen had
earlier taken refuge, fleeing from Alexandria. There, Origen had founded
a school and a huge library. It is precisely from those books that the
young Eusebius would receive his formation some decades later. In the
year 325, as bishop of Caesarea, he played a main role in the Council of
Nicaea. He authored the Creed and the affirmation of the full divinity
of the Son of God, defined by Eusebius as "one in substance with the
Father" (homooúsios
tõ Patrí). It is practically the same Creed we recite at Mass every
Sunday.
A sincere admirer of Constantine, who had given peace to the Church,
Eusebius felt esteem and deference toward him. He praised the emperor,
not only in his works, but also in his official addresses, delivered on
both the 20th and 30th anniversary of the emperor's coming to the
throne, as well as after his death in the year 337. Two or three years
later, Eusebius would also die.
A tireless academic, Eusebius, in his numerous works, sought to reflect
upon and take stock of the three centuries of Christianity, three
centuries lived under persecution. He consulted, for the most part, the
original Christian and pagan sources that had been preserved in the
great library of Caesarea. Thus, despite the objective merit of his
apologetic, exegetical and doctrinal work, Eusebius' long-lasting fame
is linked, first and foremost, to his 10-volume "Ecclesiastical
History." He was the first to write a history of the Church, and to this
day his work is still foundational, mainly due to the sources Eusebius
puts forever at our disposal. His "History" preserved from sure oblivion
numerous events, people and literary works of the ancient Church. His
work is therefore a primary source for knowing the first centuries of
Christianity.
We may ask how he structured this work and what his intentions were in
writing these volumes. At the beginning of the first book, the historian
presents the arguments he is going to address in his work: "It is my
intention to record the succession of the holy apostles from Our Savior
to our day: how many and how important were the events that took place
according to the history of the Church, and who were distinguished in
their governance and direction of the most notable communities,
including those who, in each generation, were ambassadors of the Word of
God, either by means of the written word or without it, and those who,
motivated by the desire for innovation to the point of error, have
become promoters of what they falsely call knowledge, thus devouring the
flock of Christ like fierce wolves … also the number, the customs and
duration of the pagans that fought against the divine word, and the
greatness of those who, because of this, endured the test of blood and
torture; noting also the martyrs of our time and the merciful and
favorable help which Our Savior offers everyone" (1,1,1-2).
In this manner, Eusebius covers various topics: apostolic succession, as
the structure of the Church, the spreading of the Message, errors,
persecutions by pagans, and the great testimonies which constitute the
shining light of this "History." Amid it all, shine the mercy and
goodness of the Savior.
Thus Eusebius inaugurates ecclesiastical historiography. His narrative
covers up to the year 324 when Constantine, after the defeat of Licinius,
was proclaimed as the only Roman emperor. This is the year that preceded
the great Council of Nicaea, which later offered the "summa" of what the
Church had learned over those 300 years -- doctrinally, morally and even
legally.
The quote we have just mentioned from the first volume of
"Ecclesiastical History" contains a repetition that is certainly
intentional. In just a few sentences, he repeats the Christological
title "Savior" and makes explicit reference to "his mercy" and "his
benevolence." Thus we can understand the fundamental perspective of
Eusebius' historiography: It is a Christocentric history, in which the
mystery of God's love for men is progressively revealed. With genuine
surprise, Eusebius recognizes: "Of all men of his time and of all men
who have ever existed on the earth, only he is proclaimed and confessed
as Christ (that is, as "Messiah" and "Savior of the World"), and all
give testimony to him with this name, both Greeks and barbarians call
him this. Besides, even today, across the land, he is honored as king by
his followers, contemplated as superior to any prophet, and is glorified
as the true and only high priest of God; and, above all, He is adored as
God because he is the pre-existing Logos, who existed before all times,
and has received from the Father the honor of being an object of
veneration. And what is most significant about this is that we who are
consecrated to Him do not honor him with our voices alone or the sound
of our words, but with a complete readiness of soul, to the point of
preferring martyrdom for his cause more than our own lives" (1,3,19-20).
In this manner, we see first of all another characteristic that will be
a constant in ancient ecclesiastical historiography: the "moral intent"
that gives direction to the narrative. Historical analysis is never an
end in itself; it seeks not only to get to know the past, but it firmly
points toward conversion and to an authentic witness of Christian life
on the part of the faithful. It is a guide for us today.
Eusebius, then, poses poignant questions to the faithful of every age
regarding the manner in which they face the changing circumstances of
history and, in particular, of the Church. He questions us too: What is
our attitude toward the vicissitudes faced by the Church? Is it the
attitude of someone who is interested out of mere curiosity, looking for
sensationalism and scandal at all costs? Or is it rather the loving
attitude, open to mystery, of one who because of faith knows that he can
discern in the history of the Church the signs of God's love and the
great work of salvation he has accomplished?
If this is our attitude, we should feel invited to offer a more coherent
and generous response, a more Christian testimony of life that will
leave an imprint of God's love for future generations as well.
"There is a mystery," tirelessly repeats the eminent scholar of the
Church Fathers, Cardinal Jean Daniélou: "There is a content hidden in
history. … The mystery is that of the works of God that form, in time,
the authentic reality that lies hidden beneath appearances. … But this
history that God accomplishes through man, he doesn't accomplish without
Himself. To contemplate the 'great works' of God would mean to only see
one aspect of things. Before the things, there is the answer" ("Saggio
sul Misterio della Storia" [Essay on the Mystery of History], Brescia
1963, p. 1982).
Many centuries later, Eusebius of Caesarea still today issues an
invitation to believers. He invites us to be awed by and to contemplate
the great work of salvation that God has accomplished in history. And
with the same vigor, he invites us to a conversion of life. In fact,
before a God who has loved us so much, we cannot remain unaffected. The
very demand of love is that all of life be oriented toward the imitation
of the Beloved. Let us do all within our power to leave in our lives a
clear imprint of God's love.
[Translation by ZENIT]
[After the audience, the Pope greeted the people in several languages.
In English, he said:]
Dear Brothers and Sisters,
Continuing our catechesis on the writers of the early Church, we turn
today to Eusebius of Caesarea. The many theological, exegetical and
historical writings of Eusebius reflect the rich Christian culture of
his time, which spanned the period of the last persecutions, the peace
of the Church under Constantine, and the controversies surrounding the
Council of Nicaea. He attended the Council as the Bishop of Caesarea and
subscribed its teaching on the Son's divinity and consubstantiality with
the Father. Eusebius is best known for his Ecclesiastical History, which
documented the first centuries of the Church's life and preserved much
precious evidence which would otherwise be lost. His Christocentric
approach to history emphasized the gradual revelation of God's merciful
love for humanity, culminating in the coming of Christ, the spread of
the Gospel and the growth of the Church. Eusebius' writings continue to
inspire Christians in every age to let their study of history bear fruit
in a greater appreciation of God's saving works, a deeper conversion to
Christ and a more generous witness to the Gospel in everyday life.
I welcome the participants in the leadership course organized by the
International Catholic Charismatic Renewal Services. My greetings also
go to the Buddhist members of Rissho Kosei-Kai, and the representatives
of the Apostolate for Family Consecration. Upon all the English-speaking
visitors present at today's Audience, especially those from England,
Nigeria, Japan and the United States, I invoke God's abundant blessings.
© Copyright 2007 -- Libreria
Editrice Vaticana
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