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ON ARIANISM OF EUSEBIUS OF CAESAREA AGAIN - A STANDPOINT IN THE DISCUSSION (O arianizmie Euzebiusza z Cezarei raz jeszcze - glos w dyskusji)

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Toczko R.
U Schyłku Starożytności. Studia Źrodłoznawcze
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2009
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vol. 8
101-126
EN
This paper deals with the alleged Arianism of Eusebius of Caesarea (ca. 250-339), author of the first Ecclesiastical History. The charge of Arianism was common since the breakout of this heresy in the second decade of the 4th century. While the shrewdest opponent of the Arians was Athanasius the Great, he does not associate Eusebius directly with the rest of the followers of Arius. It is, then, useful to come out with the new treatment of the Arians. These new ramifications are based on the twofold concept of the Arian, as either someone taking part in the political actions of the group of Eusebius of Nicomedia and Arius, or someone sharing the most important theological notions with Arius. The whole argument is to show that Eusebius of Caesarea in neither of the two senses can be justly recognized as an Arian. His political defense of Arius is motivated mostly by the idea of new era of peace in Church. It just started with the arrival of Constantine. On the other hand, his theological views are deeply rooted in the theology of Origen, and not up-to-date exegesis of the Scriptures. The old historian, exegete and apologist was too busy with his preoccupations to be a part of the Arian movement.
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KOMENTÁŘ EUSEBIA Z KAISAREIE K NÍKAJSKÉMU VYZNÁNÍ VÍRY. ROZBOR EUSEBIOVA DOPISU KAISAREJSKÝM

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Dudzik P.
Studia theologica
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2013
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vol. 15
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issue 3
1–28
EN
The article contains a Czech translation of the Letter to the Diocese in Caesarea (Epistula ad Caesarienses) written by Eusebius of Caesarea in 325 from Nicaea, after the Nicene Creed was adopted by the council. It consequently focuses on Eusebius’ comments on the Nicene Creed, in which Eusebius draws attention to the new terminology of the Nicene Creed and attempts to expound it within his own theological position. Two of these new terms, the expressions from the substance of the Father and homousios with the Father, would seem to be particularly puzzling. Eusebius provides explanations in the letter of the two expressions at the expense of reduction or rejection of their usia part. From the substance of the Father is a phrase which according to Eusebius means nothing more than that the Son is from the Father. The uniqueness of the Son’s birth before all ages is expressed by Eusebius with additional terms. Homousios is expounded as a word implying the most exact likeness between the Son and the Father. This is the usual way used by Eusebius to explain the quality of the relationship between the Father and the Son in his other writings. For Eusebius the Nicene Creed is an anti-Arian creed including those terms for which satisfactory explanations cannot be found in his own teachings (which remained unchanged both during and after the Council of Nicaea), nor in the teachings of other participants in the council (or at least Eusebius does not suggest this in his letter).
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Wstęp św. Hieronima do jego przekładu Kroniki Euzebiusza z Cezarei

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Degórski B.
Rocznik Teologii Katolickiej
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2013
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vol. 12
141-154 (część -2)
EN
Before Eusebius of Caesarea wrote his famous work – Ecclesiastical History, and edited the chronicles, which are his historical works, summarizing the history of the world. The original Greek text of these works were lost, however we still have St. Jerome’s translation in Armenian and part translation in Latin. In the i rst instant we are introduced a historical synthesis of the eastern and Greek world, while in the second instant the works of Eusebius present stone tablets of the history of mankind from Abraham (2016 BC) till 303 AD and in fact the second part of the Eusebius’ “chronicles” were translated by St Jerome and who continued the work till 378 AD. St Jerome read and translated the Eusebius’ chronicles more or less in 380 AD. He accomplished this during his stay in Constantinople. Despite many mistakes and inaccuracy, St Jerome took over from the Greek text of the works of Eusebius, but he himself also made mistakes and at the present time this historical work is still regarded useful. In the past by contrast this work had been used by ancient historiographers who continued it. For example they were: Prosper of Aquitaine, Cassiodorus or Victor of Tunnuna.
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