%0 Journal Article %1 norelli_quelques_2014 %A Norelli, Enrico %D 2014 %J Antiquité Tardive %K Caesarea, Euseb Literaturgeschichte, Quellen h.e., von %P 61--69 %R 10.1484/J.AT.5.103175 %T Quelques remarques sur la manière dont Eusèbe construit la littérature chrétienne dans son Histoire ecclésiastique %V 22 %X Eusebius never refers to non-Christian writers in his Ecclesiastical History , except for Porphyry on Origen in book 6 and Josephus and Philo in the first books in order to confirm what he has already based on Christian sources. In book 2, where the history of the Church proper begins, Eusebius writes a story based on what he holds as Scripture and he confirms some elements of it by drawing on Jewish and Christian non-canonical texts. In the following books, he draws on “ecclesiastical writers”, viz. the authors he considers as orthodox. In order to affirm or to refute the “testamentary” authority of a text, Eusebius never appeals to oral tradition but only to the writings of ecclesiastical authors. He places in the reign of Trajan the death of the last apostles and the beginning of heresies, making that reign a crucial turning point in Church history. It is no coincidence that he assigns to the same period the letters of Ignatius of Antioch, in which he is interested mainly because of their polemics against heresy. They mark for him the beginning of Christian literature, which has to be faithful to apostolic writings and update their teaching in the struggle against heresies. In this way Eusebius creates an intrinsic connection between ecclesiastical history and ecclesiastical literature.

@article{norelli_quelques_2014, abstract = {Eusebius never refers to non-Christian writers in his Ecclesiastical History , except for Porphyry on Origen in book 6 and Josephus and Philo in the first books in order to confirm what he has already based on Christian sources. In book 2, where the history of the Church proper begins, Eusebius writes a story based on what he holds as Scripture and he confirms some elements of it by drawing on Jewish and Christian non-canonical texts. In the following books, he draws on “ecclesiastical writers”, viz. the authors he considers as orthodox. In order to affirm or to refute the “testamentary” authority of a text, Eusebius never appeals to oral tradition but only to the writings of ecclesiastical authors. He places in the reign of Trajan the death of the last apostles and the beginning of heresies, making that reign a crucial turning point in Church history. It is no coincidence that he assigns to the same period the letters of Ignatius of Antioch, in which he is interested mainly because of their polemics against heresy. They mark for him the beginning of Christian literature, which has to be faithful to apostolic writings and update their teaching in the struggle against heresies. In this way Eusebius creates an intrinsic connection between ecclesiastical history and ecclesiastical literature.}, added-at = {2015-02-19T23:09:19.000+0100}, author = {Norelli, Enrico}, biburl = {https://www.bibsonomy.org/bibtex/2bb70ae549eec6eed4d7683c65ec1b887/avs}, doi = {10.1484/J.AT.5.103175}, interhash = {baf359843f6c92ba052926b084368cf3}, intrahash = {bb70ae549eec6eed4d7683c65ec1b887}, journal = {Antiquité Tardive}, keywords = {Caesarea, Euseb Literaturgeschichte, Quellen h.e., von}, pages = {61--69}, timestamp = {2015-02-19T23:09:19.000+0100}, title = {Quelques remarques sur la manière dont {Eusèbe} construit la littérature chrétienne dans son {Histoire} ecclésiastique}, volume = 22, year = 2014 }