Eusebius of Caesarea, the Roman Empire, and the Fulfillment of Biblical Prophecy: Reassessing Byzantine Imperial Eschatology in the Age of Constantine
Modern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the suppose...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
2021
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| In: |
Church history
Year: 2021, Volume: 90, Issue: 3, Pages: 509-536 |
| Further subjects: | B
Constantine
B Eusebius B Apocalypticism B Eschatology |
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Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Modern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the supposed formulator of a new "realized eschatology" for the Christian Roman Empire. Similarly, he is considered the originator of so-called "Byzantine imperial eschatology"—that is, eschatology designed to justify the existing imperial order under the emperors in Constantinople. Scholars advancing these claims most frequently cite a line from Eusebius's Tricennial Oration in which he identified the accession of the sons of Constantine with the prophesied kingdom of the saints in the Book of Daniel. Further supposed evidence has been adduced in his other writings, especially his Life of Constantine. This article argues that this common interpretation of Eusebius's eschatology is mistaken and has resulted from treating a few passages in isolation while overlooking their rhetorical context. It demonstrates instead that Eusebius adhered to a conventional Christian eschatology centered on the future kingdom of heaven that would accompany the second coming of Christ and further suggests that the concept of "Byzantine imperial eschatology" should be reconsidered. | ||
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