Scholars have long asserted that in his Ecclesiastical History
Eusebius presented a new vision of Christian and imperial history,
which formed the foundation of the genre of church history, marking a
break with the classical past. Over time scholars have questioned
Eusebius’s establishment of a new genre, instead analyzing his sources
and his immediate apologetic purposes. Yet, traditional scholarship on
post-Eusebian historiography draws strict lines of demarcation between
non-Christian and Christian historiography and also excludes non-Nicene
Christian histories.
More recently, scholars have showed that the church historians of the fifth century—both orthodox and heterodox—shared the same audience as non-Christian historians. While Christian historiography gradually came to dominate definitions of the past, the fifth century still constituted a time of contest over the nature of the past of the now Christian Roman Empire. Still, there has not been a close comparison of Christian and non-Christian histories. The pro-Nicene historian Sozomen, the non-Nicene Philostorgius, and the non-Christian Olympiodorus serve as a good starting point for the reintegration of these historians back into dialogue with each other as evidence shows that they read each other. I propose to examine the approaches of these historians to demonstrate their commonalities while at the same time giving voice to their claims for distinctiveness. Specifically, I will focus on how they presented imperial rule, war, and “barbarians” as a preliminary investigation into how these histories related to each other in their broader representations of the Christian empire.
More recently, scholars have showed that the church historians of the fifth century—both orthodox and heterodox—shared the same audience as non-Christian historians. While Christian historiography gradually came to dominate definitions of the past, the fifth century still constituted a time of contest over the nature of the past of the now Christian Roman Empire. Still, there has not been a close comparison of Christian and non-Christian histories. The pro-Nicene historian Sozomen, the non-Nicene Philostorgius, and the non-Christian Olympiodorus serve as a good starting point for the reintegration of these historians back into dialogue with each other as evidence shows that they read each other. I propose to examine the approaches of these historians to demonstrate their commonalities while at the same time giving voice to their claims for distinctiveness. Specifically, I will focus on how they presented imperial rule, war, and “barbarians” as a preliminary investigation into how these histories related to each other in their broader representations of the Christian empire.
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