Constantine’s conversion to Christianity, which is welcomed as
the realization of biblical prophecies of God’s ultimate triumph.
Constantine’s enjoyment of God’s favour, for example during his
war with Licinius, his rival as emperor, in 324, is described in
language redolent of the praise heaped on the pious kings of the
Old Testament:On him, as the reward for his piety, God bestowed from
Heaven above the trophies of victory over the impious;
but the guilty one [i.e. the unfortunate Licinius] he cast
down, with all his councillors and friends, prone beneath
Constantine’s feet.
(Ecclesiastical History10.9.1)Now Eusebius’ history went though a number of editions, the
dates of which have been vigorously debated (Barnes 1981:
126–47). Although this triumphant outcome of a Roman emperor
converting to Christianity may only have appeared in the latest
versions, it seems that all editions of the Ecclesiastical History
were characterized by a theological interpretation of the history
of the church. Indeed, taken as a whole, Eusebius’ theological
efforts were of a decidedly historical bent, in that he sought to
demonstrate the truth of God’s power through instances of divine
intervention in human history (Barnes 1981; Hollerich 1999).
This framework was to have an important impact on
Eusebius’ account of early Christian history. Moreover, as a
bishop, he identified Christianity firmly with the institution of
the church, and his account focused on the church’s efforts
to maintain its integrity, both spiritual and institutional. Thus
theEcclesiastical Historywas no disinterested narrative, but an
argued, even polemical, account. Like many early Christian
writers, Eusebius sought to demonstrate the unique claims of the
church, as the earthly embodiment of the true Christian religion,
to biblical tradition and divine revelation (cf. K. Hopkins 1999:
89–92). To do this Eusebius had to undermine rival claimants to
what he deemed to be the church’s own heritage, and at the outsetTHE HISTORICAL QUEST FOR EARLY CHRISTIANITY
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