Sárospataki Füzetek 16. (2012)

2012 / 3-4. szám - TANULMÁNYOK

in a fashion that betrays his own — sometimes theological — interpretation of events. He took the motif of truth from classical historiography as being synonymous with the truth of the gospel {Ecclesiastical History I 5,1).

None of this, of course, negates that Eusebius sets out to work as a true historian, one basing his work on careful examination of historical sources, and who expects his readers to take him seriously. His Ecclesiastical History functions for us as the voice of someone who has a worthwhile contribution to make, and who also allows earlier voices to be heard.

A continuing thread in Eusebius’ History is the apostolic succession throughout various congregations and regions during the first centuries of the Christian era. Eusebius regarded this as evidence of the guiding hand of God, leading eventually to the freedom Christians gained during the rule of Constantine. Eusebius considers the Christian church to be the special people of God in the world, as is evident from this passage:

For when the advent of our Saviour, Jesus Christ, recently shone forth on all men, it was confessedly a new race which has thus appeared in such numbers, in accordance with the ineffable prophecies of the date, and is honoured by all by the name of Christ, but it is not little nor weak, nor founded in some obscure corner of the earth, but the most populous of all nations, and most pious towards God, alike innocent and invincible in that it ever finds help from God (.Ecclesiastical History I 4,2; cf. X 4,19-20: “Who established a nation never heard of since time began?”).

4. Jerusalem, a world city

Jerusalem would not be the first place that comes to mind when thinking of a great world city. It is really no cosmopolitan metropolis, such as New York is today, or as Rome was in antiquity. Still, considered with regard to religion, Jerusalem could be counted as a world city. It is the only place in the world that is known as the ‘holy city’. For centuries, it has been a place of pilgrimage for Jews, Christians and Muslims; at the same time it has always been a place of conflict.

Jerusalem has an extraordinary history.6 From of old, it was the city of the temple, and as such, the centre of the Holy Land. Jerusalem was called ‘the holy city’ because that is where the holy God of Israel chose to dwell in His temple. It was the focal point of divine presence, not just in the Old Testament, but also in the New: ‘the city of the great King’ (Psalm 48:3; Matthew 5:35). Jerusalem was the place where Jesus of Nazareth was crucified, and where by the power of His Spirit, the first Christian community came into being. This is where the apostles proclaimed the gospel of their living Lord. From there, the apostolic gospel was carried outwards, into the world.

Not only has Jerusalem had a remarkable history: it has also been promised a wonderful future. In the Bible, we discover the contours of a new city. According to divine promise, this new city will unite heaven and earth.

The central position of Jerusalem is beautifully portrayed on the 6dl century floor mosaic at Madaba, in Jordan. This topographical mosaic, with a floor area of

P.H.R. (ROB) VAN HOUWELINGEN

6 Ktichler’s historical guide is very informative. See Max Kiichler, Jerusalem. Ein Handbuch und Studienreiseführer zur Heiligen Stadt (Tübingen: Vandenhoeck & Ruprecht, 2007).

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