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Eusebius- They are so much confused that they even cannot identify Clement - 43. HI,
I HAVE GOT THE FULL BOOK OF ECCLESIASTICAL HISTORY BY EUSEBIUS:-
http://www.ccel.org/ccel/schaff/npnf201.iii.viii.iv.html PLEASE STUDY THIS AND IF YOU FIND SOME THING INTERESTING THAT I HAVE NOT DEALT WITH, PLEASE LET ME KNOW. EUSEBIUS SEEMS TO BE HONEST BUT AROUND 325A.D., PEOPLE HAVE BEEN SPIRITUALLY BLINDED SO MUCH SO THAT THEY DECLARED CHRIST AND NOT JESUS DIED ON THE CROSS. THAT IS UTTER NON-SENSE AS CHRIST STAND FOR HIS WORD THAT TOOK THE FLESH IN THE NAME OF JESUS AND LIVED AMONG US. SO, JESUS DIED AND NOT CHRIST. EUSEBIUS WAS PRESENT WHEN THEY FORMULATED THIS NON-SENSE NICENE CREED THAT MAKES NO SENSE. SO, THESE MESSIANIC JEWS ALTERED THE NEW TESTAMEN TO ALIGN IT WITH THEIR FAVOURITE WRITTEN TORAH, THE OLD CLOTH FULL OF HOLES GOOD FOR NOTHING. MESSIANIC JEWS KILLED THOSE GENTILE APOSTLES WHO MOCKED THE ROTTEN WRITTEN TORAH, THE OLD TESTAMENT FULFILLING MATT.12.V43-45 MAKING THE SITUATION WORSE THAN THAT UNDER THE HYPOCRITE TEMPLE PRIESTS.
NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
11. Besides these, that Areopagite, named Dionysius, who was the first to believe after Pauls address to the Athenians in the Areopagus (as recorded by Luke in the Acts)620620 Acts xvii. 34. This Dionysius has played an important part in Church history, as the pretended author of a series of very remarkable writings, which pass under the name of Dionysius, the Areopagite, but which in reality date from the fifth or sixth century and probably owe their origin to the influence of Neo-Platonism. The first mention of these writings is in the records of the Council of Constantinople (532 A.D.); but from that time on they were constantly used and unanimously ascribed to Dionysius, the Areopagite, until, in the seventeenth century, their claims to so great antiquity were disputed. They are still defended, however, in the face of the most positive evidence, by many Roman Catholic writers. The influence of these works upon the theology of the Middle Ages was prodigious. Scholasticism may be said to be based upon them, for Thomas Aquinas used them, perhaps, more than any other source; so much so, that he has been said to have drawn his whole theological system from Dionysius.
Our Dionysius has had the further honor of being identified by tradition with Dionysius (St. Denis), the patron saint of France,â€”an identification which we may follow the most loyal of the French in accepting, if we will, though we shall be obliged to suppose that our Dionysius lived to the good old age of two to three hundred years.
The statement of Dionysius of Corinth that the Areopagite was bishop of Athens (repeated by Eusebius again in Bk. IV. chap. 23) is the usual unwarranted throwing back of a second century conception into the first century. That Dionysius held a position of influence among the few Christians whom Paul left in Athens is highly probable, and the tradition that later he was made the first bishop there is quite natural. The church of Athens plays no part in the history of the apostolic age, and it is improbable that there was any organization there until many years after Pauls visit; for even in the time of Dionysius of Corinth, the church there seems to have been extremely small and weak (cf. Bk. IV. chap. 23, Â§2). Upon Dionysius and the writings ascribed to him, see especially the article of Lupton in the Dict. of Christ. Biog. I. p. 841848. is mentioned by another Dionysius, an 138ancient writer and pastor of the parish in Corinth,621621 Upon Dionysius of Corinth, see Bk. IV. chap. 23, below. as the first bishop of the church at Athens.
12. But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile let us continue the course of our history.