The first detailed study of Socrates' history and the context in which he wrote

Amidon offers the first English translation of Books 10 and 11 of Rufinus' Church History. Books 1-9 comprise a Latin translation of Eusebius' history. Books 10 and 11 are Rufinus' own continuation, covering the period 325-395. As the first Latin church history, this work exerted great influence over the subsequent scholarship of the Western Church.

The history covers the years 305-439, and experts believe it was finished in 439 or soon thereafter, and certainly during the lifetime of Emperor Theodosius II, i.e., before 450. The purpose of the history is to continue the work of Eusebius of Caesarea (1.1). It relates in simple Greek language what the Church experienced from the days of Constantine to the writer's time. Ecclesiastical dissensions occupy the foreground, for when the Church is at peace, there is nothing for the church historian to relate (7.48.7). In the preface to Book 5, Socrates defends dealing with Arianism and with political events in addition to writing about the church. The Historia Ecclesiastica is one of the few sources of knowledge of Hypatia, the female mathematician and philosopher of Alexandria. Socrates' account is in many respects well-balanced. He is careful not to use hyperbolic titles when referring to prominent personalities in Church and State. He is often assumed to have been a follower of Novatianism, but this is based on the fact that he gives a lot of details about the Novatianists, and speaks of them in generous terms, as he does of Arians and other groups. He speaks of himself as belonging to the Church.

Philostorgius (born 368 C.E.) was a member of the Eunomian sect of Christianity, a nonconformist faction deeply opposed to the form of Christianity adopted by the Roman government as the official religion of its empire. He wrote his twelve-book Church History, the critical edition of the surviving remnants of which is presented here in English translation, at the beginning of the fifth century as a revisionist history of the church and the empire in the fourth and early-fifth centuries. Sometimes contradicting and often supplementing what is found in other histories of the period, Christian or otherwise, it offers a rare dissenting picture of the Christian world of the time.

*A new translation of two ancient works defending Origens writings*