** Eusebius, Preparation for the Gospel: Part 1, Books 1 – 9, translated by Edward Hamilton Gifford, Clarendon Press ; Oxford, 1903.

Eusebius ' evidence for continuation of a church at Aelia Capitolina is confirmed by the Bordeaux Pilgrim.

He continued to lead the conflict against the Arians for the rest of his life and was engaged in theological and political struggles against the Emperors Constantine the Great and Constantius II and powerful and influential Arian churchmen, led by Eusebius of Nicomedia and others.

Support for Arius from powerful bishops like Eusebius of Caesarea and Eusebius of Nicomedia, further illustrate how Arius ' subordinationist Christology was shared by other Christians in the Empire.

Bede also followed Eusebius in taking the Acts of the Apostles as the model for the overall work: where Eusebius used the Acts as the theme for his description of the development of the church, Bede made it the model for his history of the Anglo-Saxon church.

Eusebius ( c. 263 – 339 ) was inclined to class the Apocalypse with the accepted books but also listed it in the Antilegomena, with his own reservation for identification of John of Patmos with John the Apostle, pointing out there were large differences in Greek skill and styles between the Gospel of John, which he attributed to John the Apostle, and the Revelation.

The church and monastery of San Pietro in Montorio originally belonged to the Celestines in Rome ; but they were turned out of it by Sixtus IV to make way for Franciscans, receiving from the Pope in exchange the Church of St Eusebius of Vercelli with the adjacent mansion for a monastery.

Unfortunately for Gallus, this order was delayed by Eusebius, one of Constantius ‘ eunuchs, and as a result Gallus was executed.

Eusebius claims, in his Life of Constantine, that the site of the Church had originally been a Christian place of veneration, but that Hadrian had deliberately covered these Christian sites with earth, and built his own temple on top, due to his hatred for Christianity.

Diocletian was conservative in matters of religion, a man faithful to the traditional Roman pantheon and understanding of demands for religious purification, but Eusebius, Lactantius and Constantine state that it was Galerius, not Diocletian, who was the prime supporter of the purge, and its greatest beneficiary.

In favor of the supposition that Eusebius changed his opinion from deference to the Count of Anjou, the decided opponent of Berengar and his doctrine, it can be adduced that he did not defend Berengar against the hostilities of the court, and that for a long time he sided with this violent prince.

Since he was on the losing side of the long 4th-century contest between the allies and enemies of Arianism ( Eusebius was an early and vocal supporter of Arius ), posterity did not have much respect for Eusebius ' person and was neglectful in the preservation of his writings.

Pamphilus gave Eusebius a strong admiration for the thought of Origen.

At about this time Eusebius compiled a Collection of Ancient Martyrdoms, presumably for use as a general reference tool.

Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith.

Eusebius ' Onomasticon ( more properly On the Place-Names in the Holy Scripture, the name Eusebius gives to it ) is a work that moderns would recognize as a gazetteer, a directory of place names, but which ancients had no category for.

This work was recently ( 2011 ) translated into the English language by David J. Miller and Adam C McCollum ( edited by Roger Pearse ) and was published under the name " Eusebius of Caesarea: Gospel Problems and Solutions.

Early Church Fathers such as Jerome and Eusebius claimed that he was the author of the Gospel of Luke and the Acts of the Apostles and this is the traditional Christian view today.

" Although Eusebius believed the Apostle wrote the Gospel and the epistles, it is likely that doubt about the fidelity of the author of 2 and 3 John was a factor in causing them to be disputed.

Even his name is variable: the Syriac version of Eusebius calls him throughout not Matthias but " Tolmai ", not to be confused with Bartholomew ( which means Son of Tolmai ) who was originally one of the twelve Apostles ; Clement of Alexandria says some identified him with Zacchaeus ; the Clementine Recognitions identify him with Barnabas ; Hilgenfeld thinks he is the same as Nathanael in the Gospel of John.

Joseph is referenced in apocryphal and non-canonical accounts such as the Acts of Pilate, a text often appended to the medieval Gospel of Nicodemus and The Narrative of Joseph, and mentioned in the works of early church historians such as Irenaeus ( 125 – 189 ), Hippolytus ( 170 – 236 ), Tertullian ( 155 – 222 ) and Eusebius ( 260 – 340 ), who added details not found in the canonical accounts.

Origen is reported by Eusebius to have castrated himself based on his reading of the Gospel of Matthew and other passages in Matthew and Mark that appear to endorse voluntary amputation to avoid sin, although there is some doubt concerning this story.

The Interpretations of the Sayings of the Lord ( his word for " sayings " is logia ) in five books, would have been a prime early authority in the exegesis of the sayings of Jesus, some of which are recorded in the Gospel of Matthew and the Gospel of Luke, however the book has not survived and is known only through fragments quoted in later writers, with approval in Irenaeus's Against Heresies and later by Eusebius in Ecclesiastical History, the earliest surviving history of the early Church.

Into modern times the Gospel of Peter had been known only from early quotations, especially from a reference by Eusebius to a letter publicly circulated by Serapion in 190 – 203, who had found upon examining it that " most of it belonged to the right teaching of the Saviour ," but that some parts might encourage its hearers to fall into the Docetist heresy.

Eusebius says that St. Hegesippus was a convert from Judaism, learned in the Semitic languages and conversant with the oral tradition and customs of the Jews, for he quoted from the Hebrew, was acquainted with the Gospel of the Hebrews and with a Syriac Gospel, and he also cited unwritten traditions of the Jews.

Lastly, Eusebius quotes ( vi. 12. 2 ) from a pamphlet Serapion wrote concerning the Docetic Gospel of Peter, in which Serapion presents an argument to the Christian community of Rhossus in Syria against this gospel and condemns it:

Eusebius also alludes to a number of personal letters Serapion wrote to Pontius, Caricus, and others about this Gospel of Peter.

However, the exact identity of the " elder John " is wound up in the debate on the authorship of the Gospel of John, and scholars have differing opinions on that, e. g. Jack Finegan states that Eusebius may have misunderstood what Papias wrote, and the elder John may be a different person from the author of the fourth gospel, yet still a disciple of Jesus.

According to Eusebius Hegesippus said Matthew's Gospel was written in Syriac ( Ecclesiastical History 3: 22-24 ) a view Eusebius shared ( Theophania 4: 12 ).

Origen and Eusebius classed a Gospel of the Hebrews among the " disputed writings " which some reject, but which others class with the accepted books: " And among these some have also placed the Gospel according to the Hebrews, with which those Hebrews who accept Christ are especially delighted " ( Church History III. xxv. 5 ) Hence there were a body of Jewish Christians who regarded it as their authority regarding the life, work, and teaching of Jesus.

In the Catalog of Eusebius, only one Hebrew gospel is listed: " And among these some have placed also the Gospel of the Hebrews with which those of the Hebrews that have accepted Christ are especially delighted.

Irenaeus wrote that they used only Matthew's Gospel ( Against Heresies, 1. 26. 2 ) and, Eusebius wrote that the Ebionites used only the Gospel of the Hebrews ( Church History, 3. 27. 4 ) Epiphanius stated that the Ebionites used a Gospel of the Hebrews which he considered was a corrupted version of Greek Matthew ( Panarion, 30 ).

After the Emperor's death ( c. 337 ), Eusebius wrote the Life of Constantine, an important historical work because of eye witness accounts and the use of primary sources.

The first witness to any of the passages relating to Jesus was Eusebius of Caesarea, writing in the first decades of the fourth century.

Two possible patristic sources that may refer to eye witness encounters with Jesus are the early references of Papias and Quadratus, reported by Eusebius of Caesarea in the 4th century.

Syncellus similarly recognised its importance when recording Eusebius and Africanus, and even provided a separate witness from the Book of Sothis.

Richard Carrier states the following ; " This leaves us with four options: Africanus meant Phlegon, not Thallus ; or Eusebius quoted Thallus verbatim, revealing that Thallus did not mention Jesus ; or Thallus mentioned Jesus, but wrote in the 2nd century, when we know the gospels were already in circulation ; or Thallus mentioned Jesus and wrote in the 1st century, and is the earliest witness to the gospel tradition.

Omitting Origen, the earliest witness is Eusebius.

At the synod Eusebius of Dorylaeum presented Flavian with a letter, detailing his complaints against Eutyches, as well as making known his willingness to be a witness against him personally.

Of the extensive literary activity of Eusebius, a relatively large portion has been preserved.

The literary productions of Eusebius reflect on the whole the course of his life.

* Sabrina Inowlocki & Claudio Zamagni ( eds ), Reconsidering Eusebius: Collected papers on literary, historical, and theological issues ( Leiden, Brill, 2011 ) ( Vigiliae Christianae, Supplements, 107 ).

* J. Patrich, Caesarea in the Time of Eusebius, in: Sabrina Inowlocki & Claudio Zamagni ( eds ), Reconsidering Eusebius: Collected papers on literary, historical, and theological issues ( Leiden, Brill, 2011 ) ( Vigiliae Christianae, Supplements, 107 ).

Setting aside the additions it later received, the chief sources of the Hieronymian are a general martyrology of the Churches of the East, the local martyrology of the Church of Rome, a general martyrology of Italy, a general martyrology of Africa, and some literary sources, among them Eusebius.

Among his literary works -- none of which have as yet been printed ( as of 1912 )-- are worthy of mention: De substantialibus regulae monachalis, preserved in the Durham Cathedral Library ; Contra querelas Fratrum, written about 1390, extant in the British Museum ; and a Latin translation of the Ecclesiastical History of Eusebius, which is also preserved in the British Museum.