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.

* Edward Gibbon ( 18th century historian ) dismissed his testimony on the number of martyrs and impugned his honesty by referring to a passage in the abbreviated version of the Martyrs of Palestine attached to the Ecclesiastical History, book 8, chapter 2, in which Eusebius introduces his description of the martyrs of the Great Persecution under Diocletian with: " Wherefore we have decided to relate nothing concerning them except the things in which we can vindicate the Divine judgment.

The extant work under the title " On the Sovereignty of God " does not correspond with Eusebius ' description of it, though Harnack regards it as still possibly Justin's, and at least of the 2nd century.

Eusebius also left a description of the labarum, the military standard which incorporated the Chi-Rho sign, used by Emperor Constantine in his later wars against Licinius.

The Vita Constantini of Eusebius is expressly cited in the description of the vision of Constantine.

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.

Little is known of the appearance of this original church except that it was cross-shaped, but the historian Eusebius ( c. 263 – 339 ) gives the following description of Constantine's mausoleum and the surrounding grounds before Constantius ' church was built:

After the accession of the latter to the imperial purple he invited Aedesius to continue his instructions, but the declining strength of the sage being unequal to the task, two of his most learned disciples, Chrysanthius and the aforementioned Eusebius, were by his own desire appointed to supply his place.

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.

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.

Eusebius ' own surviving works probably only represent a small portion of his total output.

In the 290s, Eusebius began work on his magnum opus, the Ecclesiastical History, a narrative history of the Church and Christian community from the Apostolic Age to Eusebius ' own time.

At about the same time, Eusebius worked on his Chronicle, a universal calendar of events from Creation to Eusebius ' own time.

In his Church History or Ecclesiastical History, Eusebius wrote the first surviving history of the Christian Church as a chronologically-ordered account, based on earlier sources complete from the period of the Apostles to his own epoch.

This is a very strange way to begin a historical narrative proving that Eusebius was attempting to push his own ideas regarding the church into a text.

Eusebius held that men were sinners by their own free choice and not by the necessity of their natures.

Eusebius said, “ The Creator of all things has impressed a natural law upon the soul of every man, as an assistant and ally in his conduct, pointing out to him the right way by this law ; but, by the free liberty with which he is endowed, making the choice of what is best worthy of praise and acceptance, because he has acted rightly, not by force, but from his own free-will, when he had it in his power to act otherwise, As, again, making him who chooses what is worst, deserving of blame and punishment, as having by his own motion neglected the natural law, and becoming the origin and fountain of wickedness, and misusing himself, not from any extraneous necessity, but from free will and judgment.

* When his own honesty was challenged by his contemporaries, Gibbon appealed to the chapter heading — not the text — in Eusebius ' Praeparatio evangelica ( xii, 31 ), which says how fictions ( pseudos )— which Gibbon rendered ' falsehoods '— may be a " medicine ", which may be " lawful and fitting " to use.

Despite numerous errors taken over from Eusebius, and some of his own, Jerome produced a valuable work, if only for the impulse which it gave to such later chroniclers as Prosper, Cassiodorus, and Victor of Tunnuna to continue his annals.

The earliest secure reference to this passage is found in the writings of the fourth-century Christian apologist and historian Eusebius, who used Josephus ' works extensively as a source for his own Historia Ecclesiastica.

It has therefore been suggested that part or all of the passage may have been Eusebius ' own invention, in order to provide an outside Jewish authority for the life of Christ.

Eusebius ( c. 275 – 339 ) professed his own doubts, see also Antilegomena, and is the earliest direct testimony of such, though he stated that the majority supported the text, and by the time of Jerome ( c. 346-420 ) it had been mostly accepted as canonical.

22-" Hegesippus-see above under Eusebius who lived at a period not far from the Apostolic age, writing a History of all ecclesiastical events, from the passion of our Lord down to his own period.

This man, said in one document to be the author of two of the Epistles of John, was supposed to have been the teacher of the martyr bishop Papias, who had in turn taught Eusebius ' own teacher Irenaeus.

However the term has its origin in the descriptions of Eusebius of Caesarea and John of Damascus of mortalist views among Arab Christians, In the 1960s also this phrase was applied also to the views of Tyndale, Luther and others engaged in mortal introspection, from awareness that Calvin's term Psychopannychia originally described his own belief, not the belief he was calling error as well as in view of the Anabaptists, since their own writings held that the soul dies and the dead sleep.

Redepenning ( 1841 ) was of the opinion that Eusebius ' terminology here, " the human soul dies " was probably that of their critics rather than the Arabian Christians ' own expression and they were more likely simply " psychopannychists ", believers in " soul sleep ".

Through Eusebius Hegesippus was also known to Jerome, who is responsible for the idea that Hegesippus " wrote a history of all ecclesiastical events from the passion of our Lord down to his own period ... in five volumes ", which has established the Hypomnemata as a Church history.

Although posterity suspected him of Arianism, Eusebius had made himself indispensable by his method of authorship ; his comprehensive and careful excerpts from original sources saved his successors the painstaking labor of original research.

By the time of the Byzantine Iconoclasm several centuries later, Eusebius had unfairly gained the reputation of having been an Arian, and was roundly condemned as such by Patriarch Nikephoros I of Constantinople.

" In the longer text of the Martyrs of Palestine, chapter 12, Eusebius states: " I think it best to pass by all the other events which occurred in the meantime: such as [...] the lust of power on the part of many, the disorderly and unlawful ordinations, and the schisms among the confessors themselves ; also the novelties which were zealously devised against the remnants of the Church by the new and factious members, who added innovation after innovation and forced them in unsparingly among the calamities of the persecution, heaping misfortune upon misfortune.

Another major feat was his appointment as the Patriarch of Constantinople by expelling Paul I of Constantinople ; Paul would eventually return as Patriarch after Eusebius ' death.

In his Church History ( Book I, Chapter XI ) Eusebius discusses the Josephus reference to how Herod Antipas killed John the Baptist, and mentions the marriage to Herodias in items 1 to 6.

In the same Book I chapter, in items 7 and 8 Eusebius also discusses the Josephus reference to the crucifixion of Jesus by Pontius Pilate, a reference that is present in all surviving Eusebius manuscripts.

In 331, Constantine I commissioned Eusebius to deliver fifty Bibles for the Church of Constantinople.

Eusebius states in his Chronicon that Sixtus I was pope from 114 to 124, while his Historia Ecclesiastica, using a different catalogue of popes, claims his rule from 114 to 128.

The 4th century church historian Eusebius, however, states in his Chronicon that Sixtus I was pope from 114 to 124, while his Historia Ecclesiastica, using a different list, claims that Sixtus ' rule was from 114 to 128.

* Volume I. Eusebius: Church History from A. D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

Eusebius, in his Ecclesiastical History IV, I, stated that Evaristus died in the 12th year of the reign of the Roman Emperor Trajan, after holding the office of bishop of the Romans for eight years.

A fragment of a letter from Irenæus to Pope Victor I during the Easter controversy in the late 2nd century, also preserved by Eusebius, testifies that Telesphorus was one of the Roman bishops who always celebrated Easter on Sunday, rather than on other days of the week according to the calculation of the Jewish Passover.

* Pope Marcellus I is banished from Rome, as is his successor Eusebius later that year.

* April 18 – Pope Eusebius succeeds Pope Marcellus I as the 31st pope.

* Eusebius of Nicomedia becomes Patriarch of Constantinople after Paul I is banished.

According to Eusebius, the Roman emperor Constantine I was not baptised until shortly before his death in the year 337.

Later Western references, which condemn the work, such as Jerome and Decretum Gelasianum, traditionally connected to Pope Gelasius I, are apparently based upon the judgment of Eusebius, not upon a direct knowledge of the text.

A letter of Polycrates of Ephesus to Pope Victor I written in about 194, mentioned by Eusebius, ( H. E.

The Semi-Arian emperor Constantius II came to Constantinople, convened a synod of Arian bishops, banished Paul I, and, to the disappointment of Macedonius, translated Eusebius of Nicomedia to the vacant see.

However, they sent three -- Syriacus, Eusebius and Priscian -- with a synodal letter to Pope Damasus I, archbishop Saint Ambrose and the other bishops assembled in the council at Rome.

Eusebius ' text reads: " go and make disciples of all nations in my name, teaching them to observe all things whatsoever I commanded you.

Eusebius wrote in the Vita that Constantine himself had told him this story " and confirmed it with oaths " late in life " when I was deemed worthy of his acquaintance and company.

Eusebius, Historia Ecclesiae ( VI. 14. 1 ), describes a lost work of Clement's, the Hypotyposes ( Outlines ), that gave " abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, I mean the book of Jude and the other general epistles.