The efforts to get Arius brought out of exile on the parts of Eusebius of Nicomedia were chiefly political concerns and there is little evidence that any of Arius ’ writings were used as doctrinal norms even in the East.

There are two separate sections of the work dedicated to Clement ( 5, 11 and 6, 6 ), the of latter which seems decidedly out of place, and Valesius argued that this was evidence that Eusebius never revised his work.

There is no certain evidence that Constantine ever used that sign, opposed to the better known Chi-Rho sign described by Eusebius.

Literary evidence exists that the idea of the cosmic temple had been applied to the Christian basilica by the end of the 4th century, in the form of a speech by Eusebius on a church in Tyre.

He moved to Athens, and attached himself to the Middle Academy, according to a silly story quoted by Eusebius from Numenius, because the ease with which his servants robbed him without being detected, convinced him that no reliance could be placed on the evidence of the senses.

The Talmudic evidence for early Christian gospels, combined with Papias ' reference to the Hebrew " logia " ( Eusebius, Church History III.

As to the first accusation there is abundant evidence that the Apology was the joint work of Pamphilus and Eusebius.

Bauckham states that there is no record of any early Christian group which did not observe Sunday, with the exception of a single extreme group of Ebionites mentioned by Eusebius of Caesarea ; and that there is no evidence Sunday was observed as substitute Sabbath worship in the early centuries.

Saint Jerome, apparently relying entirely on Eusebius ' evidence from Historia Ecclesiastica, wrote that Pantaenus visited India, “ to preach Christ to the Brahmans and philosophers there.

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.

Eusebius ' Preparation for the Gospel bears witness to the literary tastes of Origen: Eusebius quotes no comedy, tragedy, or lyric poetry, but makes reference to all the works of Plato and to an extensive range of later philosophic works, largely from Middle Platonists from Philo to the late 2nd century.

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.

Eusebius ' Life of Constantine ( Vita Constantini ) is a eulogy or panegyric, and therefore its style and selection of facts are affected by its purpose, rendering it inadequate as a continuation of the Church History.

As the historian Socrates Scholasticus said, at the opening of his history that was designed as a continuation of Eusebius, " Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts.

Jacob also wrote a Chronicle, as a continuation of the Chronicon of Eusebius.

There exist also the preparations for an edition of Rufinus and one of Eusebius, and for the continuation of the Papal Letters and of the Concilia Galliae.

According to Eusebius, the Jerusalem church was scattered twice, in AD70 and AD135, with the difference that from 70-130 the bishops of Jerusalem have evidently Jewish names, whereas after 135 the bishops of Aelia Capitolina appear to be Greeks.

According to the church historian Eusebius, the Quartodeciman Polycarp ( bishop of Smyrna, by tradition a disciple of John the Evangelist ) debated the question with Anicetus ( bishop of Rome ).

* Jerome ( 340 – 420 ), Christian scholar and church father, whose full name was Eusebius Sophronius Hieronymus

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.

Before he compiled his church history, Eusebius edited a collection of martyrdoms of the earlier period and a biography of Pamphilus.

The addresses and sermons of Eusebius are mostly lost, but some have been preserved, e. g., a sermon on the consecration of the church in Tyre and an address on the thirtieth anniversary of the reign of Constantine ( 336 ).

However, Eusebius ' words demonstrate that he still regards the gift of prophesying as being a normal part of church life, so he is clearly not a cessationist.

However, James ' successor as leader of the Jerusalem church, Simeon, is not, in tradition, appointed till after the siege of Jerusalem in AD 70, and Eusebius ' notice of Simeon implies a date for the death of James immediately before the siege, i. e. about AD 69.

Linus is presented by Jerome as " the first after Peter to be in charge of the Roman Church ", by Eusebius, as " the first to receive the episcopate of the church at Rome, after the martyrdom of Paul and Peter " John Chrysostom says " This Linus, some say, was second Bishop of the

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.

Proponents attempt to associate this Christology with early church figures such as Justin Martyr, Lucian of Antioch, Eusebius of Caesarea, Arius, Eusebius of Nicomedia, Asterius the Sophist, Eunomius, and Ulfilas, as well as Felix, Bishop of Urgell.

Even in ancient times nothing seems to have been known of his life except what can be gathered from notices in his Historia Ecclesiastica (" Church History "), which departed from its ostensible model, Eusebius of Caesarea, in emphasizing the place of the emperor in church affairs and in giving secular as well as church history.

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.

However, Eusebius of Caesarea, ( AD 260 – 340 ), one of the earliest and most comprehensive of church historians, wrote of Christ's disciples in Demonstratio Evangelica, saying that " some have crossed the Ocean and reached the Isles of Britain.

* Eusebius of Caesarea, bishop and first church historian ( approximate date )

* Bishop Melito of Sardis ( d. ca 180 ) was a eunuch, according to the church history of Eusebius of Caesarea, though, significantly the word " virgin " was substituted in Rufino's Latin translation of Eusebius.