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.

Eusebius is the first writer to provide an account of Clement's life and works, in the Church History.

His education showed through his knowledge, in his writings, of Christian writers of his day, including Eusebius, Origen, Didymus the Blind, and writers of the Church of Alexandria.

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 of Caesarea, Historia Ecclesiastica ( Church History ) first seven books ca.

Some, like theologian and ecclesiastical historian John Henry Newman, understand Eusebius ' statement that he had heard Dorotheus of Tyre " expound the Scriptures wisely in the Church " to indicate that Eusebius was Dorotheus ' pupil while the priest was resident in Antioch ; others, like the scholar D. S. Wallace-Hadrill, deem the phrase too ambiguous to support the contention.

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.

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.

In the 19th century Jacob Burckhardt viewed Eusebius as ' a liar ', the “ first thoroughly dishonest historian of antiquity .” Ramsay MacMullen in the 20th century regarded Eusebius's work as representative of early Christian historical accounts in which “ Hostile writings and discarded views were not recopied or passed on, or they were actively suppressed ..., matters discreditable to the faith were to be consigned to silence .” As a consequence this kind of methodology in MacMullens view has distorted modern attempts, ( e. g. Harnack, Nock, and Brady ), to describe how the Church grew in the early centuries.

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.

" 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.

* Church History ( Eusebius ) ; The Life of Constantine ( Eusebius ), online at ccel. org.

It was because of Eusebius that " On the whole, Constantine and his successors made life pretty miserable for Church leaders committed to the Nicene decision and its Trinitarian formula.

Eusebius of Nicomedia is not to be confused with his contemporary Eusebius of Caesarea, the author of a well-known early book of Church History.

Aside from the legend that Pilate had made an image of Christ, the 4th-century Eusebius of Caesarea, in his Church History, provides a more substantial reference to a " first " icon of Jesus.

Elsewhere in his Church History, Eusebius reports seeing what he took to be portraits of Jesus, Peter and Paul, and also mentions a bronze statue at Banias / Paneas, of which he wrote, " They say that this statue is an image of Jesus " ( H. E.

** Eusebius of Samosata ( Orthodox Church )

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 Book II, Chapter 23. 20 of his Church History, Eusebius describes the death of James according to Josephus.

An 1842 copy of Eusebius ' Church History ( Eusebius ) | Church History

* Arius, “ Arius ’ letter to Eusebius of Nicomedia ”, Ecclesiastical History, ed.

We know the titles of several lost works because of a list in Eusebius ' Ecclesiastical History.

According to Eusebius of Caesarea in the Ecclesiastical History, he served as the first bishop of Crete.

2: 2 ; 3: 17 ; also Muratorian Canon 64 – 67 ; Eusebius, Ecclesiastical History 6. 12. 3 ).

In his Ecclesiastical History, Eusebius writes of Dionysius of Alexandria as his contemporary.

The information used to create the late-fourth-century Easter Letter, which declared accepted Christian writings, was probably based on the Ecclesiastical History of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3: 25 and Origen ’ s list at HE 6: 25.

Eusebius completed the first editions of the Ecclesiastical History and Chronicle before 300.

* 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.

History of the Martyrs in Palestine by Eusebius of Caesarea, Discovered in a Very Antient Syriac Manuscript.

* History of the Martyrs in Palestine ( Eusebius ), English translation ( 1861 ) William Cureton.

Of this work considerable fragments have been preserved, chiefly by Eusebius in the Praeparatio evangelica ( i. 9 ; iv. 16 ).

* Eusebius, Chronicon 30. 21 – 26, 42. 11 – 14

Constantine is believed to have exiled those who refused to accept the Nicean creed — Arius himself, the deacon Euzoios, and the Libyan bishops Theonas of Marmarica and Secundus of Ptolemais — and also the bishops who signed the creed but refused to join in condemnation of Arius, Eusebius of Nicomedia and Theognis of Nicaea.

First he allowed Eusebius of Nicomedia, who was a protégé of his sister, and Theognis to return once they had signed an ambiguous statement of faith.

Eusebius and Theognis remained in the Emperor's favour, and when Constantine, who had been a catechumen much of his adult life, accepted baptism on his deathbed, it was from Eusebius of Nicomedia.

His advisor in these affairs was Eusebius of Nicomedia, who had already at the Council of Nicea been the head of the Arian party, who also was made bishop of Constantinople.

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.

He settled at Pergamum, where he numbered among his pupils Eusebius of Myndus, Maximus of Ephesus, and the emperor Julian.

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.

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.

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.

At that meeting, Eusebius of Nicomedia and the other supporters of Arius deposed Athanasius.

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.

It was presided over by Athanasius and Eusebius of Vercelli, and was directed against those who denied the divinity of the Holy Spirit, the human soul of Christ, and Christ's divinity.

Bede's monastery had access to a superb library which included works by Eusebius and Orosius among many others.

He had access to two works of Eusebius: the Historia Ecclesiastica, and also the Chronicon, though he had neither in the original Greek ; instead he had a Latin translation of the Historia, by Rufinus, and Saint Jerome's translation of the Chronicon.

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.

Bede quoted his sources at length in his narrative, as Eusebius had done.

This was based on parts of Isidore of Seville's Etymologies, and Bede also include a chronology of the world which was derived from Eusebius, with some revisions based on Jerome's translation of the bible.

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.