[permalink] [id link]
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.
from
Wikipedia
Some Related Sentences
Eusebius and c
Domitian, according to Eusebius of Caesarea ( c. 263 – 339 ), started the persecution referred to in the book.
* Eusebius of Caesarea ( c. 263 – c. 339 ), early Christian bishop and historian.
* Saint Eusebius of Cremona ( died c. 423 )
* Eusebius of Laodicea ( died c. 268 ), bishop of Laodicea
* Saint Eusebius of Rome ( died c. 357 ), priest and martyr
* Saint Eusebius of Samosata ( died c. 380 ), bishop of Samosata
Eusebius ( c. AD 263 – 339 ) ( also called Eusebius of Caesarea and Eusebius Pamphili ) was a Roman historian, exegete and Christian polemicist.
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.
Eusebius died c. 339.
( Eusebius, d. c. 339 )
Even after Eusebius ' 324 AD reference, it is not until Jerome's De Viris Illustribus ( c. 392 AD ) that the passage from Josephus is referenced again, even though the Testimoniums reference to Jesus would seem appropriate in the works of many intervening patristic authors.
One of the earliest references to preterism comes from Eusebius of Caesarea ( c. AD 263 – 339 ).
Eusebius dates it to the reign of Marcus Aurelius, c. 166 – 167.
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.
* c. 1512 BC: The flood of Deucalion, according to O ' Flaherty, Augustine, Eusebius, and Isidore ( bishop of Seville ).
Clement is put after Linus and Cletus / Anacletus in the earliest ( c. 180 ) account, that of Irenaeus, who is followed by Eusebius of Caesarea.
Before the 18th century, the belief of many, including the Church Fathers Papias ( c. 60-130 ), Irenaeus ( c. 130-200 ), Origen ( c. 185-254 ), Eusebius ( c. 260-340 ) Jerome ( c. 340-420 ), and Augustine of Hippo ( c. 354-430 ), had been that Matthew was the first gospel to be written.
Eusebius and .
* 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.
* Arius, “ Arius ’ letter to Eusebius of Nicomedia ”, Ecclesiastical History, ed.
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 and 263
That the Goths should have gone " to the land of the Greeks " is consistent with their first appearance in classical sources: Eusebius of Caesarea reported that they devastated " Macedonia, Greece, the Pontus, and Asia " in 263.
The 3rd century Christian writer Eusebius of Caesarea ( c. 263 – 339 ), in his Ecclesiastical History, identified Philo's Therapeutae as the first Christian monks, identifying their renunciation of property, chastity, fasting, solitary lives with the cenobitic ideal of the Christian monks.
That the Goths should have gone " to the land of the Greeks " is consistent with their first appearance in classical sources: Eusebius of Caesarea reported that they devastated " Macedonia, Greece, the Pontus, and Asia " in 263.
Saint Hippolytus ( c. 170-c. 236 AD ), the Father of the Church History Eusebius of Caesarea ( c. 263 – c. 339 AD ), and the Christian bishop Theodoret ( c. 393 – c. 457 AD ) regarded him as a father of Armenians.
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:
The earliest surviving references to the gospel tradition are quoted by Eusebius ( lived c. 263 – 339 CE ), and different but related traditions appear in the works of Papias ( wrote during the first half of 2nd century CE ) and the works of Clement.
0.238 seconds.