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.

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

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, 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.

During the reign of Nero he became superintendent of the city's water supply, but died not long afterwards, in 59 AD, having eaten himself to death, according to Hieronymus in the Chronicon of Eusebius.

In his Chronicle, Eusebius gives the date of Ignatius's death as AA 2124 ( 2124 years after Adam ), which would amount to the 11th year of Trajan, i. e. 108 AD.

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.

However, the account of Josephus differs from that of later works by Hegesippus, Clement of Alexandria, and Origen, and Eusebius of Caesarea that it simply has James stoned while the others have other variations such as having James thrown from the top of the Temple, stoned, and finally beaten to death by laundrymen as well as his death occurring during the siege of Jerusalem in AD 69.

A different set of external arguments against the authenticity of the Testimonium ( either partial or total ) are " arguments from silence ", e. g. that although twelve Christian authors refer to Josephus before Eusebius in 324 AD, none mentions the Testimonium.

Although mentioned in the New Testament gospels, there are no extant non-biblical references to Nazareth until around 200 AD, when Sextus Julius Africanus, cited by Eusebius ( Church History 1. 7. 14 ), speaks of “ Nazara ” as a village in " Judea " and locates it near an as-yet unidentified “ Cochaba .” In the same passage Africanus writes of desposunoi-relatives of Jesus-who he claims kept the records of their descent with great care.

He relied heavily on Orosius ' Historiarum Adversum Paganos ( 5th century AD ) and Eusebius of Caesarea's Chronicon ( early 5th century AD ) as did Orosius.

Peter went to Antioch, then through Asia Minor ( visiting the churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia, as mentioned in 1 Pet 1: 1 ), and arrived in Rome in the second year of Emperor Claudius ( AD 42 ; Eusebius, Eccl, Hist.

Eusebius writes to other bishops, and when Arius is condemned in September Eusebius gives him safe haven and sponsors a synod at Bithynia in October which nullifies Arius's excommunication ( see Council of Nicaea, 325 AD ).

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, quoting early apocryphal accounts, stated that Pilate suffered misfortune in the reign of Caligula ( AD 37 – 41 ), was exiled to Gaul and eventually committed suicide there in Vienne.

His chief work was the Olympiads, an historical compendium in sixteen books, from the 1st down to the 229th Olympiad ( 776 BC to AD 137 ), of which several chapters are preserved in Eusebius ' Chronicle, Photius and George Syncellus.

The letter is often mentioned and quoted in other texts, most noteably Josephus's Antiquities of the Jews ( c. 93 AD ), Aristobolus writing in a passage preserved by Eusebius, and by Philo of Alexandria.

Thallus, of whom very little is known, and none of whose writings survive wrote a history around AD 52, to which Eusebius referred.

Eusebius, around 311 AD, records that the name " Nazarenes " had formerly been used of Christians.

In the Chronicon of Eusebius the origin of the sect is placed in the second year of Probus, AD 277.