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.

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.

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.

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.

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

Eusebius is also the name of:

In his reply Eusebius not only regretted the whole controversy, but also stated that he would abide by the words of the Bible, according to which the bread and wine after the consecration become the body and blood of the Lord ( see transubstantiation ); if one asks how this can take place, the answer must be that it is not according to the order of nature but in accordance with the divine omnipotence ; at any rate one must be careful not to give offense to the plain Christian.

It is also possible that the fact impressed itself upon Eusebius that the religious consciousness of the time more and more opposed Berengar.

Eusebius ( c. AD 263 – 339 ) ( also called Eusebius of Caesarea and Eusebius Pamphili ) was a Roman historian, exegete and Christian polemicist.

The name may also indicate that Eusebius was made Pamphilus ' heir.

Eusebius also wrote a work Quaestiones ad Stephanum et Marinum, " On the Differences of the Gospels " ( including solutions ).

Eusebius also wrote treatises on Biblical archaeology:

Christ is God and is a ray of the eternal light ; but the figure of the ray is so limited by Eusebius that he expressly distinguishes the Son as distinct from Father as a ray is also distinct from its source the sun.

" 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.

* However, Gibbon also calls Eusebius the ' gravest ' of the ecclesiastical historians: " The gravest of the ecclesiastical historians, Eusebius himself, indirectly confesses, that he has related whatever might redound to the glory, and that he has suppressed all that could tend to the disgrace, of religion.

* With reference to Gibbon's comments, Joseph Barber Lightfoot ( late 19th century theologian and former Bishop of Durham ) pointed out that Eusebius ' statements indicate his honesty in stating what he was not going to discuss, and also his limitations as a historian in not including such material.

" Lightfoot also notes that Eusebius cannot always be relied on: " A far more serious drawback to his value as a historian is the loose and uncritical spirit in which he sometimes deals with his materials.

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.

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.

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.

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

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

Dioscorus then moved to depose Flavian and Eusebius of Dorylaeum on the grounds that they taught the Word had been made flesh and not just assumed flesh from the Virgin and that Christ had two natures.

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.

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.

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.

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 ' description of his own method —" I shall collect the entries from the whole of the divinely inspired Scriptures, and I shall set them out grouped by their initial letters so that one may easily perceive what lies scattered throughout the text "— implies that he had no similar type of book to work from ; his work was entirely original, based only on the text of the Bible.

However, Eusebius takes it a step further saying that Simon had demonic qualities and performed black magic in order to convince others he was divine.

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.

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.

It can be logically surmised that Eusebius had a huge hand in the acceptance of Arianism in the Constantinian household.

Even outside the empire, Eusebius had great influence.

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.

Eusebius held Papias in low esteem, perhaps because of his work's influence in perpetuating, through Irenaeus and others, belief in a millennial reign of Christ upon earth, that would soon usher in a new Golden Age.

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.

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.

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.

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.