For instance, in the dispute with Eustathius of Antioch, who opposed the growing influence of Origen and his practice of an allegorical exegesis of scripture, seeing in his theology the roots of Arianism, Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith, who was charged in turn with Sabellianism.

Eusebius suggests that Pantaenus was the head of the school, but it is controversial whether the institutions of the school were formalized in this way before the time of Origen.

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.

Pauline authorship was held to by many of the early church's prominent theologians, such as Irenaeus, Clement of Alexandria, Tertullian, Origen of Alexandria and Eusebius.

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 got his information about what texts were accepted by the third-century churches throughout the known world, a great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen.

In fact, Origen would have possibly included in his list of “ inspired writings ” other texts which were kept out by the likes of Eusebius, including the Epistle of Barnabas, Shepherd of Hermas, and 1 Clement.

Pamphilus gave Eusebius a strong admiration for the thought of Origen.

Neither Pamphilus nor Eusebius knew Origen personally ; Pamphilus probably picked up Origenist ideas during his studies under Pierius ( nicknamed " Origen Junior ") in Alexandria.

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.

An edition of the Septuagint seems to have been already prepared by Origen, which, according to Jerome, was revised and circulated by Eusebius and Pamphilus.

* the Apology for Origen, the first five books of which, according to the definite statement of Photius, were written by Pamphilus in prison, with the assistance of Eusebius.

From a dogmatic point of view, Eusebius stands entirely upon the shoulders of Origen.

No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.

Both Origen and Eusebius had access to the Greek versions of Josephus ' texts.

However, Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.

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.

Some of the arguments for and against the authenticity of the James passage revolve around the similarities and differences between the accounts of Josephus, Origen, Eusebius and the New Testament.

Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.

However, John Painter states that placing the blame for the siege of Jerusalem on the death of James is perhaps an early Christian invention that predates both Origen and Eusebius and that it likely existed in the traditions to which they were both exposed.

Painter states that it is likely that Eusebius may have obtained his explanation of the siege of Jerusalem from Origen.

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.

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.

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.

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.

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.

Unfortunately for Gallus, this order was delayed by Eusebius, one of Constantius ‘ eunuchs, and as a result Gallus was executed.

In November 448, during a local synod in Constantinople, Eutyches was denounced as a heretic by the Bishop Eusebius of Dorylaeum.

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.

Although Eusebius does not say as much, the temple of Aphrodite was probably built as part of Hadrian's reconstruction of Jerusalem as Aelia Capitolina in 135, following the destruction of the Jewish Revolt of 70 and the Bar Kokhba revolt of 132 – 135.

According to Eusebius, the tomb exhibited a clear and visible proof that it was the tomb of Jesus.

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.

Rhetorically Eusebius records the Oracle as saying " The just on Earth ..." These impious, Diocletian was informed by members of the court, could only refer to the Christians of the Empire.

This conversion is contested by the Christian writers Jerome and Eusebius, who state that Ammonius remained a Christian throughout his lifetime:

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.

Eusebius ' evidence for continuation of a church at Aelia Capitolina is confirmed by the Bordeaux Pilgrim.

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.

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.

4th century writings by Eusebius of Caesarea maintains that Jews and Christians were heavily persecuted toward the end of Domitian's reign.

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 ).

1, pp. 297 – 310 ), written by one Johannes, a notary, and stating that Eusebius was called by Cyril to be his successor in the episcopate.

A homily concerning the observance of Sunday is attributed by Zahn to Eusebius of Emesa.

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.

Eusebius was made presbyter by Agapius of Caesarea.