In a memoir of the Roman emperor that Eusebius wrote after Constantine's death ( On the Life of Constantine, circa 337 – 339 ), a miraculous appearance came in Gaul long before the Battle of the Milvian Bridge.

It was composed circa 380 in Constantinople ; this is a translation into Latin of the chronological tables which compose the second part of the Chronicon of Eusebius, with a supplement covering the period from 325 to 379.

* Eusebius of Emesa ( 300 – 360 ), bishop of Emesa

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

Similarly in The Witnesses to the Historicity of Jesus ( 1912 ) Arthur Drews stated: "( i ) n the edition of Origen published by the Benedictines it is said that there was no mention of Jesus at all in Josephus before the time of Eusebius ( about 300 A. D., Ecclesiast.

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

Despite numerous errors taken over from Eusebius, and some of his own, Jerome produced a valuable work, if only for the impulse which it gave to such later chroniclers as Prosper, Cassiodorus, and Victor of Tunnuna to continue his annals.

In 336, Eusebius of Caesarea gave a panegyric of Constantine the Great on the 30th year of his reign, in which he broke from tradition by celebrating the piety of the emperor, rather than his secular achievements.

It was described by Eusebius in his Onomasticon as a large village that gave its name to the surrounding country.

Writing in Greek, Eusebius of Caesarea ( died in 339 ), the bishop who wrote the first surviving general history of the early Christian churches, gave two different accounts of the events.

What is curious is that Luke does not here mention the apostle James the Just as taking nazirite vows, although later Christian historians ( e. g. Epiphanius Panarion 29. 4 ) believed he had, and the vow of a nazirite would explain the asceticism Eusebius of Caesarea ascribed to James ( something the Jewish Nazarite Vow was never intended to do ), a claim that gave James the title " James the Just ".

Eusebius, Historia Ecclesiae ( VI. 14. 1 ), describes a lost work of Clement's, the Hypotyposes ( Outlines ), that gave " abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, I mean the book of Jude and the other general epistles.

Eusebius ' Martyrs of Palestine attests that Pamphilus was of a rich and honorable family of Beirut, but the assertion that he gave all his property to the poor and attached himself to the " perfect men " does not square with his magnificent patronage of the library at Caesarea Maritima and his constant generosity to scholars through his lifetime.

In spite of numerous errors taken over from Eusebius, and some of his own, Jerome produced a valuable work of universal history, if only for the impulse which it gave to such later chroniclers as Prosper, Cassiodorus, and Victor of Tunnuna to continue his annals.

Eusebius detailed in Epistula ad Carpianum how to use his canons.

In his later Life of Constantine, Eusebius gives a detailed account of a vision and stresses that he had heard the story from the Emperor himself.

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

Eusebius provides a list of Clement's works, biographical information, and an extended quotation from the Stromata.

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.

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.

The information used to create the late-4th-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.

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.

The 4th century church historian Eusebius, however, states in his Chronicon that Sixtus I was pope from 114 to 124, while his Historia Ecclesiastica, using a different list, claims that Sixtus ' rule was from 114 to 128.

Other fragments from Manetho ( Eusebius, George Syncellus and preserved in Felix Jacoby's FGrH ), however, list different dates.

It is probable that Eusebius borrowed his list of the early bishops of Jerusalem from Hegesippus.

Correspondences among the lists of St. Irenaeus, Africanus, and Eusebius cannot be assumed to have come from the lost list of Hegesippus, as only Eusebius mentions his name.

This list is based on that given by the fourth century CE historian and Christian bishop, Eusebius of Caesarea.

Eusebius of Caesarea in a list of sources mentions his work:

Following St. George the founder, later medieval local traditions evoke a legendary list of bishops at this chief town of the pays of Le Velay: Macarius, Marcellinus, Roricius, Eusebius, Paulianus, and Vosy ( Evodius ), all of them canonized by local veneration.

Eusebius of Caesarea gives the list of these bishops.

In his Life of St. Joseph Calasanctius, Tosetti gives a list of 54 who between 1615 and 1756 died edifying deaths, among them Blessed Peter Casani ( d. 1647 ), the first novice master of the Order ; the fourth superior general, Venerable Glicerius Landriani ( d. 1618 ); Cosimo Chiara ( d. 1688 ); Petrus Andreas Taccioni ( d. 1672 ); the lay brother Philip Bosio ( d. 1662 ); Antonio Muscia ( d. 1665 ); and Eusebius Amoretti ( d. 1685 ).

Pamphilus and Eusebius occupied themselves with the textual criticism of the Septuagint text of the Old Testament and especially of the New Testament.

For an easier survey of the material of the four Evangelists, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together.

*" Eusebius " in New Advent Catholic Encyclopedia ( 1917 )

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.

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.

However, the New Prophecy, as described by Eusebius of Caesarea, departed from Church tradition: " And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.

The sources Orosius used have been investigated by Teodoro de Mörner ; besides the Old and New Testaments, he appears to have consulted Caesar, Livy, Justin, Tacitus, Suetonius, Florus and a cosmography, attaching also great value to Jerome's translation of the Chronicles of Eusebius.

Eusebius, the first major church historian, however, recorded objection to it, see Antilegomena, and ultimately the epistle disappeared from the appendix to the New Testament, or rather the appendix disappeared with the epistle.

Eusebius Stephanou of the Greek Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian and editor of " The Logos ", and Fr.

His book An Historical Introduction to the Study of the Books of the New Testament, which was widely read, is an account of the reception and interpretation of the gospels in the early centuries of Christianity as seen through the writings of leaders such as Irenaeus and Eusebius.

* Eusebius of Caesarea, Life of Constantine, Library of Nicene and Post Nicene Fathers, 2nd series ( New York: Christian Literature Co., 1990 ), Vol I, 489-91. see: http :// www. fordham. edu / halsall / source / conv-const. html

Advocates of an Aramaic original also refer to the patristic writings ( Papias, Irenaeus, Clement of Alexandria, Eusebius, Jerome ) that indicate Aramaic was the original written language of parts of the New Testament.

Eusebius ( c. 330 ) calls it, along with the other thirteen canonical Pauline Epistles, " undisputed ", despite the fact that Eusebius wrote in the 4th century with little to no knowledge of the complex social structures which line the books of the New Testament.

“ Eusebius of Dorylaeum .” The New Encyclopædia Britannica, 15th ed., vol.

Eusebius in his Church History written c. 325 used the term for those Christian scriptures that were " disputed " or literally those works which were " spoken against " in Early Christianity, before the closure of the New Testament canon.