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.

Eusebius states in his Chronicon that Sixtus I was pope from 114 to 124, while his Historia Ecclesiastica, using a different catalogue of popes, claims his rule from 114 to 128.

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.

Christian tradition, especially Lactantius and Eusebius of Caesarea, claims that Constantine fought under the labarum in that battle, revealed to him in a dream.

Eusebius, in Life of Constantine, claims Constantine stated: " Let us then have nothing in common with the detestable Jewish crowd ; for we have received from our Saviour a different way.

His successor at the see of Caesarea, Acacius, wrote a Life of Eusebius, but this work has been lost.

He was baptized and instructed in the city, and lived in Palestine in 296, when Diocletian's army passed through the region ( in the Life of Constantine, Eusebius recalls seeing Constantine traveling with the army ).

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 ' Life of Constantine ( Vita Constantini ) is a eulogy or panegyric, and therefore its style and selection of facts are affected by its purpose, rendering it inadequate as a continuation of the Church History.

* Averil Cameron ( professor at King's College and Oxford ) and Stuart Hall ( historian and theologian ), in their recent translation of the Life of Constantine, point out that writers such as Burckhardt found it necessary to attack Eusebius in order to undermine the ideological legitimacy of the Habsburg empire, which based itself on the idea of Christian empire derived from Constantine, and that the most controversial letter in the Life has since been found among the papyri of Egypt.

* Church History ( Eusebius ) ; The Life of Constantine ( Eusebius ), online at ccel. org.

Derived from Greek oikoumenikos (), " ecumenical " means " worldwide " but generally is assumed to be limited to the Roman Empire in this context as in Augustus ' claim to be ruler of the oikoumene / world ; the earliest extant uses of the term for a council are Eusebius ' Life of Constantine 3. 6 around 338, which states "" ( he convoked an Ecumenical Council ); Athanasius ' Ad Afros Epistola Synodica in 369 ;< ref >

Other sources, such as the Life of Polycarp or excerpts from Tertullian and Eusebius of Caesarea are considered largely unhistorical or based on previous material.

* Volume I. Eusebius: Church History from A. D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

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.

The most important ancient sources for the battle are Lactantius, De mortibus persecutorum 44 ; Eusebius of Caesarea, Ecclesiastical History ix, 9 and Life of Constantine i, 28-31 ( the vision ) and i, 38 ( the actual battle ); Zosimus ii, 15-16 ; and the Panegyrici Latini of 313 ( anonymous ) and 321 ( by Nazarius ).

* Eusebius, Life of Constantine

Eusebius of Caesarea, in his Life of Constantine, describes how the site of the Holy Sepulchre, originally a site of veneration for the Christian community in Jerusalem, had been covered with earth and a temple of Venus had been built on top — although Eusebius does not say as much, this would probably have been done as part of Hadrian's reconstruction of Jerusalem as Aelia Capitolina in 135, following the destruction during the Jewish Revolt of 70 and Bar Kokhba's revolt of 132 – 135.

In his Life of Constantine, Eusebius does not mention the finding of the True Cross.

In his Life of Constantine Eusebius eliminated the role at Milan of Licinius, whom he portrayed as the evil foil to his hero Constantine.

" Indeed, according to the Life of Rabbula, immediately before becoming bishop of Edessa, Rabbula, in consort with another monk, Eusebius, the future bishop of Tella, went to Baalbek ( Heliopolis ) in Lebanon ( Phoenicia Libanensis ), one of the last refuges of Paganism in order to seek martyrdom by attacking the Pagan cult images there.

Eusebius of Caesarea was the only contemporary author to write about Helena's journey in his Life of Constantine.

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.

The instantaneous conversion of Paul on the road from Damascus to Tarsus is a classic example of peripateia, which Eusebius presented in his Life of Constantine as a pattern for the equally revelatory conversion of Constantine.

A new translation of Eusebius ' Life of Constantine suggests that this view is no longer widely accepted ; its view is that the dispute at Nicaea was between two schools of Sunday observance: those who followed the traditional practice of relying on Jewish informants to determine the lunar month in which Easter would fall, and those who wished to set it using Christian computations.

* 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

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.

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.

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.

* Barnes, Timothy D., Constantine and Eusebius ( Cambridge, MA: Harvard University Press, 1981 )

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.

* Barnes, Timothy D. Constantine and Eusebius.

Eusebius, a learned man and famous author, enjoyed the favour of the Emperor Constantine.

Constantine called the bishops to his court, among them Eusebius.

Eusebius remained in the Emperor's favour throughout this time and more than once was exonerated with the explicit approval of the Emperor Constantine.

Lastly, Eusebius wrote eulogies in praise of Constantine.

As the historian Socrates Scholasticus said, at the opening of his history that was designed as a continuation of Eusebius, " Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts.

The addresses and sermons of Eusebius are mostly lost, but some have been preserved, e. g., a sermon on the consecration of the church in Tyre and an address on the thirtieth anniversary of the reign of Constantine ( 336 ).

Eusebius of Nicomedia ( died 341 ) was the man who baptised Constantine the Great.

Eusebius baptised Constantine the Great in his villa in Nicomedia, on May 22, 337 just before the death of the Emperor.

It was because of Eusebius that " On the whole, Constantine and his successors made life pretty miserable for Church leaders committed to the Nicene decision and its Trinitarian formula.