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.

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

The extant work under the title " On the Sovereignty of God " does not correspond with Eusebius ' description of it, though Harnack regards it as still possibly Justin's, and at least of the 2nd century.

According to this version, Constantine with his army was marching ( Eusebius does not specify the actual location of the event, but it clearly is not in the camp at Rome ), when he looked up to the sun and saw a cross of light above it, and with it the Greek words " Εν Τούτῳ Νίκα ", En toutō níka, usually translated into Latin as " in hoc signo vinces ," both phrases have the literal meaning " In this sign, shall conquer ;" a more free translation would be " Through this sign shall conquer ".

Eusebius ( Historia Ecclesiae ii: 7 ) quotes some early apocryphal accounts that he does not name, which already relate that Pilate fell under misfortunes in the reign of Caligula ( 37 – 41 ), was exiled to Gaul and eventually committed suicide there in Vienne.

Virgil's Aeneid, in many respects, emulated Homer's Iliad ; Plautus, a comic playwright, followed in the footsteps of Aristophanes ; Tacitus ' Annals and Germania follow essentially the same historical approaches that Thucydides devised ( the Christian historian Eusebius does also, although far more influenced by his religion than either Tacitus or Thucydides had been by Greek and Roman polytheism ); Ovid and his Metamorphoses explore the same Greek myths again in new ways.

Eusebius does not say how the Sunday was decided.

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.

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 ".

After Tertullus the name does not appear again, apart from an unclear reference in Eusebius ' Onomasticon, until a similar name, " Nazoreans ", is distinguished by Epiphanius in his Panarion in the 4th Century.

The historian Eusebius states that Constantine was marching with his army ( Eusebius does not specify the actual location of the event, but it is clearly not in the camp at Rome ), when he looked up to the sun and saw a cross of light above it, and with it the Greek words " εν τούτῳ νίκα " (" In this sign you will conquer "), often rendered in Latin as In hoc signo vinces ).

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.

Eusebius does not mention him in his Church History, probably because he opposed various theories of Origen.

Eusebius does not give the girl a name, but Tyrannius Rufinus calls her " Dorothea ," and writes that she fled to Arabia.

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.

Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith.

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, 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.

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.

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

* Eusebius, one of the personae of Robert Schumann

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.

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 ' 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.

therefore, that this was one of the first productions of Eusebius, if not the first after the persecutions ceased.

Eusebius was intent upon emphasizing the difference of the persons of the Trinity and maintaining the subordination of the Son ( Logos, or Word ) to God ( Eusebius never calls Jesus o theós, but theós ) because in all contrary attempts he suspected either polytheism ( three distinct gods ) or Sabellianism ( three modes of one divine person ).

Much traditional scholarship, sometimes with barely suppressed disdain, has regarded Eusebius as one who risked his orthodoxy and perhaps his character because of his zeal for the Constantinian establishment.

Eusebius was more of a politician than anything else, and a skilled one.

Eusebius gives some extracts from his letter to one Aristides, reconciling the apparent discrepancy between Matthew and Luke in the genealogy of Christ by a reference to the Jewish law of Levirate marriage, which compelled a man to marry the widow of his deceased brother, if the latter died without issue.

Even his name is variable: the Syriac version of Eusebius calls him throughout not Matthias but " Tolmai ", not to be confused with Bartholomew ( which means Son of Tolmai ) who was originally one of the twelve Apostles ; Clement of Alexandria says some identified him with Zacchaeus ; the Clementine Recognitions identify him with Barnabas ; Hilgenfeld thinks he is the same as Nathanael in the Gospel of John.

A fragment of a letter from Irenæus to Pope Victor I during the Easter controversy in the late 2nd century, also preserved by Eusebius, testifies that Telesphorus was one of the Roman bishops who always celebrated Easter on Sunday, rather than on other days of the week according to the calculation of the Jewish Passover.

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.

In one rescript replying to a petition made by the inhabitants of Tyre, transcrbed by Eusebius of Caesarea, Maximinus expounds an unusual pagan orthodoxy, explaining that it is through " the kindly care of the gods " that one could hope for good crops, health and the peaceful sea, and, that not being the case, one should blame " the destructive error of the empty vanity of those impious men weighed down the whole world with shame ".

In one extant inscription ( CIL III. 12132, from Arycanda ), the cities of Lycia and Pamphylia asking for the interdiction of the Christian cult, Maximinus, in another inscription, replied by expressing his hope that " may those [...] who, after being freed from [...] those by-ways [...] rejoice snatched from a grave illness ". After the victory of Constantine over Maxentius, however, Maximinus, according to Eusebius, directed a letter to the Praetorian Prefect Sabinus, in which he expressed the view that it was better to " recall our provincials to the worship of the gods rather by exhortations and flatteries ".

Though Jerome and Eusebius ( both citing Castor of Rhodes ), and as even late as 1812 John Lemprière euhemeristically asserted that he was the first king of Argos, and Robert Graves that he was a descendant of Iapetus, most modern mythologists understand Inachus as one of the river gods, all sons of Oceanus and Tethys and thus to the Greeks part of the pre-Olympian or " Pelasgian " mythic landscape ; in Greek iconography, Walter Burkert notes, the rivers are represented in the form of a bull with a human head or face.

This man, said in one document to be the author of two of the Epistles of John, was supposed to have been the teacher of the martyr bishop Papias, who had in turn taught Eusebius ' own teacher Irenaeus.

He succeeded in reconstructing the lost Chronicle of Eusebius — one of the most valuable ancient documents, especially valuable for ancient chronology.

In 449, however, at the Second Council of Ephesus convened by Dioscorus of Alexandria, overawed by the presence of a large number of Egyptian monks, not only was Eutyches reinstated to his office, but Eusebius, Domnus and Flavian, his chief opponents, were deposed, and the Alexandrine doctrine of the " one nature " received the sanction of the church.