The fragments given as the Commentary on Luke in the PG have been claimed to derive from the missing tenth book of the General Elementary Introduction ( see D. S. Wallace-Hadrill ); however, Aaron Johnson has argued that they cannot be associated with this work ( see “ The Tenth Book of Eusebius ’ General Elementary Introduction: A Critique of the Wallace-Hadrill Thesis ,” Journal of Theological Studies, 62. 1 ( 2011 ): 144-160 ).

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.

The first reference to 3 John is in the middle of the third century ; Eusebius says that Origen knew of both 2 and 3 John, however Origen is reported as saying " all do not consider them genuine.

The denial of the virgin birth is also sometimes ascribed to the Ebionites ; however, Origen ( Contra Celsum v. 61 ) and Eusebius ( HE iii. 27 ) both indicate that some Ebionites did accept the virgin birth.

Eusebius, a layman who later became the bishop of the neighbouring Dorylaeum was the first to accuse Nestorius of heresy but his most forceful opponent however was Patriarch Cyril of Alexandria.

Eusebius, a layman who later became the bishop of the neighbouring Dorylaeum was the first to accuse Nestorius of heresy but his most forceful opponent however was Patriarch Cyril of Alexandria.

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 ".

Had the native history of Berossus survived, this may not have been the case ; all that is known of the Chaldaean historian's work, however, is derived from quotations in Josephus, Ptolemy, Eusebius, Jerome and George Syncellus.

Eusebius of Caesarea, however, mentions the age of 75, and thus the year 356 BC, making Seleucus the same age as Alexander the Great.

The Interpretations of the Sayings of the Lord ( his word for " sayings " is logia ) in five books, would have been a prime early authority in the exegesis of the sayings of Jesus, some of which are recorded in the Gospel of Matthew and the Gospel of Luke, however the book has not survived and is known only through fragments quoted in later writers, with approval in Irenaeus's Against Heresies and later by Eusebius in Ecclesiastical History, the earliest surviving history of the early Church.

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

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.

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.

This reference to Cainan is present in the Septuagint and Samaritan versions of the Book of Genesis, as well as in the Book of Jubilees ; however, the early Christian apologists Irenaeus and Eusebius believed it to be an error, as do many modern interpreters, mainly on the basis of his omission from the Masoretic ( Hebrew ) version.

The art historian Carl Nordenfalk, however, suggested that the London Canon Tables, " instead of being an example of careless copying, presuppose another section division than that of Eusebius himself ".

On arrival they received a letter from the synod of Milan, inviting them to a great general council at Rome ; they indicated that they must remain where they were, because they had not made any preparations for such long a journey ; however, they sent three — Syriacus, Eusebius, and Priscian — with a joint synodal letter to Pope Damasus, Ambrose, archbishop of Milan, and the other bishops assembled in the council at Rome.

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 ' main account of Artemon is found in Ecclesiastical History Book V, Chapter XXVIII, and speaks as follows:

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.

Flavian remarked of Eusebius after one particular session: " You know the zeal of the accuser, fire itself seems cool to him in comparison with pure zeal for religion.

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

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.

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.

According to Eusebius, a number of synods were convened to deal with the controversy, which he regarded as all ruling in support of Easter on Sunday.

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.

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.

In the following year, he was again summoned before a synod in Tyre at which Eusebius of Caesarea presided.

Hence, much has been preserved, quoted by Eusebius, which otherwise would have been destroyed.

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.

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 loss of the Greek originals has given an Armenian translation a special importance ; thus, the first part of Eusebius ' Chronicle, of which only a few fragments exist in the Greek, has been preserved entirely in Armenian, though with lacunae.

In the 19th century Jacob Burckhardt viewed Eusebius as ' a liar ', the “ first thoroughly dishonest historian of antiquity .” Ramsay MacMullen in the 20th century regarded Eusebius's work as representative of early Christian historical accounts in which “ Hostile writings and discarded views were not recopied or passed on, or they were actively suppressed ..., matters discreditable to the faith were to be consigned to silence .” As a consequence this kind of methodology in MacMullens view has distorted modern attempts, ( e. g. Harnack, Nock, and Brady ), to describe how the Church grew in the early centuries.

* 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.

* a treatise against Hierocles ( a Roman governor ), in which Eusebius combated the former's glorification of Apollonius of Tyana in a work entitled A Truth-loving Discourse ( Greek: Philalethes logos );

But its value for many later readers is more because Eusebius studded this work with so many fascinating and lively fragments from historians and philosophers which are nowhere else preserved.

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.

A letter Eusebius is supposed to have written to Constantine's daughter Constanza, refusing to fulfill her request for images of Christ, was quoted in the decrees ( now lost ) of the Iconoclast Council of Hieria in 754, and later quoted in part in the rebuttal of the Hieria decrees in the Second Council of Nicaea of 787, now the only source from which some of the text is known.

* Edward Gibbon ( 18th century historian ) dismissed his testimony on the number of martyrs and impugned his honesty by referring to a passage in the abbreviated version of the Martyrs of Palestine attached to the Ecclesiastical History, book 8, chapter 2, in which Eusebius introduces his description of the martyrs of the Great Persecution under Diocletian with: " Wherefore we have decided to relate nothing concerning them except the things in which we can vindicate the Divine judgment.

" 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.