The information in the Suda in turn was derived directly or otherwise from the Chronicle of Eusebius of Caesarea, which quoted Berossus.

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.

: ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ ἀκούσωσιν καὶ μὴ συνῶσιν, μήποτε ἐπιστρέψωσιν ( so that while seeing, they should not see ; and while hearing, they should not hear ; and they should not perceive, lest they should turn back ) D Θ f < sup > 1 </ sup > f < sup > 13 </ sup > 22 it syr < sup > s, c </ sup > ( Eusebius )

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.

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.

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.

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.

Of the extensive literary activity of Eusebius, a relatively large portion has been preserved.

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

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.

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.

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 ).

Writing no later than 324, Eusebius quotes the passage in essentially the same form as that preserved in extant manuscripts.

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.

Among these works are an excerpt ( preserved by Eusebius ) from On sacrifices, and certain alleged letters of Apollonius.

This letter is the only indisputably contemporary document concerning him and was preserved in Eusebius of Caesarea's Ecclesiastical History.

This catacomb's most ancient parts are the crypt of Lucina, the region of the Popes and the region of Saint Cecilia, where some of the most sacred memories of the place are preserved ( including the crypt of the Popes, the crypt of Saint Cecilia, and the crypt of the Sacraments ); the other regions are named the region of Saint Gaius and the region of Saint Eusebius ( end of the 3rd century ), West region ( built in the first half of the 4th century ) and the Liberian region ( second half of the 4th century ), all showing grandiose underground architecture.

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

Melito was a prolific early Christian writer, judging from lists of his works preserved by Eusebius and Jerome.

Versions of the edict's text were preserved in Eusebius ' Ecclesiastical History and, more completely and accurately, in Lactantius ' On the Deaths of the Persecutors, written before 315.

His chief work was the Olympiads, an historical compendium in sixteen books, from the 1st down to the 229th Olympiad ( 776 BC to AD 137 ), of which several chapters are preserved in Eusebius ' Chronicle, Photius and George Syncellus.

During the Byzantine period, the location was still correctly identified by Eusebius, and the name Arad was preserved by the Bedouins.

The letter is often mentioned and quoted in other texts, most noteably Josephus's Antiquities of the Jews ( c. 93 AD ), Aristobolus writing in a passage preserved by Eusebius, and by Philo of Alexandria.

Dionysius, Bishop of Alexandria ( 247 – 265 ), relates the sufferings of his people in a letter addressed to Fabius, Bishop of Antioch, of which long extracts have been preserved in Eusebius ' Historia Ecclesiae.

Sextus Julius Africanus's reference to the Desposyni is preserved in Eusebius of Caesarea's Ecclesiastical History:

Eusebius has also preserved an extract from a work by Hegesippus ( c. 110-c. 180 ), who wrote five books ( now lost except for some quotations by Eusebius ) of Commentaries on the Acts of the Church.

Nevertheless, the epitome was preserved by Sextus Julius Africanus and Eusebius, bishop of Caesarea ( Chronicon ).

Most of the ancient witnesses group him together with Berossos, and treat the pair as similar in spirit, and it is no coincidence that those who preserved the bulk of their writing are largely the same ( Josephus, Africanus, Eusebius, and Syncellus ).

The event was described in a letter from the Christians in Lugdunum to counterparts in Asia, later retrieved and preserved by Eusebius.

Book 1 fragments are preserved in Eusebius and Syncellus above, and describe the Babylonian creation account and establishment of order, including the defeat of Thalatth ( Tiamat ) by Bel ( Marduk ).