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.

The efforts to get Arius brought out of exile on the parts of Eusebius of Nicomedia were chiefly political concerns and there is little evidence that any of Arius ’ writings were used as doctrinal norms even in the East.

This conversion is contested by the Christian writers Jerome and Eusebius, who state that Ammonius remained a Christian throughout his lifetime:

Eusebius ' evidence for continuation of a church at Aelia Capitolina is confirmed by the Bordeaux Pilgrim.

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.

Eusebius is also the name of:

Eusebius of Alexandria is an author to whom certain extant homilies are attributed.

A homily concerning the observance of Sunday is attributed by Zahn to Eusebius of Emesa.

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.

It is also possible that the fact impressed itself upon Eusebius that the religious consciousness of the time more and more opposed Berengar.

Little is known about the life of Eusebius.

If this is true, Eusebius ' birth must have been before Dionysius ' death in autumn 264 ; most modern scholars date the birth to some point in the five years between 260 and 265.

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.

Where there is a contemporary town at the site or nearby, Eusebius notes it in the corresponding entry.

This is a very strange way to begin a historical narrative proving that Eusebius was attempting to push his own ideas regarding the church into a text.

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.

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.

Christ is God and is a ray of the eternal light ; but the figure of the ray is so limited by Eusebius that he expressly distinguishes the Son as distinct from Father as a ray is also distinct from its source the sun.

The Son ( Jesus ) is an hypostais of God the Father whose generation, for Eusebius, took place before time.

No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.

* Eusebius of Caesarea, Historia Ecclesiastica ( Church History ) first seven books ca.

According to Eusebius of Caesarea in the Ecclesiastical History, he served as the first bishop of Crete.

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

As he describes, Eusebius organizes his entries into separate categories according to their first letters.

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 his Church History or Ecclesiastical History, Eusebius wrote the first surviving history of the Christian Church as a chronologically-ordered account, based on earlier sources complete from the period of the Apostles to his own epoch.

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.

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

* Jacob Burckhardt ( 19th century cultural historian ) dismissed Eusebius as " the first thoroughly dishonest historian of antiquity ".

Aside from the legend that Pilate had made an image of Christ, the 4th-century Eusebius of Caesarea, in his Church History, provides a more substantial reference to a " first " icon of Jesus.

For the first seventy-eight authors Eusebius ( Historia ecclesiastica ) is the main source ; in the second section, beginning with Arnobius and Lactantius, he includes a good deal of independent information, especially as to western writers.

The first witness to any of the passages relating to Jesus was Eusebius of Caesarea, writing in the first decades of the fourth century.

In that chapter, Eusebius first describes the background including Festus, and mentions Clement and Hegesippus.

Linus is presented by Jerome as " the first after Peter to be in charge of the Roman Church ", by Eusebius, as " the first to receive the episcopate of the church at Rome, after the martyrdom of Paul and Peter " John Chrysostom says " This Linus, some say, was second Bishop of the

The versions of Eusebius state that she was famous by the first or second year of the 45th or 46th Olympiad ( between 600 and 594 BC ).

:* Matthew 23: 35 – ( son of Barachi ' ah ) omitted ; this omission is supported only by codex 59 ( by the first hand ), three Evangelistaria ( ℓ 6, ℓ 13, and ℓ 185 ), and Eusebius.

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.

According to Valesius these were mainly Socrates and Sozomen ; Albert Guldenpenning's thorough research placed Rufinus first, and next to him, Eusebius of Caesarea, Athanasius, Sozomen, Sabinus, Philostorgius, Gregory Nazianzen, and, least of all, Socrates.

Eusebius ( Church History iv. 7 ; iv. 14 ) places the beginning of his pontificate in the twelfth year of the reign of Emperor Hadrian ( 128 – 129 ) and gives the date of his death as being in the first year of the reign of Antoninus Pius ( 138 – 139 ).

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.