A letter from Arius to the Arian Eusebius of Nicomedia succinctly states the core beliefs of the Arians:

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.

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.

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.

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.

At that meeting, Eusebius of Nicomedia and the other supporters of Arius deposed Athanasius.

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.

* Arius, “ Arius ’ letter to Eusebius of Nicomedia ”, Ecclesiastical History, ed.

* Eusebius of Nicomedia ( died 341 ), bishop of Berytus, Nicomedia and Constantinople, leader of Arianism

There are assorted notices of his activities in the writings of his contemporaries Athanasius, Arius, Eusebius of Nicomedia, and Alexander of Alexandria.

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

It was of particular interest that Eusebius was nearly persecuted because of his close relationship to the Emperor Licinius while serving as Bishop of Nicomedia during Licinius ' reign.

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

He granted amnesty to the Arian leaders and exiled Athanasius because of Eusebius of Nicomedia.

Initially growing up in Bithynia, raised by his maternal grandmother, at the age of seven he was under the guardianship of Eusebius of Nicomedia, the semi-Arian Christian Bishop of Nicomedia, and taught by Mardonius, a Gothic eunuch, whom Julian wrote warmly of later.

After the followers of Eusebius of Nicomedia ( who was now the Patriarch of Constantinople ) had renewed their deposition of Athanasius at a synod held in Antioch in 341, they resolved to send delegates to Constans, Emperor of the West, and also to Julius, setting forth the grounds on which they had proceeded.

Proponents attempt to associate this Christology with early church figures such as Justin Martyr, Lucian of Antioch, Eusebius of Caesarea, Arius, Eusebius of Nicomedia, Asterius the Sophist, Eunomius, and Ulfilas, as well as Felix, Bishop of Urgell.

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 the first writer to provide an account of Clement's life and works, in the Church History.

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.

According to Eusebius of Caesarea in the Praeparatio Evangelica, Eratosthenes found the distance to the sun to be " σταδιων μυριαδας τετρακοσιας και οκτωκισμυριας " ( literally " of stadia myriads 400 and 80000 ").

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.

Eusebius demanded that Eutyches be removed from office.

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 favor of the supposition that Eusebius changed his opinion from deference to the Count of Anjou, the decided opponent of Berengar and his doctrine, it can be adduced that he did not defend Berengar against the hostilities of the court, and that for a long time he sided with this violent prince.

For an easier survey of the material of the four Evangelists, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together.

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 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 ).

* When his own honesty was challenged by his contemporaries, Gibbon appealed to the chapter heading — not the text — in Eusebius ' Praeparatio evangelica ( xii, 31 ), which says how fictions ( pseudos )— which Gibbon rendered ' falsehoods '— may be a " medicine ", which may be " lawful and fitting " to use.

" Lightfoot also notes that Eusebius cannot always be relied on: " A far more serious drawback to his value as a historian is the loose and uncritical spirit in which he sometimes deals with his materials.

It can be logically surmised that Eusebius had a huge hand in the acceptance of Arianism in the Constantinian household.

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 >

According to Eusebius and Plutarch, Herodotus was granted a financial reward by the Athenian assembly in recognition of his work and there may be some truth in this.

Elsewhere in his Church History, Eusebius reports seeing what he took to be portraits of Jesus, Peter and Paul, and also mentions a bronze statue at Banias / Paneas, of which he wrote, " They say that this statue is an image of Jesus " ( H. E.

Here should be mentioned, as an important contribution to the topography of Israel, his book De situ et nominibus locorum Hebraeorum, a translation with additions and some regrettable omissions of the Onomasticon of Eusebius.

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 history, which had an apologetic aim, is no longer extant, but copious extracts from it are to be found in the Chronicon of Eusebius, who used it extensively in compiling the early episcopal lists.

" Although Eusebius believed the Apostle wrote the Gospel and the epistles, it is likely that doubt about the fidelity of the author of 2 and 3 John was a factor in causing them to be disputed.

The latter defines Sparta to be Lacedaemonia Civitas but Isidore defines Lacedaemonia as founded by Lacedaemon, son of Semele, relying on Eusebius.