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.

As the historian Socrates Scholasticus said, at the opening of his history that was designed as a continuation of Eusebius, " Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts.

Eusebius ' intent in mentioning Sanchuniathon is to discredit pagan religion based on such foundations.

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

From a dogmatic point of view, Eusebius stands entirely upon the shoulders of Origen.

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.

" 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.

Using the works of Jerome and Eusebius of Caesarea, who describe Aijalon as being two Roman miles from Nicopolis, while also drawing upon descriptions of Aijalon in the Old Testament and noting the philological similarities between the present-day Arabic name and its Hebrew root, Robinson concluded Yalo was indeed Aijalon.

Eusebius held Papias in low esteem, perhaps because of his work's influence in perpetuating, through Irenaeus and others, belief in a millennial reign of Christ upon earth, that would soon usher in a new Golden Age.

Later Western references, which condemn the work, such as Jerome and Decretum Gelasianum, traditionally connected to Pope Gelasius I, are apparently based upon the judgment of Eusebius, not upon a direct knowledge of the text.

Into modern times the Gospel of Peter had been known only from early quotations, especially from a reference by Eusebius to a letter publicly circulated by Serapion in 190 – 203, who had found upon examining it that " most of it belonged to the right teaching of the Saviour ," but that some parts might encourage its hearers to fall into the Docetist heresy.

of Eusebius of Caesarea, it is recorded that, upon the death of Anianus of Alexandria, all the suffragan bishops and priests of his area converged in Alexandria where they conferred with the laity about the next appointment to the position.

For some detail he relied upon the well-known Historia Ecclesiae by Eusebius of Caesarea.

Even in ancient times nothing seems to have been known of his life except what can be gathered from notices in his Historia Ecclesiastica (" Church History "), which departed from its ostensible model, Eusebius of Caesarea, in emphasizing the place of the emperor in church affairs and in giving secular as well as church history.

Distinguishing between two persons called John, Eusebius could downgrade that book as the work of the Presbyter instead of the Apostle and also undermine Papias ' reputation as a pupil of an Apostle.

Likewise, Eusebius described the relation of the Holy Spirit within the Trinity to that of the Son to the Father.

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.

This Logos, the Son of God, owns divinity for participation ( and not originally like the Father ), could therefore change ( Eusebius, with most early theologians, assumed God was immutable ), and he assumed a human body without altering the immutable divine Father.

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.

* Jesus, Jewish prophet, alleged Son of God and basis of Christianity ( born in the month of Ethanim ( Tishrei ) ( September – October )) ( approximate date, according to Eusebius of Caesarea and Jehovah's Witnesses )

Eusebius Stephanou of the Greek Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian and editor of " The Logos ", and Fr.

Dioscorus then moved to depose Flavian and Eusebius of Dorylaeum on the grounds that they taught the Word had been made flesh and not just assumed flesh from the Virgin and that Christ had two natures.

During one sermon by Nestorius on this topic in AD 428 or 429, Eusebius publicly proclaimed that “ the eternal Word had submitted to be born a second time ,” getting his fellow listeners at the sermon to drown out Nestorius with sympathetic applause.

Eusebius of the early church worked out this threefold classification, writing: " And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father ’ s only supreme prophet of prophets.