* Rhetorically, the staff and offices of the Executive Office of the President of the United States, by metonymy

Rhetorically, midrashic sources hypothesize that the Torah could begin with another key point, such as the first commandment to Israel.

Eusebius records that St. Ignatius succeeded St. Evodius.

Around 331 Eusebius records that from the name Nazareth Christ was called a Nazoraean, and that in earlier centuries Christians, were once called Nazarenes.

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.

A number of 3rd-and 4th-century Roman writers also mention Thomas ' trip to India, including Ambrose of Milan, Gregory of Nazianzus, Jerome, and Ephrem the Syrian, while Eusebius of Caesarea records that his teacher Pantaenus visited a Christian community in India in the 2nd century.

Eusebius records that Clement of Alexandria related, " This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church.

Eusebius, around 311 AD, records that the name " Nazarenes " had formerly been used of Christians.

Eusebius also quotes the neo-Platonist writer Porphyry as stating that Sanchuniathon of Berytus ( Beirut ) wrote the truest history about the Jews because he obtained records from " Hierombalus " (" Jerubbaal "?

The Armenian translation of Eusebius and Syncellus ' transmission ( Chronicon and Ecloga Chronographica respectively ) both record Berossus ' use of " public records " and it is possible that Berossus catalogued his sources.

Eusebius also records Origen's statement that he obtained these and others of Symmachus ' commentaries on the scriptures from a certain Juliana, who, he says, inherited them from Symmachus himself ( Historia Ecclesiae, VI: xvii ) Palladius of Galatia ( Historia Lausiaca, lxiv ) records that he found in a manuscript that was " very ancient " the following entry made by Origen: " This book I found in the house of Juliana, the virgin in Caesarea, when I was hiding there ; who said she had received it from Symmachus himself, the interpreter of the Jews ".

Dionysius of Corinth, in a letter summarized by Eusebius, records that Quadratus became bishop of Athens after the martyrdom of Publius, invigorating the faith of the congregation in that city and keeping them together.

Eusebius, in his Church History records that the writer of this gospel was a man named Mark who was Peter ’ s interpreter.

Later, when bishop, Eusebius records ( Ecclesiastical History, VI, xxvi-xxviii ), he invited Origen to his own country, at the time ( 232 – 35 ) when the great teacher was staying in Caesarea of Palestine.

Eusebius, in his Martyrs of Palestine, records the case of one man who, after being brought to an altar, had his hands seized and made to complete a sacrificial offering.

However, Eusebius takes it a step further saying that Simon had demonic qualities and performed black magic in order to convince others he was divine.

It is also suspected that Matthew 28: 19 is not part of the original text, because Eusebius of Caesarea quoted it by saying " In my name ", and there is no mention of baptism in the verse.

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.

However, Eusebius of Caesarea, ( AD 260 – 340 ), one of the earliest and most comprehensive of church historians, wrote of Christ's disciples in Demonstratio Evangelica, saying that " some have crossed the Ocean and reached the Isles of Britain.

Eusebius quotes Origen as saying that Andrew had preached in Asia Minor and in Scythia, along the Black Sea as far as the Volga and Kiev, hence he became a patron saint of Romania and Russia.

Eusebius recognized the religious importance of Hermon in his work " Onomasticon ", saying " Until today, the mount in front of Panias and Lebanon is known as Hermon and it is respected by nations as a sanctuary ".

The works of Papias have not survived, but Eusebius quotes him as saying:

Flavian urged that Eutyches should be called to the synod to defend himself, but Eutyches refused to come as he had vowed to remain in his monastery “ as though it were a tomb .” Eusebius pressed his accusation, saying that there were enough witnesses at the synod to confirm his accusations and condemn Eutyches, but Flavian repeatedly sent for Eutyches to come and ask forgiveness.

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.

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

According to Eusebius of Caesarea the outbreak of violence left Libya depopulated to such an extent that a few years later new colonies had to be established there by the emperor Hadrian just to maintain the viability of continued settlement.

According to Eusebius of Caesarea the outbreak of violence left Libya depopulated to such an extent that a few years later new colonies had to be established there by the emperor Hadrian just to maintain the viability of continued settlement.

And just as Eusebius comments in Onomasticon, it lies north of the ancient Mount Zion.

) The date of the colonization of Metapontum cannot be determined with certainty ; but it was evidently, from the circumstances just related, subsequent to that of Tarentum, as well as of Sybaris and Crotona: hence the date assigned by Eusebius, who would carry it back as far as 774 BCE, is wholly untenable ; nor is it easy to see how such an error can have arisen.

Constantine was baptised into Christianity just before his death in May 337 by his distant relative Arianian Bishop Eusebius of Nicomedia.

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.

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 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 claims, in his Life of Constantine, that the site of the Church had originally been a Christian place of veneration, but that Hadrian had deliberately covered these Christian sites with earth, and built his own temple on top, due to his hatred for Christianity.

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.

Since he was on the losing side of the long 4th-century contest between the allies and enemies of Arianism ( Eusebius was an early and vocal supporter of Arius ), posterity did not have much respect for Eusebius ' person and was neglectful in the preservation of his writings.

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.

In the 290s, Eusebius began work on his magnum opus, the Ecclesiastical History, a narrative history of the Church and Christian community from the Apostolic Age to Eusebius ' own time.

At about the same time, Eusebius worked on his Chronicle, a universal calendar of events from Creation to Eusebius ' own time.

The literary productions of Eusebius reflect on the whole the course of his life.

Eusebius ' description of his own method —" I shall collect the entries from the whole of the divinely inspired Scriptures, and I shall set them out grouped by their initial letters so that one may easily perceive what lies scattered throughout the text "— implies that he had no similar type of book to work from ; his work was entirely original, based only on the text of the Bible.

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.

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.

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 ).

Eusebius also wrote treatises on Biblical archaeology: