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{{Short description|Greek Christian bishop and scholar who wrote in Latin (c. 260 – 339)}}
{{other uses}}
{{Infobox saint
| honorific_prefix = [[Saint]]
| name             = Eusebius of Caesarea
| image            = Eusebius of Caesarea Rabbula Gospels Icon.jpg
| caption          = 6th century [[Syriac Christianity|Syriac]] portrait of St. Eusebius of Caesarea from the [[Rabbula Gospels]]
| titles           = The Father of Church History
| birth_date       = {{circa|260–265}}
| birth_place      = [[Caesarea Maritima]], [[Syria Palaestina]], [[Roman Empire]]
| death_date       = 30 May 339 (aged 74–79)<ref>Barnes, ''Constantine and Eusebius'', pp. 94, 278</ref>
| death_place      = Caesarea Maritima, Syria Palaestina, Roman Empire
| venerated_in     = [[Catholic Church]]<br/>[[Oriental Orthodox Church]]<ref>"The Church Historian and Metropolitan of Caesarea for twenty five years is included, on the list, among the Syrian martyrs and those who vouched for true faith (Wace & Piercy, 1999)." from Cor-Episcopo K. Mani Rajan's 'Martyrs, Saints, and Prelates of the Syriac Orthodox Church Volume 2' published in 2012 on his website: http://rajanachen.com/download-english-books/</ref>
| feast_day        = {{ubl|30 May (ancient Syrian Church and [[Roman Catholic Church]])<ref>Shown in the [[Martyrology of 411]] translated by [[William Wright (orientalist)|William Wright]] in 1866 where it states under May 30, "The Commemoration of Eusebius, bishop of Palestine" (p. 427) which Wright confirms in the preface is "Eusebius of Caesareia" (p. 45). https://archive.org/details/WrightAnAncientSyrianMartyrology/page/n1/mode/2up</ref> |29 February (Syrian Orthodox)<ref>"His memory is celebrated on 29 February." from Cor-Episcopo K. Mani Rajan's 'Martyrs, Saints, and Prelates of the Syriac Orthodox Church Volume 2' published in 2012 on his website: http://rajanachen.com/download-english-books/</ref> |21 June (Roman Catholic; Suppressed by [[Pope Gregory XIII]])<ref>Bishop J.B. Lightfoot writes in his entry for St. Eusebius in Henry Wace's ''Dictionary of Christian Biography and Literature to the End of the Sixth Century AD, with an Account of Principal Sects and Heresies'' (1911) that while "in the Martyrologium Romanum itself he held his place for centuries," in "the revision of this Martyrology under Gregory XIII his name was struck out, and Eusebius of Samosata was substituted, under the mistaken idea that Caesarea had been substituted for Samosata by a mistake." (p. 536)</ref><ref>Multiple references for this day as the feast of St. Eusebius in multiple Roman Catholic martyrologies and lectionaries, as recorded by Henri Valois, or Valesius in his ''Testimonies of the Ancients in Favor of Eusebius'' and translated by Philip Schaff https://www.ccel.org/ccel/schaff/npnf201.iii.iv.html</ref>}}
| influences       = [[Origen]], [[St. Pamphilus of Caesarea]], St. [[Constantine the Great]], [[Sextus Julius Africanus]], [[Philo]], [[Plato]]
| influenced       = St. [[Palladius of Galatia]], [[Basil of Caesarea|St. Basil the Great]], [[Tyrannius Rufinus|Rufinus of Aquileia]], [[Theodoret|St. Theodoret of Cyrus]], [[Socrates of Constantinople]], [[Sozomen]], [[Evagrius Scholasticus]], [[Gelasius of Cyzicus]], [[Michael the Syrian]], [[St. Jerome]], [[Philostorgius]], [[Victorius of Aquitaine]], St. [[Pope Gelasius I]], [[Pope Pelagius II]], [[Henri Valois]], [[George Bull]], [[William Cave]], [[Samuel Lee (linguist)|Samuel Lee]], [[J.B. Lightfoot]], [[Henry Wace (priest)|Henry Wace]]
| tradition        = 
| major_works      = 
| module           = {{Infobox writer| embed = yes
| occupation       = [[Bishop]], [[historian]], [[theologian]]
| period           = [[Constantinian dynasty]]
| notable_works    = ''[[Church History (Eusebius)|Ecclesiastical History]]'', ''On the Life of Pamphilus'', ''Chronicle'', ''On the Martyrs''}}
}}

'''Eusebius of Caesarea'''{{NoteTag|{{IPAc-en|j|uː|ˈ|s|iː|b|i|ə|s}} {{respell|yoo|SEE|bee|əs}}; {{langx|grc|Εὐσέβιος τῆς Καισαρείας}}, ''Eusébios tês Kaisareías''}} ({{circa|AD 260/265}}{{spnd}}30 May AD 339), also known as '''Eusebius Pamphilius''',{{NoteTag|from the {{langx|grc|Εὐσέβιος τοῦ Παμφίλου}}}}<ref>{{citation |author=Eusebius |authorlink=Eusebius of Caesaria |url=https://www.ccel.org/ccel/schaff/npnf201.toc.html |title=Church History, Life of Constantine the Great, and Oration in Praise of Constantine |series=''A Select Library of the Christian Church: Nicene and Post-Nicene Fathers'', 2nd ser., vol. I |translator-last=Schaff |translator-first=Philip |editor=Henry Wace |display-editors=0 |publisher=T. & T. Clark |location=Edinburgh |date=1876}}.</ref> was a [[historian of Christianity]], [[exegete]], and [[Christianity|Christian]] [[polemicist]] from the Roman province of [[Syria Palaestina]].<ref>{{cite book |last1=Richardson |first1=E.C. |url=https://books.google.com/books?id=8-mBbkoNmv8C |title=Eusebius - Church History, Life of Constantine the Great, and Oration in Praise of Constantine |last2=Wace |first2=H. |last3=McGiffert |first3=A.C. |last4=Schaff |first4=P. |publisher=Parker |year=1890 |series=Select library of Nicene and post-Nicene fathers of the Christian Church |page=4 |quote=His birthplace cannot be determined with certainty. The fact that he is called "Eusebius the Palestinian " by [[Marcellus of Ancyra|Marcellus]] (''Euseb. lib. adv. Marcell.'' I. 4), [[Basil of Caesarea|Basil]] (''Lib. ad. Amphil. de Spir. Sancto'', c. 29), and others, does not prove that he was a Palestinian by birth; for the epithet may be used to indicate merely his place of residence (he was bishop of Cæsarea in Palestine for many years). Moreover, the argument urged by [[Franz Joseph von Stein|Stein]] and [[J. B. Lightfoot|Lightfoot]] in support of his Palestinian birth, namely, that it was customary to elect to the episcopate of any church a native of the city in preference to a native of some other place, does not count for much. All that seems to have been demanded was that a man should have been already a member of the particular church over which he was to be made bishop, and even this rule was not universal (see [[Joseph Bingham|Bingham]]'s Antiquities, II. 10, 2 and 3). The fact that he was bishop of Cæsarea therefore would at most warrant us in concluding only that he had made his residence in Cæsarea for some time previous to his election to that office. Nevertheless, although neither of these arguments proves his Palestinian birth, it is very probable that he was a native of that country, or at least of that section. He was acquainted with Syriac as well as with Greek, which circumstance taken in connection with his ignorance of Latin (see below, p. 47) points to the region of Syria as his birthplace. Moreover, we learn from his own testimony that he was in Cæsarea while still a youth (''[[Life of Constantine|Vita Constantini]]'', I. 19), and in his epistle to the church of Cæsarea (see below, p. 16) he says that he was taught the creed of the Cæsarean church in his childhood (or at least at the beginning of his Christian life: έν τή κατηχήσει), and that he accepted it at baptism. It would seem therefore that he must have lived while still a child either in Cæsarea itself, or in the neighborhood, where its creed was in use. Although no one therefore (except [[Theodore Metochites|Theodorus Metochita]] of the fourteenth century, in his ''Cap. Miscell.'' 17; [[Jacques Paul Migne|Migne]], ''[[Patrologia Latina|Patr. Lat.]]'' CXLIV. 949) directly states that Eusebius was a Palestinian by birth, we have every reason to suppose him such.}}</ref> In about AD 314 he became the [[bishop]] of [[Caesarea Maritima]].

Together with [[Pamphilus of Caesarea|Pamphilus]], Eusebius was a scholar of the [[biblical canon]] and is regarded as one of the most learned Christians during [[late antiquity]].<ref name=":0">{{Cite book|url=https://books.google.com/books?id=cQW0ACdLn6kC|title=The Story of Christianity: Volume 1: The Early Church to the Dawn of the Reformation|last=Gonzalez|first=Justo L.|date=2010-08-10|publisher=Zondervan|isbn=978-0-06-185588-7|pages=149–150|language=en}}</ref> He wrote the ''Demonstrations of the Gospel'', ''[[Preparation for the gospel|Preparations for the Gospel]]'' and ''On Discrepancies between the Gospels'', studies of the biblical text. His work ''[[Onomasticon (Eusebius)|Onomasticon]]'' is an early [[Historical geography|geographical lexicon]] of places in the [[Holy Land]] mentioned in the Bible. As "Father of [[Church history|Church History]]"{{NoteTag|Eusebius is considered the first historian of Christianity.<ref>{{Cite web |url=https://www.vatican.va/content/benedict-xvi/en/audiences/2007/documents/hf_ben-xvi_aud_20070613.html |title=General Audience of 13 June 2007: Eusebius of Caesarea {{!}} BENEDICT XVI |access-date=2021-06-01 |website=www.vatican.va}}</ref>}} (not to be confused with the title of [[Church Fathers|Church Father]]), he produced the ''[[Church History (Eusebius)|Ecclesiastical History]]'', ''On the Life of Pamphilus'', the ''Chronicle'' and ''On the Martyrs''. He also produced [[Life of Constantine|a biographical work]] on [[Constantine the Great]], the first Christian [[Roman emperor]], who was [[Augustus (title)|''Augustus'']] between AD 306 and AD 337.

==Sources==
Little is known about the life of Eusebius. His successor at the [[Episcopal see|See]] of Caesarea, [[Acacius of Caesarea|Acacius]], wrote a ''Life of Eusebius'', a work that has since been lost. Eusebius's own surviving works probably only represent a small portion of his total output. Beyond notices in his extant writings, the major sources are the 5th-century ecclesiastical historians [[Socrates of Constantinople|Socrates]], [[Sozomen]], and [[Theodoret]], and the 4th-century Christian author [[Jerome]]. There are assorted notices of his activities in the writings of his contemporaries [[Athanasius]], [[Arius]], [[Eusebius of Nicomedia]], and [[Pope Alexander I of Alexandria|Alexander of Alexandria]]. Eusebius's pupil, [[Eusebius of Emesa]], provides some incidental information.<ref>Wallace-Hadrill, 11.</ref>

==Early life==
Most scholars date the birth of Eusebius to some point between AD 260 and 265.<ref name=":0" /><ref>{{Cite book|url=https://books.google.com/books?id=LGDjJK-JeSwC|title=Constantine and Eusebius|last=Barnes|first=Timothy David|date=1981|publisher=Harvard University Press|isbn=978-0-674-16531-1|pages=277|language=en|quote="Between 260-265 birth of Eusebius"}}</ref> He was most likely born in or around [[Caesarea Maritima]].<ref name=":0" /><ref>Louth, "Birth of church history", 266; Quasten, 3.309.</ref> Nothing is known about his parents.<ref>{{Cite web|title=CATHOLIC ENCYCLOPEDIA: Eusebius of Caesarea|url=https://www.newadvent.org/cathen/05617b.htm|website=www.newadvent.org|access-date=2020-05-29}}</ref> He was baptized and instructed in the city, and lived in [[Syria Palaestina]] in 296, when [[Diocletian]]'s army passed through the region (in the ''Life of Constantine'', Eusebius recalls seeing [[Constantine the Great|Constantine]] traveling with the army).<ref name="ReferenceA">Wallace-Hadrill, 12, citing Socrates, ''Historia Ecclesiastica'' 1.8; Theodoret, ''Historia Ecclesiastica'' 1.11.</ref><ref>Wallace-Hadrill, 12, citing ''Vita Constantini'' 1.19.</ref>

Eusebius was made [[presbyter]] by [[Agapius of Caesarea]].<ref name="ReferenceA" /> Some, like theologian and ecclesiastical historian [[John Henry Newman]], understand Eusebius's statement that he had heard [[Dorotheus of Tyre]] "expound the Scriptures wisely in the Church" to indicate that Eusebius was Dorotheus's pupil while the priest was resident in Antioch; others, like the scholar D. S. Wallace-Hadrill, deem the phrase too ambiguous to support the contention.<ref>Eusebius, ''Ecclesiastical History'' 7.32.4, qtd. and tr. D. S. Wallace-Hadrill, 12; Wallace-Hadrill cites J. H. Newman, ''The Arians of the Fourth Century'' (1890), 262, in 12 n. 4.</ref>

Through the activities of the theologian [[Origen]] (185/6–254) and the school of his follower [[Pamphilus of Caesarea|Pamphilus]] (later 3rd century – 309), Caesarea became a center of Christian learning. Origen was largely responsible for the collection of usage information, or which churches were using which gospels, regarding the texts which became the [[New Testament]]. The information used to create the late-fourth-century [[Easter Letter]], which declared accepted Christian writings, was probably based on the [[Church History (Eusebius)|''Ecclesiastical History'']] [HE] 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. Eusebius got his information about what texts were accepted by the third-century churches throughout the known world, a great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen.<ref>C. G. Bateman, [http://ssrn.com/abstract=1653073 Origen’s Role in the Formation of the New Testament Canon], 2010.</ref>

On his deathbed, Origen had made a bequest of his private library to the Christian community in the city.<ref>Quasten, 3.309.</ref> Together with the books of his patron [[Ambrose of Alexandria|Ambrosius]], Origen's library (including the original manuscripts of his works<ref>Eusebius, ''Historia Ecclesiastica'' 6.32.3–4; Kofsky, 12.</ref>{{NoteTag|Pamphilus might not have obtained all of Origen's writings, however: the library's text of Origen's commentary on Isaiah broke off at 30:6, while the original commentary was said to have taken up thirty volumes.<ref>Barnes, ''Constantine and Eusebius'', 333 n. 114, citing Eusebius, ''HE'' 6.32.1; ''In Is''. pp. 195.20–21 Ziegler.</ref>}}) formed the core of the collection that Pamphilus established.<ref>Eusebius, ''Historia Ecclesiastica'' 6.32.3–4; Barnes, ''Constantine and Eusebius'', 93; idem., "Eusebius of Caesarea", 2 col. 2.</ref> Pamphilus also managed a school that was similar to (or perhaps a re-establishment of<ref>Levine, 124–25.</ref>) that of Origen.<ref>Kofsky, 12, citing Eusebius, ''Historia Ecclesiastica'' 7.32.25. On Origen's school, see: Gregory, ''Oratio Panegyrica''; Kofsky, 12–13.</ref> He was compared to [[Demetrius of Phalerum]]—as well as to another (evidently, learnèd) scholar by the name of "Pisistratus"{{NoteTag|Apparently named after—but not to be confused with—the [[Pisistratus|Athenian tyrant]].}}—for Pamphilus had gathered Bibles "from all parts of the world".<ref>Levine, 125.</ref> Like his model Origen, Pamphilus maintained close contact with his students. Eusebius, in his history of the persecutions, alludes to the fact that many of the Caesarean martyrs lived together, presumably under Pamphilus.<ref>Levine, 122.</ref>

Soon after Pamphilus settled in Caesarea ({{circa}} 280s), he began teaching Eusebius, who was then somewhere between twenty and twenty-five.<ref name="ReferenceB">Barnes, ''Constantine and Eusebius'', 94.</ref> Because of his close relationship with his schoolmaster, Eusebius was sometimes called ''Eusebius Pamphili'': "Eusebius, son of Pamphilus".{{NoteTag|There are three interpretations of this term: (1) that Eusebius was the "spiritual son", or favored pupil, of Pamphilus;<ref>Quasten, 3.310.</ref> (2) that Eusebius was literally adopted by Pamphilus;<ref name="ReferenceB" /> and (3) that Eusebius was Pamphilus's biological son. The third explanation is the least popular among scholars. The scholion on the ''Preparation for the Gospels'' 1.3 in the ''Codex Paris''. 451 is usually adduced in support of the thesis. Most reject the scholion as too late or misinformed, but E. H. Gifford, an editor and translator of the ''Preparation'', believes it to have been written by [[Arethas of Caesarea|Arethas]], the tenth-century archbishop of Caesarea, who was in a position to know the truth of the matter.<ref>Wallace-Hadrill, 12 n. 1.</ref>|group=notes}} The name may also indicate that Eusebius was made Pamphilus' heir.<ref>Wallace-Hadrill, 11–12.</ref> Pamphilus gave Eusebius a strong admiration for the thought of Origen.<ref>Quasten, 3.309–10.</ref> Neither Pamphilus nor Eusebius knew Origen personally;<ref>Barnes, ''Constantine and Eusebius'', 93, 95; Louth, "Birth of church history", 266.</ref> Pamphilus probably picked up Origenist ideas during his studies under [[Pierius]] (nicknamed "Origen Junior"<ref>Jerome, ''de Viris Illustribus'' 76, qtd. and tr. Louth, "Birth of church history", 266.</ref>) in Alexandria.<ref>Barnes, ''Constantine and Eusebius'', 93, 95.</ref>

Eusebius's ''Preparation for the Gospel'' bears witness to the literary tastes of Origen: Eusebius quotes no comedy, tragedy, or lyric poetry, but makes reference to all the works of [[Plato]] and to an extensive range of later philosophic works, largely from [[Middle Platonism|Middle Platonists]] from [[Philo]] to the late 2nd century.<ref>Barnes, ''Constantine and Eusebius'', 93–94.</ref> Whatever its secular contents, the primary aim of Origen and Pamphilus's school was to promote sacred learning. The library's biblical and theological contents were more impressive: Origen's ''[[Hexapla]]'' and ''Tetrapla''; a copy of the original Aramaic version of the [[Gospel of Matthew]];{{clarify|date=August 2023}} and many of Origen's own writings.<ref name="ReferenceB" /> Marginal comments in extant manuscripts note that Pamphilus and his friends and pupils, including Eusebius, corrected and revised much of the biblical text in their library.<ref name="ReferenceB" /> Their efforts made the hexaplaric Septuagint text increasingly popular in Syria and Palestine.<ref>Barnes, ''Constantine and Eusebius'', 95.</ref> Soon after joining Pamphilus's school, Eusebius started helping his master expand the library's collections and broaden access to its resources. At about this time Eusebius compiled a ''Collection of Ancient Martyrdoms'', presumably for use as a general reference tool.<ref name="ReferenceB" />
[[File:Eusebius Ethiopian Icon.png|thumb|Eusebius of Caesarea and Carpianus depicted as Saints in a gospel book from monastery at [[Amba Geshen|Amba Geshan]]]]

In the 290s, Eusebius began work on his most important work, the ''Ecclesiastical History'', a narrative history of the Church and Christian community from the [[Apostolic Age]] to Eusebius's own time. At about the same time, he worked on his ''Chronicle'', a universal calendar of events from the [[Genesis creation myth|Creation]] to, again, Eusebius's own time. He completed the first editions of the ''Ecclesiastical History'' and ''Chronicle'' before 300.<ref>Barnes, ''Constantine and Eusebius'', 277; Wallace-Hadrill, 12–13.</ref>

==Bishop of Caesarea==
[[File:Eusebius of Caesarea Armenian Gospel Icon.png|thumb|Icon of Eusebius of Caesarea as a Saint in Medieval Armenian Manuscript from Isfahan, Persia]]
Eusebius succeeded [[Agapius of Caesarea|Agapius]] as Bishop of Caesarea soon after 313 and was called on by [[Arius]] who had been excommunicated by his bishop [[Pope Alexander I of Alexandria|Alexander of Alexandria]]. An episcopal council in Caesarea pronounced Arius blameless.<ref>{{cite book|last=Vermes|first=Geza|title=Christian Beginnings from Nazareth to Nicea|date=2012|publisher=Allen Lane the Penguin Press|page=228}}</ref> Eusebius enjoyed the favor of the [[Emperor Constantine]]. Because of this he was called upon to present the [[creed]] of his own church to the 318 attendees of the [[First Council of Nicaea|Council of Nicaea]] in 325.<ref>{{Cite book|last=Walker|first=Williston|url=https://books.google.com/books?id=JNH-yAEACAAJ|title=A History of the Christian Church|date=1959|publisher=Scribner|pages=108|language=en}}</ref> However, the anti-Arian creed from Palestine prevailed, becoming the basis for the [[Nicene Creed]].<ref>Bruce L. Shelley, ''Church History in Plain Language,'' (2nd ed. Dallas, Texas: Word Publishing, 1995.), p.102.</ref>

The theological views of Arius, that taught the subordination of the [[God the Son|Son]] to the [[God the Father|Father]], continued to be controversial. [[Eustathius of Antioch]] strongly opposed the growing influence of [[Origen]]'s theology as the root of [[Arianism]]. Eusebius, an admirer of Origen, was reproached by [[Eustathius of Antioch|Eustathius]] for deviating from the Nicene faith. Eusebius prevailed and Eustathius was deposed at a [[synod]] in [[Antioch]].{{citation needed|date=January 2021}}

However, [[Athanasius of Alexandria]] became a more powerful opponent and in 334 he was summoned before a synod in Caesarea (which he refused to attend). In the following year, he was again summoned before a [[First Synod of Tyre|synod in Tyre]] at which Eusebius of Caesarea presided. Athanasius, foreseeing the result, went to [[Constantinople]] to bring his cause before the Emperor. Constantine called the bishops to his court, among them Eusebius. Athanasius was condemned and exiled at the end of 335. Eusebius remained in the Emperor's favour throughout this time and more than once was exonerated with the explicit approval of the Emperor Constantine.{{citation needed|date=January 2021}} After the Emperor's death ({{circa|337}}), Eusebius wrote the ''[[Life of Constantine]]'', an important historical work because of eyewitness accounts and the use of primary sources.<ref>{{Cite book|url=https://books.google.com/books?id=KchhO8KEy3cC&q=%22Life+of+Constantine%22|title=Eusebius' Life of Constantine|publisher=Clarendon Press|year=1999|isbn=978-0-19-158847-1|editor-last=Cameron|editor-first=Averil|editor-link=Averil Cameron|series=Clarendon Ancient History|location=Oxford|language=en|editor-last2=Hall|editor-first2=Stuart G.}}</ref>

==Works==
[[File:Armenian translation of Eusebius Chronicon.jpg|thumb|right|220px|Armenian translation of Chronicon. 13th century manuscript.]]
Of the extensive literary activity of Eusebius, a relatively large portion has been preserved. Although posterity suspected him of [[Arianism]], Eusebius had made himself indispensable by his method of authorship; his comprehensive and careful excerpts from original sources saved his successors the painstaking labor of original research. Hence, much has been preserved, quoted by Eusebius, which otherwise would have been lost.

The literary productions of Eusebius reflect on the whole the course of his life. At first, he occupied himself with works on [[biblical criticism]] under the influence of [[Pamphilus of Caesarea|Pamphilus]] and probably of [[Dorotheus of Tyre]] of the [[School of Antioch]]. Afterward, the persecutions under [[Diocletian]] and [[Galerius]] directed his attention to the martyrs of his own time and the past, and this led him to the history of the whole Church and finally to the history of the world, which, to him, was only a preparation for ecclesiastical history.

Then followed the time of the Arian controversies, and [[dogma]]tic questions came into the foreground. Christianity at last found recognition by the State; and this brought new problems – apologies of a different sort had to be prepared. Lastly, Eusebius wrote eulogies in praise of Constantine. To all this activity must be added numerous writings of a miscellaneous nature, addresses, letters, and the like, and exegetical works that extended over the whole of his life and that include both commentaries and an important treatise on the location of [[Onomasticon (Eusebius)|biblical place names]] and the distances between these cities.

===''Onomasticon''===
{{main|Onomasticon (Eusebius)}}

===Biblical text criticism===
[[File:Fol. 10v-11r Egmond Gospels.jpg|thumb|Eusebius's [[canon tables]] were often included in Early Medieval [[Gospel book]]s.]]

[[File:Eusebius Ethiopian icon.jpg|thumb|Eusebius depicted in the page preceding his [[Eusebian Canons]] in the ancient [[Garima Gospels]]]]
Pamphilus and Eusebius occupied themselves with the [[textual criticism]] of the [[Septuagint]] text of the [[Old Testament]] and especially of the [[New Testament]]. An edition of the Septuagint seems to have been already prepared by [[Origen]], which, according to [[Jerome]], was revised and circulated by Eusebius and Pamphilus. 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 [[pericope]]s that belong together. These [[canon tables]] or "Eusebian canons" remained in use throughout the Middle Ages, and [[illuminated manuscript]] versions are important for the study of early medieval art, as they are the most elaborately decorated pages of many [[Gospel book]]s. Eusebius detailed in ''[[Epistula ad Carpianum]]'' how to use his canons.

===''Chronicle''===
{{Main|Chronicon (Eusebius)}}
The ''Chronicle'' ({{lang|grc|Παντοδαπὴ Ἱστορία}} (''Pantodape historia'')) is divided into two parts. The first part, the ''Chronography'' ({{lang|grc|Χρονογραφία}} (''Chronographia'')), gives an epitome of universal history from the sources, arranged according to nations. The second part, the ''Canons'' ({{lang|grc|Χρονικοὶ Κανόνες}} (''Chronikoi kanones'')), furnishes a synchronism of the historical material in parallel columns, the equivalent of a parallel timeline.<ref>Barnes, ''Constantine and Eusebius'', 112.</ref>

The work as a whole has been lost in the original Greek, but it may be reconstructed from later chronographists of the Byzantine school who made excerpts from the work, especially [[George Syncellus]]. The tables of the second part have been completely preserved in a Latin translation by Jerome, and both parts are still extant in an [[Armenian language|Armenian]] translation. The loss of the Greek originals has given the Armenian translation a special importance; thus, the first part of Eusebius's ''Chronicle'', of which only a few fragments exist in Greek, has been preserved entirely in [[Armenian language|Armenian]], though with lacunae. The ''Chronicle'' as preserved extends to the year 325.<ref>Barnes, ''Constantine and Eusebius'', 112–13, 340 n. 58.</ref>

===''Church History''===
{{Main|Church History (Eusebius)}}
In his ''Church History'' or ''Ecclesiastical History'', Eusebius wrote the second 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.<ref>{{Citation | first = Glenn F. | last = Chesnut | title = The First Christian Histories: Eusebius, Socrates, Sozomen, Theodoret, and Evagrius | year = 1986 | chapter = Introduction}}</ref> The time scheme correlated the history with the reigns of the Roman Emperors, and the scope was broad. Included were the bishops and other teachers of the Church, Christian relations with the Jews and those deemed heretical, and the Christian martyrs through 324.<ref>{{Citation | first = Paul L. | last = Maier | title = Eusebius: The Church History – Translation and Commentary by Paul L. Maier | year = 2007 | page = 9 and 16 }}</ref> Although its accuracy and biases have been questioned,<ref>See, e.g., [[James the Brother of Jesus (book)]] by Robert Eisenman.</ref> it remains an important source on the early church due to Eusebius's access to materials now lost.<ref>{{Citation | url = http://www.newadvent.org/cathen/07365a.htm | title = Catholic Encyclopedia | contribution = Ecclesiastical History | publisher = New Advent}}</ref>

===''Life of Constantine''===
Eusebius's ''[[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.'' As the historian [[Socrates Scholasticus]] said, at the opening of his history which 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 work was unfinished at Eusebius's death. Some scholars have questioned the Eusebian authorship of this work. {{Who|date=September 2022}}

==== Conversion of Constantine according to Eusebius ====
{{Main|Constantine the Great and Christianity}}
Writing after Constantine had died, Eusebius claimed that the emperor himself had recounted to him that some time between the death of his father – the ''augustus'' [[Constantius Chlorus|Constantius]] – and his final battle against his rival [[Maxentius]] as ''augustus'' in the West, Constantine experienced a [[Vision (spirituality)|vision]] in which he and his soldiers beheld a Christian symbol, "a cross-shaped trophy formed from light", above the sun at midday.<ref name=":02">{{Cite book|last1=Bardill|first1=Jonathan|url=https://books.google.com/books?id=AUK5cQW2EUwC|title=Constantine, Divine Emperor of the Christian Golden Age|last2=Bardill|publisher=Cambridge University Press|year=2012|isbn=978-0-521-76423-0|pages=159–170|language=en}}</ref><ref name=":1">Eusebius of Caesarea, ''Vita Constantini'', 1.29</ref> Attached to the symbol was the phrase "by this conquer" ({{langx|grc|ἐν τούτῳ νίκα|label=none|translit=en toútōi níka}}), a phrase often rendered into Latin as "''[[in hoc signo vinces]]''".<ref name=":02" /> In a dream that night "the Christ of God appeared to him with the sign which had appeared in the sky, and urged him to make himself a copy of the sign which had appeared in the sky, and to use this as a protection against the attacks of the enemy."<ref name=":1" /> Eusebius relates that this happened "on a campaign he [Constantine] was conducting somewhere".<ref name=":1" /><ref name=":02" /> It is unclear from Eusebius's description whether the shields were marked with a [[Christian cross]] or with a ''[[Chi Rho|chi-rho]]'', a [[staurogram]], or another similar symbol.<ref name=":02" />

The Latin text ''De mortibus persecutorum'' contains an early account of the 28 October 312 [[Battle of the Milvian Bridge]] written by [[Lactantius]] probably in 313, the year following the battle. Lactantius does not mention a vision in the sky but describes a revelatory dream on the eve of battle.<ref>Lactantius, ''De mortibus persecutorum'', 44.5–6</ref> Eusebius's work of that time, his ''Church History'', also makes no mention of the vision.<ref name=":02" /> The Arch of Constantine, constructed in AD 315, neither depicts a vision nor any Christian insignia in its depiction of the battle. In his posthumous biography of Constantine, Eusebius agrees with Lactantius that Constantine received instructions in a dream to apply a Christian symbol as a [[Heraldic device|device]] to his soldiers' shields, but unlike Lactantius and subsequent Christian tradition, Eusebius does not date the events to October 312 and does not connect Constantine's vision and dream-vision with the Battle of the Milvian Bridge.<ref name=":02" />

===Minor historical works===
Before he compiled his church history, Eusebius edited a collection of martyrdoms of the earlier period and a biography of Pamphilus. The martyrology has not survived as a whole, but it has been preserved almost completely in parts. It contained:
* an epistle of the congregation of [[Smyrna]] concerning the martyrdom of [[Polycarp]];
* the martyrdom of [[Pionius]];
* the martyrdoms of [[Carpus and Papylus|Carpus, Papylus]], and [[Carpus and Papylus|Agathonike]];
* the martyrdoms in the congregations of [[Vienne (department)|Vienne]] and [[Lyon]];
* the martyrdom of Apollonius.

Of the life of Pamphilus, only a fragment survives. A work on the [[martyrs of Palestine]] in the time of Diocletian was composed after 311; numerous fragments are scattered in legendaries which have yet to be collected. The life of Constantine was compiled after the death of the emperor and the election of his sons as Augusti (337). It is more a rhetorical eulogy on the emperor than a history but is of great value on account of numerous documents incorporated into it.

===Apologetic and dogmatic works===
To the class of [[Apologetics|apologetic]] and dogmatic works belong:
* 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. Eusebius added the sixth book after the death of Pamphilus. We possess only a Latin translation of the first book, made by [[Tyrannius Rufinus|Rufinus]].
* A treatise against [[Sossianus Hierocles|Hierocles]] (a Roman governor), in which Eusebius combated the former's glorification of [[Apollonius of Tyana]] in a work entitled ''[[A Truth-loving Discourse]]'' (Greek: ''Philalethes logos''); in spite of manuscript attribution to Eusebius, however, it has been argued (by Thomas Hagg<ref>Thomas Hagg, "Hierocles the Lover of Truth and Eusebius the Sophist," SO 67 (1992): 138–50</ref> and more recently, Aaron Johnson)<ref>Aaron Johnson, "The Author of the Against Hierocles: A Response to Borzì and Jones," JTS 64 (2013): 574–594)</ref> that this treatise "[[Against Hierocles]]" was written by someone other than Eusebius of Caesarea.
* ''[[Praeparatio evangelica]]'' (''Preparation for the Gospel''), commonly known by its Latin title, which attempts to prove the excellence of Christianity over every pagan religion and philosophy. The ''Praeparatio'' consists of fifteen books which have been completely preserved. Eusebius considered it an introduction to Christianity for pagans. But its value for many later readers is more because Eusebius studded this work with so many lively fragments from historians and philosophers which are nowhere else preserved. Here alone is preserved [[Pyrrho]]'s translation of the Buddhist [[Three marks of existence]] upon which Pyrrho based [[Pyrrhonism]]. Here alone is a summary of the writings of the [[Phoenicia]]n priest [[Sanchuniathon]] of which the accuracy has been shown by the mythological accounts found on the [[Ugaritic]] tables. Here alone is the account from [[Diodorus Siculus]]'s sixth book of [[Euhemerus]]' wondrous voyage to the island of [[Panchaea]] where [[Euhemerus]] purports to have found his true history of the gods. And here almost alone is preserved writings of the [[neo-Platonist]] philosopher [[Atticus (philosopher)|Atticus]] along with so much else.
* ''Demonstratio evangelica'' (''[[Proof of the Gospel]]'') is closely connected to the ''Praeparatio'' and comprised originally twenty books of which ten have been completely preserved as well as a fragment of the fifteenth. Here Eusebius treats of the person of Jesus Christ. The work was probably finished before 311;
* Another work which originated in the time of the persecution, entitled ''[[Prophetic Extracts]]'' (''Eclogae propheticae''). It discusses in four books the [[Messiah|Messianic]] texts of Scripture. The work is merely the surviving portion (books 6–9) of the ''General elementary introduction'' to the Christian faith, now lost. 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.<ref>Aaron Johnson, "The Tenth Book of Eusebius' General Elementary Introduction: A Critique of the Wallace-Hadrill Thesis," Journal of Theological Studies, 62.1 (2011): 144–160</ref>
{{anchor|On Divine Manifestation|Theophania}}<!--linked-->
* The treatise ''On Divine Manifestation'' or ''On the Theophania'' (''Peri theophaneias''), of unknown date. It treats of the incarnation of the Divine [[Logos (Christianity)|Logos]], and its contents are in many cases identical with the ''Demonstratio evangelica.'' Only fragments are preserved in Greek, but a complete Syriac translation of the ''Theophania'' survives in an early 5th-century manuscript. Samuel Lee, the editor (1842) and translator (1843) of the Syriac ''Theophania,'' thought that the work must have been written "after the general peace restored to the Church by Constantine, and before either the 'Praeparatio,' or the 'Demonstratio Evangelica,' was written ... It appears probable ... therefore, that this was one of the first productions of Eusebius, if not the first after the persecutions ceased."<ref>Eusebius, Bishop of Caesarea ''On the Theophania, or Divine Manifestation of Our Lord and Saviour Jesus Christ'' (Cambridge, 1843), pp. xxi–xxii. Lee's full passage is as follows: "As to the period at which it was written, I think it must have been, after the general peace restored to the Church by Constantine, and before either the "Praeparatio", or the "Demonstratio Evangelica", was written. My reason for the first of these suppositions is: Our author speaks repeatedly of the peace restored to the Church; of Churches and Schools restored, or then built for the first time : of the nourishing state of the Church of Caesarea; of the extended, and then successfully extending, state of Christianity : all of which could not have been said during the times of the last, and most severe persecution. My reasons for the second of these suppositions are, the considerations that whatever portions of this Work are found, either in the "Praeparatio", |22 the "Demonstratio Evangelica", or the " Oratio de laudibus Constantini", they there occur in no regular sequence of argument as they do in this Work: especially in the latter, into which they have been carried evidently for the purpose of lengthening out a speech. Besides, many of these places are amplified in these works, particularly in the two former as remarked in my notes; which seems to suggest, that such additions were made either to accommodate these to the new soil, into which they had been so transplanted, or, to supply some new matter, which had suggested itself to our author. And again, as both the "Praeparatio" and "Demonstratio Evangelica", are works which must have required very considerable time to complete them, and which would even then be unfit for general circulation; it appears probable to me, that this more popular, and more useful work, was first composed and published, and that the other two,--illustrating as they generally do, some particular points only,--argued in order in our Work,-- were reserved for the reading and occasional writing of our author during a considerable number of years, as well for the satisfaction of his own mind, as for the general reading of the learned. It appears probable to me therefore, that this was one of the first productions of Eusebius, if not the first after the persecutions ceased."</ref> Hugo Gressmann, noting in 1904 that the ''Demonstratio'' seems to be mentioned at IV. 37 and V. 1, and that II. 14 seems to mention the extant practice of temple prostitution at Hieropolis in Phoenica, concluded that the ''Theophania'' was probably written shortly after 324. Others have suggested a date as late as 337.<ref>Barnes, ''Constantine and Eusebius'' (Harvard, 1981), p. 367, n.176. Note that Lee (p. 285) thinks that the passage in V. 1 refers to an earlier section within the ''Theophania'' itself, rather than to the ''Demonstratio''.</ref>
* A polemical treatise against [[Marcellus of Ancyra]], the ''Against Marcellus'', dating from about 337;
* A supplement to the last-named work, also against Marcellus, entitled ''[[Ecclesiastical Theology]]'', in which he defended the Nicene doctrine of the Logos against the party of Athanasius.

A number of writings, belonging in this category, have been entirely lost.

===Exegetical and miscellaneous works===
All of the exegetical works of Eusebius have suffered damage in transmission. The majority of them are known to us only from long portions quoted in Byzantine catena-commentaries. However these portions are very extensive. Extant are:
* An enormous Commentary on the [[Psalms]];
* A commentary on [[Isaiah]], discovered more or less complete in a manuscript in Florence early in the 20th century and published 50 years later;
* Small fragments of commentaries on [[Epistle to the Romans|Romans]] and [[1 Corinthians]].

Eusebius also wrote a work '{{lang|la|Quaestiones ad Stephanum et Marinum}}, ''On the Differences of the Gospels'' (including solutions). This was written for the purpose of harmonizing the contradictions in the reports of the different Evangelists. This work was recently (2011) translated into the English language by David J. Miller and Adam C. McCollum and was published under the name ''Eusebius of Caesarea: Gospel Problems and Solutions''.<ref>{{cite book|title=Eusebius of Caesarea: Gospel Problems and Solutions (Ancient Texts in Translation): Roger Pearse, David J Miller, Adam C McCollum: 9780956654014: Amazon.com: Books |date= 2010-03-06|isbn = 978-0956654014|last1 = Caesaea|first1 = Eusebius of|last2= Miller|first2= David J. D.|last3= McCollum|first3= Adam C.|last4= Downer|first4= Carol|last5= Zamagni|first5= Claudio|publisher= Chieftain}}</ref> The original work was also translated into [[Syriac language|Syriac]], and lengthy quotations exist in a ''[[Catena (biblical commentary)|catena]]'' in that language, and also in [[Arabic]] catenas.<ref>Georg Graf, ''Geschichte der christlichen arabischen Literatur'' vol. 1</ref>

Eusebius also wrote treatises on the biblical past; these three treatises have been lost. They were:

* A work on the Greek equivalents of [[Hebrew language|Hebrew]] Gentilic nouns;
* A description of old [[Judea]] with an account of the [[Ten Lost Tribes|loss of the ten tribes]];
* A plan of [[Jerusalem]] and the [[Temple in Jerusalem|Temple of Solomon]].

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).

Most of Eusebius's letters are lost. His letters to Carpianus and Flacillus exist complete. Fragments of a letter to the empress Constantia also exists.

==Doctrine==

Eusebius is fairly unusual{{editorialising|date=August 2025}} in his [[preterist]], or fulfilled, eschatological view. Saying "the Holy Scriptures foretell that there will be unmistakable signs of the Coming of Christ. Now there were among the Hebrews three outstanding offices of dignity, which made the nation famous, firstly the kingship, secondly that of prophet, and lastly the high priesthood. The prophecies said that the abolition and complete destruction of all these three together would be the sign of the presence of the Christ. And that the proofs that the times had come, would lie in the ceasing of the Mosaic worship, the desolation of Jerusalem and its Temple, and the subjection of the whole Jewish race to its enemies. ...The holy oracles foretold that all these changes, which had not been made in the days of the prophets of old, would take place at the coming of the Christ, which I will presently shew to have been fulfilled as never before in accordance with the predictions" (''Demonstratio Evangelica'' VIII).{{cn|date=August 2025}}

From a [[dogma]]tic point of view, Eusebius is related in his views to [[Origen]]. Like Origen, he started from the fundamental thought of the absolute sovereignty (''monarchia'') of God. God is the cause of all beings. But he is not merely a cause; in him everything good is included, from him all life originates, and he is the source of all virtue. God sent Christ into the world that it may partake of the blessings included in the essence of God. Eusebius expressly distinguishes the Son as distinct from Father as a ray is also distinct from its source the sun.{{Citation needed|date=January 2014}}

Eusebius held that men were sinners by their own free choice and not by the necessity of their natures. Eusebius said:
<blockquote>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, 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, because he has 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. The fault is in him who chooses, not in God. For God has not made nature or the substance of the soul bad; for he who is good can make nothing but what is good. Everything is good which is according to nature. Every rational soul has naturally a good free-will, formed for the choice of what is good. But when a man acts wrongly, nature is not to be blamed; for what is wrong, takes place not according to nature, but contrary to nature, it being the work of choice, and not of nature.<ref>The Christian Examiner, Volume One, published by James Miller, 1824 Edition, p.&nbsp;66</ref>
</blockquote>

A letter Eusebius is supposed to have written to [[Constantine I|Constantine]]'s daughter [[Constantina]], refusing to fulfill her request for images of Christ, was quoted in the decrees (now lost) of the Iconoclast [[Council of Hieria]] in 754, and later quoted in part in the rebuttal of the Hieria decrees in the [[Second Council of Nicaea]] of 787, now the only source from which some of the text is known. The authenticity or authorship of the letter remains uncertain.<ref>David M. Gwynn, "From Iconoclasm to Arianism: The Construction of Christian Tradition in the Iconoclast Controversy" [Greek, Roman, and Byzantine Studies 47 (2007) 225–251], p. 227-245.</ref>

=== Nicene Creed ===
In the June 2002 issue of the [[Church History (journal)|''Church History'']] journal, Pier Franco Beatrice reports that Eusebius testified that the word ''[[Homoousion|homoousios]]'' ([[Consubstantiality|consubstantial]]) "was inserted in the Nicene Creed solely by the personal order of Constantine."<ref>{{Cite journal|last=Beatrice|first=Pier Franco|date=June 2002|title=The Word "Homoousios" from Hellenism to Christianity|journal=Church History|volume=71|issue=2|pages=243–272|jstor=4146467|doi=10.1017/S0009640700095688|s2cid=162605872}}</ref>
{{Blockquote|text=According to Eusebius of Caesarea, the word ''homoousios'' was inserted in the Nicene Creed solely by the personal order of Constantine. But this statement is highly problematic. It is very difficult to explain the seeming paradoxical fact that this word, along with the explanation given by Constantine, was accepted by the "Arian" Eusebius, whereas it has left no traces at all in the works of his opponents, the leaders of the anti-Arian party such as [[Pope Alexander I of Alexandria|Alexander of Alexandria]], [[Hosius of Corduba|Ossius of Cordova]], [[Marcellus of Ancyra]], and [[Eustathius of Antioch]], who are usually considered Constantine's theological advisers and the strongest supporters of the council. Neither before nor during Constantine's time is there any evidence of a normal, well-established Christian use of the term ''homoousios'' in its strictly [[Trinitarian]] meaning. Having once excluded any relationship of the Nicene ''homoousios'' with the Christian tradition, it becomes legitimate to propose a new explanation, based on an analysis of two pagan documents which have so far never been taken into account. The main thesis of this paper is that ''homoousios'' came straight from Constantine's [[Hermeticism|Hermetic]] background. As can be clearly seen in the ''[[Poimandres]]'', and even more clearly in an inscription mentioned exclusively in the ''Theosophia'', in the theological language of [[Ancient Egyptian religion|Egyptian paganism]] the word ''homoousios'' meant that the Nous-Father and the Logos-Son, who are two distinct beings, share the same perfection of the divine nature.|author=Pier Franco Beatrice|title="The Word 'Homoousios' from Hellenism to Christianity"|source=''Church History'', Volume 71, № 2, June 2002, p. 243}}

However, the council evidently did not force the insertion of the word and instead adopted a text related to the confession of Jerusalem.<ref name="Ferguson">Ferguson, Everett "Encyclopedia of Early Christianity, 2nd edition" Routledge, 2013, p. 811.</ref> The role of Constantine remained uncertain during the council.<ref name="Ayres">Ayres, Lewis "Nicaea and its Legacy: An Approach to Fourth Century Trinitarian Theology" OUP Oxford, 2004, p. 89.</ref>

==Assessment==
* [[Socrates Scholasticus]] (a 5th-century Christian historian), writing in his own ''Church History'', criticized the ''[[Life of Constantine]]'', stating that Eusebius was "more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts".<ref>Socrates Scholasticus, ''Church History'', Book 1, Chapter 1</ref>
*[[Edward Gibbon]] openly distrusted the writings of Eusebius concerning the number of martyrs, by noting a passage in the shorter text of the ''Martyrs of Palestine'' attached to the ''Ecclesiastical History'' (Book 8, Chapter 2) in which Eusebius introduces his description of the martyrs of the Great Persecution under Diocletian with: "Wherefore we have decided to relate nothing concerning them except the things in which we can vindicate the Divine judgment. ... We shall introduce into this history in general only those events which may be useful first to ourselves and afterwards to posterity." In the longer text of the same work, 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. I judge it more suitable to shun and avoid the account of these things, as I said at the beginning."
* When his own honesty was challenged by his contemporaries,<ref>See Gibbon's ''Vindication'' for examples of the accusations that he faced.</ref> Gibbon appealed to a chapter heading in Eusebius's ''[[Preparation for the Gospel|Praeparatio evangelica]]'' (Book XII, Chapter 31)<ref>{{cite web|url=http://www.tertullian.org/fathers/eusebius_pe_12_book12.htm|title=Eusebius of Caesarea: Praeparatio Evangelica (translated by E. H. Gifford)|publisher=tertullian.org|access-date=2013-03-04}}</ref> in which Eusebius represents Plato as saying "that it will be necessary sometimes to use falsehood as a remedy for the benefit of those who require such a mode of treatment."<ref>{{cite web|url=http://www.tertullian.org/rpearse/eusebius/pe_data.htm|title=Data for discussing the meaning of pseudos and Eusebius in PE XII, 31|publisher=tertullian.org|access-date=2008-02-01}}</ref>
* Although Gibbon refers to Eusebius as the "gravest" of the ecclesiastical historians,<ref>"The gravest of the ecclesiastical historians, Eusebius himself, indirectly confesses, that he has related whatever might redound to the glory, and that he has suppressed all that could tend to the disgrace, of religion." (History of the Decline and Fall of the Roman Empire, Vol II, Chapter XVI)</ref> he also suggests that Eusebius was more concerned with the passing political concerns of his time than with his duty as a reliable historian.<ref>"Such an acknowledgment will naturally excite a suspicion that a writer who has so openly violated one of the fundamental laws of history has not paid a very strict regard to the observance of the other; and the suspicion will derive additional credit from the character of Eusebius, which was less tinctured with credulity, and more practised in the arts of courts, than that of almost any of his contemporaries." (History of the Decline and Fall of the Roman Empire, Vol II, Chapter XVI)</ref>
* [[Jacob Burckhardt]] (19th century cultural historian) dismissed Eusebius as "the first thoroughly dishonest historian of antiquity".<ref>{{Cite journal |last=Singh |first=Devin |date=2015 |title=Eusebius as Political Theologian: The Legend Continues |url=https://www.cambridge.org/core/journals/harvard-theological-review/article/abs/eusebius-as-political-theologian-the-legend-continues/85D2326BD1AEDC36550AD826D9B7E42B |journal=Harvard Theological Review |volume=108 |pages=129–154 |doi=10.1017/S0017816015000073 |quote=...and the eminent historian Jacob Burckhardt who declared Eusebius to be “the most objectionable of all eulogists” and “first thoroughly dishonest historian of antiquity.”|url-access=subscription }}</ref>
* Other critics of Eusebius's work cite the panegyrical tone of the ''Vita'', plus the omission of internal Christian conflicts in the ''Canones'', as reasons to interpret his writing with caution.<ref>Burgess, R. W., and Witold Witakowski. 1999. Studies in Eusebian and Post-Eusebian chronography 1.'' The "Chronici canones" of Eusebius of Caesarea: structure, content and chronology, AD 282–325&nbsp;– 2. The "Continuatio Antiochiensis Eusebii": a chronicle of Antioch and the Roman Near East during the Reigns of Constantine and Constantius II, AD 325–350.'' Historia (Wiesbaden, Germany), Heft 135. Stuttgart: Franz Steiner. Page 69.</ref>

Alternate views have suggested that Gibbon's dismissal of Eusebius is inappropriate:
* With reference to Gibbon's comments, [[Joseph Barber Lightfoot]] (late 19th century theologian and former [[Bishop of Durham]]) pointed out<ref>{{cite web|url=http://www.tertullian.org/rpearse/eusebius/lightfoot.htm|title=J. B. Lightfoot, Eusebius of Caesarea|publisher=tertullian.org|access-date=2008-02-01}}</ref> that Eusebius's statements indicate his honesty in stating what he was not going to discuss, and also his limitations as a historian in not including such material. He also discusses the question of accuracy. "The manner in which Eusebius deals with his very numerous quotations elsewhere, where we can test his honesty, is a sufficient vindication against this unjust charge." 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. This shows itself in diverse ways. He is not always to be trusted in his discrimination of genuine and spurious documents."
* [[Averil Cameron]] (professor at [[King's College London]] and Oxford) and [[Stuart Hall (cultural theorist)|Stuart Hall]] (historian and theologian), in their translation of the ''Life of Constantine'', point out that writers such as Burckhardt found it necessary to attack Eusebius in order to undermine the ideological legitimacy of the Habsburg empire, which based itself on the idea of Christian empire derived from Constantine, and that the most controversial letter in the ''Life'' has since been found among the papyri of Egypt.<ref>Averil Cameron, Stuart G. Hall, ''Eusebius' Life of Constantine''. Introduction, translation and commentary. Oxford: [[Oxford University Press]], 1999. Pp. xvii + 395. {{ISBN|0-19-814924-7}}. Reviewed in [http://ccat.sas.upenn.edu/bmcr/2000/2000-08-08.html BMCR]</ref>
* In ''[[Church History (periodical)|Church History]]'' (Vol. 59, 1990), Michael J. Hollerich (assistant professor at the Jesuit [[Santa Clara University]], California) replies to Burckhardt's criticism of Eusebius, that "Eusebius has been an inviting target for students of the Constantinian era. At one time or another they have characterized him as a political propagandist, a good courtier, the shrewd and worldly adviser of the Emperor Constantine, the great publicist of the first Christian emperor, the first in a long succession of ecclesiastical politicians, the herald of [[Byzantinism]], a [[Political theology|political theologian]], a political metaphysician, and a caesaropapist. It is obvious that these are not, in the main, neutral descriptions. Much traditional scholarship, sometimes with barely suppressed disdain, has regarded Eusebius as one who risked his orthodoxy and perhaps his character because of his zeal for the Constantinian establishment."{{cn|date=August 2025}} Hollerich concludes that "the standard assessment has exaggerated the importance of political themes and political motives in Eusebius's life and writings and has failed to do justice to him as a churchman and a scholar".{{cn|date=August 2025}}

While many have shared Burckhardt's assessment, particularly with reference to the ''Life of Constantine'', others, while not pretending to extol his merits, have acknowledged the irreplaceable value of his works which may principally reside in the copious quotations that they contain from other sources, often lost.{{cn|date=August 2025}}

==Veneration==
[[File:Relic of St. Eusebius of Caesarea.jpg|thumb|Relic of St. Eusebius of Caesarea from the Shrine of All Saints in St. Martha's Catholic Church in Morton Grove, Illinois]]
The earliest recorded feast day of Eusebius is found in the earliest known [[Martyrology of 411|Syrian Martyrology]] dating to the year 411 translated by [[William Wright (orientalist)|William Wright]]. The Martyrology lists his feast day as May 30.<ref>"30. The commemoration of Eusebius, bishop of Palestine" (p. 427), found here: https://archive.org/details/WrightAnAncientSyrianMartyrology</ref> Eusebius continues to be venerated as a Saint by the modern-day [[Syriac Orthodox Church|Syrian Orthodox Church]] as well, with a feast day on February 29 according to the official calendar of Saints created by Corbishop Rajan Achen.<ref>The
"Church Historian and Metropolitan of Caesarea is commemorated
on 29 February." As found in the All-in-One Volume of Corbp. Rajan Achen's 'Martyrs, Saints, and Prelates of the Syriac Orthodox Church," p. 151 https://rajanachen.com/english-books/</ref>

Eusebius was long venerated in the Roman Catholic Church. Bishop [[J. B. Lightfoot]] writes in his entry for St. Eusebius in [[Henry Wace (priest)|Henry Wace]]'s ''Dictionary of Christian Biography and Literature to the End of the Sixth Century AD, with an Account of Principal Sects and Heresies'' (1911) that "in the [[Martyrologium Romanum]] itself he held his place for centuries" and in "Gallican service-books the historian is commemorated as a saint." However, Lightfoot notes that in "the revision of this Martyrology under [[Pope Gregory XIII|Gregory XIII]] his name was struck out, and [[Eusebius of Samosata]] was substituted, under the mistaken idea that Caesarea had been substituted for Samosata by a mistake."<ref>pp. 333-334, the work being found: https://ia800901.us.archive.org/10/items/dictionaryofchri00wacerich/dictionaryofchri00wacerich.pdf</ref> The Roman Catholic author [[Henri Valois]] includes in his translations on Eusebius's writings testimonies of ancient authors in favor and against Eusebius; in the former category he includes evidence of Eusebius in several martyrologies and being entitled "Blessed" dating back to [[Victorius of Aquitaine]]. Valois includes both [[Martyrology of Usuard|Usuardus]] and [[Notker the Stammerer|Notker]], who list his feast as June 21 in the Roman Martyrology, and a [[Gallican Rite|Gallican]] breviary is included for June 21 that reads as follows:<ref>The references to Usuardus, Notker, and the Gallican breviary can all be found in Valois's "Testimonies of the Ancients in favor of Eusebius," which may be found here: https://st-takla.org/books/en/ecf/201/2010025.html</ref>
{{poem quote|text=Of the holy Eusebius, bishop and confessor.
{{indent}}''Lesson 1''. Eusebius, bishop of Cæsarea in Palestine, on account of his friendship with Pamphilus the martyr, took from him the surname of Pamphili; inasmuch as along with this same Pamphilus he was a most diligent investigator of sacred literature. The man indeed is very worthy of being remembered in these times, both for his skill in many things, and for his wonderful genius, and by both Gentiles and Christians he was held distinguished and most noble among philosophers. This man, after having for a time labored in behalf of the Arian heresy, coming to the council of Nicæa, inspired by the Holy Spirit, followed the decision of the Fathers, and thereafter up to the time of his death lived in a most holy manner in the orthodox faith.
{{indent}}''Lesson 2''. He was, moreover, very zealous in the study of the sacred Scriptures, and along with Pamphilus the martyr was a most diligent investigator of sacred literature. At the same time he has written many things, but especially the following books: The Præparatio Evangelica, the Ecclesiastical History, Against Porphyry, a very bitter enemy of the Christians; he has also composed Six Apologies in Behalf of Origen, a Life of Pamphilus the Martyr, from whom on account of friendship he took his surname, in three books; likewise very learned Commentaries on the hundred and fifty Psalms.
{{indent}}''Lesson 3''. Moreover, as we read, after having ascertained the sufferings of many holy martyrs in all the provinces, and the lives of confessors and virgins, he has written concerning these saints twenty books; while on account of these books therefore, and especially on account of his Præparatio Evangelica, he was held most distinguished among the Gentiles, because of his love of truth he contemned the ancestral worship of the gods. He has written also a Chronicle, extending from the first year of Abraham up to the year 300 AD, which the divine Hieronymus has continued. Finally this Eusebius, after the conversion of Constantine the Great, was united to him by strong friendship as long as he lived.}}

A bone fragment relic of Eusebius within its original reliquary is on display at the Shrine of All Saints located within St. Martha's Catholic Church in Morton Grove, Illinois.<ref>A link to the shrine's list of Saints can be found here, in which Eusebius of Caesarea is included. http://shrineofallsaints.org/relics-currently-included-in-our-collection</ref>

== Bibliography ==
{{refbegin|40em}}
* Eusebius of Caesarea.
** ''Historia Ecclesiastica'' (''Church History'') first seven books {{circa|300}}, eighth and ninth book {{circa|313}}, tenth book {{circa|315}}, epilogue {{circa|325}}.
*** Migne, J. P., ed. ''Eusebiou tou Pamphilou, episkopou tes en Palaistine Kaisareias ta euriskomena panta'' (in Greek). ''Patrologia Graeca'' 19–24. Paris, 1857. Online at [http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ Khazar Skeptik] {{Webarchive|url=https://web.archive.org/web/20091228102648/http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ |date=2009-12-28 }} and [http://www.documentacatholicaomnia.eu/04z/z_0265-0339__Eusebius_Caesariensis__Historia_Ecclesiastica__GR.pdf.html Documenta Catholica Omnia]. Accessed 4 November 2009.
*** McGiffert, Arthur Cushman, trans. ''Church History''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 1. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1890. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/2501.htm New Advent] and [http://www.ccel.org/ccel/schaff/npnf201.toc.html CCEL]. Accessed 28 September 2009.
*** Williamson, G. A., trans. ''Church History''. London: Penguin, 1989.
** ''Contra Hieroclem'' (''Against Hierocles'').
** ''Onomasticon'' (''On the Place-Names in Holy Scripture'').
*** Klostermann, E., ed. ''Eusebius' Werke'' 3.1 (''Die griechischen christlichen Schrifsteller der ersten (drei) Jahrhunderte'' 11.1. Leipzig and Berlin, 1904). Online at the [https://archive.org/details/werke00eusegoog Internet Archive]. Accessed 29 January 2010.
*** Wolf, Umhau, trans. ''The Onomasticon of Eusebius Pamphili: Compared with the version of Jerome and annotated''. Washington, D.C.: Catholic University of America Press, 1971. Online at [http://www.tertullian.org/fathers/eusebius_onomasticon_01_intro.htm Tertullian]. Accessed 29 January 2010.
*** Taylor, Joan E., ed. ''Palestine in the Fourth Century. The Onomasticon by Eusebius of Caesarea,'' translated by Greville Freeman-Grenville, and indexed by Rupert Chapman III (Jerusalem: Carta, 2003).
** ''De Martyribus Palestinae'' (''On the Martyrs of Palestine'').
*** McGiffert, Arthur Cushman, trans. ''Martyrs of Palestine''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 1. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1890. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/2505.htm New Advent] and [http://www.ccel.org/ccel/schaff/npnf201.iii.xiv.html CCEL]. Accessed June 9, 2009.
*** Cureton, William, trans. ''History of the Martyrs in Palestine by Eusebius of Caesarea, Discovered in a Very Antient Syriac Manuscript''. London: Williams & Norgate, 1861. Online at [http://www.tertullian.org/fathers/eusebius_martyrs.htm Tertullian]. Accessed September 28, 2009.
** ''Praeparatio Evangelica'' (''Preparation for the Gospel'').
** ''Demonstratio Evangelica'' (''Demonstration of the Gospel'').
** ''Theophania'' (''Theophany'').
** ''Laudes Constantini'' (''In Praise of Constantine'') 335.
*** Migne, J. P., ed. ''Eusebiou tou Pamphilou, episkopou tes en Palaistine Kaisareias ta euriskomena panta'' (in Greek). ''Patrologia Graeca'' 19–24. Paris, 1857. Online at [http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ Khazar Skeptik] {{Webarchive|url=https://web.archive.org/web/20091228102648/http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ |date=2009-12-28 }}. Accessed 4 November 2009.
*** Richardson, Ernest Cushing, trans. ''Oration in Praise of Constantine''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 1. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1890. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/2504.htm New Advent]. Accessed 19 October 2009.
** ''Vita Constantini'' (''The Life of the Blessed Emperor Constantine'') ''ca''. 336–39.
*** Migne, J. P., ed. ''Eusebiou tou Pamphilou, episkopou tes en Palaistine Kaisareias ta euriskomena panta'' (in Greek). ''Patrologia Graeca'' 19–24. Paris, 1857. Online at [http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ Khazar Skeptik] {{Webarchive|url=https://web.archive.org/web/20091228102648/http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/ |date=2009-12-28 }}. Accessed 4 November 2009.
*** Richardson, Ernest Cushing, trans. ''Life of Constantine''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 1. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1890. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/2502.htm New Advent]. Accessed 9 June 2009.
*** Cameron, Averil and Stuart Hall, trans. ''Life of Constantine''. New York: Oxford University Press, 1999.
* Gregory Thaumaturgus. ''Oratio Panegyrica''.
** Salmond, S. D. F., trans. From ''Ante-Nicene Fathers'', Vol. 6. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1886. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/0604.htm New Advent]. Accessed 31 January 2010.
* Jerome.
** ''Chronicon'' (''Chronicle'') ''ca''. 380.
*** [[John Knight Fotheringham|Fotheringham, John Knight]], ed. ''The [[Bodleian Library|Bodleian]] Manuscript of Jerome's Version of the Chronicle of Eusebius''. Oxford: Clarendon, 1905. Online at the [https://archive.org/details/bodleianmanuscr00jerogoog Internet Archive]. Accessed 8 October 2009.
*** Pearse, Roger, ''et al''., trans. ''The Chronicle of St. Jerome'', in ''Early Church Fathers: Additional Texts''. Tertullian, 2005. Online at [http://www.tertullian.org/fathers/jerome_chronicle_00_eintro.htm Tertullian]. Accessed 14 August 2009.
** ''de Viris Illustribus'' (''On Illustrious Men'') 392.
*** Herding, W., ed. ''De Viris Illustribus'' (in Latin). Leipzig: Teubner, 1879. Online at [https://archive.org/details/heironymideviri00jerogoog Internet Archive]. Accessed 6 October 2009.
*** ''Liber de viris inlustribus'' (in Latin). ''Texte und Untersuchungen'' 14. Leipzig, 1896.
*** Richardson, Ernest Cushing, trans. ''De Viris Illustribus (On Illustrious Men)''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1892. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/2708.htm New Advent]. Accessed 15 August 2009.
** ''Epistulae'' (''Letters'').
*** Fremantle, W. H., G. Lewis and W. G. Martley, trans. ''Letters''. From ''Nicene and Post-Nicene Fathers'', Second Series, Vol. 6. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1893. Revised and edited for New Advent by Kevin Knight. Online at [http://www.newadvent.org/fathers/3001.htm New Advent] and [http://www.ccel.org/ccel/schaff/anf05.iv.iv.html CCEL]. Accessed 19 October 2009.
* Origen.
**''De Principiis'' (''On First Principles'').
{{refend}}

==See also==
* [[Church Fathers]]
* [[Constantine I and Christianity]]
* [[Early Christianity]]
* [[Fifty Bibles of Constantine]]
* [[4th century in Lebanon]]
* [[Travelogues of Palestine]]

== Notes ==
{{Notefoot}}

== References ==
=== Citations ===
{{Reflist}}

=== Sources ===
{{refbegin|40em}}
* {{cite book |last=Barnes|first=Timothy D. |title=Constantine and Eusebius |url=https://archive.org/details/constantineeuseb00barn|url-access=registration|year=1981 |publisher=Harvard University Press |location=Cambridge, MA |isbn=978-0-674-16530-4 }}
* {{cite book|last=Eusebius|title=Life of Constantine|year=1999|publisher=Clarendon Press|location=Oxford|isbn=978-0-19-814924-8|others=Averil Cameron and Stuart G. Hall, trans}}
* {{cite book|last=Drake|first=H. A.|title=Constantine and the bishops the policy of intolerance|year=2002|publisher=Johns Hopkins Press|location=Baltimore|isbn=978-0-8018-7104-7}}
* {{cite book|last=Kofsky|first=Aryeh|title=Eusebius of Caesarea against paganism|year=2000|publisher=Brill|location=Leiden|isbn=978-90-04-11642-9}}
* {{cite book|last=Lawlor|first=Hugh Jackson|title=Eusebiana: essays on the Ecclesiastical history of Eusebius, bishop of Caesarea |url=https://archive.org/details/eusebianaessays00lawluoft|location=Oxford|publisher=[[Clarendon Press]]|year=1912}}
* {{cite book|last=Levine|first=Lee I.|title=Caesarea under Roman rule|year=1975|publisher=Brill|location=Leiden|isbn=978-90-04-04013-7}}
* {{cite book|last=Louth|first=Andrew|chapter=Eusebius and the Birth of Church History|title=The Cambridge history of early Christian literature|url=https://archive.org/details/cambridgehistory00youn|url-access=limited|year=2004|publisher=Cambridge Univ. Press|location=Cambridge|isbn=978-0-521-46083-5|editor1-first=Frances|editor1-last=Young|editor2-first=Lewis|editor2-last=Ayres|editor3-first=Andrew|editor3-last=Louth|pages=[https://archive.org/details/cambridgehistory00youn/page/n291 266]–274}}
* {{cite book|last=Momigliano|first=Arnaldo|title=On pagans, Jews, and Christians|year=1989|publisher=Wesleyan University Press|location=Middletown, CT|isbn=978-0-8195-6218-0}}
* {{cite book|last=Newman|first=John Henry|title=The Arians of the Fourth Century|url=https://archive.org/details/ariansfourthcen02newmgoog|edition=7th|location=London|publisher=Longmans, Green and Co|year=1890}}
* Sabrina Inowlocki & Claudio Zamagni (eds), ''Reconsidering Eusebius: Collected papers on literary, historical, and theological issues'' (Leiden, Brill, 2011) (Vigiliae Christianae, Supplements, 107).
* {{cite book|last=Wallace-Hadrill|first=D. S.|title=Eusebius of Caesarea|location=London|publisher=A. R. Mowbray|year=1960}}
{{refend}}

== Further reading ==
* {{cite book|editor1-last=Attridge|editor1-first=Harold W.|editor2-last=Hata|editor2-first=Gohei |title=Eusebius, Christianity, and Judaism|year=1992|publisher=Wayne State Univ. Press|location=Detroit|isbn=978-0-8143-2361-8}}
* {{cite book|last=Chesnut|first=Glenn F.|title=The First Christian Histories: Eusebius, Socrates, Sozomen, Theodoret, and Evagrius|year=1986|publisher=Mercer University Press|location=Macon, GA|isbn=978-0-86554-164-1|edition=2nd}}
* {{cite book|last=Drake|first=H. A.|title=In Praise of Constantine: A Historical Study and New Translation of Eusebius' Tricennial Orations|year=1976|publisher=University of California Press|location=Berkeley|isbn=978-0-520-09535-9}}
* {{cite book|last=Eusebius|title=The History of the Church from Christ to Constantine|year=1984|publisher=Dorset Press|location=New York|isbn=978-0-88029-022-7|others=G.A. Williamson, trans}}
* {{cite book|last=Grant|first=Robert M.|title=Eusebius as Church Historian|year=1980|publisher=Clarendon Pr.|location=Oxford|isbn=978-0-19-826441-5}}
* {{cite book|last=Valois|first=Henri de|title=The Ecclesiastical History of Eusebius Pamphilus|year=1833|publisher=Davis|location=Philadelphia|chapter=Annotations on the Life and Writings of Eusebius Pamphilus|others=S. E. Parker, trans}}

==External links==
{{commons category}}
{{wikiquote}}
{{wikisource|works=or}}

===Primary sources===
* [http://www.ccel.org/ccel/schaff/npnf201.toc.html ''Church History'' (Eusebius); ''The Life of Constantine'' (Eusebius)], online at ccel.org.
* [http://www.tertullian.org/fathers/eusebius_martyrs.htm ''History of the Martyrs in Palestine'' (Eusebius)], English translation (1861) William Cureton. Website ''tertullian.org''.
* [https://www.tertullian.org/fathers/eusebius_canon_tables_01.htm Eusebius of Caesarea, The Gospel Canon Tables]
* [https://www.roger-pearse.com/weblog/2019/05/11/eusebius-of-caesarea-six-extracts-from-the-commentary-on-the-psalms-in-english/ Eusebius, Six extracts from the ''Commentary on the Psalms''].
* [http://www.documentacatholicaomnia.eu/20_30_0265-0339-_Eusebius_Caesariensis,_Sanctus.html ''Opera Omnia'' by Migne Patrologia Graeca with analytical indexes] complete Greek text of Eusebius's works
* {{Internet Archive author |sname=Eusebius}}
* {{Librivox author |id=4926}}

===Secondary sources===
* [http://www.newadvent.org/cathen/05617b.htm "Eusebius"] in ''New Advent Catholic Encyclopedia'' (1917)
* [http://www.tertullian.org/rpearse/eusebius/ "Eusebius of Caesarea"] at the [http://www.tertullian.org ''Tertullian Project'']
* [http://www.earlychurch.org.uk/eusebius.php Extensive bibliography] at ''EarlyChurch.org''
* [https://www.fourthcentury.com/eusebius-chart/ Chronological list of Eusebius's writings]

{{S-start}}
{{s-rel|grt}}
{{s-bef|before=[[Agapius of Caesarea|Agapius]]}}
{{s-ttl|title=[[Bishop of Caesarea]]|years={{c.}} 313–339}}
{{s-aft|after=[[Acacius of Caesarea|Acacius]]}}
{{S-end}}

{{History of Catholic theology}}
{{Authority control}}

[[Category:Eusebius| ]]
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[[Category:Amillennialism]]
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[[Category:Year of birth uncertain]]
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