Eusebius of Caesarea

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Related to Eusebius of Caesarea: Athanasius, Eusebius of Nicomedia
  • noun

Synonyms for Eusebius of Caesarea

Christian bishop of Caesarea in Palestine


References in periodicals archive ?
20) Well before Agathangelos's account, however, the first church historian to mention Christians in Armenia was Eusebius of Caesarea, writing in the early decades of the fourth century.
This volume, part of the Society for New Testament Studies' Monograph Series, proceeds on the assertion that St Luke, not Eusebius of Caesarea, was the first Christian historian.
Rubenstein brings the characters to life: Athanasius, the redheaded, brilliant, ambitious and unrelenting authoritarian who, without a classic education, succeeded Alexander as bishop of Alexandria, and was equally adept at politics, intellectual debate and thuggery; Constantine, the "pragmatic" convert, won to Christ through a vision that Jesus was helping him destroy his a rival's army and gain an empire (Constantine postponed baptism until the end of his life because he recognized that he would need to sin seriously in the future to successfully expand and govern his empire); Eusebius of Caesarea and Eusebius of Nicodemia, consummate politicians who led the Arian factions.
The final chapter gives a brief overview of Christian (Ephraem Syrus, John Chrysostom, Eusebius of Caesarea, and Procopius) and rabbinic writings.
Eusebius of Caesarea, a contemporary historian, records that in the years after 325 the emperor and his mother, the dowager empress Helena, embarked on an ambitious architectural program aimed at transforming the city into Christianity's most holy shrine, now returned to its ancient name of Jerusalem.
The substitute theory was that perhaps it was John the Elder, who's mentioned by the early church historian Eusebius of Caesarea.
s words, whereas earlier theologians like Eusebius of Caesarea and Asterius could "employ other names for God like 'Father' alongside of 'unbegotten,'" Aetius and Eunomius "focus exclusively upon 'unbegotten'" (114).
Among specific topics are Eusebius of Caesarea and the concept of paganism, temples in late antique Gaul, the fate of the temples in late antique Egypt, religious intolerance and pagan statuary, religious rituals at springs in the late antique and early medieval world, and religious iconography in material culture from Sagalassos.
This church father differed from Origen and Eusebius of Caesarea, for whom only the heavenly (rather than earthly) Jerusalem had significance.
Here Jacobs looks primarily at four prolific Christian authors of the fourth and early fifth centuries: Eusebius of Caesarea, Cyril of Jerusalem, Epiphanius of Salamis, and Jerome.
Moreover, Sichard cannot believe that Rufinus, the translator of canonical Christian authors like Origen, Xistus, Eusebius of Caesarea, Gregory of Nazianzus, Pamphilus, and Evagrius, should have suddenly so far forgotten himself and his reputation as to translate an apocryphon.
Evidence of Christian activity arises from the early fourth century, as preserved by the church historian Eusebius of Caesarea.
s account is Eusebius of Caesarea for his scholarly and graded treatment (in Ecclesiastical History) of the writings that constitute Scripture.
Thus we are given nice reflective pieces on Eusebius of Caesarea, Bede, the Centuriators of Magdeburg, Baronius, Harnack, and others.
in the figure of Eusebius of Caesarea, perceive Greek and Roman religious beliefs and cults as superstition.