Eusebius Of Caesarea Quotes

But most wonderful of all is the fact that we who have consecrated ourselves to him, honor him not only with our voices and with the sound of words, but also with complete elevation of soul, so that we choose to give testimony unto him rather than to preserve our own lives.

From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watchtower, admonishing us where to walk and how to direct the course of our work steadily and safely.

The synod of Tyre was conducted by Eusebius of Caesarea, with more passion, and with less art, than his learning and experience might promise; his numerous faction repeated the names of homicide and tyrant; and their clamors were encouraged by the seeming patience of Athanasius, who expected the decisive moment to produce Arsenius alive and unhurt in the midst of the assembly. The nature of the other charges did not admit of such clear and satisfactory replies; yet the archbishop was able to prove, that in the village, where he was accused of breaking a consecrated chalice, neither church nor altar nor chalice could really exist.

the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father's unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: "In the beginning was the Word, and the Word was with God, and the Word was God." [John 1:1] "All things were made by him; and without him was not anything made." [John 1:3]

Supporters of apokatastasis in roughly chronological order: - [c. 30-105] Apostle Paul and various NT authors - [c. 80-150] Scattered likely references among Apostolic Fathers o Ignatius o Justin Martyr o Tatian o Theophilus of Antioch (explicit references) - [130-202] Irenaeus - [c. 150-200] Pantaenus of Alexandria - [150-215] Clement of Alexandria - [154-222] Bardaisan of Edessa - [c. 184-253] Origen (including The Dialogue of Adamantius) - [♱ 265] Dionysius of Alexandria - [265-280] Theognustus - [c. 250-300] Hieracas - [♱ c. 309] Pierius - [♱ c. 309] St Pamphilus Martyr - [♱ c. 311] Methodius of Olympus - [251-306] St. Anthony - [c. 260-340] Eusebius - [c. 270-340] St. Macrina the Elder - [conv. 355] Gaius Marius Victorinus (converted at very old age) - [300-368] Hilary of Poitiers - [c. 296-373] Athanasius of Alexandria - [♱ c. 374] Marcellus of Ancrya - [♱378] Titus of Basra/Bostra - [c. 329-379] Basil the Cappadocian - [327-379] St. Macrina the Younger - [♱387] Cyril of Jerusalem (possibly) - [c. 300-388] Paulinus, bishop of Tyre and then Antioch - [c. 329-390] Gregory Nazianzen - [♱ c. 390] Apollinaris of Laodicaea - [♱ c. 390] Diodore of Tarsus - [330-390] Gregory of Nyssa - [c. 310/13-395/8] Didymus the Blind of Alexandria - [333-397] Ambrose of Milan - [345-399] Evagrius Ponticus - [♱407] Theotimus of Scythia - [350-428] Theodore of Mopsuestia - [c. 360-400] Rufinus - [350-410] Asterius of Amaseia - [347-420] St. Jerome - [354-430] St. Augustine (early, anti-Manichean phase) - [363-430] Palladius - [360-435] John Cassian - [373-414] Synesius of Cyrene - [376-444] Cyril of Alexandria - [500s] John of Caesarea - [♱520] Aeneas of Gaza - [♱523] Philoxenus of Mabbug - [475-525] Pseudo-Dionysius the Areopagite - [♱543] Stephen Bar Sudhaili - [580-662] St. Maximus the Confessor - [♱ c. 700] St. Isaac of Nineveh - [c. 620-705] Anastasius of Sinai - [c. 690-780] St. John of Dalyatha - [710/13-c. 780] Joseph Hazzaya - [813-903] Moses Bar Kepha - [815-877] Johannes Scotus Eriugena

It is my intention, moreover, to recount the misfortunes which immediately came upon the whole Jewish nation in consequence of their plots against our Saviour, and to record the ways and the times in which the divine word has been attacked by the Gentiles, and to describe the character of those who at various periods have contended for it in the face of blood and of tortures, as well as the confessions which have been made in our own days, and finally the gracious and kindly succor which our Saviour has afforded them all. Since I propose to write of all these things I shall commence my work with the beginning of the dispensation of our Saviour and Lord Jesus Christ.

The disease then seized upon his whole body and distracted it by various torments. For he had a slow fever, and the itching of the skin of his whole body was insupportable. He suffered also from continuous pains in his colon, and there were swellings on his feet like those of a person suffering from dropsy, while his abdomen was inflamed and his privy member so putrefied as to produce worms. Besides this he could breathe only in an upright posture, and then only with difficulty, and he had convulsions in all his limbs, so that the diviners said that his diseases were a punishment.

He, although he received no symbols and types of high priesthood from any one, although he was not born of a race of priests, although he was not elevated to a kingdom by military guards, although he was not a prophet like those of old, although he obtained no honor nor pre-eminence among the Jews, nevertheless was adorned by the Father with all, if not with the symbols, yet with the truth itself.

For immediately in the beginning, after his original life of blessedness, the first man despised the command of God, and fell into this mortal and perishable state, and exchanged his former divinely inspired luxury for this curse-laden earth. His descendants having filled our earth, showed themselves much worse, with the exception of one here and there, and entered upon a certain brutal and insupportable mode of life.

It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-called [1 Timothy 6:20] have like fierce wolves unmercifully devastated the flock of Christ.

Constantine appointed his political ally Eusebius, the head of the Church at Caesarea in Palestine, to draft a compromise settlement. What Eusebius came up with were, in essence, the religious dogmas that still remain the central pillars of the established Church. Nearly everyone present objected to something or other, and Constantine lost patience. He decreed that anyone who refused to sign the agreement would be banished from the empire. And he enforced his ruling: those who dissented were never heard from again and those who conceded became the hierarchy of the Universal or Catholic Church.

And thus, by the express appointment of the same God, two roots of blessing, the Roman Empire, and the doctrine of Christian piety, sprang up together for the benefit of men.

Theologian Michael Vlach has done an admirable job chronicling the appearances of penal substitution in the writings of the fathers,9 citing Clement of Rome, Ignatius, the Epistle of Barnabas, the Epistle to Diognetus, Justin Martyr, Eusebius of Caesarea, Eusebius of Emesa, Hilary of Poitiers, Athanasius, Basil the Great, Gregory of Nazianzus, Ambrose of Milan, John Chrysostom, Cyril of Alexandria, Gregory the Great, Severus of Antioch, Oecumenius, and of course Augustine of Hippo. Vlach’s significant documentation spans the first ten centuries of the orthodox church.

EUSEBIUS OF CAESAREA And while [the Emperor Constantine] was praying with fervent entreaty, a most marvelous sign appeared to him from heaven, which might have been hard to believe had it been related by anyone else. But since the victorious emperor himself long afterwards declared it to the writer of this history [Eusebius], when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could fail to credit the story, especially since the testimony of subsequent time has established its truth? He said that at about noon, when the day was already beginning to decline, he saw a trophy of a cross of light in the heavens, above the sun, and bearing the inscription, “Conquer by This.” He was struck with amazement, and his whole army also, which had followed him on this expedition and witnessed the miracle. He said [to me], moreover, that he did not know the meaning of this apparition. And while he continued to ponder and reason on it, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign he had seen in the heavens, and commanded him to make a likeness of that sign and to use it as a safeguard in all engagements with his enemies. . . . [B]eing struck with amazement at the extraordinary vision, and resolving to worship no other God save him who had appeared to him, he sent for those who were acquainted with the mysteries of [God’s] doctrines and inquired who that God was and what was intended by the sign of the vision he had seen [Life of Constantine 1:28–32 (c. A.D. 337)].