Eusebius (6)
Eusebius
the only pope of this name, and, according to a tradition, the son of a physician, became bishop of Rome in 310, after the death of Marcellus. The time of his pontificate is variously stated at from four months to six years. No events of importance are recorded of his pontificate. According to an epitaph published by Baronius (but which Baronius himself refers, not to the pope, but to some priest of the same name), the lapsi (q.v.) in Rome demanded immediate absolution, which Eusebius refused. Tumult arose, in consequence of which Eusebius was exiled by the usurper Maxentius to Sicily. He is commemorated as a saint on the 26th of September. Several decrees circulating under his name, as well as three letters to the bishops of Gaul, to the Egyptians, and to the bishops of Tuscia and Campania, are spurious. Herzog, Real-Encyklopadie, 4:246; Acta Sanct. ad 26 Septbr.; Pagi, Breviarum pontific. Roman. (1, page 65); Bower, Hist. of the Popes; Ersch u. Gruber, Allgem. Encyklop. (section 1, volume 40, page 445).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eusebius (2)
with the surname BRUNO, after 1047 bishop of Angers. Little is known of his early life. Soon after becoming bishop he was suspended with a number of other bishops, being suspected, it is thought, of simony. But he seems to have fully justified himself, for in 1049 he was present at the reformatory council of Rheims, and was chosen a member of the committee to welcome pope Leo IX in the name of the council. In a letter written from Rome (1049), he complained of the measures taken by the pope against Berengar, who, in his opinion, was free from any heresy. Berengar himself counted Eusebius among his patrons, and it was the advice of Eusebius which induced him to take, at the Synod of Tours in 1054, the oath which the synod demanded from him. One of the foremost opponents of Berengar, bishop Theotwin of Liege, calls Eusebius one of the chief renewers of the heresy which finds in the Lord’s Supper nothing but a shadow and an image of the body of Christ. But when count Geoffroi of Anjou, the powerful protector of the French heretics, died (1060), the courage of Eusebius was at an end. At the Episcopal Convention of Angers in 1062 he showed an inclination to accept the doctrine of the Church, though he still made a profession of personal friendship for Berengar. The same indecision shows itself in the celebrated letter, written between 1063 and 1066, in which Eusebius de. chines to act as arbiter at a theological disputation which Berengar desired to told with the priest Gaufrid Martini, and defines his dogmatical position. The letter (which is regarded by Lessing as the ablest theological essay of the 11th century) deprecates new dogmatic explanations concerning the Eucharist, and declares that we ought not to appeal to the fathers, but to adhere to Scripture, and abide by the simple words that the bread and wine are the true body and blood of Christ as a duty of pious faith. The letter may be found in Menardus (Augustini c. Juliani operis imperfecti 1.2 priores), with arbitrary alterations in De Roye (Vita, haeres. et poenit. Berengar.), and Boulay (Hist. Univers. Paris). Two other letters of Eusebius are given by Sudendorf (Bereng. Turon.,185,0). Eusebius died at Angers Aug. 27, 1081. Herzog, Real- Encykl. 4:228; Lessing, Werke (edit. Lachmann), volume 8; Hoefer, Nouv. Biog. Gener. 16:778; Neander, Church History (Torrey), 3:576; Neander, Hist. of Dogmas (Ryland), 2:462. (A.J.S.)
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eusebius (3)
bishop of Emesa, fourth century. Socrates (Hist. Ecc 2:9) gives the following account of him: “Who this person was, George, bishop of Laodicea, who was present on this occasion, informs us; for he says, in the book which he has composed on his life, that he was descended from a noble family of Edessa, in Mesopotamia, and that from a child he had studied the Holy Scriptures; that he was afterwards instructed in Greek literature by a master resident at Edessa; and finally, that the sacred books were ex pounded to him by Patrophilus and Eusebius, the latter of whom presided over the church at Caesarea, and the former over that at Scythopolis. Having afterwards gone to Antioch, about the time that Eustathius was deposed on the accusation of Cyrus of Bercea for holding the tenets of Sabellius, he lived on terms of familiar intercourse with Euphronius, that prelate’s successor. When, however, a bishopric was offered him, he retired to Alexandria to avoid the intended honor, and there devoted himself to the study of philosophy. On his return to Antioch he formed an intimate acquaintance with Placitus or Flaccillus, the successor of Euphronius. At length he was ordained bishop of Alexandria by Eusebius, bishop of Constantinople, but did not go thither in consequence of the attachment of the people of that city to Athanasius. He was therefore sent to Emesa, where the inhabitants excited a sedition on account of his appointment, for they reproached him with the study and practice of judicial astrology; whereupon he fled to Laodicea and abode with George, who has given so many historical details of him. George, having taken him to Antioch, procured his being again brought back to Emesa by Flacciillus and Narcissus; but he was afterwards charged with holding the Sabellian heresy. His ordination is elaborately described by the same writer, who adds at the close that the emperor (Constantius) took him with him in his expedition against the barbarians, and that miracles were wrought by his hand” (see also Sozomen, Hist. Sir 3:6). During the latter years of his life he lived at Antioch, devoted to study. He died at Antioch about A.D. 360. Among the numerous works of Eusebius, Jerome mentions treatises against the Jews, the Pagans, and Novatians; a Commentary, in 10 books, to the Epistle to the Galatians, and Homilies on the Gospels. Theodoret mentions works of Eusebius against the Marcionites and Manichaeans; Ebedjesu. Questions on the Old Testament; and Xenajas (Asseman. Bibl. 2, page 28) a work on faith, and other addresses. Of all these works only fragments are extant. Two homilies (against Marcellus) undoubtedly belonging to him were falsely ascribed to Eusebius of Caesarea. Some homilies are of a more recent date. SEE EUSEBIUS OF ALEXANDRIA. A biography of Eusebius, by bishop George, of Laodicea, is lost. A work on Eusebius and his writings has been written by Augusti (Euseb. Emes. opuscula quae supersunt graeca, Elberfeld, 1829); and some of the statements in this work have been refuted by Thilo (Ueber d. Schriften des Euseb. v. Alex. u. des Euseb. von Emisa (Halle, 1832). Some of the homilies ascribed to Eusebius of Caesarea are attributed to Eusebius of Emesa.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eusebius (4)
a Nitrian monk (beginning of 5th century), one of the “four tall brothers” condemned by Theophilus, bishop of Alexandria, for defending the opinions of Origen. The three others were Dioscurus, Ammonius, and Euthymius. They retired first to Jerusalem and Scythopolis, and then to Constantinople, where Chrysostom received them kindly, but did not admit them to communion. They were “pious men, though not wholly exempt from a certain fanatical ascetic tendency.” Neander, Ch. Hist. 2:691; Sozomen, Hist. Ecc 8:12-13; Socrates, Hist. Ecc 6:7.
Eusebius Of Laodicea,
a native of Alexandria, and therefore sometimes called Eusebius of Alexandria. As deacon in Alexandria, he accompanied his bishop, Dionysius, in the Valerian persecution of Christians before the proconsul AEmilianus (257), and by nursing the imprisoned Christians and burying the martyrs gave a shining testimony of his undaunted faith. When (from 260 to 263) a terrible epidemic and civil war devastated Alexandria, Eusebius again distinguished himself by his zeal in nursing the sick, both pagan and Christian, and, in union with his friend Anatolius, procured relief to thousands of inhabitants who were threatened with starvation.’ In 264 he attended, as the representative of bishop Dionysius, whom old age and sickness retained in Alexandria, the Synod of Antioch, which was to take action on the heresy of Paul of Samosata. Subsequently he became bishop of Laodicea in Syria, where he died in 270. He was succeeded by his friend Anatolius. Herzog, Real-Encyklop. 4:240; Eusebius, Hist. Eccl. 7:32. (A.J.S.)
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eusebius (5)
bishop of Thessalonica, A.D. 601, wrote against the Aphthartodocetae, especially in reply to a, monk Andreas, “who taught that Christ’s body became incorruptible when joined to his divinity; that Adam’s body was not created liable to corruption; and that the world, in its original form, was incorruptiblealso.” These and other errors Eusebius wished him to retract; but, instead of prevailing, Andreas attempted to fortify his posts by farther defenses, which induced Eusebius to write ten books against the positions he had before attacked, showing that Andreas had misunderstood Scripture and willfully misquoted the fathers. Of these works there are no remains except what are preserved by Photius in his Biblioth Cod. 162. Cave, Hist. Lit. (Genev. 1720), 1:373; Clarke, Succ. Sac. Lit. 2:376.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eusebius (6)
the name of a very great number of early Christian ecclesiastics, of whom we mention a few of the most noted.
(1) Fifth bishop of Antibes, cir. A.D. 549-554.
(2) Bishop of Caesarea, in Cappadocia, A.D. 362-370, a friend of Gregory Nazianzen.
(3) The twenty-second bishop of Milan, A.D. 449-465.
(4) Bishop of Pelusium, cir. A.D. 431-457.
(5) Bishop of Tarragona, cir. A.D. 610-632.
(6) Bishop of Valentinianopolis, in proconsular Asia, deposed for scandalous acts, A.D. 400.
(7) Presbyter of Rome, A.D. 538, commemorated as a confessor Aug. 14.
(8) Presbyter of Cremona, a friend of St. Jerome.