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Relevant bibliographies by topics / Eusebius of Caesarea’s

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Academic literature on the topic 'Eusebius of Caesarea’s'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Eusebius of Caesarea’s"

1

Whealey, Alice. "The Greek Fragments attributed to Eusebius of Caesarea’s Theophania." Vigiliae Christianae 69, no. 1 (January 14, 2015): 18–29. http://dx.doi.org/10.1163/15700720-12341225.

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Some of the Greek fragments that Nicetas of Heraclea attributed to Eusebius of Caesarea’s Theophania lack parallels in the intact Syriac translation of the work. Many of the Greek fragments that lack a Syriac counterpart were not in fact authored by Eusebius of Caesarea, for their themes, vocabulary and style are not characteristic of him. Rather, most of them were authored by Eusebius of Emesa, and were wrongly attributed to the bishop of Caesarea through name confusion in the catenae lemmata. At least two Greek fragments missing in the Syriac version were authored by Eusebius of Caesarea. This suggests that the Syriac translator may have used a version of Theophania that abbreviated parts of the original.

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Lewis, V. Bradley. "Eusebius of Caesarea’s Un-Platonic Platonic Political Theology." Polis: The Journal for Ancient Greek Political Thought 34, no. 1 (April 4, 2017): 94–114. http://dx.doi.org/10.1163/20512996-12340119.

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Eusebius of Caesarea drew heavily on pagan philosophy in developing the first Christian political theology. His quotations from Plato’s most political work, the Laws, are so extensive that they are treated as a manuscript authority by modern editors. Yet Eusebius’s actual use of the Laws is oddly detached from Plato’s own political intentions in that work, adapting it to a model of philosophical kingship closer to the Republic and applied to the emperor Constantine. For Eusebius the Laws mainly shows the agreement of Christian and pagan morality, while his political theory centers on the establishment and maintenance of a Christian empire under a Christian emperor who is a philosopher-king. His view represents one of the fundamental political options in ancient Christianity, one that influenced later Byzantine political theology, but was largely rejected in the west.

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Montinaro, Federico, and Lisa Neumann. "Eusebius was the author of the Contra Hieroclem." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (September 3, 2018): 322–26. http://dx.doi.org/10.1515/zac-2018-0034.

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Szesnat, Holger. "Eusebius of Caesarea’s or Eusebius of Emesa’s Theophania? Evidence from the Lemmata in Vaticanus Graecus 1611." Vigiliae Christianae 73, no. 5 (October 9, 2019): 507–15. http://dx.doi.org/10.1163/15700720-12341398.

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Abstract This paper is a response to Alice Whealey’s proposal concerning the authorship of certain fragments traditionally assigned to Eusebius of Caesarea, arguing that they are more likely the work of his pupil, Eusebius of Emesa. The paper considers the manuscript evidence, specifically the lemmata in Vat.gr. 1611, in relation to the internal evidence considered by Whealey.

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Bucur, Bogdan G. "“God Never Appeared to Moses:” Eusebius of Caesarea’s Peculiar Exegesis of the Burning Bush Theophany." Journal of the Bible and its Reception 5, no. 2 (October 25, 2018): 235–57. http://dx.doi.org/10.1515/jbr-2018-0005.

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Abstract The exegesis of the burning bush theophany set forth in Eusebius of Caesarea’s Prophetic Extracts and Proof of the Gospel adds a distinctive and original voice to the rich chorus of Jewish and Christian interpreters of Exodus 3. Eusebius posits a disjunction between the visual and the auditory aspects of the theophany – the angel appears, the Lord speaks – and departs from the mainstream of Jewish and Christian tradition by depicting Moses as a spiritual neophyte whose attunement to God ranks much lower than that of the patriarchs of old. Even though scholars point to the overall anti-Jewish context of this exegesis, it is difficult to find satisfactory terms of comparison for some of its details. It appears, therefore, that Eusebius’ understudied Prophetic Extracts and Proof of the Gospel offer a surprisingly original interpretation that should enrich the scholarly account of the Wirkungsgeschichte of the famous burning bush episode.

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Giulea, Dragoş Andrei. "Basil of Caesarea’s Authorship of Epistle 361 and His Relationship with the Homoiousians Reconsidered." Vigiliae Christianae 72, no. 1 (February 9, 2018): 41–70. http://dx.doi.org/10.1163/15700720-12341325.

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Abstract A comparative analysis of Ep. 361 and Eun. 1.19 in terms of language and ideas will offer a renewed confirmation (on internal grounds) of Basil of Caesarea’s authorship of Ep. 361 and a new perspective on Basil’s relationship with the Homoiousians. In addition, the article will also retrace the steps and revisit the purpose of Basil’s argument. Thus we discover in the early Basil an author simultaneously receptive to both Homoiousian and pro-Nicene visions, but leaning towards an improved Homoiousian solution. The article further investigates Basil’s vision of ousia in Ep. 361 and finds that—unlike in his later, mature, period—the early Basil shares with the Homoiousians and Eusebius of Caesarea two doctrinal elements, namely the understanding of ousia as individual substance and an associated theology of “likeness”. He inherits this view from a tradition originating in the third century, which received its official confirmation at the council of Antioch in 268. This vision is also present in the first part of Basil’s Contra Eunomium. Instead of considering Basil as a Homoiousian, one may see him, together with Eusebius and the Homoiousians, as a representative of the Antiochene legacy.

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Coogan, Jeremiah. "Transforming Textuality." Studies in Late Antiquity 5, no. 1 (2021): 6–27. http://dx.doi.org/10.1525/sla.2021.5.1.6.

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Late Antiquity witnessed a revolution in textuality. Numerous new technologies transformed the practices through which readers accessed written knowledge. Editors reconfigured existing works in order to facilitate new modes of access and new possibilities of knowledge. Despite recent investigations of late ancient knowing, tables of contents have been neglected. Addressing this lacuna, I analyze two examples from the early fourth century: Porphyry of Tyre’s outline of the Enneads in his Life of Plotinus and Eusebius of Caesarea’s Gospel canons. Using tables of contents, Porphyry and Eusebius reconfigured inherited corpora; their creative interventions generate and constrain possibilities of reading—sometimes in ways which run against the grain of the assembled material. I thus argue that Porphyry and Eusebius employed tables of contents to structure textual knowledge—and readers’ access to it—by embracing the dual possibilities of order and creativity in order to offer new texts to their readers. This dual function—of affording structure and inviting creative use—was significant in the construction of composite works which characterized much late ancient intellectual production. The examples of Porphyry and Eusebius illuminate broader late ancient practices of collecting and cataloguing textual knowledge.

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DelCogliano, Mark. "Tradition and Polemic in Basil of Caesarea’s Homily on the Theophany." Vigiliae Christianae 66, no. 1 (2012): 30–55. http://dx.doi.org/10.1163/157007211x561662.

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Abstract The bulk of Basil of Caesarea’s neglected Homilia in sanctam Christi generationem is a commentary on select verses of Matthew 1:18-2:11. He explicitly approves or rejects other interpretations, though without ever naming their authors. This study does not merely identify his sources and interlocutors, but more importantly examines how he engaged with previous and contemporary theologians and exegetes in a critical, selective, and creative manner. It shows that while Basil may have borrowed from Eusebius of Caesarea and refuted Eunomius, his primary conversation partner was Origen. Basil’s use of Origen is by no means uniform, but ranges from wholesale adoption to outright rejection. Hence it is in his appropriation of Origen that Basil’s critical, selective, and creative engagement with exegetical traditions is most clearly seen. This study concludes with a typology of seven ways in which Basil engaged with Origen in this homily.

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Miles, Graeme. "Stones, wood and woven papyrus: Porphyry’s On Statues." Journal of Hellenic Studies 135 (2015): 78–94. http://dx.doi.org/10.1017/s0075426915000075.

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Abstract:Among the fragmentary works of the Neoplatonist philosopher Porphyry of Tyre are some reasonably substantial remains of his essay on the interpretation of cult images, On Statues (περì Ἀγαλμάτων). My study falls into two parts. Firstly, I assess the major source of our fragments, Eusebius of Caesarea’s Praeparatio Evangelica, and argue that the full text of On Statues would have looked quite different, and in particular much less Stoic, than the surviving fragments would suggest. Secondly, I turn to consider what these fragments tell us about Porphyry’s thoughts on the interpretation of images and the place of these thoughts in the wider history of viewing.

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Frend, W. H. C. "The Place of Miracles in the Conversion of the Ancient World to Christianity." Studies in Church History 41 (2005): 11–21. http://dx.doi.org/10.1017/s0424208400000085.

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In C.435 Sozomen, the fifth-century lawyer and continuator of Eusebius of Caesarea’s Ecclesiastical History, describes how probably near the end of Constantine’s reign his grandfather and his family were converted to Christianity. He attributes this to the work of the Palestinian monk, Hilarion. He writes of Alaphion, a friend of the family at that time living in Bethelia near Gaza, a pagan stronghold: Alaphion it appears was possessed of a devil; and neither the pagans nor the Jews could by any enchantments deliver him from this affliction, but Hilarion, by simply calling on the name of Christ expelled the demon and Alaphion and his whole family immediately embraced the faith.

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Dissertations / Theses on the topic "Eusebius of Caesarea’s"

1

Kofsky, Arieh. "Eusebius of Caesarea against paganism /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb391827105.

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Carriker, Andrew James. "The library of Eusebius of Caesarea /." Leiden ; Boston : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39069870d.

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Corke-Webster, James Christopher. "Violence and authority in Eusebius of Caesarea's 'Ecclesiastical History'." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/violence-and-authority-in-eusebius-of-caesareas-ecclesiastical-history(0a139e39-c3da-4079-b1db-a865246765bb).html.

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The first Christian historian, Eusebius of Caesarea, wrote his pioneering Ecclesiastical History in the early 4th century, just after the western emperor Constantine’s “conversion” to Christianity. It was a history born of Eusebius’ present and designed for the future. Reading Eusebius and the Ecclesiastical History within the second sophistic movement, I argue that Eusebius’ picture of Christian history appropriated the past to fundamentally re-imagine the essence of Christian authority. Eusebius’ descriptions of past Christians used them as exemplars of a new model of Christian leadership designed for his 4th century context. Eusebius was writing in the first place for the Christian clergy; elite provincial Christians who shared the mores and stereotypes of their elite non-Christian neighbours. He therefore presented a model of Christian authority not based around the extreme violence of martyrdom and asceticism which had characterised the charismatic heroes of earlier 2nd and 3rd century Christian literature. It was based instead on a traditional elite rhetoric of temperance, learned through paideia and manifested in care for dependents. Around this thread Eusebius built his Empire-wide church.

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Coullet, Magali. "Eusèbe de Césarée – Commentaire sur les Psaumes : édition critique et traduction de quelques Psaumes." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3093/document.

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Cette thèse a pour objet d’établir une édition critique et une traduction du Commentaire d’Eusèbe de Césarée de quatre psaumes parmi les psaumes d’Asaph : les psaumes 49, 72, 77 et 82. Elle s’intéresse également à l’apport de la tradition indirecte, et à son utilisation par l’éditeur du Commentaire. Le Commentaire sur les Psaumes d’Eusèbe de Césarée est transmis, pour presque un tiers de l’ouvrage, en tradition directe, par le manuscrit Coislin 44. Pour le premier et le dernier tiers, la tradition directe fait défaut, et le Commentaire doit être reconstitué à l’aide de la tradition indirecte : les chaînes exégétiques sur le Psautier. Nous étudions, dans ce travail, le texte transmis par la première chaîne palestinienne et le texte transmis par la chaîne de Nicétas, et le confrontons, lorsque c’est possible, au texte transmis par le Coislin 44. Il ressort de cette étude que la première chaîne palestinienne transmet de longs fragments littéraux, susceptibles d’être utilisés par l’éditeur pour pallier la perte du texte en tradition directe (elle ne transmet toutefois pas le texte dans son intégralité). Elle permet également d’améliorer le texte de la tradition directe. L’apport des chaînes filles de la première chaîne palestinienne est de qualité inégale. Le nombre de fragments transmis, leur longueur et leur intérêt pour l’éditeur varient considérablement d’un manuscrit à l’autre. Enfin, l’utilisation de la chaîne de Nicétas reste délicate. Son utilisation ponctuelle reste possible, et parfois utile, mais la chaîne de Nicétas, seule, ne permet pas la reconstitution du texte perdu du Commentaire
The purpose of this dissertation is to establish a critical edition and a translation of Eusebius of Caesarea’s Commentary on four of the Psalms of Asaph: the psalms 49, 72, 77 and 82. This dissertation also studies the contribution of the indirect tradition, and its use by the editor of the Commentary. Eusebius of Caesarea’s Commentary on the Psalms is transmitted, for almost a third of the book, by the direct tradition: the manuscript Coislin 44. The direct tradition is lacking for the first and last thirds, and the Commentary has to be edited using the indirect tradition: the exegetical catenae on the Psalms. We study, in this dissertation, the text transmitted by the first Palestinian catena and the text transmitted by Niceta’s catena, and we confront it, when it’s possible, to the text transmitted by the Coislin 44. This study shows that the first Palestinian catena transmits extended literal fragments. The editor can use these fragments to compensate the lack of the text in the direct tradition (but this catena doesn’t transmit the full text). The first Palestinian catena also improves the text of the direct tradition. The contribution of the catenae derived from the first Palestinian catena is of variable quality. The number of fragments transmitted, their length and their relevance for the editor vary considerably from one manuscript to another. Finally, the use of Niceta’s catena is quite difficult. Its use remains possible, and sometimes useful, but the only use of the Niceta’s catena doesn’t enable to edit the missing text of the Commentary

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Ginn, Craig W. C., and University of Lethbridge Faculty of Arts and Science. "Prestige of the bishop in Eusebius' Ecclesiastical history." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 1999, 1999. http://hdl.handle.net/10133/95.

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The Ecclesiastical History is the primary historical source of the Christian Church in the pre-Constantinian era. The History narrates the nature and work of Christ, the highlights of the apostolic age and the advancement of the Christian Church in the Roman Empire up to the principate of Constantine. Investigating the Ecclesiastical History using a quantitative method reveals Eusebius' preoccupation with the office of the bishop. There is almost no subject that Eusebius addresses that does not reflect his portrayal of the bishop's influence and universal presence. This thesis demonstrates the high status and undisputed authority of the episcopate as presented by Eusebius of Caesarea. The research of this thesis contributes to an understanding of the bishop in Roman society before Imperial favour.
iv, 250 leaves ; 28 cm.

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Ulrich, Jörg. "Euseb von Caesarea und die Juden : Studien zur Rolle der Juden in der Theologie des Eusebius von Caesarea /." Berlin ; New York : W. de Gruyter, 1999. http://catalogue.bnf.fr/ark:/12148/cb37649776j.

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Johannessen, Hazel Anne. "The role of the demonic in the political thought of Eusebius of Caesarea." Thesis, King's College London (University of London), 2014. http://kclpure.kcl.ac.uk/portal/en/theses/the-role-of-the-demonic-in-the-political-thought-of-eusebius-of-caesarea(7e2cb4d6-3c06-42a8-b169-e770caed5d53).html.

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This thesis explores how Eusebius of Caesarea’s ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics. In doing so, it builds on and complements recent work on early Christian demonology by scholars including Gregory Smith, David Brakke and Dayna Kalleres, as well as Stuart Clark’s work on early modern demonology. Eusebius’ political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius’ political thought has not previously been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius’ works, there has, until now, been no comprehensive study of Eusebius’ views on demons, as expressed throughout a range of his works. The originality of this thesis therefore lies both in an initial examination of Eusebius’ views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, this thesis challenges scholars’ traditional characterisation of Eusebius as a triumphal optimist. Instead, it draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind’s salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship.

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Walker, P. W. L. "Fourth century Christian attitudes to Jerusalem and the Holy Land : A comparison of Eusebius of Caesarea and Cyril of Jerusalem." Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234046.

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Green, Stephen David. "Christians and Jerusalem in the Fourth Century CE: a Study of Eusebius of Caesarea, Cyril of Jerusalem, and the Bordeaux Pilgrim." PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4442.

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This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy. This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land. This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.

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Bas, Bilal. "Ecclesiastical politics during the Iconoclastic controversy (726-843) : the impact of Eusebian "Imperial Theology" on the justification of imperial policies." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115638.

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As a debate over the legitimacy of the liturgical use of images, the Byzantine Iconoclastic controversy (ca. 726-843) had important political and theological implications, which modern scholarship generally tends to treat unconnectedly. The primary object of this study is to explicate the relationship between the political and theological dimensions of the controversy and to reconstruct the debate over images in a comprehensive approach that accounts for both its political and theological dimensions.
The main argument of the thesis is that the question of images was a politico-theological problem and the prospects of 'political expediency' and 'theological propriety' were correlated in the minds of both the Iconoclastic reformers and their Iconodule rivals. Indeed, it was through their respective soteriologies that the two parties gave meaning to the theological and political dimensions of the debate in relationship with their respective theological first principles. Therefore, the Iconoclastic debate is explained as a soteriological dispute where the worldview represented by the traditional Byzantine religio-political ideology and the worldview represented by the proponents of images were set over against each other.
The main contribution of our thesis to modern scholarship of the Byzantine Iconoclastic controversy is to reconstruct the debate in the light of the contending theological paradigms of the two parties, which shaped not only their attitudes towards images but also their political stands in relation to the Byzantine Empire's involvement in ecclesiastical politics. This new synthetic reading explains the debate in reference to two essential theological cornerstones of the Byzantine tradition---the Eusebian "Imperial Theology" and the Christological definition of the council of Chalcedon---both taken as key reference points, against which the political and doctrinal stands of both parties were constructed and interpreted.

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Books on the topic "Eusebius of Caesarea’s"

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Mackett, John K. Eusebius of Caesarea's theology of the Holy Spirit. Ann Arbor, MI: University Microfilms International, 1991.

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Lee, Samuel, ed. Eusebius, Bishop of Caesarea, on the Theophania. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463223526.

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Reconsidering Eusebius: Collected papers on literary, historical, and theological issues. Leiden: Brill, 2011.

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David, Brakke, Jacobsen Anders-Christian, and Ulrich Jörg, eds. Narrated Reality: The Historia Ecclesiastica of Eusebius of Caesarea. Frankfurt: Peter Lang, 2011.

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Verdoner, Marie. Narrated Reality: The Historia Ecclesiastica of Eusebius of Caesarea. Frankfurt: Peter Lang, 2011.

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Cureton, William, ed. History of Martyrs in Palestine, by Eusebius, Bishop of Caesarea. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463224004.

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Eusebius of Caesarea's imperial theology and the politics of the iconoclastic controversy. Lewiston: Edwin Mellen Press, 2013.

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Eusebius of Caesarea's Commentary on Isaiah: Christian exegesis in the age of Constantine. Oxford: Clarendon Press, 1999.

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Authorised lives in early Christian biography: Between Eusebius and Augustine. New York: University of Cambridge, 2008.

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The Onomasticon by Eusebius of Caesarea: Palestine in the fourth century A.D. Jerusalem: Carta, 2003.

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Book chapters on the topic "Eusebius of Caesarea’s"

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Benakis, Linos G. "Eusebius, Bishop of Caesarea." In Meet the Philosophers of Ancient Greece, 231–33. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-58.

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Taylor, Andrew W. "Humanist Philology and Reformation Controversy: John Christopherson’s Latin Translations of Philo Judaeus and Eusebius of Caesarea." In Tudor Translation, 79–100. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230361102_5.

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Groop, Kim. "Eusebius of Caesarea and the consolidation of Jewish cultural memory in the Christian church around the Constantinian shift." In Tradition and Innovation, 407–14. London: CRC Press, 2021. http://dx.doi.org/10.1201/9780429297786-58.

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Antonelli, C. "The Death of James the Just According to Hegesippus (Eusebius of Caesarea, Ecclesiastical History 2,23,10-18): Narrative Construction, Biblical Testimonia and Comparison with the Other Known Traditions." In JAOC Judaïsme antique et origines du christianisme, 373–401. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.jaoc-eb.5.117948.

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"The Promotion Of The Constantinian Agenda In Eusebius Of Caesarea’s On The Feast Of Pascha." In Reconsidering Eusebius, 39–68. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004203853.i-266.19.

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HOLLERICH, MICHAEL J. "Eusebius’ Political Discourse: Defining the Godly Polity." In Eusebius of Caesarea’s Commentary on Isaiah, 103–30. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198263685.003.0004.

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HOLLERICH, MICHAEL J. "Introduction." In Eusebius of Caesarea’s Commentary on Isaiah, xi—18. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198263685.003.0001.

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HOLLERICH, MICHAEL J. "Setting and Character of the Commentary on Isaiah." In Eusebius of Caesarea’s Commentary on Isaiah, 19–66. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198263685.003.0002.

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HOLLERICH, MICHAEL J. "Eusebius as Exegete: Interpretive Method in the Commentary on Isaiah." In Eusebius of Caesarea’s Commentary on Isaiah, 67–102. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198263685.003.0003.

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HOLLERICH, MICHAEL J. "The Prehistory of the Godly Polity: Eusebius’ Assessment of Judaism in the Commentary on Isaiah." In Eusebius of Caesarea’s Commentary on Isaiah, 131–64. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780198263685.003.0005.

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Reports on the topic "Eusebius of Caesarea’s"

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Green, Stephen. Christians and Jerusalem in the Fourth Century CE: A Study of Eusebius of Caesarea, Cyril of Jerusalem, and the Bordeaux Pilgrim. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6326.

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