Photius, in his 144th Epistle to Constantine.
"That Eusebius (whether slave or friend of Pamphilus I know not) was carried off by Arianism, his books loudly proclaim. And he, feeling repentance as he pretends, and against his will, confesses to his infirmity; although by his repentance he rather shows that he has not repented. For he cannot show, by means of those writings in which he would seem to be defending himself, that he has withdrawn from his former heretical doctrines, nor can he show that he agreed with the holy and OEcumenical Synod. But he speaks of it as a marvel that the upholders of the Homoousion should concur with him in sentiment and agree with him in opinion: and this fact both many other things and the epistle written by him to his own people at Cæsarea accurately confirm. But that from the beginning he inwardly cherished the Arian doctrines, and that up to the end of his life he did not cease following them, many know, and it is easy to gather it from many sources; but that he shared also in the infirmity of Origen, namely, the error with regard to the common resurrection of us all, is to most persons unknown. But if thou thyself examine carefully his books, thou shalt see that he was none the less truly overcome by that deadly disease than he was by the Arian madness."
Photius, in his Bibliotheca (chap. 13).
"Of the Objection and Defense of Eusebius two books have been read; also other two, which although differing in some respects from the former two, are in other respects the same with regard to both diction and thought. But he presents certain difficulties with regard to our blameless religion as having originated with the Greeks. These he correctly solves, although not in all cases. But as regards his diction, it is by no means either pleasing or brilliant. The man is indeed very learned, although as regards shrewdness of mind and firmness of character, as well as accuracy in doctrine, he is deficient. For also in many places in these books it is plain to be seen that he blasphemes against the Son, calling him a second cause, and general-in-chief, and other terms which have had their origin in the Arian madness. It seems that he flourished in the time of Constantine the Great. He was also an ardent admirer of the excellences of the holy martyr Pamphilus, for which cause some say that he took from him the surname Pamphili."
Photius, in the Same Work (chap. 127).
"There has been read the work of Eusebius Pamphili In praise of the great emperor Constantine, consisting of four books. In this is contained the whole life of the man, starting with his very boyhood, also whatever deeds of his belong to ecclesiastical history, until he departed from life at the age of sixty-four. Eusebius is, however, even in this work, like himself in diction, except that his discourse has risen to a somewhat more than usual brilliancy, and that sometimes he has made use of more flowery expressions than he is wont. However, of pleasantness and beauty of expression there is little, as indeed is the case in his other works. He inserts, moreover, in this work of his in four books very many passages from the whole decalogue of his Ecclesiastical History. He says that Constantine the Great himself also was baptized in Nicomedia, he having put off his baptism until then, because he desired to be baptized in the Jordan. Who baptized him he does not clearly show. However, as to the heresy of Arius, he does not definitely state whether he holds that opinion, or whether he has changed; or even whether Arius held correct or incorrect views, although he ought to have made mention of these things, because the synod occupied an important place among the deeds of Constantine the Great, and it again demands a detailed account of them. But he does state that a controversy' arose between Arius and Alexander (this is the name he cunningly gives to the heresy), and that the God-fearing prince was very much grieved at this controversy, and strove by epistles and through Hosius, who was then bishop of Cordova, to bring back the dissenting parties into peace and concord, they having laid aside the strife existing between them with regard to such questions; and that when he could not persuade them to do this he convoked a synod from all quarters, and that it dissolved into peace the strife that had arisen. These things, however, are not described accurately or clearly; it would seem then that he is ashamed, as it were, and does not wish to make public the vote cast against Arius in the Synod, and the just retribution of those who were his companions in impiety and who were cast out together with him. Finally, he does not even mention the terrible fate which was inflicted by God upon Arius in the sight of all. None of these things he brings to the light, nor has he drawn up an account of the Synod and the things that were done in it. Whence, also, when about to write a narrative concerning the divine Eustathius, he does not even mention his name, nor what things were threatened and executed against him; but referring these things also to sedition and tumult, he again speaks of the calmness of the bishops, who having been convened in Antioch by the zeal and cooperation of the Emperor, changed the sedition and tumult into peace. Likewise as to what things were maliciously contrived against the ever-conquering Athanasius, when he set about making his history cover these things, he says that Alexandria again was filled with sedition and tumult, and that this was calmed by the coming of the bishops, who had the imperial aid. But he by no means makes it clear who was the leader of the sedition, what sort of sedition it was, or by what means the strife was settled. He also keeps up almost the same mode of dissimulating in his account of the contentions existing among bishops with respect to doctrines, and their disagreements on other matters."
Joannes Zonaras, in his Third Volume, in which he relates the Deeds of Constantine
"Even Eusebius Pamphili, bishop of Cæsarea in Palestine, was at that time one of those who upheld the doctrines of Arius. He is said to have afterwards withdrawn from the opinion of Arius, and to have become of like mind with those who hold that the Son is coëqual and of the same nature with the Father, and to have been received into communion by the holy Fathers. Moreover, in the Acts of the first Synod, he is found to have defended the faithful. These things are found thus narrated by some; but he makes them to appear doubtful by certain things which he is seen to have written in his Ecclesiastical History. For in many places in the above-mentioned work he seems to be following after Arius. In the very beginning of his book, where he quotes David as saying, He spake and they were made, he commanded and they were established,' he says that the Father and Maker is to be considered as maker and universal ruler, governing by a kingly nod, and that the second after him in authority, the divine Word, is subject to the commands of the Father. And farther on he says, that he, as being the power and wisdom of the Father, is entrusted with the second place in the kingdom and rule over all. And again, a little farther on, that there is also a certain essence, living and subsisting before the world, which ministers to the God and Father of the universe for the creation of things that are created. Also Solomon, in the person of the wisdom of God, says, The Lord created me in the beginning of his ways,' etc., and farther on he says: And besides all this, as the pre-existent word of God, who also preëxisted before all ages created, he received divine honor from the Father, and is worshipped as God. These and other things show that Eusebius agreed with Arian doctrines, unless some one say that they were written before his conversion."
Suidas, under the word Diodoros
"Diodorus, a monk, who was bishop of Tarsus in Cilicia, in the times of Julian and Valens, wrote divers works, as Theodorus Lector states in his Ecclesiastical History. These are as follows: A Chronicle, which corrects the error of Eusebius Pamphilus with regard to chronology," etc.
The same Suidas, from Sophronius.
"Eusebius Pamphili, a devotee of the Arian heresy, bishop of Cæsarea in Palestine, a man zealous in the study of the holy Scriptures, and along with Pamphilus the martyr a most careful investigator of sacred literature, has published many books, among which are the following."
[8] This extract is not given by Valesius.
[9] Valesius inserts after this extract a brief and unimportant quotation from Eulogius of Alexandria, which, however, is so obscure,--severed as it is from its context, which is not accessible to me,--that no translation of it has been attempted.
[10] This extract is translated from the original Greek of the Acts of the Second Nicene Council, Act VI. Tom. V. (as given by Labbe and Cossartius in their Concilia, Tom. VII. p. 495 sq.). Valesius gives only a Latin translation, and that in a fragmentary form.
[11] The remainder of this extract from Sophronius is a translation of the chapter of Jerome's de viris illustribus, which is quoted above, on p. 60, and is therefore omitted at this point. Valesius adds some extracts from Baronius and Scaliger; but inasmuch as they are to be classed with modern rather than with ancient writers, it has seemed best to omit the quotations from their works.
The Church History of Eusebius.
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