Johnson, Aaron, and Jeremy Schott, eds. 2013. Eusebius of Caesarea: Tradition and Innovations. Hellenic Studies Series 60. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_JohnsonA_SchottJ_eds.Eusebius_of_Caesarea.2013.
Late-ancient and Byzantine Receptions
Jerome had visited the library at Caesarea, and in On Illustrious Men touches briefly on the history of the collection under Eusebius’ successors.  Interestingly, Jerome does not seem to know Eusebius’ earlier works, such as the General Elementary Introduction and Against Hierocles. It was probably from the library at Caesarea that Jerome obtained his copy of Origen’s Commentary on the Twelve Prophets, copied by Pamphilus: “I hug and guard [them] with such joy, that I deem myself to have the wealth of Croesus. And if it is such joy to have one epistle of a martyr how much more to have so many thousand lines which seem to me to be traced in his blood.”  Jerome’s brief catalog, of course, belies the depth of his reception of Eusebius. He translated (and updated) the Chronici Canones and Onomasticon, and drew heavily from Eusebius’ Commentary on Isaiah in his own commentary on that text.
Scholarship on the “Origenist controversy” has shown how Jerome, like Rufinus, had constructed his own literary persona on the back of Origen’s works.  Insofar as “Origen” had come to the late-fourth century in large part via Caesarea, Eusebius and his works were also implicated in Jerome’s presentation of himself as an orthodox man of letters. Thus, in his later career he would “spin” his earlier reception of Eusebius much as he tempered his earlier self-presentation as a scholar of Origen; in a letter of ca. 400, he would describe Eusebius as “the most open champion of the Arian impiety.” 
Modern Receptions and Future Directions