In recent years scholars from a broad spectrum, including classicists, patristic and biblical scholars, ancient historians, and specialists in ancient Judaism,1 have demonstrated an increasing interest in universalism. There has been very little written, however, on Porphyry's search for universal salvation, and whether Eusebius of Caesarea's understanding of universalism2 —here defined as the universality of a particular cult's soteriology (or even more briefly stated, the belief in universal salvation)—was influenced polemically by Porphyry. Eusebius's great apologetic works, Praeparatio evangelica and Demonstratio evangelica (henceforth P.E. and D.E.), written ca. 313–318 and ca. 318–324 c.e., respectively,3 provide many passages in which he artistically weaves universalist themes into his overall theological argument: P.E. contains 187 such passages, while D.E. has 417, more than twice that number.4 While some of the sub-themes of each work are either identical to one another or very similar in scope and content, the different audiences addressed—P.E. is primarily written to pagans against the charge that Christianity is new and thus lacks the authenticity of an ancient tradition, while D.E. responds to Jewish criticisms and gives pastoral guidance for the bishop's flock—can account for differences in both rhetorical method and theological emphases.