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 cation." Athanasius says that Eudoxius was sent with Martyrius and Macedonius to take the new creed of Antioch to Italy. This new creed may, however, have been the Macrostich, or Long Formula, drawn up at a later council of Antioch. In 343 or 347 the rival councils of Sardica and Philippopolis were held. At the latter was drawn up a creed more Arian than those of Antioch, and it was signed by Eudoxius. At the end of 347 Eudoxius was in attendance on the emperor in the West, when news came of the death of Leontius of Antioch. Excusing himself on the plea that the affairs of Germanicia required his presence, he hastened to Antioch, and, representing himself as nominated by the emperor, got himself made bishop, and sent Asphalus, a presbyter of Antioch, to make the best of the case at court. Constantius wrote to the church of Antioch: "Eudoxius went to seek you without my sending him. . . . To what restraint will men be amenable, who impudently pass from city to city, seeking with a most unlawful appetite every occasion to enrich themselves?" Meanwhile the new prelate was preaching open Arianism and persecuting the orthodox. In the first year of his episcopate at Antioch he held a council, which received the creed of Sirmium. An idea may be formed of his sermons from three different sources. Hilary of Poictiers, then in the East, heard Eudoxius in his cathedral, and wished his ears had been deaf, so horribly blasphemous was the language. Theodoret and Epiphanius report him as boasting that he had the same knowledge about God as God had about Himself.

A council was held at Seleucia in Sept. 359, the orthodox forming a very small minority. The majority signed the "Creed of the Dedication";

Eudoxius who was present, was deposed by the less heretical party, and appears to have sought the shelter of the court at Constantinople. Here, by the aid of the Acacians, he secured his appointment as patriarch on the deposition of Macedonius, and on Jan. 27, 360, took possession of his throne in the presence of 72 bishops. On Feb. 15 the great church of Constantinople, St. Sophia, begun in 342 by the emperor Constantius, was dedicated. Eudoxius, mounting his episcopal throne before the expectant multitude of courtiers, ecclesiastics, and citizens, began with the words: "The Father is ἀσεβής, the Son is εὐσεβής." A great tumult of indignation arose on all sides in St. Sophia. The orator, unabashed, explained: "The Father is ἀσεβής because He honours nobody; the Son is εὐσεβής because He honours the Father." The new cathedral echoed with peals of uncontrollable laughter. Thus, says Socrates (ii. 43), these heresiarchs tore the church to pieces by their captious subtilties.

Eudoxius consecrated his friend Eunomius to the see of Cyzicus; but such complaints were brought to the emperor that he ordered Eudoxius to depose him. Eudoxius, terrified by menaces, persuaded him quietly to retire.

In 365 an attack was made on Eudoxius by the semi-Arians, now called Macedonians. Holding a meeting at Lampsacus, they signed the "Creed of the Dedication," cited Eudoxius and his party before them, and, as they did not come, sentenced them to deprivation; but Valens refused to confirm the proceedings. In 367 Valens, as he was setting out for the Gothic war, was induced by his wife to receive baptism from Eudoxius. In the same year he issued, doubtless under the advice of Eudoxius, an order that such bishops as had been banished by Constantius and had returned under Julian should again be exiled.

The years during which Eudoxius and Valens acted together were troubled by portents, which many attributed to the anger of Heaven at the cruelty of Valens in banishing bishops who would not admit Eudoxius to their communion. Eudoxius died in 370. He well deserves the character given him by Baronius, "the worst of all the Arians." Soz. H. E. iv. 26; Socr. H. E. ii. 19, 37, 40, 43; Theoph. Chronogr. § 38; Niceph. Callist. H. E. xi. 4; Theod. H. E. ii. 25; ''Haer. Fab.'' iv. 3; Epiph. de Haeres. lxxiii. 2; Athan. ad Solit. in ''Patr. Gk.'' xxvi. 572, 219, 589, 274, 580, 713, 601; Hilarius, ''de Synod., Patr. Lat. x. 471, etc.; Liber contr. Const. Imp.'' §§ 665, 680, 573, etc.

[W.M.S.]

Eulalius (1), an antipope, elected and ordained as bp. of Rome after the death of Zosimus at the close of 418, in opposition to Boniface I., who was finally established in the see, Eulalius being expelled from Rome by the emperor Honorius in April 419. The official letters which passed have been preserved in the Vatican, and are quoted at length by Baronius (A. E. ann. 418, lxxix. 419, ii.–xxxii.). They throw light on the conflicts attending the election of bishops, and on the powers exercised by the emperors in connexion therewith. First we have a letter (Dec. 29, 418) to Honorius at Ravenna from Symmachus the Praefectus Urbis, stating that, after he had warned the people to proceed to a new election without disturbance, Eulalius the archdeacon had been taken to the Lateran church by the clergy and people, duly elected, and ordained; while certain presbyters, accompanied by a crowd, had gone with Bonifacius, a presbyter, to the church of Theodora, and, though warned to do nothing rashly, had ordained him in the church of St. Marcellus, and thence took him to St. Peter's basilica. He requests the instructions of the emperor, with whom, he says, it rests to give judgment in such a case. Honorius replies (Jan. 3, 419) by ordering Boniface to be expelled from the city, and the authors of the sedition in his favour punished, Eulalius having been duly appointed according to the rule of Catholic discipline (competens numerus ordinantium, solemnitas temporis, locique qualitas) and the rival election being deficient in these respects. Symmachus replies (Jan. 8) that he has carried out the emperor's order, not without resistance on the part of Boniface, who had caused a messenger sent to forbid a procession to be beaten by the people; had held the procession; and had forcibly entered the city, but had been expelled by an opposing mob; while Eulalius had celebrated service in the basilica of St. Peter amid the acclamations of almost the whole city.

Meantime the presbyters who supported Boniface had sent a different account. They had been unable, they say, to assemble in the customary place, the Lateran church, because of its being occupied by Eulalius with a very small number of presbyters and an excited mob; they were the great majority of the clergy, supported by the better part of the laity; amid general acclamation they had elected Boniface, in whose ordination 70 priests and 9 bishops of divers provinces had concurred; whereas the bp. of Ostia, a sick old man almost at the point of death, had been brought against his will to assist in the ordination of Boniface's rival.

Having received this counter-statement, Honorius writes to Symmachus (Jan. 15), revoking his former edict; commanding the attendance at Ravenna (Feb. 8) of Boniface and Eulalius, with their respective supporters, before a synod.

The documents shew that the members of this synod were divided, and unable to come to a decision before Easter (Mar. 30), when custom required a bishop to celebrate in Rome. Honorius therefore decided to refer the case after Easter to a fuller synod, and commissioned Achilleus bp. of Spoleto to celebrate Easter in Rome, forbidding both claimants to be present there. He exacts obedience in a high tone of authority, and threatens with summary punishment all disturbers of the peace. The synod was to be held at Spoletum on June 13. Honorius sent private letters to several of the more important prelates, e.g. Paulinus of Nola, Augustine, and Aurelius of Carthage, and circular letters to the bishops of Africa and Gaul. The proposed assembly, however, never took place. Eulalius and his party, disregarding the imperial orders, entered Rome at mid-day, Mar. 18, and came into violent collision with Achilleus and his supporters, Symmachus and the Vicarius