Page:Dictionary of Christian Biography and Literature (1911).djvu/352

 Gallican service-books the historian is commemorated as a saint (see Valois, Testimonia pro Eusebio); and in the Martyrologium Romanum itself he held his place for many centuries. In the revision of this Martyrology under Gregory XIII. his name was struck out, and Eusebius of Samosata substituted, under the mistaken idea that Caesarea had been substituted for Samosata by a mistake. The Martyrologium Hieronymianum, which contained the true key to the error, had not then been discovered. The ''Eccl. Hist.,'' according to the text of Burton, with intro. by Dr. Bright, is pub. by Oxf. Univ. Press, and a valuable Eng. trans. both of the History and of the Life of Constantine by Dr. McGiffert is in the ''Post-Nicene Lib. of the Fathers.'' A cheap trans. with life, notes, chronol. table, etc., is in Bohn's Library (Bell). The works of Eusebius have been ed. by T. Gaisford (Clar. Press, 9 vols.); and a revised text of the ''Evang. Prep.'' with notes and Eng. trans. by E. H. Gifford (Clar. Press, 4 vols.). The Bodleian MS. of Jerome's version of the Chronicle of Eusebius has been reproduced in collotype with intro. by J. K. Fotheringham (Clar. Press).

[L.]

Eusebius (24), bp. of Caesarea in Cappadocia, by whom Basil the Great was ordained to the presbyterate. Eusebius was a layman, and unbaptized at the time of his elevation to the episcopate, 362. On the death of Dianius, the church of Caesarea was divided into two nearly equal factions, and the choice of a layman universally known and respected was the readiest way out of the dilemma. Military force had to be employed to overcome his reluctance and to compel the prelates to consecrate. No sooner were they free than the bishops endeavoured to declare their consecration of Eusebius void. But the counsels of the elder Gregory of Nazianzus prevailed (Greg. Naz. Orat. xix. 36, pp. 308, 309). Eusebius proved a very respectable prelate, but quite unequal to the circumstances of severe trial in which he soon found himself. One of the earliest acts of his episcopate was to ordain Basil priest. A coldness grew up between Eusebius and Basil, leading to Basil's three years' retirement to Pontus. [ .] (Greg Naz. Orat. xx. §§ 51-53; Ep. 19, 20, 169, 170.) In 366 Basil returned to Caesarea. Each had learnt wisdom from the past (Greg. Naz. Orat. xx. §§ 57-59), and harmonious relations existed unbroken to the death of Eusebius, 370.

Fleury states that Eusebius is reckoned by some as a martyr (Fleury, xv. 13, 14; xvi. 9, 14, 17), but Usuard probably confounds Eusebius of Cappadocia with Eusebius the historian. See Papebrochius in ''AA. SS.'' Boll. Jun. iv. 75; and on the other side, Tillem. Mém. vii. 39. [ .]

[E.V.]

Eusebius (34), bp. of Dorylaeum in Phrygia Salutaris, the constant supporter of orthodoxy against Nestorius and Eutyches alike. About Christmas 428, when Nestorius was asserting his heresy in a sermon at Constantinople, there stood up in church a layman of excellent character, distinguished for erudition and orthodox zeal, who asserted in opposition to Nestorius that the "eternal Word begotten before the ages had submitted also to be born a second time" (i.e. according to the flesh of the Virgin). This bold assertion of the faith caused great excitement in the church. (Cyril. Alex. adv. Nestor. i. 20 in Migne, vol. ix. p. 41 ; Marius Mercator, pars ii. lib. i.; Patr. Lat. xlviii. p. 769 .) This was certainly, as Theophanes (Chron. p. 76) expressly says, our Eusebius, who thus was the first to oppose the Nestorian heresy (Evagr. Hist. i. 9 in Patr. Gr. lxxxvi. 2445). He was also the first to protest against the heretical utterances of Anastasius, the syncellus of Nestorius (Theophan. Chron. p. 76). He was a "rhetor" (Evagr. l.c.) distinguished in legal practice (Leont. Byzant. cont. Nestor. et Eutych. lib. iii. in Patr. Gk. lxxxvi. 1389) and an "agens in rebus" to the court (Gesta de Nom. Acacii, cap. i. in Galland. Biblioth. x. 667; cf. Tillem. xiv. n. xi. on Cyril of Alex.). Theophanes (l.c.) calls him a σχολαστικὸς of the empress.

After the sermon of St. Proclus against Nestorius, and before the orthodox had separated from the communion of Nestorius, in consequence of the council of Ephesus, there appeared, fixed in a public place, a document exposing the identity of Nestorius's doctrine with that of Paul of Samosata. This document common opinion attributed to Eusebius (Leont. Byzant. u.s.). It begins by conjuring its readers to make its contents known or give a copy of it to all bishops, clergy, and laity in Constantinople. It draws out the parallel between the doctrines of Nestorius and Paul of Samosata, who both deny that the child born of Mary was the Eternal Word; and ends with an anathema on him who denies the identity of the Only begotten of the Father and the child of Mary. Eusebius must have been a priest at the time when St. Cyril wrote his five books against Nestorius (Cyril. Alex. u.s.—so much is implied in the τελῦν ἔτι ἐν λαικοῖς), i.e. c. 430. He was certainly bp. of Dorylaeum in 448. He himself states that he was poor (Labbe, Conc. iv. 221 .). Common hostility to Nestorius had hitherto united Eusebius and Eutyches; but about this time Eusebius, perceiving the heretical tendencies of his friend, frequently visited him, and exhorted him to reconsider his ways (ib. 154 ). Finding him immovable, Eusebius presented a "libellus" against Eutyches at a council at Constantinople under Flavian, Nov. 8, 448 (ib. 151). He deplores the persistency of Eutyches in error, and demands that he should be summoned before the council to answer charges of heresy. His petition was granted, though with unwillingness. At the second session of the council (Nov. 12), Eusebius requested that the second letter of St. Cyril to Nestorius and his letter to John of Antioch should be read as representing the standard of orthodoxy. This led to a profession of the orthodox faith from Flavian, assented to by the other bishops. At the third session (Nov. 15) Eusebius found that Eutyches had refused to come, alleging a determination never to quit his monastery, and saying that Eusebius had been for some time (πάλαι) his enemy. [ (4).] Only on the third summons was he induced to appear. Meanwhile Eusebius pressed his point persistently and even harshly, behaving with such warmth that, as Flavian said, "fire itself seemed cold to him, in his zeal for