Page:Dictionary of Christian Biography and Literature (1911).djvu/360

 Basilii opera, ed. Par. t. iii.). As bp. of Samorata in 361, he took part in the consecration of Meletius to the see of Antioch. Meletius was then in communion with the Arians, an a coalition of bishops of both parties place the document affirming the consecration in the hands of Eusebius. Meletius soon proclaimed explicitly his Nicene Trinitarianism and was banished by Constantius on the charge of Sabellianism. Meanwhile Eusebius had returned to Samosata with the written record of the appointment of Meletius to Antioch. The Arians, anxious to destroy this proof of their complicity, persuaded Constantius to demand, by a public functionary, the reddition of the document. Eusebius replied, "I cannot consent to restore the public deposit, except at the command of the whole assembly of bishops by whom it was committed to my care." This reply incensed the emperor, who wrote to Eusebius ordering him to deliver the decree on pain of amputation of his right hand. Theodoret says the threat was only meant to intimidate the bishop; if so, it failed, for Eusebius stretched out both hands, exclaiming, "I am willing to suffer the loss of both hands rather than resign a document which contains so manifest a demonstration of the impiety of the Arians."

Tillemont hesitates to claim for Eusebius, as many writers have done, the honour of being the Christian confessor in the persecutions under Julian. According to Greg. Naz. (Orat. c. Julianum, i. p. 133 ), when suffering on the rack and finding one part of his body not as yet tortured, Eusebius complained to the executioners for not conferring equal honour on his entire frame. The death of Julian and the accession of Jovian gave liberty to the church.

During and after this temporary lull in the imperial patronage of the Arian party, the great exertions of Eusebius probably took place. He is represented as travelling in the guise of a soldier (Theod. iv. 13) through Phoenicia and Palestine, ordaining presbyters and deacons, and must thus have become known to Basil, who on the death of Eusebius of Caesarea wrote to Gregory (Bas. Ep. xlvii. Paris ed.), the father of Gregory of Nazianzus, advising the selection of Eusebius of Samosata for the vacant bishopric. The Paris editors of Basil plausibly suggest that the letter thus numbered was written by Gregory to Eusebius concerning Basil, rather than by Basil concerning Eusebius. The part which Eusebius did take in the election of Basil is well known. Basil's appointment gave Gregory extreme satisfaction (Greg. Naz. Ep. xxix.). He dilates on the delight which the visit of Eusebius to Caesarea had given the community. The bedridden had sprung from their couches, and all kinds of moral miracles had been wrought by his presence. Thereafter the correspondence between Basil and Eusebius reveals the progress of their joint lives, and throws some light upon the history of the church. The two ecclesiastics were passionately eager for one another's society, and appear to have formed numerous designs, all falling through, for an interchange of visits.

In 372 Eusebius signed, with Meletius, Basil, and 29 others, a letter to the Western bishops, in view of their common troubles from Arian opponents. The letter (Basil, Ep. xcii. Paris ed.), a melancholy Jeremiad, recounts disaster and disorder, uncanonical proceedings and Arian heresy. The Eastern bishops look to their brethren in Italy and Gaul for sympathy and advice, paying a tribute to the pristine purity which the Western churches had preserved intact while the Eastern churches had been lacerated, undermined, and divided by heretics and unconstitutional acts. Later in 372 Basil entreats Eusebius to meet him at Phargamon in Armenia, at an assembly of bishops (Ep. xcv.). If Eusebius will not or cannot attend the conference, neither will Basil; and (xcviii.) he passionately urges him to visit him at Caesarea. Letters from Eusebius appear to have been received by Basil, who once more (c.) begs a visit at the time of the festival of the martyr Eupsychius, since many things demanded mutual consideration. At the end of 372 Basil (cv.) managed the laborious journey to Samosata, and secured from his friend the promise of a return visit. This promise, said he, had ravished the church with joy. In 373 Basil urged Eusebius to fulfil his promise, and (cxxvii.) assured him that Jovinus had answered his expectations as bp. of Nicopolis. Jovinus was a worthy pupil of Eusebius, and gratified Basil by his canonical proprieties. Everywhere the θρέμματα of Eusebius exhibit the image of his sanctity. Other authorities (Tillem. Art. iii.) record that Jovinus relapsed afterwards into Arianism. The good offices of Eusebius were solicited by Eustathius of Sebaste, who had quarrelled with Basil. Basil's principle of "purity before reconciliation" convinced Eusebius of his wisdom and moderation. At the council of Gangra, probably in 372 or 373, Eustathius of Sebaste was condemned for Arian tendencies and hyperascetic practices. There is a difficulty in deciding who was the Eusebius mentioned primo loco without a see in the synodal letter. It may have been the bp. of Samosata, and as Basil entreated his advice as to Eustathius, he may have joined him, Hypatius, Gregory, and other friends whose names occur in this pronunciamiento. His age and moral eminence would give him this prominent position. The 20 canons of Gangra are detailed with interesting comment by Hefele, who thinks the chronology entirely uncertain. We venture the above suggestion, which would throw considerable light on the practical character of the bp. of Samosata. In 373 a letter of Basil (Ep. cxxxvi.) shews that Eusebius had successfully secured the election of a Catholic bishop at Tarsus. In consequence, he was eagerly entreated to visit Basil at Caesarea. He may have done so, and presided at the council of Gangra. An encyclical which Eusebius proposed to send to Italy was not prepared, but Dorotheus and Gregory of Nyssa were induced to visit Rome in 374. The Paris editors assign to 368 or 369 Basil's letters (xxvii. xxxi.) descriptive of his illness, and the famine that arrested his movements, but whensoever written, they reveal the extraordinary confidence put by Basil in his brother bishop. He had been healed by the intercessions of Eusebius, and now, all medical aid having failed Hypatius his brother, he sends him to Samosata to be under the care and prayers of