Page:Dictionary of Christian Biography and Literature (1911).djvu/369

 He is the author of a treatise in 17 chapters, with a prefatory letter addressed to Eustathius bp. of Parnassus, which Photius ascribed to Theodoret (Phot. Biblioth. c. xlvi. Migne, Patr. Gk. ciii. 79), and which has since been attributed by some to Maximus the Martyr, and by others to Athanasius (Garner's notes on Marius Mercator in Patr. Lat. xlviii. 759, 1086, 1087; Fabricius, Biblioth. Graec. ed. Harles, viii. 304), in which he subjects the "Scholia" of Cyril of Alexandria, "de Incarnatione Unigeniti" (Mar. Merc.u.s. 1066) to elaborate and searching criticism.

[T.W.D.]

Euthymius (4), abbat in Palestine, born in 377, at Melitene in Armenia, and placed at an early age under the direction of its bishop, Otreius. After his ordination as priest he was placed in charge of all the monasteries in and near the place. Finding this too great an interruption to his meditations, in his 29th year he escaped to Jerusalem to visit the holy places, and found a home with a community of separate monks at Pharan, 6 miles from Jerusalem. With another hermit, Theoctistus, he used to take long walks into the desert of Cutila at sacred seasons. On one of these occasions, in the 9th year of his stay at Pharan, they came to a tremendous torrent with a cavern on one of its banks. Here they determined to live, lost to the world. They were, however, discovered by some shepherds, who sent them gifts. The fathers of Pharan also found them out, and came at times to see them. About 411 Euthymius began to receive disciples. They turned the cavern into a church, and built a monastery on the side of the ravine. Theoctistus had charge of it. In 420 Euthymius erected a laura, like that of Pharan, on the road from Jerusalem to Jericho, where he would see inquirers on Saturdays and Sundays, and his advice was always given with captivating sweetness and humility. In 428 the church of his laura was consecrated by Juvenal, the first patriarch of Jerusalem, accompanied by the presbyter Hesychius and the celebrated Passarion, governor of a monastery in Jerusalem.

A new turn was given to the life of Euthymius by a cure which he effected for Terebon, son of Aspebetus, prince of the Saracens, who, hearing of his fame, brought the afflicted boy to his gloomy retreat with a large train of followers. The prayers of Euthymius are said to have restored health to the patient, and the whole company believed on the Lord Jesus. Euthymius ordered a little recess for water to be hollowed out in the side of the cave, and baptized them on the spot, the father taking the name of Peter. His brother-in-law Maris joined the community of anchorets, bestowing all his wealth for the enlargement of the buildings. The story spread over Palestine and the neighbouring countries, and Euthymius was besieged with applications for medical assistance and prayer.

Peter, bp. of the Saracens, on his way to the council at Ephesus, 431, visited Euthymius, who exhorted him to unite with Cyril of Alexandria and Acacius of Melitene, and to do in regard to the creed whatever seemed right to those prelates. When the council of Chalcedon issued its decrees (451), two of his disciples, Stephen and John, who had been present, brought them to their master. The report of his approval spread through the desert, and all the recluses would have shared it but for the influence of the monk Theodosius, whose life and doctrine appear to have been equally unsatisfactory, who even tried hard to persuade Euthymius to reject Chalcedon, but without success.

The empress Eudoxia, an energetic Eutychian, after the death of her husband in 450, went to Jerusalem, and being urged by her brother Valerius to become reconciled to the Catholic church, determined to consult Euthymius. She built a tower about 4 miles S. of his laura, and sent to him Cosmas, guardian of the so-called True Cross at Constantinople, and Anastasius, a bishop. Euthymius came; and after giving his blessing to the empress, advised her that the violent death of her son-in-law, Valentinian, the irruption of the Vandals, the captivity of her daughter Eudoxia and of her grandchildren, might all be attributed to her Eutychian opinions. She should abjure her schism, and embrace the communion of Juvenal, patriarch of Jerusalem. The empress obeyed, and her example was followed by a multitude of monks and laymen. A celebrated anchoret also, Gerasimus, owed his separation from Eutychianism to Euthymius. Euthymius died in 473; his obsequies were celebrated by the patriarch Anastatius and a large number of clergy, among whom are mentioned Chrysippus, guardian of the Cross, and a deacon named Fidus. See Cotelier's ed. of the Vita Euthymii by Cyrillus Scythopolitanus (Cot. Eccl. Graec. Monum. iv. 1, Paris, 1692).

[W.M.S.]

Eutyches (4) and Eutychianism. Eutyches was archimandrite of a monastery near Constantinople. For 70 years (as he told pope Leo) he had lived a monastic life, and during 30 out of them had presided over his 300 monks. He was a staunch upholder of the views and conduct of Cyril of Alexandria, who had even sent him, as a special mark of favour, a copy of the Acts of the council of Ephesus, 431. By whom he was first accused, whether by Theodoret in his Eranistes, or by his former friend, Eusebius of Dorylaeum, or by Domnus of Antioch, it seems difficult to decide (cf. Hefele, ii. 319; Martin, 75-78); but it is clear that to Eusebius are due the definite charges first brought against him at Constantinople in 448.

Flavian, who succeeded Proclus in 447 as archbishop, convened a synod in Constantinople on Nov. 8, 448, to consider some questions between the metropolitan of Sardis and two of his suffragan bishops. Eusebius of Dorylaeum was present, and at its conclusion complained that Eutyches defamed "the holy Fathers and himself, a man who had never been suspected of heresy," alleging himself prepared to convict Eutyches of being untrue to the orthodox faith. Flavian listened in astonishment, and suggested that Eusebius should first privately discuss with Eutyches the points in dispute. Eusebius retorted that he had already done this unsuccessfully; he, therefore, implored the synod to summon Eutyches before them, not only to induce him to give up his views, but to prevent infection spreading further. Two deputies, a priest