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Rh of the doxology. It is entitled Ἀμφιγοχίῳ Βασίλειος in one MS., but was certainly not written by Basil, who indeed is mentioned in it.

Of his ability as a theologian and a writer the extant fragments are a wholly inadequate criterion; but his reputation with his contemporaries and with the later church leaves very little ground for doubt. His contemporary Jerome, an eminently competent judge, speaks of the Cappadocian triad, Basil, Gregory, and Amphilochius, as writers "who cram [refarciunt&#8202;] their books with the lessons and sentences of the philosophers to such an extent that you cannot tell which you ought to admire most in them, their secular erudition or their Scriptural knowledge" (Ep. 70, i. p. 429).

Of his character his intimate friends are the best witnesses. The trust reposed in him by Basil and Gregory appears throughout their correspondence. The former more especially praises his love of learning and patient investigation, addressing him as his "brother Amphilochius, his dear friend most honoured of all" (de Spir. Sanct. § 1); while the latter speaks of him as "the blameless high-priest, the loud herald of truth, his pride" (Carm. ii. p. 1068). He seems to have united the genial sympathy which endears the friend, and the administrative energy which constitutes the ruler, with intellectual abilities and acquirements of no mean order. [L.]  Amphilochius (2), bp. of Sida in Pamphylia. Like his more famous namesake of Iconium, he appears as an antagonist of the Messalians. He was urged, as one of the Pamphylian metropolitans, to take measures against them in encyclical letters written by two successive bps. of Constantinople, Atticus and Sisinnius (Phot. Bibl. 52), and seems to have prosecuted the matter with zeal. He brought forward the subject at the council of Ephesus (A.D. 431) in conjunction with Valerianus; and in consequence of their representations the council confirmed the decrees of former synods against these heretics (Labbe, Conc. iii. 1331 seq., ed. Coleti). At this same council we find him assenting to Cyril's letter, and subscribing in very strong language to the condemnation and deposition of Nestorius (ib. pp. 1012, 1046, 1077, 1133). His conduct, later, was marked by great vacillation, if not insincerity. It is sometimes stated that he was present at the "Robbers' Synod" (A.D. 449), and there committed himself to the policy of Dioscorus and the heresy of Eutyches (Le Quien, Oriens Christ. i. 998); but his name does not appear in the list of bishops assembled there (Labbe, Conc. iv. 889 seq.). At the council of Chalcedon, however (A.D. 451), he shewed great tenderness for Dioscorus, and here his career of tergiversation began. He tried to defer the second citation of Dioscorus (iv. 1260); and when after three citations Dioscorus did not appear, he consented to his condemnation, though with evident reluctance (iv. 1310, 1337). At a later session, too, he subscribed his assent to the epistle of pope Leo (iv. 1358, 1366); and we find his name also appended to the canons of the council (iv. 1715). Thus he committed himself fully to the principles of this council, and to the reversal of the proceedings of Latrocinium. But a few years later (A.D. 458) when the emperor Leo wrote to the bishops to elicit their opinions, Amphilochius stated, in reply, that, while he disapproved the appointment of Timotheus Aelurus, he did not acknowledge the authority of the council of Chalcedon (Evagr. H. E. ii. 10). Yet, as if this were not enough, we are told that he shortly afterwards assented and subscribed to its decrees (Eulogius in Phot. Bibl. 230). [L.]  Anastasia. [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Chrysogonus (1), martyr.]  Anastasius (1), a presbyter of Antioch, the confidential friend and counsellor of Nestorius, the archbp. of Constantinople. Theophanes styles him the "syncellus," or confidential secretary of Nestorius, who never took any step without consulting him and being guided by his opinions. Nestorius having commenced a persecution against the Quartodecimans of Asia in 428, two presbyters, Antonius and Jacobus, were dispatched to carry his designs into effect. They were furnished with letters commendatory from Anastasius and Photius, bearing witness to the soundness of their faith. The two emissaries of the archbp. of Constantinople did not restrict themselves to their ostensible object, to set the Asiatics right as to the keeping of Easter, but endeavoured to tamper with their faith. At Philadelphia they persuaded some simple-minded clergy to sign a creed of doubtful orthodoxy, attributed to Theodore of Mopsuestia. This was strongly opposed by Charisius, the oeconomus of the church, who charged Jacobus with unsoundness in the faith. His opposition aroused the indignation of Anastasius and Photius, who dispatched fresh letters, reasserting the orthodoxy of Jacobus, and requiring the deprivation of Charisius (Labbe, Conc. iii. 1202 seq.; Socr. vii. 29).

It was in a sermon preached by Anastasius at Constantinople that the fatal words were uttered that destroyed the peace of the church for so many years. "Let no one call Mary θεοτόκος. She was but a human being. It is impossible for God to be born of a human being." These words, eagerly caught up by the enemies of Nestorius, caused much excitement among clergy and laity, which was greatly increased when the archbishop by supporting and defending Anastasius adopted the language as his own (Socr. H. E. vii. 32; Evagr. H. E. i. 2). [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Nestorius and Nestorianism.] In 430, when Cyril had sent a deputation to Constantinople with an address to the emperor, Anastasius seems to have attempted to bring about an accommodation between him and Nestorius (Cyril, Ep. viii.; Mercator, vol. ii. p. 49). We find him after the deposition of Nestorius still maintaining his cause and animating his party at Constantinople (Lupus, Ep. 144).

Tillemont identifies him with the Anastasius who in 434 wrote to Helladius, bp. of Tarsus, when he and the Oriental bishops were refusing to recognize Proclus as bp. of Constantinople, bearing witness to his orthodoxy, and urging them to receive him into communion (Baluz. § 144). [E.V.]  Anastasius I., bp. of Rome, was consecrated A.D. 398 ("Honorio IV. et Eutychiano coss." 