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 epoch, although the bp. of Rome held the first place among all his brethren, partly because Rome was the principal city in the world, yet his ecclesiastical jurisdiction does not appear to have extended beyond the churches of the ten provinces of Italy, called in the versio prisca of the 6th Nicene canon "suburbicaria loca." The churches of the East were mainly under the jurisdiction of the metropolitans of Alexandria or Antioch, and these great bishops would not brook the interference of their Western brethren. Moreover, the great strength of Christianity lay then in the East. The West was still imperfectly Christianized. It is difficult, therefore, to believe that Hosius presided at the council of Nicaea—an Eastern synod—as legate of the pope.

(2) But when we inquire why the usual order of precedence was departed from, we are a little at a loss for a satisfactory answer. Du Pin (Nouv. Bib. t. ii. pt. 2, p. 315) thought that Hosius presided because already acquainted with the question at issue and highly esteemed by the emperor. Similarly Schröckh (Kirchengeschichte, Thl. v. § 336). This seems the most probable explanation. It would be difficult to understand how the bishop of a see in Spain took precedence over the great patriarchs of the East if he had not been appointed by the emperor. Hosius was at the height of his reputation and enjoying the fullest confidence of his imperial master. He was, says Dean Stanley (Eastern Church, lect. iii.), "as the world-renowned Spaniard, an object of deeper interest to Christendom than any bp. of Rome could at that time have been." The power of the popes of Rome was not yet sufficiently consolidated for their claim to preside to have been admitted. Eleven years before, at the great council of the West at Arles in 314; the emperor appointed Marinus, bp. of Arles, to preside, while pope Silvester was represented there, as at Nicaea, by two presbyters and two deacons (cf. Hefele, Conc. i. 181). The council of Nicaea was convoked by Constantine, and there is good reason to believe that Hosius held the foremost place by his appointment. He is believed to have been the emperor's adviser in ecclesiastical matters. The part that Constantine, then only a catechumen, took in the proceedings at Nicaea shews that he must have received some instruction as to the debated questions from an orthodox teacher. It is very unlikely that he could have of himself given such a philosophical explanation of the Homoousion as he did (see the letter addressed by Eusebius to the Christians at Caesarea and preserved by Socrates, H. E. i. 8). Again, the emperor's letter to the churches respecting the council (Eus. Vit. Const. iii. 17–20) bears unmistakable traces of the hand of a theologian. Dean Milman (Hist. of Christianity, vol. ii. p. 364, crown 8vo ed.) calls the letter of Constantine to Arius and Alexander "in its spirit a model of temper and conciliation. It is probable that the hand of Hosius is to be traced in its composition. His influence was uniformly exercised in this manner. Wherever the edicts of the government were mild, conciliating, and humane, we find the bp. of Corduba."

At the conclusion of the council Hosius seems to have returned to Corduba. For nearly 20 years he lived in retirement in his own diocese. No trace of a return to the court of Constantine remains, and it does not appear that they ever met again. We must look to the history of the time for some explanation of the cause for these altered relations. Constantine left Asia Minor for Rome, which he reached c. July 326. His brief stay there was marked by deeds of cruelty. In the midst of the Vicennalia the people of Rome heard with regret that his son Crispus had been put to death. Not long afterwards the young Licinianus, his nephew, a boy of 12, was killed, at the suggestion, it is said, of the empress Fausta, whom retribution soon overtook. There followed a great number of public executions. The true causes of these events are involved in mystery, but Constantine is said to have become a prey to remorse. A great change certainly took place in his character after he became sole master of the Roman empire. He was spoiled by prosperity (Eutropius, lib. x. cc. 4, 6). He became arrogant and impatient of counsel, distrustful and suspicious. This moral deterioration was accompanied with great vacillation in his religious opinions. A few years after the council of Nicaea he fell under Arian influences. Arius was recalled; and at the instigation of Eusebius of Nicomedia and his adherents, Athanasius was condemned upon a false charge and banished to Gaul 335). Not long before his death, in 337, Constantine received baptism from Eusebius of Nicomedia, an Arian bishop. This change in the character and opinions of Constantine was the true cause of his altered relations with Hosius. As the influence of the Arians over his mind increased, that of his old counsellor would of necessity decline.

Hosius does not appear to have been present at any of the synods between those of Nicaea and Sardica, nor to have taken any public part in the controversies between Athanasius and the Arians during 20 years. In 345 the emperor Constans summoned Athanasius to Milan from Rome, and informed him that he had been urged by certain bishops (believed to have been pope Julius, Hosius, and Maximinus of Trèves; cf. Hilar. Frag. 2, p. 16) to use his influence with his brother Constantius, that a council might be called to settle the questions concerning him, the place of meeting to be Sardica. Athanasius while in Milan was directed by Constans to go to Gaul to meet Hosius and travel with him to Sardica (Athan. Apol. ad Const. c. 4). Hosius was now nearly 90 years old. So long a journey implies considerable vigour of body, and that age had not changed his convictions nor impaired his zeal. Nor had his long retirement lessened his influence or the unbounded respect felt for him by his contemporaries. In the encyclical letter of the council of Sardica to be found in Athanasius (Apol. contr. Arian. c. 44), Hosius is spoken of as "one who on account of his age, his confession, and the many labours he had undergone, is worthy of all reverence." His presidency in this case is affirmed in express terms by Athanasius (Hist. Arian. c. 16): "The great Hosius was president of the council." The Acts shew him as the life and soul of the synod, proposing most of the canons and taking the foremost part in the pro-