Urbis narrowly escaping with their lives. Thereupon the emperor ordered (Mar. 25) Eulalius to be immediately expelled from the city. Eulalius refused to comply, and took violent possession of the Lateran church, but was eventually dislodged thence and expelled from Rome, an imperial edict (Apr. 3) excluding him from the see and confirming Boniface as bp. of Rome. The latter was welcomed as bishop by the whole population with joy and gratitude to the emperor.
Eulalius retired to Antium, near Rome, expecting the death of Boniface, who fell sick after his accession, but this hope failing, he made no further attempt to recover the see, though invited to do so by his partisans in Rome on the death of Boniface in 423. According to the Liber Pontificalis, he afterwards became bp. of Nepete.
From this account, extracted from contemporary documents, the following facts are evident. First, that with the ancient custom of election of a new bishop by the clergy, with the assent of the laity, and confirmation by provincial bishops, there was no desire on the part of the civil power to interfere. Secondly, that elections had come to be conducted in an irregular and tumultuous manner, giving rise [Damasus] to violent conflicts, with bloodshed even in the churches. Thirdly, that it was the necessity of restoring order, and adjudicating between rival claims, that led to the interposition of the emperor. Fourthly, that in this case the emperor did not insist on a right to decide on the validity of either election without first submitting the question to an episcopal synod. Fifthly, eventually, serious provocation being given, he settled the question on his own authority, without the sanction of a synod or regard to the canonicity of the original election. A statement in the Liber Pontificalis that Eulalius was deposed by a synod of 252 bishops is inconsistent with the contemporary evidence given above, and, as such, Baronius rejects it.
[J.B—Y.]
Eulogius (4), bp. of Edessa. When a presbyter there he suffered in the persecution by Valens. Barses the bishop having been deposed and exiled, the orthodox refused to communicate with an Arian prelate, intruded into the see. Modestus the prefect commanded the leading ecclesiastics to obey the emperor and communicate with the new prelate. The whole body, led by Eulogius, offered so firm a resistance that Modestus sentenced them, 80 in number, to transportation to Thrace. The confessors received so much honour there that Valens relegated them, two and two, to distant localities, Eulogius with a presbyter Protogenes being sent to Antinous in the Thebaid. Though there was a Catholic bishop here the population was almost entirely pagan, and the two presbyters commenced missionary work among them. On the cessation of the persecution Eulogius and Protogenes returned to Edessa, where, Barses being dead, Eulogius was consecrated bishop by Eusebius of Samosata (Theod. H. E. iv. 18, v. 4). He attended the councils held at Rome in 369 (Labbe, ii. 894), Antioch in 379, and Constantinople in 381 (ib. 955). See Soz. vi. 34; and Migne's note 61, Patr. Gk. lxvii. 1394.
[E.V.]
Eunomius (3) of Cappadocia, bp. of Cyzicus (360-364) after the expulsion of Eleusius. As the pupil and secretary of Aetius, he formulated his master's system with a preciseness which stamped the name of Eunomians instead of that of Aetians on the Anomoean heretics. He was distinguished by "a faculty of subtle disputation and hard mechanical reasoning" (Newman, Arians, c. iv. § 4), which subjected the Christian verities to strict logical processes, and rejected every doctrine that could not be shewn to be consistent with human reason. Neander further describes him as the decided enemy of asceticism, and of the growing disposition to worship saints and relics—in fact, the "Rationalist" of the 4th cent. (Ch. Hist. iv. p. 78, Clark's trans.).
The name of his birthplace is given as Dacora by Sozomen and Philostorgius, and as Oltiseris by Gregory Nyssen, who correctly places it on the confines of Cappadocia and Galatia (Soz. H. E. vii. 17; Philost. H. E. x. 6, xi. 5). Eunomius came of an honest, industrious stock. His father, an unpretending, hard-working man, supported his family by the produce of his land and by teaching a few neighbours' children in the winter evenings (Greg. Nys. in Eunom. i. p. 291). Eunomius inherited his father's independent spirit. He learnt shorthand, and became amanuensis to a kinsman and tutor to his children. The country becoming distasteful to him, he went to Constantinople, hoping to study rhetoric. Gregory Nyssen, who endeavours to blacken his character as much as possible, hints that his life there was not very reputable, but specifies no charges. It was reported that he worked as a tailor, making clothes and girdles. Before very long he returned to Cappadocia. The fame of Aetius, then teaching at Alexandria, reaching Eunomius, he proceeded thither c. 356, and placed himself under his instruction, acting also as his amanuensis (Socr. H. E. ii. 35, iv. 7; Soz. H. E. vi. 27; Philost.H. E. iii. 20; Greg. Nys. in Eunom. i. p. 290). He accompanied Aetius to Antioch at the beginning of 358, to attend the Arian council summoned by Eudoxius, who had through court favour succeeded to the see of Antioch.
The bold front displayed by the Arians at this council, and the favour shewn to the flagrant blasphemies of Aetius and Eunomius, who did not scruple to assert the absolute unlikeness (ἀνόμοιον) of the Son to the Father, excited the strong opposition of the semi-Arian party, of which George of Laodicea, Basil of Ancyra, and Macedonius of Constantinople, were the highly respectable leaders. Under colour of the dedication of a church, a council was speedily held by them at Ancyra at which the Anomoean doctrines and their authors were condemned. A synodical letter was sent to the emperor denouncing the teaching of Eunomius and his master and charging the latter with being privy to the conspiracy of Gallus (Philost. H. E. iv. 8). These proceedings struck dismay into the Arian clique at Antioch, and Eunomius, now a deacon, was sent to Constantinople as their advocate. But, apprehended in Asia Minor by some imperial officers, he was banished by the emperor's orders to Midaeus or Migde in Phrygia; Aetius to Pepuza. Eudoxius found
