the side of Arius. If his namesake of Nicomedia may be trusted, he was especially zealous on behalf of the Arian doctrine at this time (Eus. Nicom. in Theod. H. E. i. 5, ἡ τοῦ δεσπότου μου Εὐσεβίου σπουδὴ ἡ ὑπὲρ ἀληθοῦς λόγου. But the testimony of this strong partisan may well be suspected; and the attitude of Eusebius of Caesarea throughout suggests that he was influenced rather by personal associations and the desire to secure liberal treatment for the heresiarch than by any real accordance with his views. Whatever his motives, he wrote to Alexander, bp. of Alexandria, remonstrating with him for deposing Arius and urging that he had misrepresented the opinions of the latter (Labbe, Conc. viii. 1148, ed. Colet). The cause of Arius was taken up also by two neighbouring bishops, Theodotus of Laodicea and Paulinus of Tyre. In a letter addressed to his namesake of Constantinople, Alexander complains of three Syrian bishops, "appointed he knows not how," as having fanned the flame of sedition (Theod. H. E. i. 3); while Arius himself claims "all the bishops in the East," mentioning by name Eusebius of Caesarea with others, as on his side (ib. i. 4). Accordingly, when he was deposed by a synod convened at Alexandria by Alexander, Arius appealed to Eusebius and others to interpose. A meeting of Syrian bishops decided for his restoration, though wording the decision cautiously. The synod thought that Arius should be allowed to gather his congregation about him as heretofore, but added that he must render obedience to Alexander and entreat to be admitted to communion with him (Soz. H. E. i. 15).
At the council of Nicaea (a.d. 325) Eusebius took a leading part. This prominence he cannot have owed to his bishopric, which, though important, did not rank with the great sees, "the apostolic thrones" (ib. 17) of Rome, Antioch, and Alexandria. But that he was beyond question the most learned man and most famous living writer in the church at this time would suffice to secure him a hearing. Probably, however, his importance was due even more to his close relations with the great emperor, whose entire confidence he enjoyed. He occupied the first seat to the emperor's right (V. C. iii. 11), and delivered the opening address to Constantine when he took his seat in the council-chamber (ib. i. prooem., iii. 11; Soz. H. E. i. 19). The speech is unfortunately not preserved.
Eusebius himself has left us an account of his doings with regard to the main object of the council in a letter of explanation to his church at Caesarea. He laid before the council the creed in use in the Caesarean church, which had been handed down from the bishops who preceded him, which he himself had been taught at his baptism, and in which, both as a presbyter and bishop, he had instructed others. The emperor was satisfied with the orthodoxy of this creed, inserting however the single word ὁμοούσιον and giving explanations as to its meaning which set the scruples of Eusebius at rest. The assembled Fathers, taking this as their starting-point, made other important insertions and alterations. Moreover, an anathema was appended directly condemning Arian doctrines. Eusebius took time to consider before subscribing to this revised formula. The three expressions which caused difficulty were: (1) "of the substance of the Father" (ἐκ τῆς οὐσίας τοῦ πατρός); (2) "begotten, not made" (γεννηθέντα, οὐ ποιηθέντα); (3) "of the same substance" (ὁμοούσιον); and of these he demanded explanations. The explanations were so far satisfactory that for the sake of peace he subscribed to the creed. He had the less scruple in assenting to the final anathema, because the Arian expressions which it condemned were not scriptural, and he considered that "almost all the confusion and disturbance of the churches" had arisen from the use of unscriptural phrases. This letter, he concludes, is written to the Caesareans to explain that he would resist to the last any vital change in the traditional creed of his church, but had subscribed to these alterations, when assured of their innocence, to avoid appearing contentious (ἀφιλονείκως). See Hort's Two Dissertations, pp. 55 seq.
The settlement of the dispute respecting the time of observing Easter was another important work undertaken by the council. In this also a leading part has been assigned to Eusebius by some modern writers (e.g. Stanley, Eastern Church, p. 182, following Tillemont, H. E. vi. p. 668).
The hopes which Eusebius with others had built upon the decisions of the Nicene council were soon dashed. The final peace of the church seemed as far distant as ever. In three controversies with three distinguished antagonists, Eusebius took a more or less prominent part; and his reputation, whether justly or not, has suffered greatly in consequence.
(i) Synod of Antioch.—Eustathius, bp. of Antioch, was a staunch advocate of the Nicene doctrine and a determined foe of the Arians. He had assailed the tenets of Origen (Socr. H. E. vi. 13), of whom Eusebius was an ardent champion, and had charged Eusebius himself with faithlessness to the doctrines of Nicaea. He was accused in turn of Sabellianism by Eusebius (ib. i. 23; Soz. H. E. ii. 19). To the historian Socrates the doctrines of the two antagonists seemed practically identical. Nevertheless they were regarded as the two principals in the quarrel (Soz. H. E. ii. 18). A synod, mainly composed of bishops with Arian or semi-Arian sympathies, was assembled at Antioch, a.d. 330 to consider the charge of Sabellianism brought against
