Jerusalem, passed through Antioch, and had a fraternal reception from Eustathius, and left with every appearance of friendship. Their inspection of the sacred buildings over, Eusebius returned to Antioch with a large cortège of partisan bishops—Aetius of Lydda, Patrophilus of Scythopolis, Theodotus of Laodicea, and Eusebius of Caesarea. The cabal entered Antioch with the air of masters. The plot had been maturing in their absence. Witnesses were prepared with charges against the bishop of incontinency and other gross crimes. Eustathius was summoned before this self-constituted tribunal, and, despite the opposition of the better-minded bishops and the absence of trustworthy evidence, was condemned for heresy, profligacy, and tyrannical conduct, and deposed from his bishopric. This aroused the indignation of the people of Antioch, who took up arms in defence of their beloved bishop. Some of the magistrates and other officials headed the movement. An artfully coloured account of these disturbances and Eustathius's complicity in them was transmitted to Constantine. A count was dispatched to quell the sedition and to put the sentence of the council into execution. Eustathius submitted to constituted authority. Accompanied by many of his clergy, he left Antioch without resistance or manifesting any resentment (Socr. H. E. i. 24; Soz. H. E. ii. 19; Theod. H. E. i. 21; Philost. H. E. ii. 7; Eus. Vit. Const. iii. 59). He appears to have spent the larger part of his exile at Philippi, where he died, c. 337. The date of his deposition was probably at the end of 330 or beginning of 331 (Tillem. Mém. eccl. vol. vii. note 3, sur Saint Eustathe; Wetter, Restitutio verae Chronolog. rerum contra Arian. Gest.; de Broglie, L’Eglise et l’Empire, c. vii.). The deposition of Eustathius led to a lamentable schism in the church of Antioch, which lasted nearly a century, not being completely healed till the episcopate of Alexander, a.d. 413-420.
Eustathius was a copious writer, and is much praised by early authorities (Soz. H. E. ii. 19; Hieron. Ep. 70 [84], ad Magnum). We possess only scattered fragments and one entire work, named by Jerome de Engastrimytho adv. Origenem. In this he attacks Origen with great vehemence, ridicules him as a πολυΐστωρ, and controverts his idea that the prophet Samuel was actually called up by the witch of Endor (Gall. Vet. Patr. Bibl. vol. iv., and Migne, Patr. vol. xviii. pp. 614 ff.). In Texte und Untersuchungen (1886), ii. 4, a new ed. of this treatise was edited by A. Zahn. Fabr. Bibl. Graec. vol. ix. pp. 131 ff. ed. Harles; Cave, Hist. Lit. i. 187; Migne, Patr. t. ix. pp. 131 ff.; Tillem. u.s. pp. 21 ff.; De Broglie, op. cit. t. ii. pp. 294 ff.
[E.V.]
Eustathius (4), bp. of Sebaste (the modern Siwas) in Pontus, on the N. bank of the Halys, the capital of Armenia Minor (c. a.d. 357-380). Eustathius occupies a place more conspicuous than honourable in the unhappy dissensions between the adherents of the orthodox faith and the various shades of Arian, semi-Arian, and Anomoean heresy during the middle of the 4th cent. Originally a disciple of Arius, after repeated approaches to the Nicene faith, with occasional professions of accepting it, he probaby ended his days as a Eunomian heretic (Basil. Ep. 244 [82], § 9). Few in that epoch of conflicting creeds and formularies ever signed more various documents. Basil enumerates his signature of the formularies of Ancyra, Seleucia, Constantinople, Lampsacus, Nice in Thrace, and Cyzicus, which are sufficiently diverse to indicate the vagueness of his theology (Basil. l.c.). Eustathius thus naturally forfeited the confidence of all schools of theology. His personal character appears to have been high. There must have been something more than common in a man who could secure the affection and respect for many years of Basil the Great, as, in Basil's own strong language, "exhibiting something more than man" (Ep. 212 [370], § 2). As bishop he manifested his care for the sick and needy, and was unwearied in the fulfilment of duty. The system of coenobitic
monasticism introduced by him into Asia Basil took as his model (Soz. H. E. iii. 14; Basil. Ep. 223 [79], § 3).
Eustathius was born in the Cappodocian Caesarea towards the beginning of the 4th cent. He studied at Alexandria under the heresiarch Arius (c. a.d. 320) (Basil. Ep. 223 [79], § 3; 244 [82], § 9; 263 [74], § 3). On leaving Alexandria he repaired to Antioch, where he was refused ordination on account of his Arian tenets by his orthodox namesake (Athan. Solit. p. 812). He was afterwards ordained by Eulalius (c. 331), but very speedily degraded by him for refusing to wear the clerical dress (Socr. H. E. ii. 43; Soz. H. E. iv. 24). From Antioch Eustathius returned to Caesarea, where he obtained ordination from the orthodox bp. Hermogenes, on declaring his unqualified adhesion to the Nicene faith (Basil. Ep. 244 [82], § 9; 263 [74], § 3). On the death of Hermogenes, Eustathius repaired to Constantinople and attached himself to Eusebius, the bishop there, "the Coryphaeus of the Arian party" (Basil. ll.cc.). By him he was a second time deposed (c. a.d. 342) on the ground of some unspecified act of unfaithfulness to duty (Soz. H. E. iv. 24). He retired again to Caesarea, where, carefully concealing his Arian proclivities, he sought to commend himself to the bishop, Dianius. His subsequent history till he became bp. of Sebaste is almost a blank. We must, however, assign to it the theological argument held by him and Basil of Ancyra with the audacious Anomoean, Aetius, who is regarded by Basil as in some sense Eustathius's pupil (Basil. Ep. 123, § 5). It was certainly during this period that Eustathius and his early friend the presbyter Aerius founded coenobitic monachism in Armenia and the adjacent provinces (Epiphan. Haer. 75, § 2). The rule laid down by him for the government of his religious communities of both sexes contained extravagances alluded to by Socrates and Sozomen, which are not unlikely to have been the cause, otherwise unknown, of his excommunication by the council of Neo-Caesarea (Socr. H. E. ii. 43; Soz. H. E. iv. 24). While Eustathius was regulating his coenobitic foundations (c. 358) he was visited by Basil, who records the delight with which he saw the coarse garments, the girdle, the sandals of undressed hide, and witnessed the self-denying and laborious lives of Eustathius and his followers. His admiration for such a victory
