ex ejus Script. lib. i. cap. 5, §§ 6-8; Greg. Mag. Moral. xiv. §§ 72-74).
The chronology of his life here followed is that fixed by Henschen in his introductory argument to the Life by Eustathius (Boll. Acta SS. 6 Ap. i. 550). His literary remains are his letter to pope Vigilius already mentioned, printed in Greek and Latin by Mansi (ix. 186), and by Migne (Patr. Lat. lxix. 63; Patr. Gk. lxxxvi. 2401), and some fragments of a Discourse on Easter and the Holy Eucharist (Migne, Patr. Gk. lxxxvi. 2391). In this treatise Eutychius argues against the Quartodecimans, against the Hydroparastatae who use water instead of wine at communion (he says that the only apostolic tradition is the mixture of both), against certain schismatic Armenians who used only wine, and against some Greeks and Armenians who adored the elements as soon as they were offered and before consecration. The lost work of Eutychius was a discourse on the manner of existence of reasonable natures in space, a sort of physical theory of the future life. Patr. Gk. lxxxix. §§ 2270-2389; Bolland. AA. SS. Ap. i. 548; ib. App. p. lix. in Greek; Surius, de Prob. Hist. SS. Apr. p. 82 ; Evagr. iv. 37; Theoph. Chronogr. 193, 201, 202, 203, 210, 211, 212, 213; Cave, i. 527.
[W.M.S.]
Euzoïus (1), Arian bp. of Antioch, the companion and intimate friend of Arius from an early age. He was one of 11 presbyters and deacons of that church, deposed together with Arius by Alexander bp. of Alexandria, c. 320 (Socr. H. E. i. 6; Soz. H. E. i. 15; Theod. H. E. i. 4, ii. 311; Athan. de Syn. p. 907). He was again condemned and banished, with Arius, by the council of Nicaea, a.d. 325. When Arius was recalled from banishment, and summoned to the emperor's side in 330, he was accompanied by Euzoïus, by this time a priest. Both regained the emperor's confidence by an evasive declaration of their faith and a professed acceptance of the creed of Nicaea (Socr. H. E. i. 25, 26; Soz. H. E. ii. 27). He accompanied Arius to Jerusalem at the great gathering of Eusebian bishops for the dedication of the church of the Anastasis, Sept. 13, 335, and with him was received into communion by the council then held (Soz. l.c.; Athan. de Synod. p. 891). In 361 Constantius, having banished Meletius, bp. of Antioch, summoned Euzoïus from Alexandria, and commanded the bishops of the province to consecrate him. A few months later Constantius, being seized with a fatal fever, summoned the newly appointed bishop, Euzoïus, to his bedside on Nov. 3, 361, and received from him the sacrament of baptism. Whether this was at Antioch or Mopsucrene in Cilicia is uncertain (Athan. ib. 907; Philost. H. E. vi. 5). On the accession of Valens, Euzoïus was urged by Eudoxius to convene a synod of bishops at Antioch to take off Aetius's sentence, and this he ultimately did, c. 364 (ib. vii. 5). On the death of Athanasius in 373, Euzoïus was, at his own petition, dispatched by Valens, with Magnus the imperial treasurer and troops, to instal the imperial nominee, the Arian Lucius of Samosata, instead of Peter the duly elected and enthroned bishop. This commission was carried out with shameless brutality and persecution of the orthodox (Socr. H. E. iv. 21; Theod. iv. 21, 22). Euzoïus's death is placed by Socrates in 376 at Constantinople (H. E. iv. 35). Le Quien, Or. Chr. ii. 713; Baron. Ann. ad ann. 325, lxxix.; 335, xlix.
[E.V.]
Evagrius (5), known as Evagrius of Antioch, was consecrated bishop over one of the parties in Antioch in 388 or 389, and must have lived until at least 392. Socr. H. E. v. 15; Soz. H. E. vii. 15; Theod. H. E. v. 23; Hieron. de Vir. Ill. cap. 25; Ambrose, Ep. lvi.
Evagrius belonged to the Eustathian division of the orthodox church at Antioch, of which he became a presbyter. After the schism at Antioch caused by Lucifer's consecration of Paulinus, Evagrius left Antioch, and accompanied Eusebius of Vercelli to Italy in 363 or 364. Here he zealously co-operated with Eusebius in restoring peace to the churches distracted by the results of the council of Ariminum, and re-establishing orthodoxy on the terms laid down by the synod of Alexandria in 362. He also afforded pope Damasus important aid against Ursicius and his faction, a.d. 367. At Milan he resolutely withstood the Arian bp. Auxentius. After nine or ten years he returned to the East, with Jerome, with the view of healing the schism that still divided the church of Antioch. He called at Caesarea to visit Basil in the autumn of 373, and found him suffering from ague. He was commissioned by the Western bishops to return to Basil the letters he had sent them, probably relating to the Meletian schism, as unsatisfactory, and to convey terms dictated by them, which he was to embody in a fresh letter to be sent into the West by some duly authorized commissioners. Only thus would the Western prelates feel warranted in interfering in the Eastern church, and making a personal visit (Basil, Ep. 138 [8]). On his return to Antioch, Evagrius wrote in harsh terms to Basil, accusing him of a love of controversy and of being unduly swayed by personal partialities. If he really desired peace, let him come himself to Antioch and endeavour to re-unite the Catholics, or at least write to them and use his influence with Meletius to put an end to the dissensions. Basil's reply is a model of courteous sarcasm. If Evagrius was so great a lover of peace, why had he not fulfilled his promise of communicating with Dorotheus, the head of the Meletian party? It would be far better for Evagrius to depute some one from Antioch, who would know the parties to be approached and the form the letters should take (ib. 156 [342]). On the death of Paulinus, a.d. 388, Evagrius manifested the hollowness of his professed desire for peace by becoming himself the instrument of prolonging the schism. He was ordained by the dying bp. Paulinus, in his sick-chamber, without the presence or consent of any assisting bishops, in direct violation of the canons. Flavian had been consecrated by the other party on the death of Meletius, a.d. 381. Thus the hope of healing the schism was again frustrated (Socr. H. E. v. 15; Theod. H. E. v. 23). A council was summoned at Capua, a.d. 390, to determine whether Flavian or Evagrius was lawful bp. of Antioch, but found the question too knotty, and relegated the decision to Theophilus of Alexandria and the Egyptian bishops.
