Eustathius, who was deposed. The see of Antioch thus became vacant. The assembled bishops proposed Eusebius of Caesarea as his successor, and wrote to the emperor on his behalf, but Eusebius declined the honour, alleging the rule of the Church, regarded as an "apostolic tradition," which forbade translations from one see to another; and Euphronius was elected.
(ii) Synods of Caesarea, Tyre, and Jerusalem.—The next stage of the Arian controversy exhibits Eusebius in conflict with a greater than Eustathius. The disgraceful intrigues of the Arians and Meletians against Athanasius, which led to his first exile, are related in our art. Athanasius. It is sufficient to say here that the emperor summoned Athanasius to appear before a gathering of bishops at Caesarea, to meet the charges brought against him. It is stated by Theodoret (H. E. i. 26) that Constantine was induced to name Caesarea by the Arian party, who selected it because the enemies of Athanasius were in a majority there (ἔνθα δὴ πλείους ἦσαν οἰ δυσμενεῖς), but the emperor may have given the preference to Caesarea because he reposed the greatest confidence in the moderation (ἐπιείκεια) of its bishop. Athanasius excused himself from attending, believing that there was a conspiracy against him, and that he would not have fair play there (Festal Letters, p. xvii, Oxf. trans.; Theod. H. E. i. 26; Soz. H. E. ii. 25). This was in 334. Athanasius does not mention this synod in his Apology.
The next year (a.d. 335) Athanasius received a peremptory and angry summons from Constantine to appear before a synod of bishops at Tyre. Theodoret (l.c.) conjectures (ὡς οἶμαι) that the place of meeting was changed by the emperor out of deference to the fears of Athanasius, who "looked with suspicion on Caesarea on account of its ruler." Athanasius, or his friends, may indeed have objected to Eusebius as a partisan; for the Egyptian bishops who espoused the cause of Athanasius, addressing the synod of Tyre, allege "the law of God" as forbidding "an enemy to be witness or judge," and shortly afterwards add mysteriously, "ye know why Eusebius of Caesarea has become an enemy since last year" (Athan. Ap. c. Arian. 77, Op. i. p. 153). The scenes at the synod of Tyre form the most picturesque and the most shameful chapter in the Arian controversy. After all allowance for the exaggerations of the Athanasian party, from whom our knowledge is chiefly derived, the proceedings will still remain an undying shame to Eusebius of Nicomedia and his fellow-intriguers. But there is no reason for supposing that Eusebius of Caesarea took any active part in these plots. Athanasius mentions him rarely, and then without any special bitterness. The "Eusebians" (οἱ περὶ Εὐσέβιον) are always the adherents of his Nicomedian namesake. But, though probably not participating in, and possibly ignorant of their plots, Eusebius of Caesarea was certainly used as a tool by the more unscrupulous and violent partisan of Arius, and must bear the reproach of a too easy compliance with their actions. The proceedings were cut short by the withdrawal of Athanasius, who suddenly sailed to Constantinople, and appealed in person to the emperor. The synod condemned him by default.
While the bishops at Tyre were in the midst of their session, an urgent summons from the emperor called them to take part in the approaching festival at Jerusalem (Eus. V. C. iv. 41 seq.; Socr. H. E. i. 33 seq.; Soz. H. E. ii. 26; Theod. H. E. i. 29). It was the tricennalia of Constantine. No previous sovereign after Augustus, the founder of the empire, had reigned for thirty years. Constantine had a fondness for magnificent ceremonial, and here was a noble opportunity (V. C. iv. 40, καιρὸς εὔκαιρος). The occasion was marked by the dedication of Constantine's new and splendid basilica, built on the site of Calvary. The festival was graced by a series of orations from the principal persons present. In these Eusebius bore a conspicuous part, finding in this dedication festival a far more congenial atmosphere than in the intrigues of the synod at Tyre. He speaks of the assemblage at Tyre as a mere episode of the festival at Jerusalem (ὁδοῦ δὴ πάρεργον). The emperor, he says, preparing for the celebration of this festival, was anxious to end the quarrels which rent the church. In doing so he was obeying the Lord's injunction, "Be reconciled to thy brother, and then go and offer thy gift" (cf. Soz. i. 26). This view of the emperor's motive is entirely borne out by Constantine's own letter to the synod at Tyre. Eusebius was greatly impressed by the celebration; but Tillemont, who shews strong prejudice against Eusebius throughout, altogether misstates the case in saying that he "compares or even prefers this assembly to the council of Nicaea, striving to exalt it as much as he can, for the sake of effacing the glory of that great council," etc. (vi. p. 284). But Eusebius says distinctly that "after that first council" this was the greatest synod assembled by Constantine (V. C. iv. 47); and so far from shewing any desire to depreciate the council of Nicaea, he cannot find language magnificent enough to sing its glories (iii. 6 seq.).
Arius and Euzoius had presented a confession of faith to the emperor, seeking readmission to the church. The emperor was satisfied that this document was in harmony with the faith of Nicaea, and sent Arius and Euzoius to Jerusalem, requesting the synod to consider their confession of faith and restore them to communion. Arius and his followers were accordingly readmitted at Jerusalem. Of the bishops responsible for this act, some were hostile to Athanasius, others would regard it as an act of pacification. The stress which Eusebius lays on Constantine's desire to secure peace on this, as on all other occasions, suggests that that was a predominant idea in the writer's own mind, though perhaps not unmixed with other influences.
obeyed; the rest retired to their homes. Among those who obeyed was Eusebius of Caesarea. Of the principal events which occurred at Constantinople, the banishment of Athanasius and the death of Arius, we need not speak here. But the proceedings of the synod then held there (a.d. 336) have an important bearing on the literary history of Eusebius. The chief work of the synod was the condemnation of MARCELLUS, bp. of Ancyra, an uncompromising opponent of the Arians. He had written a book (iii) Synod of Constantinople.—Athanasius had not fled to Constantinople in vain. Constantine desired pacification but was not insensible to justice; and the personal pleadings of Athanasius convinced him that justice had been outraged (Ap. c. Arian. 86). The bishops at the dedication festival had scarcely executed the request, or command, of the emperor's first letter, when they received another written in a very different temper (ib.; Socr. H. E. i. 34; Soz. H. E. ii. 27). It was addressed "to the bishops that had assembled at Tyre"; described their proceedings as "tumultuous and stormy"; and summoned them without delay to Constantinople. The leaders of the Eusebian party alone in reply to
