EUSTATHIUS
628
EUSTATHltTS
"S. Eustathii ep. Antioeh. in Lazarum, Mariam et
Martham homilia christologica", which he edited
together with a commentary on the literary fragments
of'Eustathius (Paris, 1905). Fragments of lost writ-
ings are found in Migne (P. G., XVIII, 675-698), Pitra
and Martin (Analecta Sacra, II, Proleg., 37-40; IV,
210-213 and 441-443). "Commentarius in Hex-
aemeron" (Migne, P. G., XVIII, 707-794) and "AUo-
cutio ad Imp. Constantinum in Cone. Nicseno" (Migne,
P. G., XVIII, 673-676) are spurious. His feast is
celebrated in the Latin Church on 16 July, in the
Greek on 2 1 Feb. His relics were brought to Antoch.
Butler, Lirrs of the Sainls, 16 July; Baring-Goh-ld, Lives of the Sainls, 16 July; \'enabi.es in Did. Chrisl. Biog. s. v.; Ada .S.S., July. IV", 130-144; Fessler-Jungmann. Jnslilu- lirnies Patrologite (Innsbruck. 1S90). 1.427-431; B.ardenhe-wer, i'a(ro?offy,SHAHAStr.(Freiburg-im-Br., St. Louis. 1908). 252-53.
Michael Ott.
Eustathius, Greek savant and defender of mon- asticism. Archbishop of Thessalonica, b. at Constan- tinople in the early part of the twelfth centun,-; d. at Thessalonica c. 1194. He received his ecclesiastical training in the monastic school of St. Euphemia at Constantinople, became a monk there in the monas- tery of St. Florus, and afterwards deacon of the "Great Church" (St. Sophia), and teacher of rhetoric and secretarj' of the petitions addressed to the em- peror. He enjoyed the confidence of the Comneni emperors, especially of Manuel Comnenus I (1143-80) who intru.sted to him the education of one of his sons. About 1 1 74 he was made .\rchbishop of Jlyra in Asia Minor; but before his installation, was transferred to the archiepiscopal See of Thessalonica by special direc- tion of the emperor. In this position he proved him- self a real shepherd and father of his people. He tried to reform the worldly and hT,T30critical lives of the monks and anchorites of his time; he shielded his people against the excessive exactions of the imperial tax-collectors; he remained with his flock at the time of the invasion of Thessalonica by the Normans of Sicily in 11 85, and tried to encourage his subjects and alleviate their sufferings. Owing to his opposition to the monastic orders and his frankness of speech towards those in high places, he incurred the displeas- ure of the emperor and was removed from Thessa- lonica for a brief period ; at what time, however, is not known.
Eustathius was a prolific and elegant writer, and the best Greek author of his age. His works may be classified in two categories: commentaries on ancient authors written during his activity in Con- stantinople; and his writings, tracts, orations, or let- ters, which were occasioned by special circumstances during his episcopate in Thessalonica. Of the former class may be mentioned: "The Commentaries on the Ihad and Ody.ssej' of Homer" (Rome, 1542-50; Basle, 1559-60; Leipzig, 1825-30); "A Paraphrase of the geographical epic of Dionysius Periegetes", ed. Bemhardy (Leipzig, 1828); a "Commentary on the works of Pindar", of which, however, only the preface is known, ed. Tafel (Frankfurt, 1832). These works of Eustathius on the ancient classics are much prized by modern philologists. Among the works of the second classthe following are to be noted: "AHistorj'of the conquest of Thes,salonica by the Normans" (ed. Tafel in "Komnenen und Normannen", 2d ed., 1870); several addresses to the Emperor Manuel Comnenus I, and the funeral oration at the death of the same; letters written to the emperor or other distinguished person- ages of his time; several tracts having reference to his plan of reform, such as: "Considerations on the Monastic Life" (German tr. by Tafel, 1847); a letter written to a stylite of Tliessalonica; a tract on hypoc- risy; and others. Several purely religious works such as: four Lenten sermons; a sermon for the beginning of the year; and panegj'rics for the festivals of various saints. Most of his theological works, first edited by
Tafel (1832), are in Migne, P. G., CXXXV, CXXXVL
In these Eustathius shows himself an earnest and
zealous ecclesiastic, fully penetrated with the genuine
spirit of Christianity.
Krumbacher, Geschichte der hyzantinischen Literatur (Mu- nich. 1897). 536; Mcller in Kircheniex.. s. v. Eustathii; Meyer in Realencyklopadie (Leipzig. 1898), V; Jinxvs in Kirchl. Handhxikon (Munich, 1907). I. 1383; Kegel, Pontes rer. byzant. (St. Petersburg, 1892), I, 1, for five additional discourses.
Francis J. Schaefer.
Eustathius of Sebaste, born about 300; died about 377. He was one of the chief founders of monasticism in Asia Minor, and for a long time was an intimate friend of St. Basil. He was censured be- cause of the exaggerated asceticism of his followers, hesitated all his life between various forms of Arian- ism, and finally became a leader of the Pneumatoma- chians condemned by the First Council of Constanti- nople (.381). Eustathius was apparently the son of Eulalius, Bishop of Sebaste, the metropolis of Ar- menia (the Roman province). He studied under Arius (Basil, Ep. ccxxiii, 3; cc.xliv, 3; cclxiii, 3), and was known from the beginning as one who sympa- thized with the heretic. He was ordained priest and then founded a community of monks. Partly be- cause of the idea common at that time (Fortescue, The Greek Fathers, London, 1908, pp. 57, 94) that no one could be both a priest and a monk, and partly also because of the extravagance of his community, he was suspended from his priesthood by a synod at Neo- Ciesarea. Later, in 340, a sjmod at Gangra con- demned his followers (toOs irepl "EiKTrdSiov) for ex- aggerated and extravagant asceticism. These monks forbade marriage for any one, refused to communicate with married priests, and taught that no married per- son can be saved; they fasted on Sundays and would not do so on the appointed fast-days; they claimed special grace for their own conventicles and dissuaded people from attending the regular services of the Church. It was evidently a movement like that of the Encratites and Montanists. Against these abuses the council drew up twenty canons, but with- out directly censuring Eustathius (Hefele, "Concili- engesch.", 1st ed., II, 777 sq.; Braun, "Die Abhaltung der Synode von Gangra" in "Hist. Jahrb.", 1895, pp. 586 sq.). Sozomen (Hist. Eccl., Ill, xiv, 36) says that Eustathius submitted to this council and gave up his eccentricities. However, a synod at Antioeh (341?) condemned him again for " perjury" (Sozomen, IV, xxiv, 9), perhaps because he had broken his promise made on oath. About the year 356 he be- came Bishop of Sebaste. St. Basil was at that time (357-358) studying the life of monks before founding his own community at Annesus, and he was much at- tracted by Eustathius's reputation as a zealous leader of monasticism. For years, till about 372 or so, Basil believed in and defended his friend. But Eustathius was anj-thing but a Catholic. Once, apparently in 366, he persuaded the pope (Liberius, 352-366) of his orthodoxy by presenting a confession of the Nicene faith (Socrates, IV, xii); otherwise he wavered be- tween every kind of Arianism and semi-.\rianism and signed all manner of heretical and contradictory for- mulsB. In .385 a synod at Melitene deposed him, it seems rather for the old question of his rigorism than for .\rianism. Meletius (later the famous Bishop of Antioeh) succeeded him at Sebaste. But the Semi- Arians still acknowledged Eustathius. He wandered about, was present at many sjmods (at Seleucia in 359, later at Smyrna, in Pisidia, Pamphylia, etc. — Socrates, IV, xii, 8), and signed many formula*. If one can .speak of any principle in so inconsistent a per- son, it would seem that Eustathius was generally on the side of one of the forms of Semi-.\rianism, op- posed to Catholics on the one hand and to extreme Arians on the other. St. Basil found him out and broke with him definitively at last (about 372 or 373).
