Eusebius of Nicomedia

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Eusebius of Nicomedia (Template:IPAc-en; Template:Langx; died 341) was an Arian priest who baptised Constantine the Great on his deathbed in 337.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> A fifth-century legend evolved that Pope Sylvester I was the one to baptise Constantine, but this is dismissed by scholars as a forgery "to amend the historical memory of the Arian baptism that the emperor received at the end of his life, and instead to attribute an unequivocally orthodox baptism to him".<ref>Template:Cite journal</ref><ref>Template:Cite book</ref> He was a bishop of Berytus (modern-day Beirut) in Phoenicia. He was later made the bishop of Nicomedia, where the Imperial court resided. He lived finally in Constantinople from 338 up to his death.

Influence in the Imperial family and the Imperial courtEdit

Distantly related to the imperial family of Constantine the Great, he owed his progression from a less significant Levantine bishopric to the most important episcopal see to his influence at court and the great power he wielded in the church was derived from that source. In fact, during his time in the imperial court, the Eastern court and the major positions in the Eastern Church were held by Arians or Arian sympathizers.<ref name="drake-pp395">Drake, "Constantine and the Bishops", p. 395.</ref> With the exception of a short period of eclipse, he enjoyed the confidence both of Constantine and Constantius II. He also served as the tutor of the later Roman emperor Julian, and it was he who might have baptised Constantine the Great on 22 May 337 owing to his familial relationship with the emperor.<ref>Template:Cite encyclopedia</ref> Also during his time in the imperial court, Arianism became more popular with the royal family.<ref name="ellingsen-pp121">Ellingsen, "Reclaiming Our Roots - An Inclusive Introduction to Church History, Vol. I, The Late First Century to the Eve of the Reformation", p. 121.</ref> It can be logically surmised that Eusebius had a huge hand in the acceptance of Arianism in the Constantinian household. The Arian influence grew so strong during his tenure in the imperial court that it was not until the end of the Constantinian dynasty and the appointment of Theodosius I that Arianism lost its influence in the empire.<ref name="young-pp92">Young, "From Nicaea to Chalcedon", p. 92.</ref>

It was of particular interest that Eusebius was nearly persecuted because of his close relationship to the Emperor Licinius while serving as bishop of Nicomedia during Licinius' reign.

Relationship with AriusEdit

Like Arius, he was a pupil of Lucian of Antioch, and it is probable that he held the same views as Arius from the very beginning; he was also one of Arius' most fervent supporters and encourager.<ref name="jones-pp121">Jones, "Constantine and the Conversion of Europe", p. 121.</ref> It was also because of this relationship that he was the first person whom Arius contacted after the latter was excommunicated from Alexandria by Alexander I of Alexandria in 321.<ref name="young-pp59">Young, "From Nicaea to Chalcedon", p. 59.</ref> Apparently, Arius and Eusebius were close enough and Eusebius powerful enough that Arius was able to put his theology down in writing.<ref name="young-pp61">Young, "From Nicaea to Chalcedon", p. 61.</ref> He afterward modified his ideas somewhat, or perhaps he only yielded to the pressure of circumstances; but he was, if not the teacher, at all events the leader and organizer of the Arian council.

At the First Council of Nicaea in 325, he signed the Confession, but only after a long and desperate opposition in which he was said to "subscribe with hand only, not heart"<ref name="amidon-10.5">Amidon, "The Church History of Rufinus of Aquileia: Books 10 and 11", 10.5.</ref> according to ancient sources. It was a huge blow to the Arian party since it was surmised that the participants in the First Council of Nicaea were evenly split between non-Arians and Arians.<ref name="lim-pp183">Lim, "Public Disputation, power, and social order in late antiquity", p. 183.</ref> His defense of Arius angered the emperor, and a few months after the council he was sent into exile due to his continual contacts with Arius and his followers.<ref name="drake-pp259">Drake, "Constantine and the Bishops", p. 259.</ref> After the lapse of three years, he succeeded in regaining the imperial favor by convincing Constantine that Arius and his views do not conflict with the proclaimed Nicene Creed.<ref name="roldanus-pp82">Roldanus, "The Church in the Age of Constantine - the Theological Challenges", p. 82.</ref> After his return in 329, he brought the whole machinery of the state government into action in order to impose his views upon the Church.

Political and religious careerEdit

In complement to his theological interests, Eusebius was a skilled politician. Upon his return, he regained the lost ground resulting from the First Council of Nicaea, established alliances with other groups such as the Melitians and expelled many opponents.

He was described by modern historians as an "ambitious intriguer"<ref name="roldanus-pp78">Roldanus, "The Church in the Age of Constantine - The Theological Challenges", p. 78.</ref> and a "consummate political player".<ref name="drake-pp395"/> He was also described by ancient sources as a high-handed person who was also aggressive in his dealings;<ref name="amidon-10.12">Amidon, "The Church History of Rufinus of Aquileia - Books 10 and 11", 10.12.</ref> he also used his allies to spy on his opponents.

He was able to dislodge and exile three key opponents who espoused the First Council of Nicaea: Eustathius of Antioch in 330, Athanasius of Alexandria in 335 and Marcellus of Ancyra in 336. This was no small feat since Athanasius was regarded as a "man of God" by Constantine,<ref name="roldanus-pp84">Roldanus, "The Church in the Age of Constantine - the Theological Challenges", p. 84.</ref> and both Eustathius and Athanasius held top positions in the church.

Another major feat was his appointment as the Patriarch of Constantinople by expelling Paul I of Constantinople; Paul I would eventually return as Patriarch after Eusebius's death.

Even outside the empire, Eusebius had great influence. He brought Ulfilas into the Arian priesthood and sent the latter to convert the heathen Goths.

Eusebius baptised Constantine the Great in his villa in Nicomedia, on 22 May 337 just before the death of the Emperor.

Death and aftermathEdit

He died at the height of his power in the year 341.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

He was so influential that even after his death, Constantius II heeded his and Eudoxus of Constantinople's advice to attempt to convert the Roman Empire to Arianism by creating Arian Councils and official Arian Doctrines.<ref name="guitton-pp86">Guitton, "Great Heresies and Church Councils", p. 86.</ref>

It was because of Eusebius that "On the whole, Constantine and his successors made life pretty miserable for Church leaders committed to the Nicene decision and its Trinitarian formula".<ref name="ellingsen-pp119">Ellingsen, "Reclaiming Our Roots: An Inclusive Introduction to Church History, Vol. I, The Late First Century to the Eve of the Reformation", p. 119.</ref>

Eusebius of Nicomedia is not to be confused with his contemporary Eusebius of Caesarea, the author of well-known early books of Church history.