VIII.—St. Basil and Eustathius.
It was Basils doom to suffer through his friendships. If the fault lay with himself in the case of Gregory, the same cannot be said of his rupture with Eustathius of Sebaste. If in this connexion fault can be laid to his charge at all, it was the fault of entering into intimacy with an unworthy man. In the earlier days of the retirement in Pontus the austerities of Eustathius outweighed in Basils mind any suspicions of his unorthodoxy. 207 Basil delighted in his society, spent days and nights in sweet converse with him, and introduced him to his mother and the happy family circle at Annesi. 208 And no doubt under the ascendency of Basil, Eustathius, always ready to be all things to all men who might be for the time in power and authority, would appear as a very orthodox ascetic. Basil likens him to the Ethiopian of immutable blackness, and the leopard who cannot change his spots. 209 But in truth his skin at various periods shewed every shade which could serve his purpose, and his spots shifted and changed colour with every change in his surroundings. 210 He is the patristic Proteus. There must have been something singularly winning in his more than human attractiveness. 211 But he signed almost every creed that went about for signature in his lifetime. 212 He was consistent only in inconsistency. It was long ere Basil was driven to withdraw his confidence and regard, although his constancy to Eustathius raised in not a few, and notably in Theodotus of Nicopolis, the metropolitan of Armenia, doubts as to Basils soundness in the faith. When Basil was in Armenia in 373, a creed was drawn up, in consultation with Theodotus, to be offered to Eustathius for signature. It consisted of the Nicene confession, with certain additions relating to the Macedonian controversy. 213 Eustathius signed, together with Fronto and Severus. But, when another meeting with other bishops was arranged, he violated his pledge to attend. He wrote on the subject as though it were one of only small importance. 214 Eusebius endeavoured, but endeavoured in vain, to make peace. 215 Eustathius renounced communion with Basil, and at last, when an open attack on the archbishop seemed the paying game, he published an old letter of Basils to Apollinarius, written by “layman to layman,” many years before, and either introduced, or appended, heretical expressions of Apollinarius, which were made to pass as Basils. In his virulent hostility he was aided, if not instigated, by Demosthenes the prefects vicar, probably Basils old opponent at Cæsarea in 372. 216 His duplicity and slanders roused Basils indignant denunciation. 217 Unhappily they were not everywhere recognized as calumnies. Among the bitterest of Basils trials was the failure to credit him with honour and orthodoxy on the part of those p. xxviii from whom he might have expected sympathy and support. An earlier instance of this is the feeling shewn at the banquet at Nazianzus already referred to. 218 In later days he was cruelly troubled by the unfriendliness of his old neighbours at Neocæsarea, 219 and this alienation would be the more distressing inasmuch as Atarbius, the bishop of that see, appears to have been Basils kinsman. 220 He was under the suspicion of Sabellian unsoundness. He slighted and slandered Basil on several apparently trivial pretexts, and on one occasion hastened from Nicopolis for fear of meeting him. 221 He expressed objection to supposed novelties introduced into the Church of Cæsarea, to the mode of psalmody practiced there, and to the encouragement of ascetic life. 222 Basil did his utmost to win back the Neocæsareans from their heretical tendencies and to their old kindly sentiments towards himself.
The clergy of Pisidia and Pontus, where Eustathius had been specially successful in alienating the district of Dazimon, were personally visited and won back to communion. 223 But Atarbius and the Neocæsareans were deaf to all appeal, and remained persistently irreconcilable. 224 On his visiting the old home at Annesi, where his youngest brother Petrus was now residing, in 375, the Neocæsareans were thrown into a state of almost ludicrous panic. They fled as from a pursuing enemy. 225 They accused Basil of seeking to win their regard and support from motives of the pettiest ambition, and twitted him with travelling into their neighbourhood uninvited. 226
Ep. ccxiii. § 3. He had been in early days a disciple of Arius at Alexandria.xxvii:208
Id. § 5.xxvii:209
Ep. cxxx. § 1.xxvii:210
cf. Ep. ccxliv. § 9. Fialon, Et. Hist. 128.xxvii:211
Ep. ccxii. § 2. cf. Newman, Hist. Sketches, iii. 20.xxvii:212
Ep. ccxliv. § 9.xxvii:213
Epp. cxxi., ccxliv.xxvii:214
Epp. ccxxiii., ccxliv., cclxiii.xxviii:218
Epp. cciv., ccvii.xxviii:220
Ep. ccx. § 4.xxviii:221
Epp. cciii. and ccxvi.xxviii:224
Epp. lxv., xxvi., ccx.xxviii:225