Eulalia, a saint of the Church of Rome, was horn at Merida, Spain, in 290. She was the descendant of a noble Christian family. Wlien the general perse- cution of Christians liegan under Maximian, Eulalia, contrary to the directions given by the Church, volun- tarily sought martyrdom by presenting herself to the prefect of Lusitania, remonstrating with him against idolatry and the persecution of Christianity, and by personallj- insulting him (spitting in his face, etc).
EULALIUS
348
EUIMENES
She was consequently burned alive Dec. 10 (or 12), 303 (ur 304). Her relics were preserved at Merida, and many miracles were ascribed to them at the time of the invasion of the Goths and Vandals. Barcelona also claims the possession of the relies of St. Eulalia, and the legend of this saint is so much like that of Eulalia of Merida tliat it is generally believed that the two are only one ])erson, and that, as is common in the Church of Uomc, tlie same relics are claimed by two cities. — Hwefer, Xotiv. Biog. Gemr. xvi, 708. (A. J. S.)
Eulalius, anti-Pope, lived in the first part of the fifth century. Created arch-cardinal bj' Innocent I, he was, after the death of pope Zosimus, near the close of the year 418, through the influence of Symmachus, elected pope in opposition to Boniface I, who had been elected b}^ a legal majority. For several months he contended against Boniface, but finally the emperor Ilonorius decided in favor of Boniface, being persuaded that Eulalius had been illegally elected, and gave or- ders to Symmachus, the governor of the city of Rome, to drive Eulalius from the citj^, and to put Boniface in possession of the see. Eulalius thereupon left Rome, and became bishop of Nepi. After the death of Boni- face, at the election of Celestine I, the friends of Eula- lius offered to contend again in his favor, but he prompth' declined the papal dignity. — Bower, History of (he Popes, i, SbS sq. ; Hoefer, Nouv. Biog. Gen. xvi, 709 ; Wetzer und Welte, Kirchen-Lex. iii, 750 ; Jaffe, Regesta rontijicuni Romanorum. (J. H. W.)
Eulogia (fvXoyut). (1.) A term used in reference to the consecrated bread of the Eucharist. In tlie earl}' Church, at the end of mass, the loaves offered l>y the faithful (not consecrated) were blessed by the celebrant, and distributed as a sign of communion, as they now are in the Greek Church, to those who liad nut communed, and formerly to catechumens who were not admissible. They were called eulogies or antidora, compensations, by the Council of Antioch in 341.
("2.) Ei'AoyiM was one of the earl}' titles of the sacra- ment of the Lord's Supper, and appears to have been taken from the language of Paul when he says, "The cup of blessing which we bless" — to ■KOTijpiov TtJQ ev- Xoyinc;. Down to the time of Cyril and Chrj'sostom, evXoyia is used synonymously with iii\apLiyTta, but after the fifth century the term was appropriated to the l)read set apart from the oblations for the poor and tlie clergy. To this custom we may refer the origin of private masses, and of communion in one kind.
(3.) The practice of giving the eulogia also tends to explain the custom of non-communication which sprang uj) in the Church about the same time. The faithful who did not communicate retired from the assembly V)efore the celebration of the Lord's Supper began, but not without receiving the benediction of the minister. The J/df'Ies were soon divided into two classes — commu- niamtcs and non-communicantes — of which the Church knew nothing in earlier ages. The Council of Nantes, about A.D. 890, ordered the presbyters to keep some portions of the oblations in a proper vessel, so that those persons who were not prepared to communicate might, on every festival and Lord's day, receive some of the eulogia, previously blessed with a proper bene- diction.— Bingham, Grig. Ercl. bk. x, ch. ii, §16; bk. XV, ch. iv, § 3; Riddle, Christ. Antiquities, p. 545, 578.
Eulogiris, patriarch of Alexandria from 581 to 608. Pope Gregory I makes particular mention of him as a successful polemic against the Nestorians, Severians, Theodosians, Cainites, Acephalians, and Agnoeta;. Photius preserves numerous fragments of his writings. He died in G08. — Wetzer und Welte, Kirchen-Lex. iii, 753, 754 ; Fabricius, Bill. Grceca, (ed. Harles), x, 753.
Eulogius OF Cordova was in 859 elected arch- bishop of Toledo, but, by the Qpposition of the Moors, ho ^vas not permitted to enter upon the duties of his office. He was a learned and brave defender of
Christianity against Mohammedanism, and sealed his love for the cause by his own blood, being behead- ed by the Moors, March 11, 859, for the assistance which he had rendered a J'oung girl who had been converted and by him baptized in the Christian faith. His writings are : Memoriale Sanctorum sive libri iii de Martyribus Cordubensihus, a work in which the glory of the Spanish martyrs of his times is recorded: — Ex- hortatiu ad martyrium dve documentum martyriale ad Floram et Mariam virgines confessores : — Apolocjeticus pro martyribus adversus calumniatores, in which he de- nies the assertion that the Christians desired martyr- dom. He also wrote letters to the bishop Wilifindus of Pampeluna, his friend Alvarus, and others. His remains are to be found in Schott, Ilispania /llustruta, vol. iv; in the Bibliotheca Patrum, xv, 242; also in Migne, Patrol. Lat. tom. cxv. A biograph}' of Eulo- gius, written bj' his friend Alvarus, is also in INHgnc, t. cxv. — Ceillier, Hist, des Aid. Sac. ct Eccl. xix, 64; Wetzer u. Welte, Kirchen-Lex. iii, 754, 755 ; Hoefer, Nouv. Biog. Gen. xvi, 719 ; Herzog, Real-Encyhlop. iv, 220 ; Fabricius, Bibliotheca Grceca, iv, 257 ; Clarke, Sa- cred Literature, vol. ii.