It is clear that the dread of Sabellianism was still before the eyes of Eusebius, and was the cause of his hesitation in assenting to the various changes, especially to the use of the word homoousios, which had been a Sabellian word and had been rejected on that account by the Synod of Antioch, at which Paul of Samosata had been condemned some sixty years before.
It still remains to explain Eusebius' sanction of the anathemas attached to the creed which expressly condemn at least one of the beliefs which he had himself formerly held, viz.: that the "Father was before the Son," or as he puts it elsewhere, that "He who is begat him who was not." The knot might of course be simply cut by supposing an act of hypocrisy on his part, but the writer is convinced that such a conclusion does violence to all that we know of Eusebius and of his subsequent treatment of the questions involved in this discussion. It is quite possible to suppose that a real change of opinion on his part took place during the sessions of the Council. Indeed when we realize how imperfect and incorrect a conception of Arianism he had before the Council began, and how clearly its true bearing was there brought out by its enemies, we can see that he could not do otherwise than change; that he must have become either an out-and-out Arian, or an opponent of Arianism as he did. When he learned, and learned for the first time, that Arianism meant the denial of all essential divinity to Christ, and when he saw that it involved the ascription of mutability and of other finite attributes to him, he must either change entirely his views on those points or he must leave the Arian party. To him who with all his subordinationism had laid in all his writings so much stress on the divinity of the Word (even though he had not realized exactly what that divinity involved) it would have been a revolution in his Christian life and faith to have admitted what he now learned that Arianism involved. Sabellianism had been his dread, but now this new fear, which had aroused so large a portion of the Church, seized him too, and he felt that stand must be made against this too great separation of Father and Son, which was leading to dangerous results. Under the pressure of this fear it is not surprising that he should become convinced that the Arian formula--"there was a time when the Son was not"--involved serious consequences, and that Alexander and his followers should have succeeded in pointing out to him its untruth, because it led necessarily to a false conclusion. It is not surprising, moreover, that they should have succeeded in explaining to him at least partially their belief, which, as his epistle to Alexander shows, had before been absolutely incomprehensible, that the Son was generated from all eternity, and that therefore the Father did not exist before him in a temporal sense.
He says toward the close of his epistle to the Cæsarean church that he had not been accustomed to use such expressions as "There was a time when he was not," "He came to be from nothing," etc. And there is no reason to doubt that he speaks the truth. Even in his epistles to Alexander and Euphration he does not use those phrases (though he does defend the doctrine taught by the first of them), nor does Arius himself, in the epistle to Alexander upon which Eusebius apparently based his knowledge of the system, use those expressions, although he too teaches the same doctrine. The fact is that in that epistle Arius studiously avoids such favorite Arian phrases as might emphasize the differences between himself and Alexander, and Eusebius seems to have avoided them for the same reason. We conclude then that Eusebius was not an Arian (nor an adherent of Lucian) before 318, that soon after that date he became an Arian in the sense in which he understood Arianism, but that during the Council of Nicæa he ceased to be one in any sense. His writings in later years confirm the course of doctrinal development which we have supposed went on in his mind. He never again defends Arian doctrines in his works, and yet he never becomes an Athanasian in his emphasis upon the homoousion. In fact he represents a mild orthodoxy, which is always orthodox--when measured by the Nicene creed as interpreted by the Nicene Council--and yet is always mild. Moreover, he never acquired an affection for the word homoousios, which to his mind was bound up with too many evil associations ever to have a pleasant sound to him. He therefore studiously avoided it in his own writings, although clearly showing that he believed fully in what the Nicene Council had explained it to mean. It must be remembered that during many years of his later life he was engaged in controversy with Marcellus, a thorough-going Sabellian, who had been at the time of the Council one of the strongest of Athanasius' colleagues. In his contest with him it was again anti-Sabellianistic polemics which absorbed him and increased his distaste for homoousion and minimized his emphasis upon the distinctively anti-Arianistic doctrines formulated at Nicæa. For any except the very wisest minds it was a matter of enormous difficulty to steer between the two extremes in those times of strife; and while combating Sabellianism not to fall into Arianism, and while combating the latter not to be engulfed in the former. That Eusebius under the constant pressure of the one fell into the other at one time, and was in occasional danger of falling into it again in later years, can hardly be cited as an evidence either of wrong heart or of weak head. An Athanasius he was not, but neither was he an unsteady weather-cock, or an hypocritical time-server.
[1] It is interesting to notice that the creed of the Cæsarean church which Eusebius presented at the Council of Nice contains a clause which certainly looks as if it had been composed in opposition to the familiar formula of the Sabellians: "The same one is the Father, the same one the Son, the same one the Holy Spirit" (ton auton einai patera, ton auton einai hui& 232;n, ton auton einai hagion pneuma; see Epiphan. Hær. LXII. 1; and compare the statement made in the same section, that the Sabellians taught that God acts in three forms: in the form of the Father, as creator and lawgiver; in the form of the Son, as redeemer; and in the form of the Spirit, as life-giver, etc.). The clause of the Cæsarean creed referred to runs as follows: "That the Father is truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit" (patera alethos patera, kai hui& 232;n alethos hui& 232;n, kai pneuma hagion alethos hagion). It is significant that in the revised creed adopted by the Council these words are omitted, evidently because the occasion for them no longer existed, since not Sabellianism but Arianism was the heresy combated; and because, more than that, the use of them would but weaken the emphasis which the Council wished to put upon the essential divinity of all three persons.
[2] For a translation of the creed see below, p. 16, where it is given as a part of Eusebius' epistle to the Church of Cæsarea.
[3] The translation is that of Newman, as given in the Oxford edition of Athanasius' Select Treatises against Arianism, p. 59 sq.
§6. The Council of Nicæa.
At the Council of Nicæa, which met pursuant to an imperial summons in the year 325 A.D., Eusebius played a very prominent part. A description of the opening scenes of the Council is given in his Vita Constantini, III. 10 sq. After the Emperor had entered in pomp and had taken his seat, a bishop who sat next to him upon his right arose and delivered in his honor the opening oration, to which the Emperor replied in a brief Latin address. There can be no doubt that this bishop was our Eusebius. Sozomen (H. E. I. 19) states it directly; and Eusebius, although he does not name the speaker, yet refers to him, as he had referred to the orator at the dedication of Paulinus' church at Tyre, in such a way as to make it clear that it was himself; and moreover in his Vita Constantini, I. 1, he mentions the fact that he had in the midst of an assembly of the servants of God addressed an oration to the Emperor on the occasion of the latter's vicennalia, i.e. in 325 a.d. On the other hand, however, Theodoret (H. E. I. 7) states that this opening oration was delivered by Eustathius, bishop of Antioch; while Theodore of Mopsuestia and Philostorgius (according to Nicetas Choniates, Thes. de orthod. fid. V. 7) assign it to Alexander of Alexandria. As Lightfoot suggests, it is possible to explain the discrepancy in the reports by supposing that Eustathius and Alexander, the two great patriarchs, first addressed a few words to the Emperor and that then Eusebius delivered the regular oration. This supposition is not at all unlikely, for it would be quite proper for the two highest ecclesiastics present to welcome the Emperor formally in behalf of the assembled prelates, before the regular oration was delivered by Eusebius. At the same time, the supposition that one or the other of the two great patriarchs must have delivered the opening address was such a natural one that it may have been adopted by Theodoret and the other writers referred to without any historical basis. It is in any case certain that the regular oration was delivered by Eusebius himself (see the convincing arguments adduced by Stroth, p. xxvii. sq.). This oration is no longer extant, but an idea of its character may be formed from the address delivered by Eusebius at the Emperor's tricennalia (which is still extant under the title De laudibus Constantini; see below, p. 43) and from the general tone of his Life of Constantine. It was avowedly a panegyric, and undoubtedly as fulsome as it was possible to make it, and his powers in that direction were by no means slight.
That Eusebius, instead of the bishop of some more prominent church, should have been selected to deliver the opening address, may have been in part owing to his recognized standing as the most learned man and the most famous writer in the Church, in part to the fact that he was not as pronounced a partisan as some of his distinguished brethren; for instance, Alexander of Alexandria, and Eusebius of Nicomedia; and finally in some measure to his intimate relations with the Emperor. How and when his intimacy with the latter grew up we do not know. As already remarked, he seems to have become personally acquainted with him many years before, when Constantine passed through Cæsarea in the train of Diocletian, and it may be that a mutual friendship, which was so marked in later years, began at that time. However that may be, Eusebius seems to have possessed special advantages of one kind or another, enabling him to come into personal contact with official circles, and once introduced to imperial notice, his wide learning, sound common sense, genial temper and broad charity would insure him the friendship of the Emperor himself, or of any other worthy officer of state. We have no record of an intimacy between Constantine and Eusebius before the Council of Nicæa, but many clear intimations of it after that time. In fact, it is evident that during the last decade at least of the Emperor's life, few, if any, bishops stood higher in his esteem or enjoyed a larger measure of his confidence. Compare for instance the records of their conversations (contained in the Vita Constantini, I. 28 and II. 9), of their correspondence (ib. II. 46, III. 61, IV. 35 and 36), and the words of Constantine himself (ib. III. 60). The marked attention paid by him to the speeches delivered by Eusebius in his presence (ib. IV. 33 and 46) is also to be noticed. Eusebius' intimacy with the imperial family is shown likewise in the tone of the letter which he wrote to Constantia, the sister of Constantine and wife of Licinius, in regard to a likeness of Christ which she had asked him to send her. The frankness and freedom with which he remonstrates with her for what he considers mistaken zeal on her part, reveal a degree of familiarity which could have come only from long and cordial relations between himself and his royal correspondent. Whatever other reasons therefore may have combined to indicate Eusebius as the most fitting person to deliver the oration in honor of the Emperor at the Council of Nicæa, there can be little doubt that Constantine's personal friendship for him had much to do with his selection. The action of the Council on the subject of Arianism, and Eusebius' conduct in the matter, have already been discussed. Of the bishops assembled at the Council, not far from three hundred in number (the reports of eye-witnesses vary from two hundred and fifty to three hundred and eighteen), all but two signed the Nicene creed as adopted by the Council. These two, both of them Egyptians, were banished with Arius to Illyria, while Eusebius of Nicomedia, and Theognis of Nicæa, who subscribed the creed itself but refused to assent to its anathemas, were also banished for a time, but soon yielded, and were restored to their churches.