RELIGIOUS ENCYCLOPEDIA
Eugipius Eunomius
Bibliography: Bower, Popes, i. 162-167; Milman, Latin
Christianity, i. 198-199. See also the literature under
Boniface I.
EULOGIA, yu-lo'ji-a: A word used several times in the New Testament, with the general sense of " blessing." In patristic and ecclesiastical writers it has a double meaning. The earlier was that of a definite clerical blessing, which, according to the Apostolic Constitutions, the deacon was not to impart, while the presbyter received it at his ordination only from the bishop, and the latter only from other bishops; it was imparted to the laity in the Eucharist and on other solemn occasions by the bishop or presbyter. The word was applied also to the special blessing given to catechumens or competentes, and to the hallowing of liturgical materials, such as water and oil; in the later ritual books it occurs of the marriage blessing, the setting apart of monks, etc.
The second and better-known use of the word was in a sacramental connection. The use of it in I Cor. x. 16 was compared with that of eucharistesas and eulogesas in Matt. xxvi. 26, 27, which were taken as equivalent; and eulogia was employed for the Eucharist itself. In the third century eulogein was used for the act of consecration and administration of the elements (Eusebius, Hist, eccl, vi. 43), and numerous passages in Cyril of Alexandria show that in his time eulogia meant either the Lord's Supper itself or the consecrated bread. But this meaning underwent various modifications. As early as Irenseus it was customary for bishops to send the sacrament to other places in token of unity. The Council of Laodicea forbids this practise (can. xiv. ) on the ground of possible profanation. In the fifth century eulogia were given even to catechumens and penitents, who were debarred from the reception of the sacrament; but later liturgical writers explain these as portions of the bread offered at the Eucharist but not consecrated, only blessed and given as a sort of substitute for the sacrament to these classes. This " blessed bread " is what is called antidoron in the Liturgy of St. Chrysostom; its connection with the term under consideration is explained by the formula of administration found there which begins with the words " the eulogia of God." This use of the word was handed down to the modern Greek Church, and the custom persisted in the West (Cone. Nannetense, can. ix. 890, where the priest is to keep such pieces of bread previously blessed to distribute after the mass to those who have not been prepared for communion).
(Philipp Meyer.)
Bibliography: Bingham, Origines, XV., iv. 3, 8, XVI., vi. 3; C. Cracau, Die Liturgie des heiligen Chrysostomus, pp. 135-136, Giitersloh, 1890; Von Drews, in Zeitschrift fur praktische Theologie, xx (1898), 18-19; and the lexicons.
EULOGIUS, yu-lo'ji-trs, OF ALEXANDRIA:
Patriarch of Alexandria 580-607, succeeding John IV He was originally presbyter and abbot of the monastery of Mary in Antioch, and combated the Monophysite heresy in numerous works, of which a number were read by Phoi.ius (Bibliotheca, codex cexxvi.). O. Bardenhewer has edited, in Greek and German, excerpts preserved from his work" On the Trinity" (TQ, lxxviii., 1896, pp. 354-401).
A sermon on Palm Sunday (Matt, xxi.) and fragments of other works were collected by Mai (MPG, lxxxvi. 2, pp. 2907-64). Eulogius is revered as a saint by the Greeks on Feb. 13 and by the Latins on Sept. 13. G. Kruger.
Bibliography: J. M. Neale, Patriarchate of Alexandria, ii. 46-52, London, 1847; A. von Gutsehmid, in Kleine Schriften, ii. 469-470, Leipsic, 1890; DCB, ii. 283.
EULOGIUS OF CORDOVA: Spanish martyr; b. at Cordova after 800; beheaded there Mar. 11, 859. He was of good family, was educated for the priesthood, became deacon and presbyter of the Church of St. Zoilus at Cordova, and adopted a life of the strictest asceticism. His grandfather had been noted for hatred of the Mohammedans, and Eulogius's inherited tendencies were strengthened by his teacher, the abbot Speraindeo of Cordova, and by his intimate friend Alvar (q.v.). Returning home from a visit to Northern Spain undertaken in 848, he found a party among the Christians characterized by a fanatical desire for martyrdom, which they sought by publicly reviling Mohammed. Influenced by Alvar, after some hesitation Eulogius came forward as the apologist of this party, and wrote in glorification of martyrs and exhorting to emulate them. The emir Abdalrahman II. (822-852), whose policy was tolerant and enlightened, with the support of some of the Christians headed by an archbishop Reccafred (probably of Seville), sought in vain to check the fanatical movement (see Cordova). Eulogius was imprisoned for a time, but his literary activity was not interfered with. He was chosen successor to Archbishop Wistremir of Toledo (d. 858), but the emir refused to confirm his election; disappointed and filled with new fanaticism, he sought the death which he had praised in others. Alvar glorified him in hymns and in an account of his life and death (in MPL, cxv. 705-720). His works include a few letters and a Memoriale sanctorum martyrum in three books, which is the main source of the martyr history of the time and appears to be a sober and trustworthy narrative of facts; and a Liber apologeticus sanctorum martyrum, in which he tries to place the Spanish martyrs on a level with those of the early Church and the Mohammedans with the Roman persecutors. With his other works, scholia, etc., they are in MPL, cxv. 731-912.
Bibliography: ASB, Mar., i. 88-97; W. von Baudissin, Eulogius und Alvar, Leipsic, 1872; R. Dozy, Histoire des Musulmans d'Espagne, ii. 1-174, Leyden, 1861; P. Gams, Die Kirchengeschichte Spaniens, ii. 299-338, B,egensburg, 1874.
EUNOMIUS, yu-n5'mi-us, EUNOMIANS: A heretic of the fourth century and his party. Eunomius was born at Oltiseris, in the district _ of Korniaspa, in Cappadocia, close to the Galatian boundary (Gregory of Nyssa in MPG, xlv. 281D; cf. W M. Ramsay, Historical Geography of Asia Minor, London, 1890, p. 264 and map p. 197); d. at Dakora in the district of Csesarea (Sozomen, VII., xvii. 1; Ramsay, ut sup., 306-307) c. 393. His father seems to have been a man of education, who took care to give his son the same advantages. There is, however, no very definite information as to his life until 356 or 357, when he came to Aetius
Eunomius Euphrates