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At the same time Arius himself and all his fellow Lucianists (unlike the obscure Secundus and Theonas, and the later generation of Eunomians) are open to the charge of subserviency at a pinch.

Versies (3)

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Versie 577cfe00f3d1138cb14565cf59e1d184dd769a77ce400aba84a03f8b2211a27e
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Until the council of Sardica (i.e. a short time after the death of Eusebius of Nicomedia), the motive power of the reaction proceeded from the environment of Eusebius, οἱ περὶ Εὐσέβιον. It should be observed once for all that the term ‘Eusebians’ is the later and inexact equivalent of the last named Greek phrase, which (excepting perhaps p. 436) has reference to Eusebius of Nicomedia only, and not to his namesake of Cæsarea. The latter, no doubt, lent his support to the action of the party, but ought not to suffer in our estimation from the misfortune of his name. Again, the ‘Eusebians’ are not a heresy, nor a theological party or school; they are the ‘ring,’ or personal entourage, of one man, a master of intrigue, who succeeded in combining a very large number of men of very different opinions in more or less close association for common ecclesiastical action. 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He was not, as we have said above, an Arian theologically, yet whatever allowances may be made for his conduct during this period (D.C.B., ii. 315, 316) it tended all in one direction. But on the whole, political Arianism is more abundantly exemplified in the Homœans of the next generation, whose activity begins about the time of the death of Constans. The Eusebians proper were political indeed εἴ τινες καὶ ἄλλοι, but their essential Arianism is the one element of principle about them. Above all, the employment of the term ‘Semi-Arians’ as a synonym for Eusebians, or indeed as a designation of any party at this period, is to be strongly deprecated. It is the (possibly somewhat misleading, but reasonable and accepted) term for the younger generation of convinced ‘conservatives,’ whom we find in the sixth decade of the century becoming conscious of their essential difference in principle from the Arians, whether political or pure, and feeling their way toward fusion with the Nicenes. 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His policy was dictated by the desire for unity: he was made to feel the lurking dissatisfaction of the bishops of Asia, perhaps as his anger was softened by time he missed the ability and ready counsel of the extruded bishop of his residential city. An Arian presbyter (‘Eustathius’ or ‘Eutokius’?), who was a kind of chaplain to Constantia, sister of Constantine and widow of Licinius, is said to have kept the subject before the Emperor’s mind after her death (in 328, see Socr. i. 25). 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