Eustathius of Sebaste

Eustathius of Sebaste (‹See Tfd›Greek: Εὐστάθιος Σεβαστιανός. c. 300 – after 377^[1]) was bishop of Sebastia in Armenia (modern Sivas, Turkey) during the fourth century. He is known for his asceticism, his early opposition to slavery, and his friendship with Basil of Caesarea.

Eustathius was son of the Arian bishop Eulalius of Sebaste and was born sometime around 300 AD.^[2] He was originally a monk, and is said to have been the first who acquainted the Armenians with an ascetic life. For this reason some persons ascribed to him the work on Ascetics, which is usually regarded as the production of Saint Basil of Caesarea.^[3] Basil was a close friend and student of Eustathius, looking up to him from a young age;^[2] Eustathius greatly influenced Basil, including inspiring him to pursue the monastic life instead of studying in Athens.^[4]

Eustathius was one of the few patristic authors to endorse the complete abolition of slavery, and possibly the first person to reject slavery entirely. Eustathius was the teacher of Macrina, Basil, Naucratius, and Gregory, who also emphasized asceticism and the rejection of slavery and social injustice.^[5] Eustathius also created charities including almshouses, hospitals, refuges, and likely inspired Basil's plan to build a hospice.^[6][7][1]

Eustathius was a controversial figure. Nicephorous states that although he had signed the decrees of the Council of Nicaea, he yet openly sided with the Arians.^[3] In 340, the Synod of Gangra condemned Eustathius and his followers for their more radical views including the complete abolition of slavery and exaggerated asceticism among other things.^[1] He also came into conflict with Meletius of Antioch over the Arian controversy, who managed to supplant him from 358 until 360.^[2] He also fell out with his former student Basil in 375 over theological differences.^[4]

The last record of Eustathius is around 377, when he was apparently a very old man.^[1]

References

1. Herbermann 1913, p. 628-629.
2. Holman 2004, p. 201.
3. Smith 1870, p. 120.
4. Beagon 1995, p. 167.
5. Ramelli 2016, pp. 227–228.
6. Ramelli 2016, pp. 227.
7. Holman 2004, p. 200.

Bibliography

• Beagon, Philip M. (1995). "The Cappadocian Fathers, Women and Ecclesiastical Politics". Vigiliae Christianae. 49 (2): 165–179. doi:10.2307/1584393. ISSN 0042-6032.
•  Herbermann, Charles, ed. (1913). "Eustathius of Sebaste". Catholic Encyclopedia. New York: Robert Appleton Company.
• Holman, Susan R. (2004). "Rich City Burning: Social Welfare and Ecclesial Insecurity in Basil's Mission to Armenia". Journal of Early Christian Studies. 12 (2): 195–215. doi:10.1353/earl.2004.0022. S2CID 143711675.
• Ramelli, Ilaria L. E. (2016). Social Justice and the Legitimacy of Slavery: The Role of Philosophical Asceticism from Ancient Judaism to Late Antiquity. Oxford University Press. doi:10.1093/acprof:oso/9780198777274.001.0001. ISBN 978-0-19-182302-2.
•  This article incorporates text from a publication now in the public domain: Smith, William, ed. (1870). "Eustathius 6.". Dictionary of Greek and Roman Biography and Mythology.

Further reading

• Elm, Susanna (1996). Virgins of God: The Making of Asceticism in Late Antiquity. Clarendon Press. ISBN 978-0-19-815044-2.
• Hart, David Bentley (February 2001). "The 'Whole Humanity': Gregory of Nyssa's Critique of Slavery in Light of His Eschatology". Scottish Journal of Theology. 54 (1): 51–69. doi:10.1017/S0036930600051188. ISSN 1475-3065.