ELEUSIUS. – Omenian bishop of Cyzicus; he belonged to the clergy of Constantinople and in 356 was consecrated bishop of Cyzicus by Macedonius. Upon his arrival in the diocese he combated the Novatians, destroying their sect. He took part in the Council of Ancyra in 358 and the following year at the Council of Seleucia he played an important role. Deposed at the Council of Constantinople in 360 on the charge of having baptized and ordained an ex-priest of Hercules, he was banished and replaced by Eunomius. However, Eunomius was not acceptable to the people, and Eleusius was able to regain his see through the amnesty of Julian the Apostate; he was driven out again by the same emperor in 362.
After Julian’s death he returned to his see, held a synod in 376, and took part in that of Antioch in Caria in 378. When the Macedonian controversy broke out, Eleusius followed his master in maintaining that the Holy Spirit was a creature. In 381 he went to the Council of Constantinople but refused to subscribe to the Nicene faith and was therefore excluded from the sessions. In 383, together with other heterodox bishops, he was summoned to Constantinople by Theodosius, but remained steadfast in his opinions. He was, however, able to return to Cyzicus, where he died shortly afterwards.
Buc.: Soccato, *Hist. eccel.*, 2, 39-40; 4, 6; 5, 8-10; Sormoneo, *Hist. eccel.*, 4, 20 and 24; 5, 15; Tillemont, VI, ed. Venezia 1732, pp. 396-396; 4, 39-39; 5, 24-24; 6, 39-39; 7, 39-39; 8, 39-39; 9, 39-39; 10, 39-39; 11, 39-39; 12, 39-39; 13, 39-39; 14, 39-39; 15, 39-39; 16, 39-39; 17, 39-39; 18, 39-39; 19, 39-39; 20, 39-39; 21, 39-39; 22, 39-39; 23, 39-39; 24, 39-39; 25, 39-39; 26, 39-39; 27, 39-39; 28, 39-39; 29, 39-39; 30, 39-39; 31, 39-39; 32, 39-39; 33, 39-39; 34, 39-39; 35, 39-39; 36, 39-39; 37, 39-39; 38, 39-39; 39, 39-39; 40, 39-39; 41, 39-39; 42, 39-39; 43, 39-39; 44, 39-39; 45, 39-39; 46, 39-39; 47, 39-39; 48, 39-39; 49, 39-39; 50, 39-39; 51, 39-39; 52, 39-39; 53, 39-39; 54, 39-39; 55, 39-39; 56, 39-39; 57, 39-39; 58, 39-39; 59, 39-39; 60, 39-39; 61, 39-39; 62, 39-39; 63, 39-39; 64, 39-39; 65, 39-39; 66, 39-39; 67, 39-39; 68, 39-39; 69, 39-39; 70, 39-39; 71, 39-39; 72, 39-39; 73, 39-39; 74, 39-39; 75, 39-39; 76, 39-39; 77, 39-39; 78, 39-39; 79, 39-39; 80, 39-39; 81, 39-39; 82, 39-39; 83, 39-39; 84, 39-39; 85, 39-39; 86, 39-39; 87, 39-39; 88, 39-39; 89, 39-39; 90, 39-39; 91, 39-39; 92, 39-39; 93, 39-39; 94, 39-39; 95, 39-39; 96, 39-39; 97, 39-39; 98, 39-39; 99, 39-39; 100, 39-39; 101, 39-39; 102, 39-39; 103, 39-39; 104, 39-39; 105, 39-39; 106, 39-39; 107, 39-39; 108, 39-39; 109, 39-39; 110, 39-39; 111, 39-39; 112, 39-39; 113, 39-39; 114, 39-39; 115, 39-39; 116, 39-39; 117, 39-39; 118, 39-39; 119, 39-39; 120, 39-39; 121, 39-39; 122, 39-39; 123, 39-39; 124, 39-39; 125, 39-39; 126, 39-39; 127, 39-39; 128, 39-39; 129, 39-39; 130, 39-39; 131, 39-39; 132, 39-39; 133, 39-39; 134, 39-39; 135, 39-39; 136, 39-39; 137, 39-39; 138, 39-39; 139, 39-39; 140, 39-39; 141, 39-39; 142, 39-39; 143, 39-39; 144, 39-39; 145, 39-39; 146, 39-39; 147, 39-39; 148, 39-39; 149, 39-39; 150, 39-39; 151, 39-39; 152, 39-39; 153, 39-39; 154, 39-39; 155, 39-39; 156, 39-39; 157, 39-39; 158, 39-39; 159, 39-39; 160, 39-39; 161, 39-39; 162, 39-39; 163, 39-39; 164, 39-39; 165, 39-39; 166, 39-39; 167, 39-39; 168, 39-39; 169, 39-39; 170, 39-39; 171, 39-39; 172, 39-39; 173, 39-39; 174, 39-39; 175, 39-39; 176, 39-39; 177, 39-39; 178, 39-39; 179, 39-39; 180, 39-39; 181, 39-39; 182, 39-39; 183, 39-39; 184, 39-39; 185, 39-39; 186, 39-39; 187, 39-39; 188, 39-39; 189, 39-39; 190, 39-39; 191, 39-39; 192, 39-39; 193, 39-39; 194, 39-39; 195, 39-39; 196, 39-39; 197, 39-39; 198, 39-39; 199, 39-39; 200, 39-39; 201, 39-39; 202, 39-39; 203, 39-39; 204, 39-39; 205, 39-39; 206, 39-39; 207, 39-39; 208, 39-39; 209, 39-39; 210, 39-39; 211, 39-39; 212, 39-39; 213, 39-39; 214, 39-39; 215, 39-39; 216, 39-39; 217, 39-39; 218, 39-39; 219, 39-39; 220, 39-39; 221, 39-39; 222, 39-39; 223, 39-39; 224, 39-39; 225, 39-39; 226, 39-39; 227, 39-39; 228, 39-39; 229, 39-39; 230, 39-39; 231, 39-39; 232, 39-39; 233, 39-39; 234, 39-39; 235, 39-39; 236, 39-39; 237, 39-39; 238, 39-39; 239, 39-39; 240, 39-39; 241, 39-39; 242, 39-39; 243, 39-39; 244, 39-39; 245, 39-39; 246, 39-39; 247, 39-39; 248, 39-39; 249, 39-39; 250, 39-39; 251, 39-39; 252, 39-39; 253, 39-39; 254, 39-39; 255, 39-39; 256, 39-39; 257, 39-39; 258, 39-39; 259, 39-39; 260, 39-39; 261, 39-39; 262, 39-39; 263, 39-39; 264, 39-39; 265, 39-39; 266, 39-39; 267, 39-39; 268, 39-39; 269, 39-39; 270, 39-39; 271, 39-39; 272, 39-39; 273, 39-39; 274, 39-39; 275, 39-39; 276, 39-39; 277, 39-39; 278, 39-39; 279, 39-39; 280, 39-39; 281, 39-39; 282, 39-39; 283, 39-39; 284, 39-39; 285, 39-39; 286, 39-39; 287, 39-39; 288, 39-39; 289, 39-39; 290, 39-39; 291, 39-39; 292, 39-39; 293, 39-39; 294, 39-39; 295, 39-39; 296, 39-39; 297, 39-39; 298, 39-39; 299, 39-39; 300, 39-39; 301, 39-39; 302, 39-39; 303, 39-39; 304, 39-39; 305, 39-39; 306, 39-39; 307, 39-39; 308, 39-39; 309, 39-39; 310, 39-39; 311, 39-39; 312, 39-39; 313, 39-39; 314, 39-39; 315, 39-39; 316, 39-39; 317, 39-39; 318, 39-39; 319, 39-39; 320, 39-39; 321, 39-39; 322, 39-39; 323, 39-39; 324, 39-39; 325, 39-39; 326, 39-39; 327, 39-39; 328, 39-39; 329, 39-39; 330, 39-39; 331, 39-39; 332, 39-39; 333, 39-39; 334, 39-39; 335, 39-39; 336, 39-39; 337, 39-39; 338, 39-39; 339, 39-39; 340, 39-39; 341, 39-39; 342, 39-39; 343, 39-39; 344, 39-39; 345, 39-39; 346, 39-39; 347, 39-39; 348, 39-39; 349, 39-39; 500, 39-39; 501, 39-39; 502, 39-39; 503, 39-39; 504, 39-39; 505, 39-39; 506, 39-39; 507, 39-39; 508, 39-39; 509, 39-39; 510, 39-39
The Middle Ages brought about a significant change in the hitherto continuous course of the ancient Canon, making the Consecration the high point of the Mass. Through its demonstrative force, the new rite imparted a new direction to popular piety. The solemn elevation of the consecrated Host required from the faithful an act of faith and adoration (Sum. Theol., loc. cit.): sentiments first expressed only by the outward pious posture of the person, but later also in private devotional formulae, which constituted a direct response of the congregation to the celebrant’s gesture.
From this arose a distinctive Eucharistic literature, generally brief rhythmic compositions, whose principal elements are preserved for us in the Books of Hours of the 15th century and, more anciently, in the Libelli precum, such as the Reichenau Orationale (14th century). These are salutations, repeated Aves to the Body and Blood of the Lord, acts of faith and love addressed to the Most Holy Sacrament. At the present state of codicological research, some fifty-one such formulae are known, including: *Ave Domine I. Chr. Verbum Patris* (much used); *Ave pretiosissimum et sanctissimum Corpus*; *Ave salus mundi Verbum Patris*; *Coram te, dulcissime Iesu, corde protestor*; *Domine I. Chr. qui hanc sacratissimum carmen* (quite frequent); *In praesentia Corporis et Sanguinis tui*; *Salve sancta caro Dei, per quam salvi fiunt rei*.
Yet none of these compositions attain the importance and renown of the *Anima Christi* (q.v.), the *Adoro te devote* (q.v.), and the *Ave verum* (q.v.): three jewels of semi-liturgical literature.
On 12 June 1907, Pius X granted the faithful an indulgence of seven years (i.e., seven quarantines) each time they devoutly gaze upon the Holy Host, repeating with St Thomas the Apostle: *Dominus meus et Deus meus!* (Jn 20:28). For other indulgences and prayers now recommended for Eucharistic devotion, see the volume issued by the Apostolic Penitentiary, *Preces et pia opera indulgentiis ditata* (Rome 1938), nn. 106, 107, 113, 115. — See pl. XVII.