EUNOMIO. — Heretic of the 4th century, born in Cappadocia to a humble family, died at Dacora around 395. He spent his life first in Constantinople and subsequently in Antioch, where he was attracted by the fame of Aëtius, whose disciple and secretary he became. Promoted to bishop of Cyzicus in 360, he was forced to resign because his faithful would not obey such a heretic. After the death of Constantius, he returned to Constantinople together with his teacher Aëtius, with whom he founded the new sect of the Anomoeans, also called the sectarians or Eunomians, who established in Antioch and Constantinople a hierarchy opposed to the one already existing. Other bishops were subsequently appointed in Syria, Ionia, Palestine, Cappadocia, and Cilicia. The death of Julian (363) halted the movement; it was only under Gratian and Theodosius, however, that the Eunomians lost the right of association. E. was exiled to Halmyria
and then to Caesarea of Cappadocia. After his death, he was buried at Tyana.
His doctrine is absolute Arianism. E. maintains that there is no similarity whatsoever between the Father and the Son, who are two beings entirely different, since the Father is creator whereas the Son is a creature. The Son is therefore a substance distinct from the Father, who created it and communicated to it the creative power. The Son then created the Holy Spirit, of whom he became the instrument for enlightening and sanctifying souls, without, however, communicating to him the creative power. The Eunomian Trinity thus consists of three different beings, not consubstantial and without mutual indwelling.
Before 365 E. wrote an Apologia of himself, a work full of obscurities, refuted by St. Basil in Adversus Eunomium; an Apologia of the Apologia, refuted by St. Gregory of Nyssa, after the death of St. Basil, in Adversus Eunomium; and a Profession of faith, addressed to Theodosius, who did not, however, accept it (383).
BIBLI: E.’s life is known to us through Philostorgius, whose testimony is not objective because of his notorious Arian tendency, but which nevertheless possesses great value. Fragments of the first two works cited are found in PG 30, 833–68. Studies: C. R. W. Klose, Geschichte und Lehre des Eunomins, Kiel 1833; X. Le Bachelet, Eunomins, in DThC, V, cols. 1201–14, where E.’s doctrine is examined in detail; it also contains a rich bibliography: Bardenhever, III, pp. 138–39. David Lathoud