all who came over from Mohammedanism to Christianity had to repeat. Manuel argued that this
formula was both blasphemous and prejudicial to the spread of Christianity in Islam. But Eustathius
dared to brave the emperor’s rage and deny the truth of this argument. The result was a modification
of the formula.^964 Although Manuel threatened to impeach Eustathius, he really did not withdraw
his favor, and the archbishop was summoned to preach the sermon at the emperor’s funeral.^965
When in 1185 Thessalonica was sacked by Count Alduin acting under William II. of Sicily,
Eustathius remained in the city and by direct personal effort procured some alleviation of the
people’s sufferings, and defended their worship against the fanatical Latins.^966 Again, he interposed
his influence to keep the Thessalonians from the rapacity of the imperial tax-gatherers. But
notwithstanding his high character and unsparing exertions on behalf of Thessalonica there were
enough persons there who were incensed against him by his plain speaking to effect his banishment.
This probably happened during the reign of the infamous Andronicus (1180–1183), who was
unfriendly to Eustathius. A brief experience of the result of his absence led to his recall, and he
ended his days in increased esteem. It is strange indeed to find Eustathius and Calvin alike in their
expulsion and recall to the city they had done so much to save.
His writings upon practical religious topics have great interest and value. Besides sermons
upon Psalm xlviii.,^967 on an auspicious year,^968 four during Lent,^969 in which he specially inveighs
against the lax marital customs, and five on different martyrs,^970 he wrote an enthusiastic treatise
in praise of monasticism^971 if properly used, while at the same time he faithfully rebuked the common
faults of the monks, their sloth, their hypocrisy and their ignorance, which had made the very name
of monk a reproach. To the Stylites,^972 he was particularly plain in setting forth their duty. By reason
of their supposed sanctity they were sought by all classes as oracles. He seeks therefore to impress
them with their responsibility, and tells them always to speak fearlessly, irrespective of person; not
flattering the strong nor domineering the weak. He addressed also the laity, not only in the sermons
already mentioned, but in separate treatises,^973 and with great earnestness and tenderness exhorted
them to obedience to their lawful rulers, and rebuked them for their hypocrisy, which was the crying
sin of the day, and for their vindictiveness. He laid down the true gospel principle: love is the central
point of the Christian life. His letters^974 of which 75 have been published, give us a vivid picture
of the time, and bear unconscious testimony to his virtue. To his Interpretation of the Pentecostal
hymn of John of Damascus Cardinal Mai accords the highest praise.^975
(^964) Ibid 535.
(^965) Migne, CXXXV. col. 973-1032.
(^966) He wrote a valuable history of this siege, Narratio de Thessalonica urbe a Latinis capta, Migne, CXXXVI. col. 9-140.
(^967) Migne, CXXXV. col. 520-540.
(^968) Ibid. col. 540-560.
(^969) Four orations, ibid. col. 561-728.
(^970) CXXXVI. col. 141-216; 264-301.
(^971) De emendanda vita monachica, CXXXV. col. 729-909.
(^972) Ad Stylitam quendam Thessalonicensem, CXXXVI. col. 217-264.
(^973) Epistola ad Thessalonicenses, CXXXV. col. 1032-1060; De obedientia magistratui Christiano debita, CXXXVI. col.
301-357; De simulatione, ibid. col. 373-408; Adversus implacabilitatis accusationem (or Contra injuriarum memoriam), ibid.
col. 408-500.
(^974) CXXXVI. col. 1245-1334 (Greek only).
(^975) Interpretatio hymni Pentecostalis Damasceni in Mai, Spicilegium Romanum, V. (Rome, 1841) pp. xxiv. 161-383,
and in Migne, CXXXVI. col. 504-753.