Sketch of the Life and Works of Saint Basil the Great

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The seclusion of Basil in Pontus seemed to afford an opportunity to his opponents in Cappadocia, and according to Sozomen, [111] Valens himself, in 365, was moved to threaten Caesarea with a visit by the thought that the Catholics of Cappadocia were now deprived of the aid of their strongest champion. Eusebius would have invoked Gregory, and left Basil alone. Gregory, however, refused to act without his friend, and, with much tact and good feeling, succeeded in atoning the two offended parties. [112] Eusebius at first resented Gregory's earnest advocacy of his absent friend, and was inclined to resent what seemed the somewhat impertinent interference of a junior. But Gregory happily appealed to the archbishop's sense of justice and superiority to the common unwillingness of high dignitaries to accept counsel, and assured him that in all that he had written on the subject he had meant to avoid all possible offence, and to keep within the bounds of spiritual and philosophic discipline. [113] Basil returned to the metropolitan city, ready to cooperate loyally with Eusebius, and to employ all his eloquence and learning against the proposed Arian aggression. To the grateful Catholics it seemed as though the mere knowledge that Basil was in Caesarea was enough to turn Valens with his bishops to flight, [114] and the tidings, brought by a furious rider, of the revolt of Procopius, [115] seemed a comparatively insignificant motive for the emperor's departure.

[111] vi. 15.

[112] Greg. Naz., Epp. xvi., xvii., xix., and Or. xx.

[113] ouk hubristikos, alla pneumatikos te kai philosophos.

[114] Soz. vi. 15.

[115] Amm. Marc. xxvi. 7, 2.

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