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Of the old conservatives also, who were strong in Pontus, there were many who felt that the Semiarian position was unsound, and yet could find no satisfaction in the indefinite doctrine professed at court. Here then was one split in the Homoean, another in the conservative party.
He received the dying recantation of Dianius, and guided the choice of his successor Eusebius in 362. Yet he still acted with the Semiarians, and helped them with his counsel at Lampsacus. Indeed it was from the Semiarian side that he approached the Nicene faith. In his own city of Cæsarea Eusebius found him indispensable.
Peace was patched up after an unseemly quarrel, and Basil disposed of any future claims from Anthimus by getting the new capital transferred to Podandus. The dispute with Anthimus was little more than a personal quarrel, so that it was soon forgotten. The old Semiarian Eustathius of Sebastia was able to give more serious annoyance.
The word had a Sabellian history, and was used by Marcellus in a Sabellian sense, so that it was justly discredited as Sabellian. Had it stood alone, the creed would have been Sabellian; but at Nicæa it was checked by from the essence. When the later Nicenes, under Semiarian influence, came to give the word another meaning, the check was wisely removed.
Semiarian violence frustrated Hilary's efforts, but Athanasius had things more in his favour, now that Julian had sobered Christian partizanship. If he wished the Galileans to quarrel, he also left them free to combine. So twenty-one bishops, mostly exiles, met at Alexandria in the summer of 362.
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