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TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.03 Book I Ch 11-24
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Chapter XI.
Of the Bishop Paphnutius.
As we have promised abovehyperlink to make some mention of Paphnutius and Spyridon, it is time to speak of them here. Paphnutius then was bishop of one of the cities in Upper Thebes: he was a man so favored divinely that extraordinary miracles were done by him. In the time of the persecution he had been deprived of one of his eyes. The emperor honored this man exceedingly, and often sent for him to the place, and kissed the part where the eye had been torn out. So great devoutness characterized the emperor Constantine. Let this single fact respecting Paphnutius suffice: I shall now explain another thing which came to pass in consequence of his advice, both for the good of the Church and the honor of the clergy. It seemed fit to the bishops to introduce a new law into the Church, that those who were in holy orders, I speak of bishops, presbyters, and deacons, should have no conjugal intercourse with the wives whom they had married while still hymen.hyperlink Now when discussion on this matter was impending, Paphnutius having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke on the ministers of religion: asserting that `marriage itself is honorable, and the bed undefiled';hyperlink urging before God that they ought not to injure the Church by too stringent restrictions. `For all men,' said he, `cannot bear the practice of rigid continence; neither perhaps would the chastity of the wife of each be preserved': and he termed the intercourse of a man with his lawful wife chastity. It would be sufficient, he thought, that such as had previously entered on their sacred calling should abjure matrimony, according to the ancient tradition of the Church: but that none should be separated from her to whom, while yet unordained, he had been united. And these sentiments he expressed, although himself without experience of marriage, and, to speak plainly, without ever having known a woman: for from a boy he had been brought up in a monastery,hyperlink and was specially renowned above all men for his chastity. The whole assembly of the clergy assented to the reasoning of Paphnutius: wherefore they silenced all further debate on this point, leaving it to the discretion of those who were husbands to exercise abstinence if they so wished in reference to their wives. Thus much concerning Paphnutius.
Chapter XII.
Of Spyridon, Bishop of the Cypriots.
With respect to Spyridon, so great was his sanctity while a shepherd, that he was thought worthy of being made a Pastor of men: and having been assigned the bishopric of one of the cities in Cyprus named Trimithus, on account of his extreme humility he continued to feed his sheep during his incumbency of the bishopric. Many extraordinary things are related of him: I shall however record but one or two, lest I should seem to wander from my subject. Once about midnight, thieves having clandestinely entered his sheepfold attempted to carry off some of the sheep. But God who protected the shepherd preserved his sheep also; for the thieves were by an invisible power bound to the folds. At daybreak, when he came to the sheep and found the men with their hands tied behind them, he understood what was done: and after having prayed he liberated the thieves, earnestly admonishing and exhorting them to support themselves by honest labor, and not to take anything unjustly. He then gave them a ram, and sent them away, humorously adding, `that ye may not appear to have watched all night in vain.' This is one of the miracles in connection with Spyridon. Another was of this kind. He had a virgin daughter named Irene, who was a partaker of her father's piety. An acquaintance entrusted to her keeping an ornament of considerable value: she, to guard it more securely, hid what had been deposited with her in the ground, and not long afterwards died. Subsequently the owner of the property came to claim it; and not finding the virgin, he began an excited conversation with the father, at times accusing him of an attempt to defraud him, and then again beseeching him to restore the deposit. The old man, regarding this person's loss as his own misfortune, went to the tomb of his daughter, and called upon God to show him before its proper season the promised resurrection. Nor was he disappointed in his hope: for the virgin again reviving appeared to her father, and having pointed out to him the spot where she had hidden the ornament, she once more departed. Such characters as these adorned the churches in the time of the emperor Constantine. These details I obtained from many inhabitants of Cyprus. I have also found a treatise composed in Latin by the presbyter Rufinus, from which I have collected these and some other things which will be hereafter adduced.hyperlink
Chapter XIII.
Of Eutychian the Monk.
I Have heard moreover concerning Eutychian, a devout person who flourished about the same time; who also belonged to the Novatian church, yet was venerated for the performance of similar miracles. I shall unequivocally state my authority for this narrative, nor will I attempt to conceal it, even though I give offense to some parties. It was Auxanon, a very aged presbyter of the Novatian church; who when quite a youth accompanied Acesius to the Synod at Nicaea, and related to me what I have said concerning him. His life extended from that period to the reign of Theodosius the Younger; and when I was a mere youth he recounted to me the acts of Eutychian, enlarging much on the divine grace which was manifested in him: but one circumstance he alluded to, which occurred in the reign of Constantine, peculiarly worthy of mention. One of those military attendants, whom the emperor calls his domestic [or body] guards having been suspected of treasonable practices, sought his safety in flight. The indignant monarch ordered that he should be put to death, wherever he might be found: who, having been arrested on the Bithynian Olympus, was bound with heavy and painful chains and kept imprisoned near those parts of Olympus where Eutychian was leading a solitary life, and healing both the bodies and souls of many. The aged Auxanon being then very young was with him, and was being trained by him in the discipline of the monastic life. Many persons came to this Eutychian, entreating him to procure the release of the prisoner by interceding for him with the emperor. For the fame of the miracles done by Eutychian had reached the ears of the emperor. He readily promised to go to the sovereign; but as the chains inflicted intolerable suffering, those who interested themselves on his behalf declared that death caused by the effect of his chains would anticipate both the emperor's vengeance and any intercession that might be made for the prisoner. Accordingly Eutychian sent to the jailers requesting them to relieve the man; but they having answered that they should bring themselves into danger by relieving a criminal, he went himself to the prison, attended by Auxanon; and as they refused to open the jail, the grace which rested on Eutychian was rendered more conspicuous: for the gates of the prison opened of their own accord, while the jailers had the keys in their custody. As soon as Eutychian, together with Auxanon, had entered the prison, to the great astonishment of all then present the fetters spontaneously fell from the prisoner's limbs. He then proceeded with Auxanon to the city which was anciently called Byzantium but afterwards Constantinople, where having been admitted into the imperial palace, he saved the man from death; for the emperor, entertaining great veneration for Eutychian, readily granted his request. This indeed occurred some time after [the period to which this part of our history refers].
The bishops who were convened at the council of Nicaea, after having drawn up and enrolled certain other ecclesiastical regulations which they are accustomed to term canons, again departed to their respective cities: and as I conceive it will be appreciated by lovers of learning, I shall here subjoin the names of such as were present, as far as I have been able to ascertain them, with the province and city over which they severally presided, and likewise the date at which this assembly took place. Hosius, who was I believe bishop of Cordova in Spain, as I have before stated. Vito and Vicentius, presbyters of Rome, Alexander, bishop of Egypt, Eustathius of Antiochia Magna, Macarius of Jerusalem, and Harpocration of Cynopolis: the names of the rest are fully reported in The Synodiconhyperlink of Athanasius, bishop of Alexandria. This Synod was convened (as we have discovered from the notation of the date prefixed to the record of the Synod) in the consulate of Paulinus and Julian, on the 20th day of May, and in the 636th year from the reign of Alexander the Macedonian.hyperlink Accordingly the work of the council was accomplished. It should be noted that after the council the emperor went into the western parts of the empire.
Chapter XIV.
Eusebius Bishop of Nicomedia, and Theognis Bishop of Nicaea, who had been banished for agreeing in Opinion with Arius, having published their Recantation, and assented to the Creed, are reinstated in their Sees.
Eusebiushyperlink and Theognis having sent a penitential confession to the principal bishops, were by an imperial edict recalled from exile and restored to their own churches, displacing those who had been ordained in their places; Eusebius [displacing] Amphion, and Theognis Chrestus. This is a copy of their written retraction:
`We having been sometime since condemned by your piety, without a formal trial, ought to bear in silence the decisions of your sacred adjudication. But since it is unreasonable that we by silence should countenance caluminators against ourselves, we on this account declare that we entirely concur with you in the faith; and also that, after having closely considered the import of the term consubstantial, we have been wholly studious of peace, having never followed the heresy. After suggesting whatever entered our thought for the security of the churches, and fully assuring those under our influence, we subscribed the declaration of faith; we did not subscribe the anathematizing; not as objecting to the creed, but as disbelieving the party accused to be such as was represented, having been satisfied on this point, both from his own letters to us, and from personal conversations. But if your holy council was convinced, we not opposing but concurring in your decisions, by this statement give them our full assent and confirmation: and this we do not as wearied with our exile, but to shake off the suspicion of heresy. If therefore ye should now think fit to restore us to your presence, ye will have us on all points conformable, and acquiescent in your decrees: especially since it has seemed good to your piety to deal tenderly with and recall even him who was primarily accused. It would be absurd for us to be silent, and thus give presumptive evidence against ourselves, when the one who seemed responsible has been permitted to clear himself from the charges brought against him. Vouchsafe then, as is consistent with that Christ-loving piety of yours, to remind our most religious emperor, to present our petitions, and to determine speedily concerning us in a way becoming yourselves.'
Such was the language of the recantation of Eusebius and Theognis; from which I infer that they had subscribed the articles of faith which had been set forth, but would not become parties to the condemnation of Arius. It appears also that Arius was recalled before them; but, although this may be true, yet he had been forbidden to enter Alexandria. This is evident from the fact that he afterwards devised a way of return for himself, both into the church and into Alexandria, by having made a fictitious repentance, as we shall show in its proper place.
Chapter XV.
After the Synod, on the Death of Alexander, Athanasius is constituted Bishop of Alexandria.
A Little after this, Alexander bishop of Alexandria having died,hyperlink Athanasius was set over that church. Rufinus relates, that this [Athanasius] when quite a boy, played with others of his own age at a sacred game: this was an imitation of the priesthood and the order of consecrated persons. In this game therefore Athanasius was allotted the episcopal chair, and each of the other lads personated either a presbyter or a deacon. The children engaged in this sport on the day in which the memory of the martyr and bishop Peter was celebrated. Now at that time Alexander bishop of Alexandria happening to pass by, observed the play in which they were engaged, and having sent for the children, enquired from them the part each had been assigned in the game, conceiving that something might be portended by that which had been done. He then gave directions that the children should be taken to the church, and instructed in learning, but especially Athanasius; and having afterwards ordained him deacon on his becoming of adult age, he brought him to Nicaea to assist him in the disputations there when the Synod was convened. This account of Athanasius Rufinus has given in his own writings; nor is it improbable that it took place, for many transactions of this kind have often occurred. Concerning this matter it will suffice to have said the above.hyperlink
Chapter XVI.
The Emperor Constantine having enlarged the Ancient Byzantium, calls it Constantinople.
After the Synod the emperor spent some time in recreation, and after the public celebration of his twentieth anniversary of his accession,hyperlink he immediately devoted himself to the reparation of the churches. This he carried into effect in other cities as well as in the city named after him, which being previously called Byzantium, he enlarged, surrounded with massive walls,hyperlink and adorned with various edifices; and having rendered it equal to imperial Rome, he named it Constantinople, establishing by law that it should be designated New Rome. This law was engraven on a pillar of stone erected in public view in the Strategium,hyperlink near the emperor's equestrian statue.hyperlink He built also in the same city two churches, one of which he named Irene, and the other The Apostles.hyperlink Nor did he only improve the affairs of the Christians, as I have said, but he also destroyed the superstition of the heathens; for he brought forth their images into public view to ornament the city of Constantinople, and set up the Delphic tripods publicly in the Hippodrome. It may indeed seem now superfluous to mention these things, since they are seen before they are heard of. But at that time the Christian cause received its greatest augmentation; for Divine Providence preserved very many other things during the times of the emperor Constantine.hyperlink Eusebius Pamphilus has in magnificent terms recorded the praises of the emperor;hyperlink and I considered it would not be ill-timed to advert thus to them as concisely as possible.
Chapter XVII.
The Emperor's Mother Helena having come to Jerusalem, searches for and finds the Cross of Christ, and builds a Church.
Helena, the emperor's mother (from whose name having made Drepanum, once a village, a city, the emperor called it Helenopolis), being divinely directed by dreams went to Jerusalem. Finding that which was once Jerusalem, desolate `as a Preserve for autumnal fruits,'hyperlink according to the prophet, she sought carefully the sepulchre of Christ, from which he arose after his burial; and after much difficulty, by God's help she discovered it. What the cause of the difficulty was I will explain in a few words. Those who embraced the Christian faith, after the period of his passion, greatly venerated this tomb; but those who hated Christianity, having covered the spot with a mound of earth, erected on it a temple to Venus, and set up her image there, not caring for the memory of the place.hyperlink This succeeded for a long time; and it became known to the emperor's mother. Accordingly she having caused the statuehyperlink to be thrown down, the earth to be removed, and the ground entirely cleared, found three crosses in the sepulchre: one of these was that blessed cross on which Christ had hung, the other two were those on which the two thieves that were crucified with him had died. With these was also found the tablethyperlink of Pilate, on which he had inscribed in various characters, that the Christ who was crucified was king of the Jews. Since, however, it was doubtful which was the cross they were in search of, the emperor's mother was not a little distressed; but from this trouble the bishop of Jerusalem, Macarius, shortly relieved her. And he solved the doubt by faith, for he sought a sign from God and obtained it. The sign was this: a certain woman of the neighborhood, who had been long afflicted with disease, was now just at the point of death; the bishop therefore arranged it so that each of the crosses should be brought to the dying woman, believing that she would be healed on touching the precious cross. Nor was he disappointed in his expectation: for the two crosses having been applied which were not the Lord's, the woman still continued in a dying state; but when the third, which was the true cross, touched her, she was immediately healed, and recovered her former strength. In this manner then was the genuine cross discovered. The emperor's mother erected over the place of the sepulchre a magnificent church,hyperlink and named it New Jerusalem, having built it facing that old and deserted city. There she left a portion of the cross, enclosed in a silver case, as a memorial to those who might wish to see it: the other part she sent to the emperor, who being persuaded that the city would be perfectly secure where that relic should be preserved, privately enclosed it in his own statue, which stands on a large column of porphyry in the forum called Constantine's at Constantinople. I have written this from report indeed; but almost all the inhabitants of Constantinople affirm that it is true. Moreover the nails with which Christ's hands were fastened to the cross (for his mother having found these also in the sepulchre had sent them) Constantine took and had made into bridle-bits and a helmet, which he used in his military expeditions. The emperor supplied all materials for the construction of the churches, and wrote to Macarius the bishop to expedite these edifices. When the emperor's mother had completed the New Jerusalem, she reared another church not at all inferior, over the cave at Bethlehem where Christ was born according to the flesh: nor did she stop here, but built a third on the mount of his Ascension. So devoutly was she affected in these matters, that she would pray in the company of women; and inviting the virgins enrolled in the registerhyperlink of the churches to a repast, serving them herself, she brought the dishes to table. She was also very munificent to the churches and to the poor; and having lived a life of piety, she died when about eighty years old. Her remains were conveyed to New Rome, the capital, and deposited in the imperial sepulchres.
Chapter XVIII.
The Emperor Constantine abolishes Paganism and erects many Churches in Different Places.
After this the emperor became increasingly attentive to the interests of the Christians, and abandoned the heathen superstitions. He abolished the combats of the gladiators, and set up his own statues in the temples. And as the heathens affirmed that it was Serapis who brought up the Nile for the purpose of irrigating Egypt, because a cubit was usually carried into his temple, he directed Alexander to transfer the cubit to the church. And although they predicted that the Nile would not overflow because of the displeasure of Serapis, nevertheless there was an inundation in the following year and afterwards, taking place regularly: thus it was proved by fact that the rising of the Nile was not in consequence of their superstition, but by reason of the decrees of Providence. About the same time those barbarians the Sarmatians and Goths made incursions on the Roman territory; yet the emperor's earnestness respecting the churches was by no means abated, but he made suitable provision for both these matters. Placing his confidence in the Christian banner,hyperlink he completely vanquished his enemies, so as even to cast off the tribute of gold which preceding emperors were accustomed to pay the barbarians: while they themselves, being terror-struck at the unexpectedness of their defeat, then for the first time embraced the Christian religion, by means of which Constantine had been protected. Again he built other churches, one of which was erected near the Oak of Mamre, under which the Sacred Oracles declare that Abraham entertained angels. For the emperor having been informed that altars had been reared under that oak, and that pagan sacrifices were offered upon them, censured by letter Eusebius bishop of Caesarea, and ordered that the altars should be demolished, and a house of prayer erected beside the oak. He also directed that another church should be constructed in Heliopolis in Phoenicia, for this reason. Who originally legislated for the inhabitants of Heliopolis I am unable to state, but his character and morals may be judged of from the [practice of that] city; for the laws of the country ordered the women among them to be common, and therefore the children born there were of doubtful descent, so that there was no distinction of fathers and their offspring. Their virgins also were presented for prostitution to the strangers who resorted thither. The emperor hastened to correct this evil which had long prevailed among them. And passing a solemn law of chastity, he removed the shameful evil and provided for the mutual recognition of families. And having built churches there, he took care that a bishop and sacred clergy should be ordained. Thus he reformed the corrupt manners of the people of Heliopolis. He likewise demolished the temple of Venus at Aphaca on Mount Libanus, and abolished the infamous deeds which were there celebrated. Why need I describe his expulsion of the Phythonic demon from Cilicia, by commanding the mansion in which he was lurking to be razed from its foundations? So great indeed was the emperor's devotion to Christianity, that when he was about to enter on a war with Persia, he prepared a tabernacle formed of embroidered linen on the model of a church, just as Moses had done in the wilderness;hyperlink and this so constructed as to be adapted to conveyance from place to place, in order that he might have a house of prayer even in the most desert regions. But the war was not at that time carried on, being prevented through dread of the emperor. It would, I conceive, be out of place here to describe the emperor's diligence in rebuilding cities and converting many villages into cities; as for example Drepanum, to which he gave his mother's name, and Constantia in Palestine, so called from his sister. For my task is not to enumerate of the emperor's actions, but simply such as are connected with Christianity, and especially those which relate to the churches. Wherefore I leave to others more competent to detail such matters, the emperor's glorious achievements, inasmuch as they belong to a different subject, and require a distinct treatise. But I myself should have been silent, if the Church had remained undisturbed by divisions: for where the subject does not supply matter for relation, there is no necessity for a narrator. Since however subtle and vain disputation has confused and at the same time scattered the apostolic faith of Christianity, I thought it desirable to record these things, in order that the transactions of the churches might not be lost in obscurity. For accurate information on these points procures celebrity among the many, and at the same time renders him who is acquainted with them more secure from error, and instructs him not to be carried away by any empty sound of sophistical argumentation which he may chance to hear.
Chapter XIX.hyperlink
In what Manner the Nations in the Interior of India were Christianized in the Times of Constantine.
We must now mention in what manner Christianity was spread in this emperor's reign: for it was in his time that the nations both of the Indians in the interior, and of the Iberians first embraced the Christian faith. But I shall briefly explain why I have used the appended expression in the interior. When the apostles went forth by lot among the nations, Thomas received the apostleship of the Parthians; Matthew was allotted Ethiopia; and Bartholomew the part of India contiguous to that country but the interior India, in which many barbarous nations using different languages lived, was not enlightened by Christian doctrine before the times of Constantine. I now come to speak of the cause which led them to become converts to Christianity. A certain philosopher, Meropius, a Tyrian by race, determined to acquaint himself with the country of the Indians, being stimulated to this by the example of the philosopher Metrodorus, who had previously traveled through the region of India. Having taken with him therefore two youths to whom he was related, who were by no means ignorant of the Greek language, Meropius reached the country by ship; and when he had inspected whatever he wished, he touched at a certain place which had a safe harbor, for the purpose of procuring some necessaries. It so happened that a little before that time the treaty between the Romans and Indians had been violated. The Indians, therefore, having seized the philosopher and those who sailed with him, killed them all except his two youthful kinsmen; but sparing them from compassion for their tender age, they sent them as a gift to the king of the Indians. He being pleased with the personal appearance of the youths, constituted one of them, whose name was Edesius, cup-bearer at his table; the other, named Frumentius, he entrusted with the care of the royal records. The king dying soon after, left them free, the government devolving on his wife and infant son. Now the queen seeing her son thus left in his minority, begged the young men to undertake the charge of him, until he should become of adult age. Accordingly, the youths accepted the task, and entered on the administration of the kingdom. Thus Frumentius controlled all things and made it a task to enquire whether among the Roman merchants trafficking with that country, there were any Christians to be found: and having discovered some, he informed them who he was, and exhorted them to select and occupy some appropriate places for the celebration of Christian worship. In the course of a little while he built a house of prayer; and having instructed some of the Indians in the principles of Christianity, they fitted them for participation in the worship. On the young king's reaching maturity, Frumentius and his associates resigned to him the administration of public affairs, in the management, of which they had honorably acquitted themselves, and besought permission to return to their own country. Both the king and his mother entreated them to remain; but being desirous of revisiting their native place, they could not be prevailed on, and consequently departed. Edesius for his part hastened to Tyre to see his parents and kindred; but Frumentius arriving at Alexandria, reported the affair to Athanasius the bishop, who had but recently been invested with that dignity; and acquainting him both with the particulars of his wanderings and the hopes Indians had of receiving Christianity.hyperlink He also begged him to send a bishop and clergy there, and by no means to neglect those who might thus be brought to salvation. Athanasius having considered how this could be most profitably effected, requested Frumentius himself to accept the bishopric, declaring that he could appoint no one more suitable than he was. Accordingly this was done; Frumentius invested with episcopal authority, returned to India and became there a preacher of the Gospel, and built several churches, being aided also by divine grace, he performed various miracles, healing with the souls also the bodily diseases of many. Rufinus assures us that he heard these facts from Edesius, who was afterwards ordained to the priesthood at Tyre.hyperlink
Chapter XX.
In what Manner the Iberians were converted to Christianity.
It is now proper to relate how the Iberianshyperlink about the same time became proselytes to the faith. A certain woman leading a devout and chaste life, was, in the providential ordering of God, taken captive by the Iberians. Now these Iberians dwell near the Euxine Sea, and are a colony of the Iberians of Spain. Accordingly the woman in her captivity exercisedhyperlink herself among the barbarians in the practice of virtue: for she not only maintained the most rigid continence, but spent much time in fastings and prayers. The barbarians observing this were astonished at the strangeness of her conduct. It happened then that the king's son, then a mere babe, was attacked with disease; the queen, according to the custom of the country, sent the child to other women to be cured, in the hope that their experience would supply a remedy. After the infant had been carried around by its nurse without obtaining relief from any of the women, he was at length brought to this captive. She had no knowledge of the medical art, and applied no material remedy; but taking the child and laying it on her bed which was made of horsecloth, in the presence of other females, she simply said, `Christ, who healed many, will heal this child also'; then having prayed in addition to this expression of faith, and called upon God, the boy was immediately restored, and continued well from that period. The report of this miracle spread itself far and wide among the barbarian women, and soon reached the queen, so that the captive became very celebrated. Not long afterwards the queen herself having fallen sick sent for the captive woman. Inasmuch as she being a person of modest and retiring manners excused herself from going, the queen was conveyed to her. The captive did the same to her as she had done to her son before; and immediately the disease was removed. And the queen thanked the stranger; but she replied, `this work is not mine, but Christ's, who is the Son of God that made the world'; she therefore exhorted her to call upon him, and acknowledge the true God. Amazed at his wife's sudden restoration to health, the king of the Iberians wished to requite with gifts her whom he had understood to be the means of effecting these cures; she however said that she needed not riches, inasmuch as she possessed as riches the consolations of religion; but that she would regard as the greatest present he could offer her, his recognition of the God whom she worshiped and declared. With this she sent back the gifts. This answer the king treasured up in his mind, and going forth to the chase the next day, the following circumstance occurred: a mist and thick darkness covered the mountain tops and forests where he was hunting, so that their sport was embarrassed, and their path became inextricable. In this perplexity the prince earnestly invoked the gods whom he worshiped; and as it availed nothing, he at last determined to implore the assistance of the captive's God; when scarcely had he begun to pray, ere the darkness arising from the mist was completely dissipated. Wondering at that which was done, he returned to his palace rejoicing, and related to his wife what had happened; he also immediately sent for the captive stranger, and begged her to inform him who that God was whom she adored. The woman on her arrival caused the king of the Iberians to become a preacher of Christ: for having believed in Christ through this devoted woman, he convened all the Iberians who were under his authority; and when he had declared to them what had taken place in reference to the cure of his wife and child not only, but also the circumstances connected with the chase, he exhorted them to worship the God of the captive. Thus, therefore, both the king and the queen were made preachers of Christ, the one addressing their male, and the other their female subjects. Moreover, the king having ascertained from his prisoner the plan on which churches were constructed among the Romans, ordered a church to be built, and immediately provided all things necessary for its erection; and the edifice was accordingly commenced. But when they came to set up the pillars, Divine Providence interposed for the confirmation of the inhabitants in the faith; for one of the columns remained immovable, and no means were found capable of moving it; but their ropes broke and their machinery fell to pieces; at length the workmen gave up all further effort and departed. Then was proved the reality of the captive's faith in the following manner: going to the place at night without the knowledge of any one, she spent the whole time in prayer; and by the power of God the pillar was raised, and stood erect in the air above its base, yet so as not to touch it. At daybreak the king, who was an intelligent person, came himself to inspect the work, and seeing the pillar suspended in this position without support, both he and his attendants were amazed. Shortly after, in fact before their very eyes, the pillar descended on its own pedestal, and there remained fixed. Upon this the people shouted, attesting the truth of the king's faith, and hymning the praise of the God of the captive. They believed thenceforth, and with eagerness raised the rest of the columns, and the whole building was soon completed. An embassy was afterwards sent to the Emperor Constantine, requesting that henceforth they might be in alliance with the Romans, and receive from them a bishop and consecrated clergy, since they sincerely believed in Christ. Rufinus says that he learned these facts from Bacurius,hyperlink who was formerly one of the petty princeshyperlink of the Iberians, but subsequently went over to the Romans, and was made a captain of the military force in Palestine; being at length entrusted with the supreme command in the war against the tyrant Maximus, he assisted the Emperor Theodosius. In this way then, during the days of Constantine, were the Iberians also converted to Christianity.
Chapter XXI.
Of Anthony the Monk.
What sort of a man the monk Anthony was, who lived in the same age, in the Egyptian desert, and how he openly contended with devils, clearly detecting their devices and wily modes of warfare, and how he performed many miracles, it would be superfluous for us to say; for Athanasius, bishop of Alexandria, has anticipated us, having devoted an entire book to his biography.hyperlink Of such good men there was a large number at one time during the years of the Emperor Constantine.
Chapter XXII.
Manes, the Founder of the Manichoean Heresy, and on his Origin.
But amidst the good wheat, tares are accustomed to spring up; for envy loves to plot insidiously against the good. Hence it was that a little while before the time of Constantine, a species of heathenish Christianity made its appearance together with that which was real; just as false prophets sprang up among the true, and false apostles among the true apostles. For at that time a dogma of Empedocles, the heathen philosopher, by means of Manichaes, assumed the form of Christian doctrine. Eusebius Pamphilus has indeed mentioned this person in the seventh book of his Ecclesiastical History,hyperlink but has not entered into minute details concerning him. Wherefore, I deem it incumbent on me to supply some particulars which he has left unnoticed: thus it will be known who this Manichaeeus was, whence he came, and what was the nature of his presumptuous daring.
A Saracen named Scythian married a captive from the Upper Thebes. On her account he dwelt in Egypt, and having versed himself in the learning of the Egyptians, he subtly introduced the theory of Empedocles and Pythagoras among the doctrines of the Christian faith. Asserting that there were two natures, a good. and an evil one, he termed, as Empedocles had done, the latter Discord, and the former Friendship. Of this Scythian, Buddas, who had been previously called Terebinthus, became a disciple; and he having proceeded to Babylon, which the Persians inhabit, made many extravagant statements respecting himself, declaring that he was born of a virgin, and brought up in the mountains. The same man afterwards composed four books, one he entitled The Mysteries, another The Gospel, a third The Treasure, and the fourth Heads [Summaries]; but pretending to perform some mystic rites, he was hurled down a precipice by a spirit,hyperlink and so perished. A certain woman at whose house he had lodged buried him, and taking possession of his property, bought a boy about seven years old whose name was Cubricus: this lad she enfranchised, and having given him a liberal education, she soon after died, leaving him all that belonged to Terebinthus, including the books he had written on the principles inculcated by Scythian. Cubricus, the freedman, taking these things with him and having withdrawn into the regions of Persia, changed his name, calling himself Manes; and disseminated the books of Buddas or Terebinthus among his deluded followers as his own. Now the contents of these treatises apparently agree with Christianity in expression, but are pagan in sentiment: for Manichaeus being an atheist, incited his disciples to acknowledge a plurality of gods, and taught them to worship the sun. He also introduced the doctrine of Fate, denying human free-will; and affirmed a transmutationhyperlink of bodies, clearly following the opinions of Empedocles, Pythagoras, and the Egyptians. He denied that Christ existed in the flesh, asserting that he was an apparition; and rejected moreover the law and the prophets, calling himself the `Comforter,'-all of which dogmas are totally at variance with the orthodox faith of the church. In his epistles he even dared to call himself an apostle; but for a pretension so unfounded he brought upon himself merited retribution in the following manner. The son of the Persian monarch having been attacked with disease, his father became anxious for his recovery, and left no means untried in order to effect it; and as he had heard of the wonder-working of Manichaeus, and thinking that these miracles were real, he sent for him as an apostle, trusting that through him his son might be restored. He accordingly presented himself at court, and with his assumed manner undertook the treatment of the young prince. But the king seeing that the child died in his hands shut up the deceiver in prison, with the intention of putting him to death. However, he contrived to escape, and fled into Mesopotamia; but the king of Persia having discovered that he was dwelling there, caused him to be brought thence by force, and after having flayed him alive, he stuffed his skin with chaff, and suspended it in front of the gate of the city. These things we state not having manufactured them ourselves, but collected from a book entitled The disputation of Archelaus bishop of Caschara (one of the cities of Mesopotamia).hyperlink For Archelaus himself states that he disputed with Manichaeus face to face, and mentions the circumstances connected with his life to which we have now alluded. Envy thus delights, as we before remarked, to be insidiously at work in the midst of a prosperous condition of affairs. But for what reason the goodness of God permits this to be done, whether he wishes thereby to bring into activity the excellence of the principles of the church, and to utterly break down the self-importance which is wont to unite itself with faith; or for what other cause, is, at the same time, a difficult question, and not relevant to the present discussion. For our object is neither to examine the soundness of doctrinal views, nor to analyze the mysterious reasons for the providences and judgments of God; but to detail as faithfully as possible the history of transactions which have taken place in the churches. The way in which the superstition of the Manichaeans sprang up a little before the time of Constantine has been thus described; now let us return to the times and events which are the proper subjects of this history.
Chapter XXIII.
Eusebius Bishop of Nicomedia, and Theognis Bishop of Nicoea, having recovered Confidence, endeavor to subvert the Nicene Creed, by plotting against Athanasius.
The partisans of Eusebius and Theognis having returned from their exile, these latter were reinstated in their churches, having expelled, as we observed, those who had been ordained in their stead. Moreover, they came into great consideration with the emperor, who honored them exceedingly, as those who had returned from error to the orthodox faith. They, however, abused the license thus afforded them, by exciting greater commotions in the world than they had done before; being instigated to this by two causes-on the one hand the Arian heresy with which they had been previously infected, and bitter animosity against Athanasius on the other, because he had so vigorously withstood them in the Synod while the articles of faith were under discussion. And in the first place they objected to the ordination of Athanasius partly as a person unworthy of the prelacy, and partly because he had been elected by disqualified persons. But when Athanasius had shown himself superior to this calumny (for having assumed control of the church of Alexandria, he ardently contended for the Nicene creed), then Eusebius exerted himself to the utmost insidiously to cause the removal of Athanasius and to bring Arius back to Alexandria; for he thought that thus only he should be able to expunge the doctrine of consubstantiality, and introduce Arianism. Eusebius therefore wrote to Athanasius, desiring him to re-admit Arius and his adherents into the church. Now the tone of his letter indeed was that of entreaty, but openly he menaced him. And as Athanasius would by no means accede to this, he endeavored to induce the emperor to give Arius an audience, and then permit him to return to Alexandria: and by what means he attained his object, I shall mention in its proper place. Meanwhile before this another commotion was raised in the church. In fact, her own children again disturbed her peace. Eusebius Pamphilus says,hyperlink that immediately after the Synod, Egypt became agitated by intestine divisions: not assigning, however, the reason for this, so that hence he has won the reputation of disingenuousness, and of avoiding to specify the causes of these dissensions, from a determination on his part not to give his sanction to the proceedings at Nicaea. Yet as we ourselves have discovered from various letters which the bishops wrote to one another after the Synod, the term homoousios troubled some of them. So that while they occupied themselves in a too minute investigation of its import, they roused the strife against each other; it seemed not unlike a contest in the dark; for neither party appeared to understand distinctly the grounds on which they calumniated one another. Those who objected to the word homoousios, conceived that those who approved it favored the opinion of Sabelliushyperlink and Montanus;hyperlink they therefore called them blasphemers, as subverting the existence of the Son of God. And again the advocates of this term, charging their opponents with polytheism, inveighed against them as introducers of heathen superstitions. Eustathius, bishop of Antioch, accuses Eusebius Pamphilus of perverting the Nicene Creed; Eusebius again denies that he violates that exposition of the faith, and recriminates, saying that Eustathius was a defender of the opinion of Sabellius. In consequence of these misunderstandings, each of them wrote as if contending against adversaries: and although it was admitted on both sides that the Son of God has a distinct person and existence, and all acknowledged that there is one God in three Persons, yet from what cause I am unable to divine, they could not agree among themselves, and therefore could in no way endure to be at peace.
Chapter XXIV.
Of the Synod held at Antioch, which deposed Eustathius, Bishop of Antioch, on whose account a Sedition broke out and almost ruined the City.
Having therefore convened a Synod at Antioch, they deposed Eustathius, as a supporter of the Sabellian heresy, rather than of the tenets which the council at Nicaea had formulated. As some affirm [this measure was taken] for other and unsatisfactory reasons, though none other have been openly assigned: this is a matter of common occurrence; the bishops are accustomed to do this in all cases, accusing and pronouncing impious those whom they depose, but not explaining their warrant for so doing. George, bishop of Laodicea in Syria, one of the number of those who abominated the term homoousios, assures us in his Encomium of Eusebius Emisenus, that they deposed Eustathius as favoring Sabellianism, on the impeachment of Cyrus, bishop of Beroea. Of Eusebius Emisenus we shall speak elsewhere in due order.hyperlink George has written of Eustathius [somewhat inconsistently]; for after asserting that he was accused by Cyrus of maintaining the heresy of Sabellius, he tells us again that Cyrus himself was convicted of the same error, and degraded for it. Now how was it possible that Cyrus should accuse Eustathius as a Sabellian, when he inclined to Sabellianism himself? It appears likely therefore that Eustathius must have been condemned on other grounds. At that time, however, there arose a dangerous sedition at Antioch on account of his deposition: for when they proceeded to the election of a successor, so fierce a dissension was kindled, as to threaten the whole city with destruction. The populace was divided into two factions, one of which vehemently contended for the translation of Eusebius Pamphilus from Caesarea in Palestine to Antioch; the other equally insisted on the reinstatement of Eustathius. And the populace of the city were infected with the spirit of partisanship in this quarrel among the Christians, a military force was arrayed on both sides with hostile intent, so that a bloody collision would have taken place, had not God and the dread of the emperor repressed the violence of the multitude. For the emperor through letters, and Eusebius by refusing to accept the bishopric, served to allay the ferment: on which account that prelate was exceedingly admired by the emperor, who wrote to him commending his prudent determination, and congratulating him as one who was considered worthy of being bishop not of one city merely, but of almost the whole world. Consequently it is said that the episcopal chair of the church at Antioch was vacant for eight consecutive years after this period;hyperlink but at length by the exertions of those who aimed at the subversion of the Nicene creed, Euphronius was duly installed. This is the amount of my information respecting the Synod held at Antioch on account of Eustathius. Immediately after these events Eusebius, who had long before left Berytus, and was at that time presiding over the church at Nicomedia, strenuously exerted himself in connection to those of his party, to bring back Arius to Alexandria. But how they managed to effect this, and by what means the emperor was prevailed on to admit both Arius and with him Euzoïus into his presence must now be related.
Footnotes
87 Above, chap. 8.
88 Cf. Apost. Cann. 5, 17, 26, 51. In general, voluntary celibacy of the clergy was encouraged in the ancient Church.
89 Heb. xiii. 4.
90 askhthriw: lit. `place for the exercise
0' of virtue.
91 On the use Socrates made of Rufinus, and the question of his knowledge of Latin therein involved, see Introd. p. x.
92 This work of Athanasius is not now extant.
93 May 20, 325 a.d.
94 This is not in its place according to chronological order, mas. much as it occurred in 328 a.d. It appears also from the accounts of the other historians of this period that Socrates does not give the correct reason for the banishment of Eusebius and Theognis. Cf. Theodoret, H. E. I. 20; also Sozom. I. 21.
95 Socrates and Sozomen are both mistaken in putting the death of Alexander and ordination of Athanasius after the return of Eusebius and Theognis from exile. According to Theodoret (H. E. I. 26), Alexander died a few months after the Council of Nicaea, hence in 325 a.d., and Athanasius succeeded him at the end of the same year, or at the beginning of the next.
96 See, for additional features of the story not reproduced by Socrates, Rufinus, H. E. I. 14.
97 The Vicennalia.
98 These walls were superseded by the great walls built under Theodosius the Younger; see VII. 31.
99 `Mansion house,
0' the building in which the two chief magistrates had their headquarters.
0'; but the mss. read more obscurely, kai alla pleista.
0' according to the English versions (both authorized and revised), which follows the Hebrew; in the LXX the words en sikuhratw are added.
0'
0'
0'
0' (Valesius). See also Euseb. H. E. V. 10, attributing an earlier work to the apostles Matthew and Bartholomew; and Cave, Lives of the Apostles. The Indians mentioned in this chapter are no other than the Abyssinians. The name India is used as an equivalent of Ethiopia. The christianization of Ethiopia is attributed by the Ethiopians in their own records to Fremonatos and Sydracos. See Ludolf Hist. Eth. III. 2.
0'
0'
0' and the exact title of Archelaus' work as it appears in Valesius' Annotationes [ed. of 1677, see Introd. p. xvi.] is Disputatio adversus Manichaeum. It constitutes p. 197-203 of the Annotationes, and is in Latin. It has been published also in Latin by L. A. Zacagui in his collectanea monumentorum veterum Ecclesiae Graecae ac Latinae, 1698.
100 The city was formally dedicated as the capital of the empire in 330 a.d.
101 Cf. II. 16, and I. 40.
102 The text seems somewhat doubtful here. Valesius conjectures ta te alla pleista kai touto malista, idiomatically, `this among many other things
103 Euseb. Life of Const. III. 33; cf. also 52-55.
104 Isa. i. 8. opwrofulakion, `a lodge in a garden of cucumbers,
105 See the Ep. of Constantine to Macarius, in chap. 9 above.
106 coanon, as distinguished from agalma, or andriaj, used with less reverence; the word is derived from cew, `to polish.
107 sanij, `board.
108 oikon eukthrion, `house of prayer.
109 kanoni: a word of many meanings; see Sophocles' Lex. and a dissertation on the word in Westcott On the Canon Appendix A, p. 499.
110 tropaiw: see above, chap. 2.
111 Ex. xxxv.-xl.
112 `In this chapter Socrates has translated Rufinus (H. E. I. 9) almost word for word; and calls those topouj idiazontaj, which Rufinus has termed conventicula. Now conventicula are properly private places wherein collects or short prayers are made; and from these places churches are distinguished, which belong to the right of the public, and are not in the power of any private person. It is to be observed that there are reasons for thinking that this conversion of the Indians by Frumentius happened in the reign of Constantius and not of Constantine
113 Christianity here must mean Christian instruction.
114 eukthria: see note 5, chap. 17 above.
115 These Iberians dwelt on the east shore of the Black Sea in the present region of Georgia. What their relation to the Spanish Iberians was, or why both the peoples had the same name it is not possible to know at present. It was probably not the one suggested by Socrates. For a similar identity of name in peoples living widely apart, compare the Gauls of Europe and the Galatae of Asia.
116 efilosofei: the ethical sense here attached to the word became very common after the time of the Stoics and their attempt to make ethics the basis and starting-point of philosophy.
117 Rufinus, H. E. I. 10, gives their story and adds that Bacurius was a faithful and religious person and rendered service to Theodosius in his war with Eugenius.
118 basiliskoj: lit. `little king.
119 Athanasius' Life of Anthony is included in the editions of his works, such as the Benedictine (1698), that of Padua (1777). On Anthony, see also Soz. I. 3; II. 31, 34.
120 Cf. Eus. H. E. VII. 31. The literature of Manichaeism is voluminous and will be found in Smith, Dict. of the Bible, as well as encyclopaedias like Herzog, McClintock and Strong, &c.
121 pneumatoj: possibly `wind.
122 metenswmatwsin, the converse of metempsychosis.
123 The more commonly known name of the town is `Carrha,
124 Euseb. Life of Const. III. 23.
125 Cf. ch. 5, and note.
126 It is not clear why Socrates joins the name of Montanus to that of Sabellius; the former was undoubtedly in accord with the common doctrine of the church as to the Trinity. Cf. Epiphan. Haer. XLVIII. and Tertullian ad. Praxeam. It was, however, frequently alleged by various writers of the age that Montanus and the Montanists held erroneous views concerning the Godhead. See Eus. H. E. V. 16.
127 See II. 9.
128 Socrates is in error here, as according to Eusebius (H. E. X. 1), immediately after the deposition of Eustathius and his own refusal of the bishopric of Antioch, Paulinus was transferred there from the see of Tyre. This was in 329 a.d., so that no vacancy of eight years intervened.