Church Fathers: Post-Nicene Fathers Vol 02: 22.01.05 Book II Ch 1-17

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Church Fathers: Post-Nicene Fathers Vol 02: 22.01.05 Book II Ch 1-17



TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.05 Book II Ch 1-17

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Book II.

Chapter I.

Introduction containing the Reason for the Author's Revision of his First and Second Books.

Rufinus, who wrote an Ecclesiastical History in Latin,hyperlink has erred in respect to chronology. For he supposes that what was done against Athanasius occurred after the death of the Emperor Constantine: he was also ignorant of his exile to the Gauls and of various other circumstances. Now we in the first place wrote the first two books of our history following Rufinus; but in writing our history from the third to the seventh, some facts we collected from Rufinus, others from different authors, and some from the narration of individuals still living. Afterward, however, we perused the writings of Athanasius, wherein he depicts his own sufferings and how through the calumnies of the Eusebian fiction he was banished, and judged that more credit was due to him who had suffered, and to those who were witnesses of the things they describe, than to such as have been dependent on conjecture, and had therefore erred. Moreover, having obtained several letters of persons eminent at that period, we have availed ourselves of their assistance also in tracing out the truth as far as possible. On this account we were compelled to revise the first and second books of this history, using, however, the testimony of Rufinus where it is evident that he could not be mistaken. It should also be observed, that in our former edition, neither the sentence of deposition which was passed upon Arius, nor the emperor's letters were inserted, but simply the narration or facts in order that the history might not become bulky and weary the readers with tedious matters of detail. But in the present edition, such alterations and additions have been made for your sake, O sacred man of God, Theodore,hyperlink in order that you might not be ignorant what the princes wrote in their own words, as well as the decisions of the bishops in their various Synods, wherein they continually altered the confession of faith. Wherefore, whatever we have deemed necessary we have inserted in this later edition. Having adopted this course in the first book, we shall endeavor to do the same in the consecutive portion of our history, I mean the second. On this let us now enter.

Chapter II.

Eusebius, Bishop of Nicomedia, and his Party, by again endeavoring to introduce the Arian Heresy, create Disturbances in the Churches.

After the death of the Emperor Constantine, Eusebius, bishop of Nicomedia, and Theognis of Nicaea, imagining that a favorable opportunity had arisen, used their utmost efforts to expunge the doctrine of homoousion, and to introduce Arianism in its place. They, nevertheless, despaired of effecting this, if Athanasius should return to Alexandria: in order therefore to accomplish their designs, they sought the assistance of that presbyter by whose means Arius had been recalled from exile a little before. How this was done shall now be described. The presbyter in question presented the will and the request of the deceased king to his son Constantius; who finding those dispositions in it which he was most desirous of, for the empire of the East was by his father's will apportioned to him, treated the presbyter with great consideration, loaded him with favors, and ordered that free access should be given him both to the palace and to himself. This license soon obtained for him familiar intercourse with the empress, as well as with her eunuchs. There was at that time a chief eunuch of the imperial bed-chamber named Eusebius; him the presbyter persuaded to adopt Arian's views, after which the rest of the eunuchs were also prevailed on to adopt the same sentiments. Not only this but the empress also, under the influence of the eunuchs and the presbyters, became favorable to the tenets of Arius; and not long after the subject was introduced to the emperor himself. Thus it became gradually diffused throughout the court, and among the officers of the imperial household and guards, until at length it spread itself over the whole population of the city. The chamberlains in the palace discussed this doctrine with the women; and in the family of every citizen there was a logical contest. Moreover, the mischief quickly extended to other provinces and cities, the controversy, like a spark, insignificant at first, exciting in the auditors a spirit of contention: for every one who inquired the cause of the tumult, found immediately occasion for disputing, and determined to take part in the strife at the moment of making the inquiry. By general altercation of this kind all order was subverted; the agitation, however, was confined to the cities of the East, those of Illyricum and the western parts of the empire meanwhile were perfectly tranquil, because they would not annul the decisions of the Council of Nicaea. As this affair increased, going from bad to worse, Eusebius of Nicomedia and his party looked upon popular ferment as a piece of good fortune. For only thus they thought they would be enabled to constitute some one who held their own sentiments bishop of Alexandria. But the return of Athanasius at that time defeated their purpose; for he came thither fortified by a letter from one of the Augusti, which the younger Constantine, who bore his father's name, addressed to the people of Alexandria, from Treves, a city in Gaul.hyperlink A copy of this epistle is here subjoined.

Chapter III.

Athanasius, encouraged by the Letter of Constantine the Younger, returns to Alexandria.

Constantine Caesar to the members of the Catholic Church of the Alexandrians.

It cannot, I conceive, have escaped the knowledge of your devout minds, that Athanasius, the expositor of the venerated law, was sent for a while unto the Gauls, lest he should sustain some irreparable injury from the perverseness of his blood-thirsty adversaries, whose ferocity continually endangered his sacred life. To evade this [perverseness], therefore, he was taken from the jaws of the men who threatened him into a city under my jurisdiction, where, as long as it was his appointed residence, he has been abundantly supplied with every necessity: although his distinguished virtue trusting in divine aid would have made light of the pressure of a more rigorous fortune. And since our sovereign, my father, Constantine Augustus of blessed memory, was prevented by death from accomplishing his purpose of restoring this bishop to his see, and to your most sanctified piety, I have deemed it proper to carry his wishes into effect, having inherited the task from him. With how great veneration he has been regarded by us, ye will learn on his arrival among you; nor need any one be surprised at the honor I have put upon him, since I have been alike influenced by a sense of what was due to so excellent a personage, and the knowledge of your affectionate solicitude respecting him. May Divine Providence preserve you, beloved brethren.

Relying on this letter, Athanasius came to Alexandria, and was most joyfully received by the people of the city. Nevertheless as many in it as had embraced Arianism, combining together, entered into conspiracies against him, by which frequent seditions were excited, affording a pretext to the Eusebians for accusing him to the emperor of having taken possession of the Alexandrian church on his own responsibility, in spite of the adverse judgment of a general council of bishops. So far indeed did they succeed in pressing their charges, that the emperor became exasperated, and banished him from Alexandria. How indeed this came about I shall hereafter explain.

Chapter IV.

On the Death of Eusebius Pamphilus, Acacius succeeds to the Bishopric of Coesarea.

At this time Eusebius, who was bishop of Caesarea in Palestine, and had the surname of Pamphilus, having died, Acacius, his disciple, succeeded him in the bishopric. This individual published several books, and among others a biographical sketch of his master.

Chapter V.

The Death of Constantine the Younger.

Not long after this the brother of the Emperor Constantius, Constantine the younger, who bore his father's name, having invaded those parts of the empire which were under the government of his younger brother Constans, engaging in a conflict with his brother's soldiery, was slain by them. This took place under the consulship of Acindynus and Proclus.hyperlink

Chapter VI.

Alexander, Bishop of Constantinople, when at the Point of Death proposes the Election either of Paul or of Macedonius as his Successor.

About the same time another disturbance in addition to those we have recorded, was raised at Constantinople on the following account. Alexander, who had presided over the churches in that city, and had strenuously opposed Arius, departed this life,hyperlink having occupied the bishopric for twenty-three years and lived ninety-eight years in all, without having ordained any one to succeed him. But he had enjoined the proper persons to choose one of the two whom he named; that is to say, if they desired one who was competent to teach, and of eminent piety, they should elect Paul, whom he had himself ordained presbyter, a man young indeed in years, but of advanced intelligence and prudence; but if they wished a man of venerable aspect, and external show only of sanctity, they might appoint Macedonius, who had long been a deacon among them and was aged. Hence there arose a great contest respecting the choice of a bishop which troubled the church exceedingly; for ever since the people were divided into two parties, one of which favored the tenets of Arius, while the other held what the Nicene Synod had defined, those who held the doctrine of consubstantiality always had the advantage during the life of Alexander, the Arians disagreeing among themselves and perpetually conflicting in opinion. But after the death of that prelate, the issue of the struggle became doubtful, the defenders of the orthodox faith insisting on the ordination of Paul, and all the Arian party espousing the cause of Macedonius. Paul therefore was ordained bishop in the church called Irene,hyperlink which is situated near the great church of Sophia; whose election appeared to be more in accordance with the suffrage of the deceased.

Chapter VII.

The Emperor Constantius ejects Paul after his Election to the Bishopric, and sending for Eusebius of Nicomedia, invests him with the Bishopric of Constantinople.

Not long afterwards the emperor having arrived at Constantinople was highly incensed at the consecration [of Paul]; and having convened an assembly of bishops of Arian sentiments, he divested Paul of his dignity, and translating Eusebius from the see of Nicomedia, he appointed him bishop of Constantinople. Having done this the emperor proceeded to Antioch.

Chapter VIII.

Eusebius having convened Another Synod at Antioch in Syria, causes a New Creed to be promulgated.

Eusebius, however, could by no means remain quiet, but as the saying is, left no stone unturned, in order to effect the purpose he had in view. He therefore causes a Synod to be convened at Antioch in Syria, under pretenseof dedicating the church which the father of the Augusti had commenced, and which his son Constantius had finished in the tenth year after its foundations were laid, but with the real intention of subverting and abolishing the doctrine of the homoousion. There were present at this Synod ninety bishops from various cities. Maximus, however, bishop of Jerusalem; who had succeeded Macarius, did not attend, recollecting that he had been deceived and induced to subscribe the deposition of Athanasius. Neither was Julius, bishop of the great Rome,hyperlink there, nor had he sent a substitute, although an ecclesiastical canonhyperlink commands that the churches shall not make any ordinances against the opinion of the bishop of Rome. This Synod assembled at Antioch in presence of the emperor Constantius in the consulate of Marcellus and Probinus,hyperlink which was the fifth year after the death of Constantine, father of the Augusti. Placitus, otherwise called Flaccillus, successor to Euphronius, at that time presided over the church at Antioch. The confederates of Eusebius had previously designed to calumniate Athanasius; accusing him in the first place of having acted contrary to a canon which they then constituted, in resuming his episcopal authority without the license of a general council of bishops, inasmuch as on his return from exile he had on his own responsibility taken possession of the church; and then because a tumult had been excited on his entrance and many were killed in the riot; moreover that some had been scourged by him, and others brought before the tribunals. Besides they brought forward what had been determined against Athanasius at Tyre.

Chapter IX.

Of Eusebius of Emisa.

On the ground of such charges as these, they proposed another bishop for the Alexandrian church, and first indeed Eusebius surnamed Emisenus. Who this person was, George, bishop of Laodicea, who was present on this occasion, informs us. For he says in the book which he has composed on his life, that Eusebius was descended from the nobility of Edessa in Mesopotamia, and that from a child he had studied the holy Scriptures;hyperlink that he was afterwards instructed in Greek literature by a master resident at Edessa; and finally that the sacred books were expounded to him by Patrophilus and Eusebius, of whom the latter presided over the church at Caesarea, and the former over that at Scythopolis. Afterwards when he dwelt in Antioch, it happened that Eustathius was deposed on the accusation of Cyrus of Beroea for holding the tenets of Sabellius. Then again he associated with Euphronius, successor of Eustathius, and avoiding a bishopric, he retired to Alexandria, and there devoted himself to the study of philosophy. On his return to Antioch he formed an intimate acquaintance with Placitus [or Flacciltus], the successor of Euphronius. At length he was ordained bishop of Alexandria, by Eusebius, bishop of Constantinople; but did not go thither in consequence of the attachment of the people of that city to Athanasius, and was therefore sent to Emisa. As the inhabitants of Emisa excited a sedition on account of his appointment,-for he was commonly charged with the study and practice of judicial astrology,hyperlink -he fled and came to Laodicea, to George, who has given so many historical details of him. George having taken him to Antioch, procured his being again brought back to Emisa by Placitus and Narcissus; but he was afterwards charged with holding the Sabellian views. George more elaborately describes the circumstances of his ordination and adds at the close that the emperor took him with him in his expedition against the barbarians, and that miracles were wrought by his hand. The information given by George concerning Eusebius of Emisa may be considered reproduced at sufficient length by me here.

Chapter X.

The Bishops assembled at Antioch, on the Refusal of Eusebius of Emisa to accept the Bishopric of Alexandria, ordain Gregory, and change the Language of the Nicene Creed.

Now at that time Eusebius having been proposed and fearing to go to Alexandria, the Synod at Antioch designated Gregory as bishop of that church. This being done, they altered the creed; not as condemning anything in that which was set forth at Nicaea, but in fact with a determination to subvert and nullify the doctrine of consubstantiality by means of frequent councils, and the publication of various expositions of the faith, so as gradually to establish the Arian views. How these things issued we will set forth in the course of our narrative; but the epistle then promulgated respecting the faith was as follows:hyperlink

`We have neither become followers of Arius,-for how should we who are bishops be guided by a presbyter?-nor have we embraced any other faith than that which was set forth from the beginning. But being constituted examiners and judges of his sentiments, we admit their soundness, rather than adopt them from him: and you will recognize this from what we are about to state. We have learned from the beginning to believe in one God of the Universe, the Creator and Preserver of all things both those thought of and those perceived by the senses: and in one only-begotten Son of God, subsisting before all ages, and co-existing with the Father who begat him, through whom also all things visible and invisible were made; who in the last days according to the Father's good pleasure, descended, and assumed flesh from the holy virgin, and having fully accomplished his Father's will, that he should suffer, and rise again, and ascend into the heavens, and sit at the right hand of the Father; and is coming to judge the living and the dead, continuing King and God for ever. We believe also in the Holy Spirit. And if it is necessary to add this, we believe in the resurrection of the flesh, and the life everlasting.'

Having thus written in their first epistle, they sent it to the bishops of every city. But after remaining some time at Antioch, as if to condemn the former, they published another letter in these words:

Another Exposition of the Faith.

In conformity with evangelic and apostolic tradition, we believe in one God the Father Almighty, the Creator and Framer of the universe. And in one Lord Jesus Christ, his Son, God the only-begotten, through whom all things were made: begotten of the Father before all ages, God of God, Whole of Whole, Only of Only, Perfect of Perfect, King of King, Lord of Lord; the living Word, the Wisdom, the Life, the True Light, the Way of Truth, the Resurrection, the Shepherd, the Gate; immutable and inconvertible; the unaltering image of the Divinity, Substance and Power, and Counsel and Glory of the Father; born `before all creation'; who was in the beginning with God, God the Word, according as it is declared in the Gospel,hyperlink and the Word was God, by whom all things were made, and in whom all things subsist: who in the last days came down from above, and was born of the virgin according to the Scriptures; and was made man, the Mediator between God and men, the Apostle of our Faith, and the Prince of Life, as he says,hyperlink `I came down from heaven, not to do mine own will, but the will of him that sent me.' Who suffered on our behalf, and rose again for us on the third day, and ascended into the heavens, and is seated at the right hand of the Father; and will come gain with glory and power to judge the living and the dead. [We believe] also in the Holy Spirit, who is given to believers for their consolation, sanctification, and perfection; even as our Lord Jesus Christ commanded his disciples, saying,hyperlink `Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit'; that is to say of the Father who is truly the Father, of the Son who is truly the Son, and of the Holy Spirit who is truly the Holy Spirit, these words not being simply or insignificantly applied, but accurately expressing the proper subsistence, glory, and order, of each of these who are named: so that there are three in person, but one in concordance. Holding therefore this faith in the presence of God and of Christ, we anathematize all heretical and false doctrine. And if any one shall teach contrary to the sound and right faith of the Scriptures, affirming that there is or was a period or an age before the Son of God existed, let him be accursed. And if any one shall say that the Son is a creature as one of the creatures, or that he is offspring as one of the offsprings, and shall not hold each of the aforesaid doctrines as the Divine Scriptures have delivered them to us: or if any one shall teach or preach any other doctrine contrary to that which we have received, let him be accursed. For we truly and unreservedly believe and follow all things handed down to us from the sacred Scriptures by the prophets and apostles.

Such was the exposition of the faith published by those then assembled at Antioch, to which Gregory also subscribed as bishop of Alexandria, although he had not yet entered that city. The Synod having done these things, and legislated some other canons, was dissolved. At this time it happened that public affairs also were disturbed. The nation called Franks made incursions into the Roman territories in Gaul, and at the same time there occurred violent earthquakes in the East, and especially at Antioch, which continued to suffer concussions during a whole year.

Chapter XI.

On the Arrival of Gregory at Alexandria, tended by a Military Escort, Athanasius flees.

After these things, Syrian, the military commander, and the corps of heavy armed soldiers, five thousand in number, conducted Gregory to Alexandria; and such of the citizens as were of Arian sentiments combined with them. But it will be proper here to relate by what means Athanasius escaped the hands of those who wished to apprehend him, after his expulsion from the church. It was evening, and the people were attending the vigil there, a servicehyperlink being expected. The commander arrived, and posted his forces in order of battle on every side of the church. Athanasius having observed what was done, considered within himself how he might prevent the people's suffering in any degree on his account: accordingly having directed the deacon to give notice of prayer, after that he ordered the recitation of a psalm; and when the melodious chant of the psalm arose, all went out through one of the church doors. While this was doing, the troops remained inactive spectators, and Athanasius thus escaped unhurt in the midst of those who were chanting the psalm, and immediately hastened to Rome. Gregory then prevailed in the church: but the people of Alexandria, being indignant at this procedure, set the church called that of Dionysius on fire. Let this be sufficient on this subject. Now Eusebius, having thus far obtained his object, sent a deputation to Julius, bishop of Rome,hyperlink begging that he would himself take cognizance of the charges against Athanasius, and order a judicial investigation to be made in his presence.hyperlink

Chapter XII.

The People of Constantinople restore Paul to his See after the Death of Eusebius, while the Arians elect Macedonius.

But Eusebius did not live to learn the decision of Julius concerning Athanasius, for he died a short time after that Synod was held. Whereupon the people introduced Paul again into the church of Constantinople: the Arians, however, ordained Macedonius at the same time, in the church dedicated to Paul. This those who had formerly co-operated with Eusebius (that disturber of the public peace) brought about, assuming all his authority. These were Theognis, bishop of Nicaea, Maris of Chalcedon, Theodore of Heraclea in Thrace, Ursacius of Singidunum in Upper Mysia, and Valens of Mursa in Upper Pannonia. Ursacius and Valens indeed afterward altered their opinions, and presented a written recantation of them to bishop Julius, so that on subscribing the doctrine of consubstantiability they were again admitted to communion; but at that time they warmly supported the Arian error, and were instigators of the most violent conflicts in the churches, one of which was connected with Macedonius at Constantinople. By this intestine war among the Christians, continuous seditions arose in that city, and many lives were sacrificed in consequence of these occurrences.

Chapter XIII.

Paul is again ejected from the Church by Consiantius, in consequence of the Slaughter of Hermogenes, his General.

Intelligence of these proceedings reached the ears of the Emperor Constantius, whose residence was then at Antioch. Accordingly he ordered his general Hermogenes, who had been despatched to Thrace, to pass through Constantinople on his way, and expel Paul from the church. He, on arriving at Constantinople, threw the whole city into confusion, attempting to cast out the bishops; for sedition immediately arose from the people in their eagerness to defend the bishop. And when Hermogenes persisted in his efforts to drive out Paul by means of his military force, the people became exasperated as is usual in such cases;and making a desperate attack upon him, they set his house on fire, and after dragging through the city, they at last put him to death. This took place in the consulatehyperlink of the two Augusti,-that is to say, the third consulship,-Constantius, and the second of Constans: at which time Constans, having subdued the Franks, compelled them to enter into a treaty of peace with the Romans. The Emperor Constantius, on being informed of the assassination of Hermogenes, set off on horseback from Antioch, and arriving at Constantinople immediately expelled Paul, and then punished the inhabitants by withdrawing from them more than 40,000 measures of the daily allowance of wheat which had been granted by his father for gratuitous distribution among them: for prior to this catastrophe, nearly 80,000 measures of wheat brought from Alexandria had been bestowed on the citizens.hyperlink He hesitated, however, to ratifyhyperlink the appointment of Macedonius to the bishopric of that city, being irritated against him not only because he had been ordained without his own consent; but also because on account of the contests in which he had been engaged with Paul, Hermogenes, his general, and many other persons had been slain. But having given him permission to minister in the church in which he had been consecrated, he returned to Antioch.

Chapter XIV.

The Arians remove Gregory from the See of Alexandria, and appoint George in his Place.hyperlink

About the same time the Arians ejected Gregory from the see of Alexandria, on the ground that he was unpopular and at the same time because he had set a churchhyperlink on fire, and did not manifest sufficient zeal in promoting the interests of their party.hyperlink They therefore inducted George into his see, who was a native of Cappadocia, and had acquired the reputation of being an able advocate of their tenets.

Chapter XV.

Athanasius and Paulhyperlink going to Rome, and having obtained Letters from Bishop Julius, recover their respective Dioceses.

Athanasius, meanwhile, after a lengthened journey, at last reached Italy. The western division of the empire was then under the sole power of Constans, the youngest of Constantine's sons, his brother Constantine having been slain by the soldiers, as was before stated. At the same time also Paul, bishop of Constantinople, Asclepas of Gaza, Marcellus of Ancyra, a city of the Lesser Galatia, and Lucius of Adrianople, having been accused on various charges, and expelled from their several churches arrived at the imperial city. There each laid his case before Julius, bishop of Rome. He on his part, by virtue of the Church of Rome's peculiar privilege, sent them back again into the East, fortifying them with commendatory letters; and at the same time restored to each his own place, and sharply rebuked those by whom they had been deposed. Relying on the signature of the bishop Julius, the bishops departed from Rome, and again took possession of their own churches, forwarding the letters to the parties to whom they were addressed. These persons considering themselves treated with indignity by the reproaches of Julius, called a council at Antioch, assembled themselves and dictated a reply to his letters as the expression of the unanimous feeling of the whole Synod.hyperlink It was not his province, they said, to take cognizance of their decisions in reference to any whom they might wish to expel from their churches; seeing that they had not opposed themselves to him, when Novatus was ejected from the church. These things the bishops of the Eastern church communicated to Julius, bishop of Rome. But, as on the entry of Athanasius into Alexandria, a tumult was raised by the partisans of George the Arian, in consequence of which, it is affirmed, many persons were killed; and since the Arians endeavor to throw the whole odium of this transaction on Athanasius as the author of it, it behooves us to make a few remarks on the subject. God the Judge of all only knows the true causes of these disorders; but no one of any experience can be ignorant of the fact, that such fatal accidents are for the most part concomitants of the factious movements of the populace. It is vain, therefore, for the calumniators of Athanasius to attribute the blame to him; and especially Sabinus,hyperlink bishop of the Macedonian heresy. For had the latter reflected on the number and magnitude of the wrongs which Athanasius, in conjunction with the rest who hold the doctrine of consubstantiality, had suffered from the Arians, or on the many complaints made of these things by the Synods convened on account of Athanasius, or in short on what that arch-heretic Macedonius himself has done throughout all the churches, he would either have been whollysilent, or if constrained to speak, would have spoken more plausible words, instead of these reproaches. But as it is intentionally overlooking all these things, he willfully misrepresents the facts. He makes, however, no mention whatever of the heresiarch, desiring by all means to conceal the daring enormities of which he knew him to be guilty. And what is still more extraordinary, he has not said one word to the disadvantage of the Arians, although he was far from entertaining their sentiments. The ordination of Macedonius, whose heretical views he had adopted, he has also passed over in silence; for had he mentioned it, he must necessarily have recorded his impieties also, which were most distinctly manifested on that occasion. Let this suffice on this subject.

Chapter XVI.

The Emperor Constantius, through an Order to Philip the Proetorian Prefect, secures the Exile of Paul, and the Installation of Macedonius in his See.

When the Emperor Constantius, who then held his court at Antioch, heard that Paul had again obtained possession of the episcopal throne, he was excessively enraged at his presumption. He therefore despatched a written order to Philip, the Praetorian Prefect, whose power exceeded that of the other governors of provinces, and who was styled the second person from the emperor,hyperlink to drive Paul out of the church again, and introduce Macedonius into it in his place. Now the prefect Philip, dreading an insurrectionary movement among the people, used artifice to entrap the bishop: keeping, therefore, the emperor's mandate secret, he went to the public bath called Zeuxippus, and on pretense of attending to some public affairs, sent to Paul with every demonstration of respect, requesting his attendance there, on the ground that his presence was indispensable. The bishop came; and as he came in obedience to this summons, the prefect immediately showed him the emperor's order; the bishop patiently submitted condemnation without a hearing. But as Philip was afraid of the violence of the multitude-for great numbers had gathered around the building to see what would take place, for their suspicions had been aroused by current reports-he commanded one of the bath doors to be opened which communicated with the imperial palace, and through that Paul was carried off, put on board a vessel provided for the purpose, and so sent into exile immediately. The prefect directed him to go to Thessalonica, the metropolis of Macedonia, whence he had derived his origin from his ancestors; commanding him to reside in that city, but granting him permission to visit other cities of Illyricum, while he strictly forbade his passing into any portion of the Eastern empire. Thus was Paul,contrary to his expectation, at once expelled from the church, and from the city, and againhurried off into exile. Philip, the imperial prefect, leaving the bath, immediately proceeded to the church. Together with him, as if thrown there by an engine, Macedonius rode seated in the same seat with the prefect in the chariot seen by everybody, and a military guard with drawn swords was about them. The multitude was completely overawed by this spectacle, and both Arians and Homoousians hastened to the church, every one endeavoring to secure an entrance there. As the prefect with Macedonius came near the church, an irrational panic seized the multitude and even the soldiers themselves; for as the assemblage was so numerous and no room to admit the passage of the prefect and Macedonius was found, the soldiers attempted to thrust aside the people by force. But theconfined space into which they were crowded t together rendering it impossible to recede, the c soldiers imagined that resistance was offered,and that the populace intentionally stopped the e passage; they accordingly began to use their naked swords, and to cut down those that stood in their way. It is affirmed that about 3150 persons were massacred on this occasion; of whom the greater part fell under the weapons of the soldiers, and the rest were crushed to c death by the desperate efforts of the multitude a to escape their violence. After such distinguished achievements, Macedonius, as if be had not been the author of any calamity, but wasaltogether guiltless of what had been perpetrated,was seated in the episcopal chair by the prefect, rather than by the ecclesiastical canon. Thus, then, by means of so many murders in the church, Macedonius and the Arians grasped the supremacy in the churches. About this period the emperor built the great church called Sophia, adjoining to that named Irene, which being originally of small dimensions, the emperor's father had considerably enlarged and adorned. In the present day both are seen within one enclosure, and have but one appellation.

Chapter XVII.

Athanasius, intimidated by the Emperor's Threats, returns to Rome again.

At this time another accusation was concocted against Athanasius by the Arians, who invented this pretext for it. The father of the Augusti had long before granted an allowance of corn to the church of the Alexandrians for the relief of the indigent. This, they asserted, had usually been sold by Athanasius, and the proceeds converted to his own advantage. The emperor, giving credence to this slanderous report, threatened Athanasius with death, as a penalty; who, becoming alarmed at the intimation of this threat, took to flight, and kept himself concealed. When Julius, bishop of Rome, was apprised of these fresh machinations of the Arians against Athanasius, and had also received the letter of the then deceased Eusebius, he invited the persecuted Athanasius to come to him, having ascertained where he was secreted. The epistle also of the bishops who had been some time before assembled at Antioch, just then reached him; and at the same time others from the bishops in Egypt, assuring him that the entire charge against Athanasius was a fabrication. On the receipt of these contradictory communications, Julius first replied to the bishops who had written to him from Antioch, complaining of the acrimonious feeling they had evinced in their letter, and charging them with a violation of the canons, because they had not requested his attendance at the council,hyperlink seeing that the ecclesiastical law required that the churches should pass no decisions contrary to the views of the bishop of Rome: he then censured them with great severity for clandestinely attempting to pervert the faith; in addition, that their former proceedings at Tyre were fraudulent, because the investigation of what had taken place at Mareotes was on one side of the question only; not only this, but that the charge respecting Arsenius had plainly been proved a false charge. Such and similar sentiments did Julius write in his answer to the bishops convened at Antioch; we should have inserted here at length, these as well as those letters which were addressed to Julius, did not their prolixity interfere with our purpose. But Sabinus, the advocate of the Macedonian heresy, of whom we have before spoken, has not incorporated the letters of Julius in his Collection of Synodical Transactions;hyperlink although he has not omitted that which the bishops of Antioch sent to Julius. This, however, is usual with him; he carefully introduces such letters as make no reference to, or wholly repudiate the term homoousion; while he purposely passes over in silence those of a contrary tendency. This is sufficient on this subject. Not long after this, Paul, pretending to make a journey from Thessalonica to Corinth, I arrived in Italy: upon which both the bishopshyperlink made an appeal to the emperor of those parts, laying their respective cases before him.



Footnotes



1 Rufinus' Historia Ecclesiastica, in two books, begins with Arius and ends with Theodosius the Great. It is not very accurate, but written largely from memory. It is dedicated to Chromatius, bishop of Aquileja, and translated into Greek by Gelasius and Cyril of Jerusalem. On the edition used by Socrates, see Introd. and I. 12, note 1. Cf. also on his knowledge of Latin, II. 23, 30, and 37.



2 w iere tou Qeou anqrwpe Qeodwre; cf. Introd. p. x, also VI. Introd. and VII. 48.



3 There is some difference of opinion as to the exact year of the recall of Athanasius. Baronius and others allege that this took place in 338 a.d., the year after the death of Constantine; but Valesius maintains that Athanasius was recalled the year preceding. This he infers from the words of Athanasius (Apol. c. Arian, 61), and the title of the letter which Constantine the younger addressed to the church in Alexandria.



4 340 a.d.



5 Socrates is undoubtedly mistaken in setting the date of Alexander's death as late as 340 a.d. The council convened to examine and confute the charges against Athanasius met in 339 a.d., and the record at that date has it (see chap. 7) that Eusebius had taken possession of the see of Constantinople. Alexander must therefore have died before 339.



6 So called, not because there was a saint or eminent person of that name, but on the same principle as the church called Sophia. For the history of the latter church, see Dehio and Bezold, Die Kirchliche Baukuns des Abendlandes, I. p. 21.



7 So called in distinction from the "New Rome," or Constantinople. Cf. Canons of Council of Chalcedon, XXVIII.



8 The word `canon

0' here is evidently used in its general sense. There is no record of any enactment requiring the consent of the bishop of Rome to the decisions of the councils before they could be considered valid. There may have been a general understanding to that effect, having the force of an unwritten law. In any case the use of the word by Socrates is quite singular, unless we assume that he supposed there was such an enactment somewhere, as is implied by its use ordinarily.



9 341 a.d.



10 Sozom. H. E. III. 6. From the passage in Sozomen it appears that it was customary in Edessa to teach the Scriptures to boys, and that many of them thus became quite familiar with the Bible, knowing many passages by heart.



11 maqhmatikhn. From its use in astronomy the science of mathematics soon came to be identified with that counterfeit of astronomy,-astrology. It is so used by Sextus Empiricus (616. 20; 728. 20) and by Iamblichus, Myrt. 277. 2.



12 Athanas. de Synodd. 22, 23.



13 John i. 1.



14 John vi. 38.



15 Matt. xxviii. 19.



16 sunacewj: literally `congregation,

0' from sunagw; but later applied to any service held in the church. In mod. Sunacarion, `Prayer-book.

0'



17 So also Sozom. III. 7. But according to Valesius, both Socrates and Sozomen are here mistaken, and Eusebius sent the deputation before the council at Antioch, as is shown by the words of Athanasius in his Apol. contra Arian., 21.



18 See Hammond, Canons of the Church (notes on the Canons of Nicaea), for the prerogatives of the see of Rome recognized at this time.



19 342 a.d. This assassination of Hermogenes was evidently recorded in that portion of Am. Marcellinus' work which has been lost; at least a record of it is referred to in that author's Rerum Gestarum, XIV. x. 2 (ed. Eyssenhart).



20 On the gratuitous distribution of grain or bread practised under Constantine and later under Theodosius, see Cod. Theod. XIV. tit. XVI., and cf. Eunap. Aedes. par. 22.



21 Cf. Bingham, Christ. Antiq. IV. xi. 19, on the control over the appointment of bishops by the emperor at this time.



22 There is an error here, repeated also by Sozomen (III. 7), but corrected by Theodoret, H. E. II. 4 and 12, without the mention of the names of his predecessors. The error consists in the statement that Gregory was ejected at this time. It appears that he remained in his position until the Council of Sardica, by which he was deposed and excommunicated. He survived this council by six months.



23 That of Dionysius.



24 This is the same Gregory that is mentioned in ch. 10 as violently put into possession of the sea of Alexandria by the Arians. It is evident that they were disappointed in him.



25 Julius, in his letter to the Eastern bishops (Ep. I. adv. Eusebianos, 4 and 5), mentions Athanasius and Marcellus, ex-bishop of Ancyra, as with him at this time, but does not allude to Paul; from which it has been inferred that Socrates is in error here in setting the date of Paul's visit to Rome at this time, as otherwise Julius would have named him also with Athanasius and Marcellus. Sozomen, as usual, copies the mistake of Socrates; cf. Sozom. III. 15.



26 It appears from this that there was no recognition of any special prerogative or right belonging to the bishop of Rome as yet. The position of that bishop during these agitations in the Eastern church, when the Western church was in comparative peace, seems to be that of an arbitrator voluntarily invoked, rather than of an official judge. Cf. Neander, Hist. of the Christ. Church, Vol. II. p. 171, 172.



27 i.e. in his Collection of Synodical Transactions, mentioned in chap. 17.



28 deuteroj meta basilea; not only second in rank, but first after him in power, `his right-hand man.

0' Cf. Vergil's alter ab illo, Ecl. V. 49, and VIII. 39.



29 Sozom. X. 3 follows Socrates. The contents of the letter written by Julius to the Eusebians, found in Athanasius' Apologia contra Arianos, c. 20, are different from those here given by Socrates. Julius there complains of their ignoring his invitation to the synod at Rome, but says nothing of any canon such as is mentioned here. Cf. ch. 8, note 2.



30 See above, ch. 15.



31 Athanasius and Paul.