Before we begin the fifth book of our history, we must beg those who may peruse this treatise, not to censure us too hastily because having set out to write a church history we still intermingle with ecclesiastical matters, such an account of the wars which took place during the period under consideration, as could be duly authenticated. For this we have done for several reasons: first, in order to lay before our readers an exact statement of facts; but secondly, in order that the minds of the readers might not become satiated with the repetition of the contentious disputes of bishops, and their insidious designs against one another; but more especially that it might be made apparent, that whenever the affairs of the state were disturbed, those of the Church, as if by some vital sympathy, became disordered also.hyperlink Indeed whoever shall attentively examine the subject will find, that the mischiefs of the state, and the troubles of the church have been inseparably connected; for he will perceive that they have either arisen together, or immediately succeeded one another. Sometimes the affairs of the Church come first in order; then commotions in the state follow, and sometimes the reverse, so that I cannot believe this invariable interchange is merely fortuitous, but am persuaded that it proceeds from our iniquities; and that these evils are inflicted upon us as merited chastisements, if indeed as the apostle truly says, `Some men's sins are open beforehand, going before to judgment; and some men they follow after.'hyperlink For this reason we have interwoven many affairs of the state with our ecclesiastical history. Of the wars carried on during the reign of Constantine we have made no mention, having found no account of them that could be depended upon because of their iniquity: but of subsequent events, as much information as we could gather from those still livinghyperlink in the order of their occurrence, we have passed in rapid review. We have continually included the emperors in these historical details; because from the time they began to profess the Christian religion, the affairs of the Church have depended on them, so that even the greatest Synods have been, and still are convened by their appointment. Finally, we have particularly noticed the Arian heresy, because it has so greatly disquieted the churches. Let these remarks be considered sufficient in the way of preface: we shall now proceed with our history.
Chapter I.
After the Death of Valens the Goths again attach Constantinople, and are repulsed by the Citizens, aided by Some Saracen Auxiliaries.
After the Emperor Valens had thus lost his life, in a manner which has never been satisfactorily ascertained,hyperlink the barbarians again approached the very walls of Constantinople, and laid waste the suburbs on every side of it. Whereat the people becoming indignant armed themselves with whatever weapons they could severally lay hands on, and sallied forth of their own accord against the enemy. The empress Dominica caused the same pay to be distributed out of the imperial treasury to such as volunteered to go out on this service, as was usually allowed to soldiers. A few Saracens also assisted the citizens, being confederates, who had been sent by Mavia their queen: the latter we have already mentioned.hyperlink In this way the people having fought at this time, the barbarians retired to a great distance from the city.
Chapter II.
The Emperor Gratian recalls the Orthodox Bishops, and expels the Heretics from the Churches. He takes Theodosius as his Colleague in the Empire.
Gratian being now in possession of the empire, together with Valentinian the younger, and condemning the cruel policy of his uncle Valens towards the [orthodox] Christians, recalled those whom he had sent into exile. He moreover enacted that persons of all sects, without distinction, might securely assemble together in their churches; and that only the Eunomians,hyperlink Photinians,hyperlink and Manichaeanshyperlink should be excluded from the churches. Being also sensible of the languishing condition of the Roman empire, and of the growing power of the barbarians and perceiving that the state was in need of a brave and prudent man, he took Theodosius as his colleague in the sovereign power. This [Theodosius] was descended from a noble family in Spain, and had acquired so distinguished a celebrity for his prowess in the wars, that he was universally considered worthy of imperial dignity, even before Gratian's election of him. Having therefore proclaimed him emperor at Sirmium a city of Illyricum in the consulatehyperlink of Ausonius and Olybrius, on the 16th of January, he divided with him the care of managing the war against the barbarians.
Chapter III.
The Principal Bishops who flourished at that Time.
Now at this time Damasus who had succeeded Liberius then presided over the church at Rome. Cyril was still in possession of that at Jerusalem. The Antiochian church, as we have stated, was divided into three parts: for the Arians had chosen Dorotheus as the successor of their bishop Euzoius; while one portion of the rest was under the government of Paulinus, and the others ranged themselves with Melitius, who had been recalled from exile Lucius, although absent, having been compelled to leave Alexandria, yet maintained the episcopal authority among the Arians of that city; the Homoousians there being headed by Timothy, who succeeded Peter. At Constantinople Demophilus the successor of Eudoxius presided over the Arian faction, and was in possession of the churches; but those who were averse to communion with him held their assemblies apart.hyperlink
Chapter IV.
The Macedonians, who had subscribed the `Homoousian' Doctrine, return to their Former Error.
After the deputation from the Macedonians to Liberius, that sect was admitted to entire communion with the churches in every city, intermixing themselves indiscriminately with those who from the beginning had embraced the form of faith published at Nicaea. But when the law of the Emperor Gratian permitted the several sects to reunite without restraint in the public services of religion, they again resolved to separate themselves; and having met at Antioch in Syria, they decided to avoid the word homoousios again, and in no way to hold communion with the supporters of the Nicene Creed. They however derived no advantage from this attempt; for the majority of their own party being disgusted at the fickleness with which they sometimes maintained one opinion, and then another, withdrew from them, and thenceforward became firm adherents of those who professed the doctrine of the homoousion.hyperlink
Chapter V.
Events at Antioch in Connection with Paulinus and Meletius.
About this time a serious contest was excited at Antioch in Syria, on account of Melitius. We have already observedhyperlink that Paulinus, bishop of that city, because of his eminent piety was not sent into exile: and that Melitius after being restored by Julian, was again banished by Valens, and at length recalled in Gratian's reign.hyperlink On his return to Antioch, he found Paulinus greatly enfeebled by old age; his partisans therefore immediately used their utmost endeavors to get him associated with that bishop in the episcopal office. And when Paulinus declared that `it was contrary to the canonshyperlink to take as a coadjutor one who had been ordained by the Arians,' the people had recourse to violence, and caused him to be consecrated in one of the churches without the city. When this was done, a great disturbance arose; but afterwards the people were brought to unite on the following stipulations. Having assembled such of the clergy as might be considered worthy candidates for the bishopric, they found them six in number, of whom Flavian was one. All these they bound by an oat, not to use any effort to get themselves ordained, when either of the two bishops should die, but to permit the survivor to retain undisturbed possession of the see of the deceased.hyperlink Thus pledges were given, and the people had peace and so no longer quarreled with one another. The Luciferians,hyperlink however, separated themselves from the rest, because Melitius who had been ordained by the Arians was admitted to the episcopate. In this state of the Antiochian church, Melitius was under the necessity of going to Constantinople.
Chapter VI.
Gregory of Nazianzus is transferred to the See of Constantinople. The Emperor Theodosius falling Sick at Thessalonica, after his Victory over the Barbarians, is there baptized by cholius the Bishop.
By the common suffrage of many bishops, Gregory was at this time translated from the see of Nazianzus to that of Constantinople,hyperlink and this happened in the manner before described. About the same time the emperors Gratian and Theodosius each obtained a victory over the barbarians.hyperlink And Gratian immediately set out for Gaul, because the Alemanni were ravaging those provinces: but Theodosius, after erecting a trophy, hastened towards Constantinople, and arrived at Thessalonica. There he was taken dangerously ill, and expressed a desire to receive Christian baptism.hyperlink Now he had been instructed in Christian principles by his ancestors, and professed the `homoousian' faith. Becoming increasingly anxious to be baptized therefore, as his malady grew worse, he sent for the bishop of Thessalonica, and first asked him what doctrinal views he held? The bishop having replied, `that the opinion of Arius had not yet invaded the provinces of Illyricum, nor had the novelty to which that heretic had given birth begun to prey upon the churches in those countries; but they continued to preserve unshaken that faith which from the beginning was delivered by the apostles, and had been confirmed in the Nicene Synod,' the emperor was most gladly baptized by the bishop Ascholius; and having recovered from his disease not many days after, he came to Constantinople on the twenty-fourth of November, in the fifth consulate of Gratian, and the first of his own.hyperlink
Chapter VII.
Gregory, finding Some Dissatisfaction about his Appointment, abdicates the Episcopate of Constantinople. The Emperor orders Demophilus the Arian Bishop either to assent to the `Homoousion,' or leave the City. He chooses the Latter.
Now at that time Gregory of Nazianzus, after his translation to Constantinople, held his assemblies within the city in a small oratory, adjoining to which the emperors afterwards built a magnificent church, and named it Anastasia.hyperlink But Gregory, who far excelled in eloquence and piety all those of the age in which he lived, understanding that some murmured at his preferment because he was a stranger, after expressing his joy at the emperor's arrival, resigned the bishopric of Constantinople. When the emperor found the church in this state, he began to consider by what means he could make peace, effect a union, and enlarge the churches. Immediately, therefore, he intimated his desire to Demophilus,hyperlink who presided over the Arian party; and enquired whether he was willing toassent to the Nicene Creed, and thus reunite the people, and establish peace. Upon Demophilus' declining to accede to this proposal, the emperor said to him, `Since you reject peace and harmony, I order you to quit the churches.' When Demophilus heard this, weighing with himself the difficulty of contending against superior power, he convoked his followers in the church, and standing in the midst of them, thus spoke: `Brethren, it is written in the Gospel,hyperlink "If they persecute you in one city, flee ye into another." Since therefore the emperor needs the churches, take notice that we will henceforth hold our assemblies without the city.' Having said this he departed; not however as rightly apprehending the meaning of that expression in the Evangelist, for the real import of the sacred oracle is that such as would avoid the course of this world must seek the heavenly Jerusalem.hyperlink He therefore went outside the city gates, and there in future held his assemblies. With him also Lucius went out, who being ejected from Alexandria, as we have before related,hyperlink had made his escape to Constantinople, and there abode. Thus the Arians, after having been in possession of the churches for forty years, were in consequence of their opposition to the peace proposed by the emperor Theodosius, driven out of the city, in Gratian's fifth consulate,hyperlink and the first of Theodosius Angustus, on the 26th of November. The adherents of the `homoousian' faith in this manner regained possession of the churches.
Chapter VIII.
A Synod consisting of One Hundred and Fifty Bishops meets at Constantinople. The Decrees passed. Ordination of Nectarius.
The emperor making no delay summoned a Synodhyperlink of the prelates of his own faith, in order that he might establish the Nicene Creed, and appoint a bishop of Constantinople: and inasmuch as he was not without hope that he might win the Macedonians over to his own views, he invited those who presided over that sect to be present also. There met therefore on this occasion of the Homoousian party, Timothy from Alexandria, Cyril from Jerusalem, who at that time recognized the doctrine of homoousion,hyperlink having retracted his former opinion; Melitius from Antioch, he having arrived there previously to assist at the installation of Gregory; Ascholius also from Thessalonica, and many others, amounting in all to one hundred and fifty. Of the Macedonians, the leaders were Eleusius of Cyzicus, and Marcian of Lampsacus; these with the rest, most of whom came from the cities of the Hellespont, were thirty-six in number. Accordingly they were assembled in the month of May, under the consulatehyperlink of Eucharius and Evagrius, and the emperor used his utmost exertions, in conjunction with the bishops who entertained similar sentiments to his own, to bring over Eleusius and his adherents to his own side. They were reminded of the deputation they had sent by Eustathius to Liberiushyperlink then bishop of Rome; that they had of their own accord not long before entered into promiscuous communion with the orthodox; and the inconsistency and fickleness of their conduct was represented to them, in now attempting to subvert the faith which they once acknowledged, and professed agreement with the catholics in. But they paying little heed alike to admonitions and reproofs, chose rather to maintain the Arian dogma, than to assent to the `homoousian' doctrine. Having made this declaration, they departed from Constantinople; moreover they wrote to their partisans in every city, and charged them by no means to harmonize with the creed of the Nicene Synod. The bishops of the other party remaining at Constantinople, entered into a consultation about the ordination of a bishop; for Gregory, as we have before said,hyperlink had resigned that see, and was preparing to return to Nazianzus. Now there was a person named Nectarius, of a senatorial family, mild and gentle in his manners, and admirable in his whole course of life, although he at that time bore the office of proctor. This man was seized upon by the people, and electedhyperlink to the episcopate, and was ordained accordingly by one hundred and fifty bishops then present. The same prelates moreover published a decree,hyperlink prescribing `that the bishop of Constantinople should have the next prerogative of honor after the bishop of Rome, because that city was New Rome.' They also again confirmed the Nicene Creed. Then too patriarchs were constituted, and the provinces distributed, so that no bishop might exercise any jurisdiction over other churcheshyperlink out of his own diocese: for this had been often indiscriminately done before, in consequence of the persecutions. To Nectarius therefore was allotted the great city and Thrace. Helladius, the successor of Basil in the bishopric of Caesarea in Cappadocia, obtained the patriarchate of the diocese of Pontus in conjunction with Gregory Basil's brother bishop of Nyssahyperlink in Cappadocia, and Otreius bishop of Melitina in Armenia. To Amphilochius of Iconium and Optimus of Antioch in Pisidia, was the Asiatic diocese assigned. The superintendence of the churches throughout Egypt was committed to Timothy of Alexandria. On Pelagius of Laodicea, and Diodorus of Tarsus, devolved the administration of the churches of the East; without infringement however on the prerogatives of honor reserved to the Antiochian church, and conferred on Melitius then present. They further decreed that as necessity required it, the ecclesiastical affairs of each province should be managed by a Synod of the province. These arrangements were confirmed by the emperor's approbation. Such was the result of this Synod.
Chapter IX.
The Body of Paul, Bishop of Constantinople, is honorably transferred from his Place of Exile. Death of Meletius.
The emperor at that time caused to be removed from the city of Ancyra, the body of the bishop Paul, whom Philip the prefect of the Praetoriumhyperlink had banished at the instigation of Macedonius, and ordered to be strangled at Cucusus a town of Armenia, as I have already mentioned.hyperlink He therefore received the remains with great reverence and honor, and deposited in the church which now takes its name from him; which the Macedonian party were formerly in possession of while they remained separate from the Arians, but were expelled at that time by the emperor, because they refused to adopt his sentiments. About this period Melitius, bishop of Antioch, fell sick and died: in whose praise Gregory, the brother of Basil, pronounced a funeral oration. The body of the deceased bishop was by his friends conveyed to Antioch; where those who had identified themselves with his interests again refused subjection to Paulinus, but caused Flavian to be substituted in the place of Melitius, and the people began to quarrel anew. Thus again the Antiochian church was divided into rival factions, not grounded on any difference of faith, but simply on a preference of bishops.
Chapter X.
The Emperor orders a Convention composed of All the Various Sects. Arcadius is proclaimed Augustus. The Novatians permitted to hold their Assemblies in the City of Constantinople: Other Heretics driven out.
Great disturbances occurred in other cities also, as the Arians were ejected from the churches. But I cannot sufficiently admire the emperor's prudence in this contingency. For he was unwilling to fill the cities with disturbance, as far as this was dependent on him, and so after a very short timehyperlink he called together a general conference of the sects, thinking that by a discussion among their bishops, their mutual differences might be adjusted, and unanimity established. And this purpose of the emperor's I am persuaded was the reason that his affairs were so prosperous at that time. In fact by a special dispensation of Divine Providence the barbarous nations were reduced to subjection under him: and among others, Athanaric king of the Goths made a voluntary surrender of himself to him,hyperlink with all his people, and died soon after at Constantinople. At this juncture the emperor proclaimed his son Arcadius Augustus, on the sixteenth of January, in the second consulatehyperlink of Merobaudes and Saturnilus. Not long afterwards in the month of June, under the same consulate, the bishops of every sect arrived from all places: the emperor, therefore, sent for Nectarius the bishop, and consulted with him on the best means of freeing the Christian religion from dissensions, and reducing the church to a state of unity. `The subjects of controversy,' said he, `ought to be fairly discussed, that by the detection and removal of the sources of discord, a universal agreement may be effected.' Hearing this proposition Nectarius fell into uneasiness, and communicated it to Agelius bishop of the Novatians, inasmuch as he entertained the same sentiments as himself in matters of faith. This man, though eminently pious, was by no means competent to maintain a dispute on doctrinal points; he therefore proposed to refer the subject to Sisinniushyperlink his reader, as a fit person to manage a conference. Sisinnius, who was not only learned, but possessed of great experience, and was well informed both in the expositions of the sacred Scriptures and the principles of philosophy, being convinced that disputations, far from healing divisions usually create heresies of a more inveterate character, gave the following advice to Nectarius, knowing well that the ancients have nowhere attributed a beginning of existence to the Son of God, conceiving him to be co-eternal with the Father, he advised that they should avoid dialectic warfare and bring forward as evidences of the truth the testimonies of the ancients. `Let the emperor,' said he, `demand of the heads of each sect, whether they would pay any deference to the ancients who flourished before schism distracted the church; or whether they would repudiate them, as alienated from the Christian faith? If they reject their authority, then let them also anathematize them: and should they presume to take such a step, they would themselves be instantly thrust out by the people, and so the truth will be manifestly victorious. But if, on the other hand, they are not willing to set aside the fathers, it will then be our business to produce their books, by which our views will be fully attested.' Nectarius having heard these words of Sisinnius, hastened to the palace, and acquainted the emperor with the plan which had been suggested to him; who at once perceiving its wisdom and propriety, carried it into execution with consummate prudence. For without discovering his object, he simply asked the chiefs of the heretics whether they had any respect for and would accept the teachings of those teachers who lived previous to the dissension in the church? As they did not repudiate them, but replied that they highly revered them as their masters; the emperor enquired of them again whether they would defer to them as accredited witnesses of Christian doctrine? At this question, the leaders of the several parties, with their logical champions,-for many had come prepared for sophistical debate,-found themselves extremely embarrassed. For a division was caused among them as some acquiesced in the reasonableness of the emperor's proposition while others shrunk from it, conscious that it was by no means favorable to their interests: so that all being variously affected towards the writings of the ancients, they could no longer agree among themselves, dissenting not only from other sects, but those of the same sect differing from one another. Accordant malice therefore, like the tongue of the giants of old, was confounded, and their tower of mischief overturned.hyperlink The emperor perceiving by their confusion that their sole confidence was in subtle arguments, and that they feared to appeal to the expositions of the fathers, had recourse to another method: he commanded every sect to set forth in writing their own peculiar tenets. Accordingly those who were accounted the most skillful among them, drew up a statement of their respective creeds, couched in terms the most circumspect they could devise; a day was appointed, and the bishops selected for this purpose presented themselves at the palace. Nectarius and Agelius appeared as the defenders of the `homoousian' faith; Demophilus supported the Arian dogma; Eunomius himself undertook the cause of the Eunomians; and Eleusius, bishop of Cyzicus, represented the opinions of those who were denominated Macedonians. The emperor gave them all a courteous reception; and receiving from each their written avowal of faith, he shut himself up alone, and prayed very earnestly that God would assist him in his endeavors to ascertain the truth. Then perusing with great care the statement which each had submitted to him, he condemned all the rest, inasmuch as they introduced a separation of the Trinity, and approved of that only which contained the doctrine of the homoousion. This decision caused the Novatians to flourish again, and hold their meetings within the city: for the emperor delighted with the agreement of their profession with that which he embraced, promulgated a law securing to them the peaceful possession of their own church buildings, and assigned to their churches equal privileges with those to which he gave his more especial sanction. But the bishops of the other sects, on account of their disagreement among themselves, were despised and censured even by their own followers: so that overwhelmed with perplexity and vexation they departed, addressing consolatory letters to their adherents, whom they exhorted not to be troubled because many had deserted them and gone over to the homoousian party; for they said, `Many are called, but few chosen'hyperlink -an expression which they never used when on account of force and terror the majority of the people was on their side. Nevertheless the orthodox believers were not wholly exempt from inquietude; for the affairs of the Antiochian church caused divisions among those who were present at the Synod. The bishops of Egypt, Arabia and Cyprus, combined against Flavian, and insisted on his expulsion from Antioch: but those of Palestine, Phaenicia, and Syria, contended with equal zeal in his favor. What result issued from this contest I shall describe in its proper place.hyperlink
Chapter XI.
The Emperor Gratian is slain by the Treachery of the Usurper Maximus. From Fear of high Justina ceases persecuting Ambrose.
Nearly at the same time with the holding of these Synods at Constantinople, the following events occurred in the Western parts. Maximus, from the island of Britain, rebelled against the Roman empire, and attacked Gratian, who was then wearied and exhausted in a war with the Alemanni.hyperlink In Italy, Valentinian being still a minor, Probus, a man of consular dignity, had the chief administration of affairs, and was at that time prefect of the Praeorium. Justina, the mother of the young prince, who entertained Arian sentiments, as long as her husband lived had been unable to molest the Homoousians; but going to Milan while her son was still young, she manifested great hostility to Ambrose the bishop, and commanded that he should be banished.hyperlink While the people from their excessive attachment to Ambrose, were offering resistance to those who were charged with taking him into exile, intelligence was brought that Gratian had been assassinated by the treachery of the usurper Maximus. In fact Andragathius, a general under Maximus, having concealed himself in a litter resembling a couch, which was carried by mules, ordered his guards to spread a report before him that the litter contained the Emperor Gratian's wife. They met the emperor near the city of Lyons in France just as he had crossed the river: who believing it to be his wife, and not suspecting any treachery, fell into the hands of his enemy as a blind man into the ditch; for Andragathius, suddenly springing forth from the litter, slew him.hyperlink Gratian thus perished in the consulate of Merogaudes and Saturninus,hyperlink in the twenty-fourth year of his age, and the fifteenth of his reign. When this happened the Empress Justina's indignation against Ambrose was repressed. Afterwards Valentinian most unwillingly, but constrained by the necessity of the time, admitted Maximus as his colleague in the empire. Probus alarmed at the power of Maximus, resolved to retreat into the regions of the East: leaving Italy therefore, he proceeded to Illyricum, and fixed his residence at Thessalonica a city of Macedonia.
Chapter XII.
While the Emperor Theodosius is engaged in Military Preparations against Maximus, his Son Honorius is born. He then proceeds to Milan in Order to encounter the Usurper.
But the Emperor Theodosius was filled with great solicitude, and levied a powerful army against the usurper, fearing lest he should meditate the assassination of the young Valentinian also. While engaged in this preparation, an embassy arrived from the Persians, requesting peace from the emperor. Then also the empress Flaccilla bore him a son named Honorius, on the 9th of September, in the consulate of Richomelius and Clearchus.hyperlink Under the same consulate, and a little previously, Agelius bishop of the Novatians diedhyperlink In the year following, wherein Arcadius Augustus bore his first consulate in conjunction with Baudon,hyperlink Timothy bishop of Alexandria died, and was succeeded in the episcopate by Theophilus. About a year after this, Demophilus the Arian prelate having departed this life, the Arians sent for Marinus a leader of their own heresy out of Thrace, to whom they entrusted the bishopric: but Marinus did not long occupy that position, for under him that sect was divided into two parties, as we shall hereafter explain;hyperlink for they invited Dotatheushyperlink to come to them from Antioch in Syria, and constituted him their bishop. Meanwhile the emperor Theodosius proceeded to the war against Maximus, leaving his son Arcadius with imperial authority at Constantinople. Accordingly arriving at Thessalonica he found Valentinian and those about him in great anxiety, because through compulsion they had acknowledged the usurper as emperor. Theodosius, however, gave no expression to his sentiments in public; he neither rejected nor admittedhyperlink the embassy of Maximus: but unable to endure tyrannical domination over the Roman empire, under the assumption of an imperial name, he hastily mustered his forces and advanced to Milan,hyperlink whither the usurper had already gone.
Chapter XIII.
The Arians excite a Tumult at Constantinople.
At the time when the emperor was thus occupied on his military expedition, the Arians excited a great tumult at Constantinople by such devices as these. Men are fond of fabricating statements respecting matters about which they are in ignorance; and if at any time they are given occasion they swell to a prodigious extent rumors concerning what they wish, being ever fond of change. This was strongly exemplified at Constantinople on the present occasion: for each invented news concerning the war which was carrying on at a distance, according to his own caprice, always presuming upon the most disastrous results; and before the contest had yet commenced, they spoke of transactions in reference to it, of which they knew nothing, with as much assurance as if they had been spectators on the very scene of action. Thus it was confidently affirmed that `the usurper had defeated the emperor's army,' even the number of men slain on both sides being specified; and that `the emperor himself had nearly fallen into the usurper's hands.' Then the Arians, who had been excessively exasperated by those being put in possession of the churches within the city who had previously been the objects of their persecution, began to augment these rumors by additions of their own. But since the currency of such stories with increasing exaggeration, in time made even the farmers themselves believe them-for those who had circulated them from hearsay, affirmed to the authors of these falsehoods, that the accounts they had received from them had been fully corroborated elsewhere; then indeed the Arians were emboldened to commit acts of violence, and among other outrages, to set fire to the house of Nectarius the bishop. This was done in the second consulatehyperlink of Theodosius Augustus, which he bore with Cynegius.
Chapter XIV.
Overthrow and Death of the Usurper Maximus.
As the emperor marched against the usurper the intelligence of the formidable preparations made by him so alarmed the troops under Maximus, that instead of fighting for him, they delivered him bound to the emperor, who caused him to be put to death, on the twenty-seventh of August, under the same consulate.hyperlink Andragathius, who with his own hand had slain Gratian, understanding the fate of Maximus, precipitated himself into the adjacent river, and was drowned. Then the victorious emperors made their public entry into Rome, accompanied by Honorius the son of Theodosius, still a mere boy, whom his father had sent for from Constantinople immediately after Maximus had been vanquished. They continued therefore at Rome celebrating their triumphal festivals: during which time the Emperor Theodosius exhibited a remarkable instance of clemency toward Symmachus, a man who had borne the consular office, and was at the head of the senate at Rome. For this Symmachus was distinguished for his eloquence, and many of his orations are still extant composed in the Latin tongue: but inasmuch as he had written a panegyric on Maximus, and pronounced it before him publicly, he was afterwards impeached for high treason; wherefore to escape capital punishment he took sanctuary in a church.hyperlink The emperor's veneration for religion led him not only to honor the bishops of his own communion, but to treat with consideration those of the Novatians also, who embraced the `homoousian' creed: to gratify therefore Leontius the bishop of the Novatian church at Rome, who interceded in behalf of Symmachus, he graciously pardoned him for that crime. Symmachus, after he had obtained his pardon, wrote an apologetic address to the Emperor Theodosius. Thus the war, which at its commencement threatened so seriously, was brought to a speedy termination.
Chapter XV.
Of Flavian Bishop of Antioch.
About the same period, the following events took place at Antioch in Syria. After the death of Paulinus, the people who had been under his superintendence refused to submit to the authority of Flavian, but caused Evágrius to be ordained bishop of their own party.hyperlink As he did not survive his ordination long, no other was constituted in his place, Flavian having brought this about: nevertheless those who disliked Flavian on account of his having violated his oath, held their assemblies apart.hyperlink Meanwhile Flavian `left no stone unturned,' as the phrase is, to bring these also under his control; and this he soon after effected, when he appeased the anger of Theophilus, then bishop of Alexandria, by whose mediation he conciliated, Damasus bishop of Rome also. For both these had been greatly displeased with Flavian, as well for the perjury of which he had been guilty, as for the schism he had occasioned among the previously united people. Theophilus therefore being pacified, sent Isidore a presbyter to Rome, and thus reconciled Damasus, who was still offended; representing to him the propriety of overlooking Flavian's past misconduct, for the sake of producing concord among the people. Communion being in this way restored to Flavian, the people of Antioch were in the course of a little while induced to acquiesce in the union secured. Such was the conclusion of this affair at Antioch. But the Arians of that city being ejected from the churches, were accustomed to hold their meetings in the suburbs. Meanwhile Cyril bishop of Jerusalem having died about this time,hyperlink was succeeded by John.
Chapter XVI.
Demolition of the Idolatrous Temples at Alexandria, and the Consequent Conflict between the Pagans and Christians.
At the solicitation of Theophilus bishop of Alexandria the emperor issued an order at this time for the demolition of the heathen temples in that city; commanding also that it should be put in execution under the direction of Theophilus. Seizing this opportunity, Theophilus exerted himself to the utmost to expose the pagan mysteries to contempt. And to begin with, he caused the Mithreumhyperlink to be cleaned out, and exhibited to public view the tokens of its bloody mysteries. Then he destroyed the Serapeum, and the bloody rights of the Mithreum he publicly caricatured; the Serapeum also he showed full of extravagant superstitions, and he had the phalli of Priapus carried through the midst of the forum. The pagans of Alexandria, and especially the professors of philosophy, were unable to repress their rage at this exposure, and exceeded in revengeful ferocity their outrages on a former occasion: for with one accord, at a preconcerted signal, they rushed impetuously upon the Christians, and murdered every one they could lay hands on. The Christians also made an attempt to resist the assailants, and so the mischief was the more augmented. This desperate affray was prolonged until satiety of bloodshed put an end to it. Then it was discovered that very few of the heathens had been killed, but a great number of Christians; while the number of woundedon each side was almost innumerable. Fear then possessed the pagans on account of what was done, as they considered the emperor's displeasure. For having done what seemed good in their own eyes, and by their bloodshed having quenched their courage, some fled in one direction, some in another, and many quitting Alexandria, dispersed themselves in various cities. Among these were the two grammarians Helladius and Ammonius, whose pupil I was in my youth at Constantinople.hyperlink Helladius was said to be the priest of Jupiter, and Ammonius of Simius.hyperlink Thus this disturbance having been terminated, the governor of Alexandria, and the commander-in-chief of the troops in Egypt, assisted Theophilus in demolishing the heathen temples. These were therefore razed to the ground, and the images of their gods molten into pots and other convenient utensils for the use of the Alexandrian church; for the emperor had instructed Theophilus to distribute them for the relief of the poor. All the images were accordingly broken to pieces, except one statue of the god before mentioned, which Theophilus preserved and set up in a public place; `Lest,' said he, `at a future time the heathens should deny that they had ever worshiped such gods.' This action gave great umbrage to Ammonius the grammarian in particular, who to my knowledge was accustomed to say that `the religion of the Gentiles was grossly abused in that that single statue was not also molten, but preserved, in order to render that religion ridiculous.' Helladius however boasted in the presence of some that he had slain in that desperate onset nine men with his own hand. Such were the doings at Alexandria at that time.
Footnotes
1 The views here expressed show a crude conception of the vital relation between church and state. The very tone of apology which tinges their expression is based on a misconception of the idea of history. But Socrates was not below his age in this respect. See Introd., p. xiii.
2 1 Tim. v. 24.
3 For the risks of this method, see IV. 31 and note.
4 See Gibbon, Decline and Fall, chap. 26.
5 Cf. IV. 36.
6 Cf. IV. 7.
7 Cf. II. 18.
8 Cf. I. 22.
9 379 a.d.
10 Cf. IV. I.
11 For an account of this deputation and their feigned subscription to the Nicene Creed, through which they prevailed upon Liberius to receive them into the communion of the church, see IV. 12.
12 Cf. III. 9, and IV. 2.
13 See above, chap. 3.
14 In its eighth canon the Council of Nicaea, looking forward to the reconciliation of such Novatians or Cathari as might desire to return to the Catholic Church, enjoins that `when in villages or in cities there are found only clergy of their own sect (Cathari), the oldest of these clerics shall remain among the clergy, and in their position; but if a Catholic priest or bishop be found among them, it is evident that the bishop of the Catholic Church should preserve the episcopal dignity whilst any one who has received the title of bishop from the so-called Cathari would only have a right to the hot, ors accorded to priests, unless the bishop thinks it right to let him enjoy the honor of the title. If he does not desire to do so let him give him the place of rural bishop (chorepiscopus) or priest, in order that he may appear to be altogether a part of the clergy, and that there may not be two bishops in the same city.
0' Cf. Hefele, Hist. of the Councils, Vol. I. p. 410; Bingham, Christ. Antiq. II. 13. 1 and 2.
15 Theodoret (H. E. V. 3) gives a different account of the way in which the dispute between Melitius and Paulinus came to an end, giving the glory to Melitius for the eirenic overture above described, and representing Paulinus as constrained to accept it against his will by the political head of the community.
16 Cf. III. 9; Sozom. III. 15, and V. 12.
17 So also Gregory Nazianz. Carmen de Vita Sua, 595. `The grace of the Spirit sent us, many shepherds and members of the flock inviting.
0' See, however, on Gregory's episcopate at Nazianzus, IV. 26 and note.
18 Cf. Zosimus, IV.; Sozom. VII. 4; Am. Marcellinus, XXXI. 9 and 10.
19 Cf.Zosimus, IV. 39, on the dangerous illness of Theodosius. On delayed baptism, called `clinic,
0' see I. 39, note 2. Evidently baptism was not thought essential to one's title to be called a Christian. Theodosius and Constantine were both considered Christians and `professed the homoousian faith, and yet they both postponed their baptism to what they believed to be the latest moments of their lives.
0'
20 380 a.d.
21 It appears from several places in Gregory's writings (cf. Somn. de Anastasia, Ad Popul. Anast. and Carmen de Vita Sua, 1709) that he himself had used the name of Anastasia in speaking of the church, so that Socrates' statement that it was so called afterwards must be taken as inaccurate. It also appears that Gregory gave the name Anastasia to the house which he used as a church, and meant to signify by the name (Anastation = Resurrection) the resurrection of the orthodox community of Constantinople. It is possible, of course, that Socrates here means that the emperors later adopted the name given by Gregory on the occasion of building a large church in place of the original chapel. See also on Gregory's stay at Constantinople Sozom. VII. 5; Philostorgius, IX. 19; Theodoret, V. 8.
22 Cf. Philostorgius, IX. 10 and 14, whence it appears that Demophilus was the Arian bishop who succeeded Eudoxius in Constantinople.
23 Matt. x. 23.
24 A specimen of allegorical interpretation due to the influence of Origen. See Farrar, Hist. of Interpretation, p. 183 seq. For similar cases of allegorizing, see Huet, Origeniana passim, and De la Rue, Origenis Opera, App. 240-244.
25 IV. 37.
26 The same consulate as at the end of chap. 6; i.e. 380 a.d.
27 Cf. parallel account in Sozom. VII. 7-9; Theodoret, H. E. V. 8. The Synod of Constantinople was the second great oecumenical or general council. Its title as an oecumenical council has not been disputed, although no Western bishop attended. Baronius, however (Annal. 381, notes 19, 20), attempts to prove, but unsuccessfully, that Pope Damasus summoned the council. For a full account of the council, see Hefele, History of the Councils, Vol. II. p. 340-374.
28 Sozomen adds that Cyril was previously a follower of Macedonius, and had changed his mind at this time. Cf. Sozom. VII. 7.
29 381 a.d.
30 Cf. IV. 12.
31 See above, chap. 7.
32 See Bingham, Christ. Antiq. IV. 2. 8 for other examples illustrating this method of electing bishops.
33 Canon 3 of the Synod; see Hefele, History of the Councils, Vol. II. p. 357. The canon is given by Socrates entire and in the original words. Valesius holds that the primacy conferred by this canon on the Constantinopolitan see was one of honor merely, and involved no prerogatives of patriarchal or metropolitan jurisdiction. For a full discussion of its significance, see Hefele, as above. The Council of Chalcedon in 451 confirmed the above action in the following words: `We following in all things the decision of the Holy Fathers, and acknowledging the canon of the one hundred and fifty bishops ...do also determine and decree the same things respecting the privileges of the most holy city of Constantinople, New Rome. For the Fathers properly gave the primacy to the throne of the elder Rome.
0' Canon 28.
34 Canon 2. The words `patriarch,
0' however, and `patriarchate
0' are not used in the canon. According to Sophocles (Greek Lexicon) the modern sense of these words was introduced at the close of the fourth century. Valesius holds that the sixth canon of the Nicene Council had given sanction to the principle of patriarchal authority; but Beveridge is of opinion that patriarchs were first constituted by the second general council. Hefele takes substantially the same position as Valesius. See discussion of the subject in Hefele, Hist. of the Councils, Vol. I. p. 389 seq.
35 Cf. IV. 27. On Gregory of Nyssa, one of the most prominent of the ancient Fathers, see Smith & Wace, Dict. of Christ. Biog.; Schaff, Hist. of the Christ. Church, Vol. III. p. 903 et seq., and sources mentioned in the work.
36 Constantine made an advance on his predecessors by dividing the management of the empire among four prefects of the praetorium, which they had committed to two officers of that name. These four were apportioned as follows: one to the East, a second to Illyricum, a third to Italy, and a fourth to Gaul. Each of these prefects had a number of dioceses under him, and each diocese was a combination of several provinces into one territory. In conformity with this model of civil government the church abandone gradually and naturally its metropolitan administration of the provinces and adopted the diocesan. The exact time of the change is, of course, uncertain, it having come about gradually. It is safe, however, to put it between the Nicene and Constantinopolitan councils. The Fathers in the latter of those councils seem to find it in practical operation and confirm it (Cf. Canon 2 of the councils), decreeing explicitly that it should be unlawful for clerics to perform any office or transact any business in their official character outside of the bounds of the diocese wherein they were placed, just as it was unlawful for the civil officer to intermeddle in any affair outside the limits of his civil diocese.
37 II. 26.
38 Socrates according to his custom omits all mention of events in the Western Church. Some of them are quite important; e.g. the council of Aquileia called by the Emperor Gratian. See Hefele, Hist. of Church Councils, Vol. II. p. 315 seq.
39 This was in 382 a.d. as appears from the Fasti of Idatius. Cf. also Zosimus, IV. 34, and Jerome, Chronicon.
40 383 a.d.
41 For a further account of Sisinnius, see VI. 22.
42 Referring no doubt to the Tower of Babel and the dispersion of its builders, Gen. xi. 8.
43 Matt. xx. 16.
44 Below, chap. 15.
45 Cf. Zosimus, IV. 35 seq.
46 Cf. IV. 30.
47 The account of Gratian's death given by Zosimus, though not inconsistent with that of Socrates, does not contain the details given by Socrates. Andragathius is simply said to have pursued Gratian, and overtaking him near the bridge to have slain him. Cf. Zosimus, IV. 35 end.
48 383 a.d.
49 384 a.d. Honorius afterwards shared the empire with Arcadius, reigning in the West from 398 to 423 a.d. But although the whole of this period comes within the time of Socrates' history, he does not mention Honorius but once again before his death.
50 Having been bishop of the Novatians for forty years; see chap. 21.
51 385 a.d.
52 Chap. 23.
53 Being in the ninety-eighth year of his age as appears from VII. 6.
54 Zosimus, however, says (IV. 37) that the embassy of Maximus was received by Theodosius.
55 Rather Aquileja as appears from Zosimus and other historians.
56 388 a.d.
57 The same account is given in substance by Zosimus, IV. 46, who also confirms the statements of Socrates concerning the end of Andragathius. Valesius, however, relying on Idatius' Fasti, asserts that Maximus was put to death on the 28th of July, not on the 27th of August.
58 The churches were considered recognized places of asylum. Cf. Bingham, Christ. Antiq. VIII. 10 and 11.
59 Theodoret (H. E. V. 23) says that there was a double violation of order in the ordination of Evagrius; first in that he was ordained by his predecessor, and secondly in that he was ordained by one bishop, whereas the canon required that not less than three should take part in an episcopal ordination.
