Chapter I.-Death of Constans Caesar. Occurrences Which Took Place in Rome.
Four years after the council of Sardica,hyperlink Constans was killed in Western Gaul.hyperlink Magnentius, who had plotted his murder, reduced the entire government of Constans under his own sway. In the meantime Vetranio was proclaimed emperor at Sirmium, by the Illyrian troops. Nepotian, the son of the late emperor's sister, gathered about him a body of gladiators, and wrangled for the imperial power, and ancient Rome had the greatest share of these evils. Nepotian, however, was put to death by the soldiers of Magnentius.hyperlink Constantius, finding himself the sole master of the empire, was proclaimed sole ruler, and hastened to depose the tyrants. In the meantime, Athanasius, having arrived in Alexandria, prepared to convene a Synod of the Egyptian bishops, and had the enactments confirmed which had been passed at Sardica, and in Palestine, in his favor.
Chapter II.-Constantius Again Ejects Athanasius, and Banishes Those Who Represented the Homoousian Doctrine. Death of Paul, Bishop of Constantinople. Macedonius: His Second Usurpation of the See, and His Evil Deeds.
The emperor,hyperlink deceived by the calumnies of the heterodox, changed his mind, and, in opposition to the decrees of the council of Sardica, exiled the bishops whom he had previously restored. Marcellus was again deposed, and Basil re-acquired possession of the bishopric of Ancyra. Lucius was thrown into prison, and died there. Paul was condemned to perpetual banishment, and was conveyed to Cucusum, in Armenia, where he died. I have never, however, been able to ascertain whether or not he died a natural death. It is still reported, that he was strangled by the adherents of Macedonius.hyperlink As soon as he was sent into exile, Macedonius seized the government of his church; and, being aided by several orders of monks whom he had incorporated at Constantinople, and by alliances with many of the neighboring bishops, he commenced, it is said, a persecution against those who held the sentiments of Paul. He ejected them, in the first place, from the church, and then compelled them to enter into communion with himself. Many perished from wounds received in the struggle; some were deprived of their possessions; some, of the rights of citizenship; and others were branded on the forehead with an iron instrument, in order that they might be stamped as infamous. The emperor was displeased when he heard of these transactions, and imputed the blame of them to Macedonius and his adherents.
Chapter III.-Martyrdom of the Holy Notaries.
The persecution increased in violence,hyperlink and led to deeds of blood. Martyrius and Marcian were among those who were slain. They had lived in Paul's house,hyperlink and were delivered up by Macedonius to the governor, as having been guilty of the murder of Hermogenes, and of exciting the former sedition against him. Martyrius was a sub-deacon, and Marcian a singer and a reader of Holy Scripture. Their tomb is famous, and is situated before the walls of Constantinople, as a memorial of the martyrs; it is placed in a house of prayer, which was commenced by John and completed by Sisinnius; these both afterwards presided over the church of Constantinople. For they who had been unworthily adjudged to have no part in the honors of martyrdom, were honored by God, because the very place where those conducted to death had been decapitated, and which previously was not approached on account of ghosts, was now purified, and those who were under the influence of demons were released from the disease, and many other notable miracles were wrought at the tomb. These are the particulars which should be stated concerning Martyrius and Marcian. If what I have related appears to be scarcely credible, it is easy to apply for further information to those who are more accurately acquainted with the circumstances; and perhaps far more wonderful things are related concerning them than those which I have detailed.
Chapter IV.-Campaign of Constantius in Sirmium, and Details Concerning Vetranio and Magnentius. Gallus Receives the Title of Caesar, and is Sent to the East.
On the expulsion of Athanasius, which took place about this period, George persecutedhyperlink all those throughout Egypt who refused to conform to his sentiments. The emperor marched into Illyria, and entered Sirmium, whither Vetranio had repaired by appointment. The soldiers who had proclaimed him emperor suddenly changed their mind, and saluted Constantius as sole sovereign, and as Augustus, for both the emperor and his supporters, strove for this very action. Vetranio perceived that he was betrayed, and threw himself as a suppliant at the feet of Constantius. Constantius pitied him indeed, but stripped him of the imperial ornaments and purple, obliged him to return to private life, liberally provided for his wants out of the public treasury, and told him that it was more seemly to an old man to abstain from the cares of empire and to live in quietude. After terminating these arrangements in favor of Vetranio, Constantius sent a large army into Italy against Magnentius. He then conferred the title of Caesar on his cousin Gallus, and sent him into Syria to defend the provinces of the East.
Chapter V.-Cyril Directs the Sacerdotal Office After Maximus, and the Largest Form of the Cross, Surpassing the Sun in Splendor, Again Appears in the Heavens, and is Visible During Several Days.
At the time that Cyril administered the church of Jerusalem after Maximus, the sign of the cross appeared in the heavens. It shone brilliantly, not with divergent rays like a comet, but with the concentration of a great deal of light, apparently dense and yet transparent. Its length was about fifteen stadia from Calvary to the Mount of Olives, and its breadth was in proportion to its length. So extraordinary a phenomenon excited universal terror. Men, women, and children left their houses, the market-place, or their respective employments, and ran to the church, where they sang hymns to Christ together, and voluntarily confessed their belief in God. The intelligence disturbed in no little measure our entire dominions, and this happened rapidly; for, as the custom was, there were travelers from every part of the world, so to speak, who were dwelling at Jerusalem for prayer, or to visit its places of interest, these were spectators of the sign, and divulged the facts to their friends at home. The emperor was made acquainted with the occurrence, partly by numerous reports concerning it which were then current, and partly by a letter from Cyrilhyperlink the bishop. It was said that this prodigy was a fulfillment of an ancient prophecy contained in the Holy Scriptures. It was the means of the conversion of many pagans and Jews to Christianity.
Chapter VI.-Photinus, Bishop of Sirmium. His Heresy, and the Council Convened at Sirmium in Opposition Thereto. The Three Formularies of Faith. This Agitator of Empty Ideas Was Refuted by Basil of Ancyra. After His Deposition Photinus, Although Solicited, Declined Reconciliation.
About this time,hyperlink Photinus, who administered the church of Sirmium, laid before the emperor, who was then staying at that city, a heresy which he had originated some time previously. His natural ease of utterance and powers of persuasion enabled him to lead many into his own way of thinking. He acknowledged that there was one God Almighty, by whose own word all things were created, but would not admit that the generation and existence of the Son was before all ages; on the contrary, he alleged that Christ derived His existence from Mary. As soon as this opinion was divulged, it excited the indignation of the Western and of the Eastern bishops, and they considered it in common as an innovation of each one's particular belief, for it was equally opposed by those who maintained the doctrines of the Nicaean council, and by those who favored the tenets of Arius. The emperor also regarded the heresy with aversion, and convened a council at Sirmium, where he was then residing. Of the Eastern bishops, George, who governed the church of Alexandria, Basil, bishop of Ancyra, and Mark, bishop of Arethusa, were present at this council; and among the Western bishops were Valens, bishop of Mursa, and Hosius the Confessor. This latter, who had attended the council of Nicaea, was unwillingly a participant of this; he had not long previously been condemned to banishment through the machinations of the Arians; he was summoned to the council of Sirmium by the command of the emperor extorted by the Arians, who believed that their party would be strengthened, if they could gain over, either by persuasion or force, a man held in universal admiration and esteem, as was Hosius. The period at which the council was convened at Sirmium, was the year after the expiration of the consulate of Sergius and Nigrinian; and during this year there were no consuls either in the East or the West, owing to the insurrections excited by the tyrants. Photinus was deposed by this council, because he was accused of countenancing the errors of Sabellius and Paul of Samosata. The council then proceeded to draw up three formularies of faith in addition to the previous confessions, of which one was written in Greek, and the others in Latin. But they did not agree with one another, nor with any other of the former expositions of doctrine, either in word or import. It is not said in the Greek formulary,hyperlink that the Son is consubstantial, or of like substance, with the Father, but it is there declared, that those who maintain that the Son had no commencement, or that He proceeded from an expansion of the substance of the Father, or that He is united to the Father without being subject to Him, are excommunicated. In one of the Roman formularies,hyperlink it is forbidden to say, of the essence of the Godhead which the Romans call substance, that the Son is either consubstantial, or of like substance with the Father, as such statements do not occur in the Holy Scriptures, and are beyond the reach of the understanding and knowledge of men. It is said, that the Father must be recognized as superior to the Son in honor, in dignity, in divinity, and in the relationship suggested by His name of Father; and that it must be confessed that the Son, like all created beings, is subject to the Father, that the Father had no commencement, and that the generation of the Son is unknown to all save the Father. It is related, that when this formulary was completed, the bishops became aware of the errors it contained, and endeavored to withdraw it from the public, and to correct it; and that the emperor threatened to punish those who should retain or conceal any of the copies that had been made of it. But having been once published, no efforts were adequate to suppress it altogether.
The third formularyhyperlink is of the same import as the others. It prohibits the use of the term "substance" on account of the terms used in Latin, while the Greek term having been used with too much simplicity by the Fathers, and having been a cause of offense to many of the unlearned multitude, because it was not to be found in the Scriptures, "we have deemed it right totally to reject the use of it: and we would enjoin the omission of all mention of the term in allusion to the Godhead, for it is nowhere said in the Holy Scriptures, that the Father, Son, and Holy Ghost are of the same substance, where the word person is written. But we say, in conformity with the Holy Scriptures, that the Son is like unto the Father."
Such was the decision arrived at in the presence of the emperor concerning the faith. Hosius at first refused to assent to it. Compulsion, however, was resorted to; and being extremely old, he sunk, as it is reported, beneath the blows that were inflicted on him, and yielded his consent and signature.
After the deposition of Photinus, the Synod thought it expedient to try whether it were not somehow possible to persuade him to change his views. But when the bishop urged him, and promised to restore his bishopric if he would renounce his own dogma, and vote for their formulary, he would not acquiesce, but challenged them to a discussion. On the day appointed for this purpose, the bishops, therefore, assembled with the judges who had been appointed by the emperor to preside at their meetings, and who, in point of eloquence and dignity, held the first rank in the palace. Basil, bishop of Ancyra, was selected to commence the disputation against Photinus. The conflict lasted a long time, on account of the numerous questions started and the answers given by each party, and which were immediately taken down in short-hand; but finally the victory declared itself in favor of Basil. Photinus was condemned and banished, but did not cease on that account from enlarging his own dogma. He wrote and published many works in Greek and Latin, in which he endeavored to show that all opinions, except his own, were erroneous. I have now concluded all that I had to say concerning Photinus and the heresy to which his name was affixed.
Chapter VII.-Death of the Tyrants Magnentius and Silvanus the Apostate. Sedition of the Jews in Palestine. Gallus Caesar is Slain, on Suspicion of Revolution.
In the meantime,hyperlink Magnentius made himself master of ancient Rome, and put numbers of the senators, and of the people, to death. Hearing that the troops of Constantius were approaching, he retired into Gaul; and here the two parties had frequent encounters, in which sometimes the one and sometimes the other was victorious. At length, however, Magnentius was defeated, and fled to Mursa, which is the fortress of this Gaul, and when he saw that his soldiers were dispirited because they had been defeated, he stood on an elevated spot and endeavored to revive their courage. But, although they addressed Magnentius with the acclamations usually paid to emperors, and were ready to shout at his public appearance, they secretly and without premeditation shouted for Constantius as emperor in place of Magnentius. Magnentius, concluding from this circumstance, that he was not destined by God to hold the reins of empire, endeavored to retreat from the fortress to some distant place. But he was pursued by the troops of Constantius, and being overtaken at a spot called Mount Seleucus, he escaped alone from the encounter, and fled to Lugduna. On his arrival there, he slew his own mother and his brother, whom he had named Caesar; and lastly, he killed himself.hyperlink Not long after, Decentius, another of his brothers, put an end to his own existence. Still the public tumults were not quelled; for not long after, Silvanus assumed the supreme authority in Gaul; but he was put to death immediately by the generals of Constantius.
The Jews of Diocaesarea also overran Palestine and the neighboring territories; they took up arms with the design of shaking off the Roman yoke.hyperlink On hearing of their insurrection, Gallus Caesar, who was then at Antioch, sent troops against them, defeated them, and destroyed Diocaesarea. Gallus, intoxicated with success, could not bear his prosperity, but aspired to the supreme power, and he slew Magnus, the quaestor, and Domitian, the prefect of the East, because they apprised the emperor of his innovations. The anger of Constantius was excited; and he summoned him to his presence. Gallus did not dare to refuse obedience, and set out on his journey. When, however, he reached the island Elavona he was killed by the emperor's order; this event occurred in the third year of his consulate, and the seventh of Constantius.hyperlink
Chapter VIII.-Arrival of Constantius at Rome. A Council Held in Italy. Account of What Happened to Athanasius the Great Through the Machinations of the Arians.
On the death of the tyrants,hyperlink Constantius anticipated the restoration of peace and cessation of tumults, and quilted Sirmium in order to return to ancient Rome, and to enjoy the honor of a triumph after his victory over the tyrants. He likewise intended to bring the Eastern and the Western bishops, if possible, to one mind concerning doctrine, by convening a council in Italy. Julius died about this period, after having governed the church of Rome during twenty-five years;hyperlink and Liberius succeeded him. Those who were opposed to the doctrines of the Nicaean council thought this a favorable opportunity to calumniate the bishops whom they had deposed, and to procure their ejection from the church as abettors of false doctrine, and as disturbers of the public peace; and to accuse them of having sought, during the life of Constans, to excite a misunderstanding between the emperors; and it was true, as we related above,hyperlink that Constans menaced his brother with war unless he would consent to receive the orthodox bishops. Their efforts were principally directed against Athanasius, towards whom they entertained so great an aversion that, even when he was protected by Constans, and enjoyed the friendship of Constantius, they could not conceal their enmity. Narcissus, bishop of Cilicia, Theodore, bishop of Thrace, Eugenius, bishop of Nicaea, Patrophilus, bishop of Scythopolis, Menophantes, bishop of Ephesus, and other bishops, to the number of thirty, assembled themselves in Antioch,hyperlink and wrote a letter to all the bishops of every region, in which they stated that Athanasius had returned to his bishopric in violation of the rules of the Church, that he had not justified himself in any council, and that he was only supported by some of his own faction; and they exhorted them not to hold communion with him, nor to write to him, but to enter into communion with George, who had been ordained to succeed him. Athanasius only contemned these proceedings; but he was about to undergo greater trials than any he had yet experienced. Immediately on the death of Magnentius, and as soon as Constantius found himself sole master of the Roman Empire, he directed all his efforts to induce the bishops of the West to admit that the Son is of like substance with the Father. In carrying out this scheme, however, he did not, in the first place, resort to compulsion, but endeavored by persuasion to obtain the concurrence of the other bishops in the decrees of the Eastern bishops against Athanasius; for he thought that if he could bring them to be of one mind on this point, it would be easy for him to regulate aright the affairs connected with religion.
Chapter IX.-Council of Milan. Flight of Athanasius.
The emperorhyperlink was extremely urgent to convene a council in Milan, yet few of the Eastern bishops repaired thither; some, it appears, excused themselves from attendance under the plea of illness; others, on account of the length and difficulties of the journey. There were, however, upwards of three hundred of the Western bishops at the council. The Eastern bishops insisted that Athanasius should be condemned to banishment, and expelled from Alexandria; and the others, either from fear, fraud, or ignorance, assented to the measure. Dionysius, bishop of Alba, the metropolis of Italy, Eusebius, bishop of Vercella in Liguria, Paulinus, bishop of Treves, Rhodanus,hyperlink and Lucifer, were the only bishops who protested against this decision; and they declared that Athanasius ought not to be condemned on such slight pretexts; and that the evil would not cease with his condemnation; but that those who supported the orthodox doctrines concerning the Godhead would be forthwith subjected to a plot. They represented that the whole measure was a scheme concerted by the emperor and the Arians with the view of suppressing the Nicene faith. Their boldness was punished by an edict of immediate banishment, and Hilary was exiled with them. The result too plainly showed for what purpose the council of Milan had been convened. For the councils which were held shortly after at Ariminum and Seleucia were evidently designed to change the doctrines established by the Nicaean council, as I shall directly show.
Athanasius, being apprised that plots had been formed against him at court, deemed it prudent not to repair to the emperor himself, as he knew that his life would be thereby endangered, nor did he think that it would be of any avail. He, however, selected five of the Egyptian bishops, among whom was Serapion, bishop of Thumis, a prelate distinguished by the wonderful sanctity of his life and the power of his eloquence, and sent them with three presbyters of the Church to the emperor, who was then in the West. They were directed to attempt, if possible, to conciliate the emperor; to reply, if requisite, to the calumnies of the hostile party; and to take such measures as they deemed most advisable for the welfare of the Church and himself. Shortly after they had embarked on their voyage, Athanasius received some letters from the emperor, summoning him to the palace. Athanasius and all the people of the Church were greatly troubled at this command; for they considered that no safety could be enjoyed when acting either in obedience or in disobedience to an emperor of heterodox sentiments. It was, however, determined that he should remain at Alexandria, and the bearer of the letters quitted the city without having effected anything. The following summer, another messenger from the emperor arrived with the governors of the provinces, and he was charged to urge the departure of Athanasius from the city, and to act with hostility against the clergy. When he perceived, however, that the people of the Church were full of courage, and ready to take up arms, he also departed from the city without accomplishing his mission. Not long after, troops, called the Roman legions, which were quartered in Egypt and Libya, marched into Alexandria. As it was reported that Athanasius was concealed in the church known by the name "Theonas," the commander of the troops, and Hilary,hyperlink whom the emperor had again intrusted with the transaction of this affair, caused the doors of the church to be burst open, and thus effected their entrance; but they did not find Athanasius within the walls, although they sought for him everywhere. It is said that he escaped this and many other perils by the Divine interposition; and that God had disclosed this previously; directly as he went out, the soldiers took the doors of the church, and were within a little of seizing him.
Chapter X.-Divers Machinations of the Arians Against Athanasius, and His Escape from Various Dangers Through Divine Interposition. Evil Deeds Perpetrated by George in Egypt After the Expulsion of Athanasius.
There is no doubt but that Athanasius was beloved of God, and endowed with the gift of foreseeing the future.hyperlink More wonderful facts than those which we have related might be adduced to prove his intimate acquaintance with futurity. It happened that during the life of Constans, the Emperor Constantius was once determined upon ill-treating this holy man; but Athanasius fled, and concealed himself with some one of his acquaintances. He lived for a long time in a subterraneous and sunless dwelling, which had been used as a reservoir for water. No one knew where he was concealed except a serving-woman, who seemed faithful, and who waited upon him. As the heterodox, however, were anxiously intent upon taking Athanasius alive, it appears that, by means of gifts or promises, they at length succeeded in corrupting the attendant. But Athanasius was forewarned by God of her treachery, and effected his escape from the place. The servant was punished for having made a false deposition against her masters, while they, on their part, fled the country; for it was accounted no venial crime by the heterodox to receive or to conceal Athanasius, but was, on the contrary, regarded as an act of disobedience against the express commands of the emperor, and as a crime against the empire, and was visited as such by the civil tribunals. It has come to my hearing that Athanasius was saved on another occasion in a similar manner. He was again obliged for the same reason to flee for his life; and he set sail up the Nilehyperlink with the design of retreating to the further districts of Egypt, but his enemies received intelligence of his intention, and pursued him. Being forewarned of God that he would be pursued, he announced it to his fellow-passengers, and commanded them to return to Alexandria. While he sailed down the river, his plotters rowed by. He reached Alexandria in safety, and effectually concealed himself in the midst of its similar and numerous houses. His success in avoiding these and many other perils led to his being accused of sorcery by the pagan and the heterodox. It is reported, that once, as he was passing through the city, a crow was heard to caw, and that a number of pagans who happened to be on the spot, asked him in derision what the crow was saying. He replied, smiling, "It utters the sound cras, the meaning of which in the Latin language is, `tomorrow'; and it has hereby announced to you that the morrow will not be propitious to you; for it indicates that you will be forbidden by the Roman emperor to celebrate your festival tomorrow." Although this prediction of Athanasius appeared to be absurd, it was fulfilled; for the following day edicts were transmitted to the governors from the emperor, by which it was commanded that the pagans were not to be permitted to assemble in the temples to perform their usual ceremonies, nor to celebrate their festival; and thus was abolished the most solemn and magnificent feast which the pagans had retained. What I have said is sufficient to show that this holy man was endowed with the gift of prophecy.
After Athanasius had escaped, in the manner we have described, from those who sought to arrest him, his clergy and people remained for some time in possession of the churches; but eventually, the governor of Egypt and the commander of the army forcibly ejected all those who maintained the sentiments of Athanasius, in order to deliver up the government of the churches to those who favored George, whose arrival was then expected. Not long after he reached the city, and the churches were placed under his authority. He ruled by force rather than by priestly moderation; and as he strove to strike terror into the minds of the people, and carried on a cruel persecution against the followers of Athanasius, and, moreover, imprisoned and maimed many men and women, he was accounted a tyrant. For these reasons he fell into a universal hate; the people were so deeply incensed at his conduct, that they rushed into the church, and would have torn him to pieces; in such an extremity of danger, he escaped with difficulty, and fled to the emperor. Those who held the sentiments of Athanasius then took possession of the churches. But they did not long retain the mastery of them; for the commander of the troops in Egypt came and restored the churches to the partisans of George. An imperial shorthand writer of the notary class was afterwards sent to punish the leaders of the sedition, and he tortured and scourged many of the citizens. When George returned a little while after, he was more formidable, it appears, than ever, and was regarded with greater aversion than before, for he instigated the emperor to the perpetration of many evil deeds; and besides, the monks of Egypt openly declared him to be perfidious and inflated with arrogance. The opinions of these monks were always adopted by the people, and their testimony was universally received, because they were noted for their virtue and the philosophical tenor of their lives.
Chapter XI.-Liberius, Bishop of Rome, and the Cause of His Being Exiled by Constantius. Felix His Successor.
Although what I have recorded did not occur to Athanasius and the church of Alexandria, at the same period of time after the death of Constans, yet I deemed it right, for the sake of greater clearness, to relate all these events collectively. The council of Milanhyperlink was dissolved without any business having been transacted, and the emperor condemned to banishment all those who had opposed the designs of the enemies of Athanasius. As Constantius wished to establish uniformity of doctrine throughout the Church, and to unite the priesthood in the maintenance of the same sentiments, he formed a plan to convene the bishops of every religion to a council, to be held in the West. He was aware of the difficulty of carrying this scheme into execution, arising from the vast extent of land and seas which some of the bishops would have to traverse, yet he did not altogether despair of success. While this project was occupying his mind, and before he prepared to make his triumphal entrance into Rome, he sent for Liberius, the bishop of Rome, and strove to persuade him to conformity of sentiment with the priests by whom he was attended, amongst whom was Eudoxius. As Liberius, however, refused compliance, and protested that he would never yield on this point, the emperor banished him to Beroea, in Thrace. It is alleged, that another pretext for the banishment of Liberius was, that he would not withdraw from communion with Athanasius, but manfully opposed the emperor, who insisted that Athanasius had injured the Church, had occasioned the death of the eider of his two brothers,hyperlink and had sown the seeds of enmity between Constans and himself. As the emperor revived all the decrees which had been enacted against Athanasius by various councils, and particularly by that of Tyre, Liberius told him that no regard ought to be paid to edicts which were issued from motives of hatred, of favor, or of fear. He desired that the bishops of every region should be made to sign the formulary of faith compiled at Nicaea, and that those bishops who had been exiled on account of their adherence to it should be recalled. He suggested that after these matters were righted all the bishops should, at their own expense, and without being furnished either with publicconveyances or money, so as not to seem burdensome and destructive, proceed to Alexandria, and make an accurate test of the truth, which could be more easily instituted at that city than elsewhere, as the injured and those who had inflicted injury as well as the confuters of the charges dwelt there. He then exhibited the letter written by Valens and Ursacius to Julius, his predecessor in the Roman see, in which they solicited his forgiveness, and acknowledged that the depositions brought against Athanasius, at the Mareotis, were false; and he besought the emperor not to condemn Athanasius during his absence, nor to give credit to enactments which were evidently obtained by the machinations of his enemies. With respect to the alleged injuries which had been inflicted on his two brothers, he entreated the emperor not to revenge himself by the hands of priests who had been set apart by God, not for the execution of vengeance, but for sanctification, and the performance of just and benevolent actions.
The emperor perceiving that Liberius was not disposed to comply with his mandate, commanded that he should be conveyed to Thrace, unless he would change his mind within two days. "To me, O emperor," replied Liberius, "there is no need of deliberation; my resolution has long been formed and decided, and I am ready to go forth to exile." It is said, that when he was being conducted to banishment, the emperor sent him five hundred pieces of gold; he, however, refused to receive them, and said to the messenger who brought them, "Go, and tell him who sent this gold to give it to the flatterers and hypocriteshyperlink who surround him, for their insatiable cupidity plunges them into a state of perpetual want which can never be relieved. Christ, who is in all respects,hyperlink like unto his Father, supplies us with food and with all good things."
Liberius having for the above reasons been deposed from the Roman church, his government was transferred to Felix, a deacon of the clergy there. It is said that Felix always continued in adherence to the Nicene faith; and that, with respect to his conduct in religious matters he was blameless. The only thing alleged against him was, that, prior to his ordination, he held communion with the heterodox. When the emperor entered Rome, the people loudly demanded Liberius, and besought his return; after consulting with the bishops who were with him, he replied that he would recall Liberius and restore him to the people, if he would consent to embrace the same sentiments as those held by the priests of the court.
Chapter XII.-Aetius, the Syrian, and Eudoxius,the Successor of Leontius in Antioch. Concerning the Term "Consubstantial."
About this time,hyperlink Aetius broached his peculiar opinions concerning the Godhead. He was then deacon of the church of Antioch, and had been ordained by Leontius.hyperlink He maintained, like Arius, that the Son is a created being, that He was created out of nothing, and that He is dissimilar from the Father. As he was extremely addicted to contention, very bold in his assertions on theological subjects, and prone to have recourse to a very subtle mode of argumentation, he was accounted a heretic, even by those who held the same sentiments as himself. When he had been, for this reason, excommunicated by the heterodox, he feigned a refusal to hold communion with them, because, they had unjustly admitted Arius into communion after he had perjured himself by declaring to the Emperor Constantine that he maintained the doctrines of the council of Nicaea. Such is the account given of Aetius.
While the emperor was in the West, tidings arrived of the death of Leontius, bishop of Antioch. Eudoxius requested permission of the emperor to return to Syria, that he might superintend the affairs of that church. On permission being granted, he repaired with all speed to Antioch, and installed himself as bishop of that city without the sanction of George, bishop of Laodicea; of Mark, bishop of Arethusa; of the other Syrian bishops; or of any other bishop to whom the right of ordination pertained. It was reported that he acted with the concurrence of the emperor, and of the eunuchs belonging to the palace, who, like Eudoxius, favored the doctrines of Aetius, and believed that the Son is dissimilar from theFather. When Eudoxius found himself in possession of the church of Antioch, he ventured to uphold this heresy openly. He assembled in Antioch all those who held the same opinions as himself, among whom was Acacius, bishop of Tyre, and rejected the terms, "of like substance," and "consubstantial," under the pretext that they had been denounced by the Western bishops. For Hosius, with some of the priests there, had certainly, with the view of arresting the contention excited by Valens, Ursacius, and Germanius,hyperlink consented, though by compulsion,hyperlink at Sirmium, as it is reported, to refrain from the use of the terms "consubstantial" and "of like substance," because such terms do not occur in the Holy Scriptures, and are beyond the understanding of men.hyperlink Theyhyperlink sent an epistle to the bishops as though these sustained the writings of Hosius on this point, and conveyed their thanks to Valens, Ursacius, andGermanius, because they had given the impulse of right views to the Western bishops.
Chapter XIII.-Innovations of Eudoxius Censured in a Letter Written by George, Bishop of Laodicea. Deputation from the Council of Ancyra to Constantius.
After Eudoxius had introduced these new doctrines, many members of the church of Antioch, who were opposed to them, were excommunicated.hyperlink George, bishop of Laodicea, gave them a letter to take to the bishops who had been invited from the neighboring towns of Ancyra in Galatia by Basil, for the purpose of consecrating a church which he had erected. This letter was as follows:-
"George, to his most honored lords Macedonius, Basil, Cecropius, and Eugenius, sends greeting in the Lord.
"Nearly the whole city has suffered from the shipwreck of Aetius. The disciples of this wicked man, whom you contemned, have been encouraged by Eudoxius, and promoted by him to clerical appointments, and Aetius himself has been raised to the highest honor. Go, then, to the assistance of this great city, lest by its shipwreck the whole world should be submerged. Assemble yourselves together, and solicit the signatures of other bishops, that Aetius may be ejected from the church of Antioch, and that his disciples who have been manipulated beforehand into the lists of the clergy by Eudoxius, may be cut off. If Eudoxius persist in affirming with Aetius, that the Son is dissimilar from the Father, and in preferring those who uphold this dogma to those who reject it, the city of Antioch is lost to you." Such was the strain of George's letter.
The bishops who were assembled at Ancyra dearly perceived by the enactments of Eudoxius at Antioch, that he contemplated the introduction of innovations in doctrine; they apprised the emperor of this fact, and besought him that the doctrine established at Sardica, at Sirmium, and at other councils, might be confirmed, and especially the dogma that the Son is of like substance with the Father. In order to proffer this request to the emperor, they sent to him a deputation composed of the following bishops: Basil, bishop of Ancyra; Eustathius, bishop of Sebaste; Eleusius, bishop of Cyzicus; and Leontius, the presbyter of the imperial bed-chamber. On their arrival at the palace, they found that Asphalius, a presbyter of Antioch, and a zealot of the Aetian heresy, was on the point of taking his departure, after having terminated the business for which he undertook the journey and having obtained a letter from the emperor. On receiving, however, the intelligence concerning the heresy conveyed by the deputation from Ancyra, Constantius condemned Eudoxius and his followers, withdrew the letter he had confided to Asphalius, and wrote the following one:-
Footnotes
1 According to Soz. a.d. 351, really a.d. 350.
2 Ruf. H. E. i. 19; Soc. ii. 25, 26. Soz. here condenses Soc. Cf. Athan. Apol. ad. Imp. Constantium.
3 Zos. ii. 41-53; Am. Marcel. xv. 1, 2; Petrus Patricius, Historia, 14; Eutrop. Brev. Hist. Rom. x. 9-11.
4 Soc. ii. 26, 27; Athan. Hist. Arian. 7; Apol de fuga sua, 3; cf. Theodoret, H. E. ii. 5.
5 See preceding references; Athan. is decided.
6 An independent chapter.
7 Niceph. Coll. H. E. ix. 30 adds that they were the notaries of Paul; hence the caption. The memory of these martyrs is celebrated in the Greek Church under the name of the Notaries, on the 25th of October.
8 Eutrop. Brev. Hist. Rom. x. 11, 12; Zos. ii. 44, 45; Athan. Apol. de fuga sua, 6, 7; Ep. ad Episc. aeg. et Lib. 7; Soc. ii. 25-29; Ruf. H. E. i. 19; Philost. iii. 22, 25.
9 The letter here alluded to by Sozomen was addressed by Cyril of Jerusalem to Constantius, and is extant among his works. c. 1165, M. P. G. 33; cf. Soc. ii. 28; Philost. iii. 26; Hieron. Chron. Eus. s. a.d. 357.
10 Athan. de Synodis, 8, 9; Soc. ii. 29-31, 37: Sulp. Sev. H. S. ii. 36, 37.
11 Soc. ii. 30, text.
12 Soc. ii. 30, Latin text translated into Greek.
13 Athan. de Synodis, 8; Soc. ii. 37, text translated into Greek.
14 Soc. ii. 32-34; cf. Philost. iii. 26-28; iv. 1; Orosius, vii. 29; language and order like Soz.; Sulp. Sev. H. S. ii. 38; Am. Marcel. xiv. 1, 7-9, 11; Zos. ii. 45-55; utrop. Brev. hist. Rom. x. 12, 13.
15 a.d. 353.
16 Soc. ii. 33, 34.
17 a.d. 353.
18 Independent chapter.
19 Sozomen is mistaken in saying twenty-five years; he was bishop from a.d. 337-352, fifteen years; this error is due to his earlier con fusion of Julius and Silvester.
20 See above, iii. 20.
21 Sozomen is the only historian who makes mention of this Synod at Antioch in Syria; probably from Sabinus.
22 Ruf. H. E. i. 19, 20; Athan. Hist. Arian. 31-46, and probably the lost letter of consecration addressed to the nuns; Theodoret, H. E. ii. 14, 15; Soc. ii. 36; Sulp. Sev. H. S. ii. 39.
23 Or, as Rufinus and Sulpicius Severus call him, Rhodanius. Socrates omits Rhodanius and Lucifer, and does not mention Hilary. Sozomen evidently used Rufinus. Rhodanius was bishop of Toulouse. Sulp. Sev. H. S. ii. 39.
24 The general was Syrianus; Hilary was notary to the Emperor Constantius, and was sent by him to expel Athanasius from Alexandria. On the whole passage, see Athan. Apol. ad Const. imp. 19-25; Apol. de fuga sua, 24.
25 Ruf. H. E. i. 18, 33, 34; Soc. ii. 45; iii. 14; Sozomen groups these stories without regard to time; see next chapter; he has some independent material.
26 Soc. iii. 14.
27 Athan. Hist. Arian. 31-46; Ruf. H. E. i. 21; Soc. ii. 36; Sulp. Sev. H. S. ii. 39: cf. Theodoret, H. E. ii. 16, dialogue between the emperor and Liberius; Am. Marcel. xv. 7.
28 The dialogue is preserved in Theodoret, H. E. ii. 16. Cf. Hil. Fragm. v., vi.
29 He means the Arian bishops. It is like the terms Athanasius employs.
30 One would have expected from Liberius "the same," ie. omoj instead of omoioj.
31 iii. 15, and references there; Athan. de Synodis, 8, 38; Soc. ii. 35, 36; cf. Theodoret, H. E. ii. 24.
32 So also says Socrates. But Epiphanius asserts that he was ordained by George of Alexandria in Taurus. Adv. haeres. iii. 1, 38 (haeres. lxxiii.).
33 Otherwise called Germinius. He was afterwards promoted to the bishopric of Sirmium, according to Athan. Hist. Arian. 74; cf. de Synodis, 1, 8.
34 See, above, chap. vi. near the end.
35 Athanasius also excuses the lapse of Hosius on the ground that he acted under compulsion.
36 Not the individual letter of Eudoxius, according to some readings, but of the Synod of Antioch.
37 Philost. iv. 4-6, 8; x. 12; and fragment in Suidas s. Eudoxius; Athan. Hist. Arian. 4, 5; Hil. de Synod. 8, 9, 90; Soc. ii. 37, 40; Theodoret, H. E. ii. 25, 26.
