Church Fathers: Post-Nicene Fathers Vol 02: 22.02.20 Book VI Ch. 9-22

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Church Fathers: Post-Nicene Fathers Vol 02: 22.02.20 Book VI Ch. 9-22



TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.02.20 Book VI Ch. 9-22

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Chapter IX.-Sufferings of Those Who Maintained the Nicene Faith. Agelius, the Ruler of the Novatians.

The Christians who represented the Nicene doctrines and the followers of the Novatian viewshyperlink were treated with equal severity in the city of Constantinople.

They were all ultimately expelled from the city; and the churches of the Novatians were closed by order of the emperor. The other party had no churches to be closed, having been deprived of them all during the reign of Constantius.

At this period, Agelius who, from the time of Constantius, had governed the church of the Novatians at Constantinople, was condemned to banishment. It is said that he was especially remarkable for his course of life according to the ecclesiastical laws. With respect to his mode of life, he had attained to the highest degree of philosophy, namely, freedom from worldly possessions; this was evidenced by his daily conduct; he had but one tunic, and always walked barefooted. Not long after his banishment, he was recalled, received the churches under him, and boldly convened churches through the influence of Marcian, a man of extraordinary virtue and eloquence, who had formerly been enrolled among the troops of the palace, but at this period was a presbyter of the Novatian heresy, and the teacher of grammar to Anastasia and Carosa,hyperlink the daughters of the emperor. There are still baths at Constantinople which bear the names of these princesses. It was for the sake of Marcian alone that the privilege above-mentioned was conceded to the Novatians.

Chapter X.-Concerning Valentinian the Younger and Gratian. Persecution Under Valens. The Homoousians, Being Oppressed by the Arians and Macedonians, Send an Embassy to Rome.hyperlink

About this period, a son was born to Valentinian in the West, to whom the emperor gave his own name. Not long after, he proclaimed his son Gratian emperor; this prince was born before his father held the government.

In the meantime, although hailstones of extraordinary magnitude fell in various places, and although many cities, particularly Nicaea in Bithynia, were shaken by earthquakes, yet Valens, the emperor, and Eudoxius, the bishop, paused not in their career, but continued to persecute all Christians who differed from them in opinion. They succeeded to the utmost of their expectations in their machinations against those who adhered to the Nicene doctrines; for throughout the greater time of Valens' rule, particularly in Thrace, Bithynia, and the Hellespont, and still further beyond, these Christians had neither churches nor priests. Valens and Eudoxius then directed their resentment against the Macedonians, who were more in number than the Christians above mentioned in that region, and persecuted them without measure.

The Macedonians, in apprehension of further sufferings, sent deputies to various cities, and finally agreed to have recourse to Valentinian and to the bishop of Rome rather than share in the faith of Eudoxius and Valens and their followers; and when this seemed favorable for execution, they selected three of their own number,-Eustathius, bishop of Sebaste; Silvanus, bishop of Tarsus; and Theophilus, bishop of Castabalis,-and sent them to the Emperor Valentinian; they likewise intrusted them with a letter, addressed to Liberius, bishop of Rome, and to the other priests of the West, in which they entreated them as prelates who had adhered to the faith approved and confirmed by the apostles, and who before others ought to watch over religion, to receive their deputies with all confirmation, and to confer with them about what should be done in the interval until the affairs of the Church could be approvedly set in order.

When the deputies arrived in Italy, they found that the emperor was in Gaul, engaged in war against the barbarians. As they considered that it would be perilous to visit the seat of war in Gaul, they delivered their letter to Liberius.hyperlink After having conferred with him concerning the objects of their embassy, they condemned Arius and those who held and taught his doctrines; they renounced all heresies opposed to the faith established at Nicaea; and received the term "consubstantial," as being a word that conveys the same signification as the expression "like in substance." When they had presented a confession of faith, analogous to the above, to Liberius, he received them into communion with himself, and wrote to the bishops of the East, commending the orthodoxy of their faith, and detailing what had passed in the conference he had held with them. The confession of faith made by Eustathius and his companions was as follows:-

Chapter XI.-The Confession of Eustathius, Silvanus, and Theophilus, the Deputies of the Macedonians, to Liberius, Bishop of Rome.

"To Liberius, our Lord and Brother, and Fellow-minister-Eustathius, Silvanus, and Theophilus send greeting in the Lord.hyperlink

"On account of the mad opinions of the heretics who do not cease to keep on sowing scandals for the Catholic churches, we who nullify their every attack confess the Synod which was held at Lampsacus, the one at Smyrna and the councils held in other places, by the orthodox bishops. We have furnished letters and sent on an embassy to your Goodness, as likewise to all the other bishops of Italy and of the West, to confirm and preserve the Catholic faith, which was established at the holy council of Nicaea, by the blessed Constantine and three hundred and eighteen God-fearing fathers.

"This remains, by an unmixed and immovable settlement, until now, and will remain perpetually; in which the term `consubstantial' is fixed in all holiness and piety in testimony against the perverseness of Arius. We confess, each with his own hand, that we with the aforesaid have always held this same faith, that we still hold it, and that we shall adhere to it to the last. We condemn Arius, his impious dogmas, and his disciples. We also condemn the heresies of Patropasianus,hyperlink of Photinus, of Marcellus, of Paul of Samosata, and all who maintain such doctrines themselves. We anathematize all heresies opposed to the aforesaid faith established by the saintly fathers at Nicaea. We anathematize Arius especially, and condemn all such decrees as were enacted at Ariminum, in opposition to the aforesaid faith established by the holy council of Nicaea. We were formerly deluded by the guile and perjury of certain parties, and subscribed to these decrees when they were transmitted to Constantinople from Nicaea, a city of Thrace."

After this confession they subjoined a copy of the entire formulary of Nicaea to their own creed, and, having received from Liberius a written account of all that they had transacted, they sailed to Sicily.

Chapter XII.-Councils of Sicily and of Tyana. The Synod Which Was Expected to Be Held in Cilicia is Dissolved by Valens. The Persecution at that Time. Athanasius the Great Flees Again, and is in Concealment; By the Letter of Valens He Reappears, and Governs the Churches in Egypt.

A Council was convened at Sicily;hyperlink and after the same doctrines had been confirmed as those set forth in the confession of the deputies, the assembly was dissolved.

At the same time, a council was held at Tyana; and Eusebius, bishop of Caesarea in Cappadocia, Athanasius, bishop of Ancyra, Pelagius, bishop of Laodicea, Zeno, bishop of Tyre, Paul, bishop of Emesa, Otreus, bishop of Melitene, and Gregory, bishop of Nazianzen, were present with many others, who, during the reign of Jovian, had assembled at Antioch, and determined to maintain the doctrine of the Son being consubstantial with the Father. The letters of Liberius and the Western bishops were read at this council. These letters afforded high satisfaction to the members of the council; and they wrote to all the churches, desiring them to peruse the decrees of the bishops in Asia,hyperlink and the documents written by Liberius and the bishops of Italy, of Africa, of Gaul, and of Sicily, which had been intrusted to the deputies of the council of Lampsacus. They urged them to reflect on the great number of persons by whom these documents had been drawn up, and who were far more in number than the members of the council of Ariminum, and exhorted them to be of one mind, and to enter into communion with them, to signify the same by writing, and finally to assemble together at Tarsus in Cilicia before the end of the spring. On a fixed date which they prescribed, they urged one another to convene. On the approach of the appointed day, when the Synod was on the point of assembling at Tarsus, about thirty-four of the Asiatic bishops came together in Caria, in the province of Asia, commended the design of establishing uniformity of belief in the Church, but objected to the term "consubstantial," and insisted that the formularies of faith set forth by the councils of Antioch and Seleucia, and maintained by Lucian, the martyr, and by many of their predecessors, with dangers and tensions, ought to obtain the ascendancy over all others.

The emperor, at the instigation of Eudoxius, prevented by letter the council from being convened in Cilicia, and even prohibited it under severe penalties. He also wrote to the governors of the provinces, commanding them to eject all bishops from their churches who had been banished by Constantinehyperlink and who had again taken up their priesthood under the Emperor Julian. On account of this order, those who were at the head of the government of Egypt were anxious to deprive Athanasius of his bishopric and expel him from the city; for no light punishment was inserted in the imperial letters; for unless the injunctions were fulfilled, all the magistrates equally, and the soldiers under them, and counselors were condemned to the payment of much money and also threatened with bodily maltreatment.hyperlink

The majority of Christians of the city, however, assembled and besought the governor not to banish Athanasius without further consideration of the terms of the imperial letter, which merely specified all bishops who had been banished by Constantius and recalled by Julian; and it was manifest that Athanasius was not of this number, inasmuch as he had been recalled by Constantius and had resumed his bishopric; but Julian, at the very time that all the other bishops had been recalled, persecuted him, and finally Jovian recalled him. The governor was by no means convinced by these arguments; nevertheless, he restrained himself and did not give way to the use of force. The people ran together from every quarter; there was much commotion and perturbation throughout the city; an insurrection was expected; he therefore advised the emperor of the facts and allowed the bishop to remain in the city. Some days afterwards, when the popular excitement had seemingly abated, Athanasius secretly quitted the city at dusk, and concealed himself somewhere. The very same night, the governor of Egypt and the military chief took possession of the church in which Athanasius generally dwelt, and sought him in every part of the edifice, and even on the roof, but in vain; for they had calculated upon seizing the moment when the popular commotion had partially subsided, and when the whole city was wrapt in sleep, to execute the mandate of the emperor, and to transport Athanasius quietly from the city.

Not to have found Athanasius naturally excited universal astonishment. Some attributed his escape to a special revelation from above; others to the advice of some of his followers; both had the same result; but more than human prudence seems to have been requisite to foresee and to avoid such a plot. Some say, that as soon as the people gave indications of being disposed to sedition, he concealed himself among the tombs of his ancestors, being apprehensive lest he should be regarded as the cause of any disturbances that might ensue; and that he afterwards retreated to some other place of concealment.

The Emperor Valens, soon after, wrote to grant permission for him to return and hold his church. It is very doubtful, whether, in making this concession, Valens acted according to his own inclination. I rather imagine that, on reflecting on the esteem in which Athanasius was universally held, he feared to excite the displeasure of the Emperor Valentinian, who was well-known to be attached to the Nicene doctrines; or perhaps he was apprehensive of a commotion on the part of the many admirers of the bishop, lest some innovation might injure the public affairs.

I also believe that the Arian presidents did not, on this occasion, plead very vehemently against Athanasius; for they considered that, if he were ejected from the city, he would probably traduce them to the emperors and then would have an occasion for conference with respect to them, and might possibly succeed in persuading Valens to adopt his own sentiments, and in arousing the anger of the like-minded Valentinian against themselves.

They were greatly troubled by the evidences of the virtue and courage of Athanasius, which had been afforded by the events which had transpired during the reign of Constantius. He had, in fact, so skilfully evaded the plots of his enemies, that they had been constrained to consent to his reinstallation in the government of the churches of Egypt; and yet he could scarcely be induced to return from Italy, although letters had been dispatched by Constantius to that effect.

I am convinced that it was solely from these reasons that Athanasius was not expelled from his church like the other bishops, who were subjected to as cruel a persecution as ever was inflicted by pagans.

Those who would not change their doctrinal tenets were banished; their houses of prayer were taken from them, and placed in the possession of those who held opposite sentiments. Egypt alone was, during the life of Athanasius, exempted from this persecution.

Chapter XIII.-Demophilus, an Arian, Became Bishop of Constantinople After Eudoxius. The Pious Elect Evagrius. Account of the Persecution Which Ensued.

About this time the Emperor Valens went to Antioch on the Orontes; while he was on his journey Eudoxius died, after having governed the churches of Constantinople during the space of eleven years.hyperlink Demophilus was immediately ordained as his successor by the Arian bishops. The followers of the Nicene doctrines, believing that the course of events was in their power, elected Evagrius as their bishop. He had been ordained by Eustathius, who had formerly governed the church of Antioch in Syria, and who having been recalled from banishment by Jovian, lived in a private manner at Constantinople, and devoted himself to the instruction of those who held his sentiments, exhorting them to perseverance in their view of the Divine Being. The Arian heretics were stirred to revolt, and commenced a violent persecution against those who had participated in the ordination of Evagrius. The Emperor Valens, who was then at Nicomedia, on being apprised of the occurrences that had taken place in Constantinople since the death of Eudoxius, was fearful lest any interest of the city should suffer by sedition, and therefore sent thither as many troops as he thought requisite to preserve tranquillity.

Eustathius was arrested by his command and banished to Bizya, a city of Thrace, and Evagrius was exiled to some other region. And such was the manner of this event.

Chapter XIV.-Account of the Eighty Pious Delegates in Nicomedia, Whom Valens Burned with the Vessel in MID-Sea.

The Arians, as is customary with the prosperous, because more insolent,hyperlink persecuted unmercifully all Christians whose religious sentiments were opposed to their own.

These Christians being exposed to bodily injuries, and betrayed to magistrates and prisons, and finding themselves moreover gradually impoverished by the frequent fines, were at length compelled to appeal for redress to the emperor. Although exceedingly angry, the emperor did not openly manifest any wrath, but secretly commanded the prefect to seize and slay the whole deputation. But the prefect, being apprehensive that a whole popular insurrection would be excited if he were to put so many good and religious men to death without any of the forms of justice, pretended that they were to be sent into exile, and under this pretext compelled them to embark on board a ship, to which they assented with the most perfect resignation. When they had sailed to about the center of the bay, which was called Astacius, the sailors, according to the orders they had received, set fire to the vessel and leaped into the tender. A wind arising, the ship was blown along to Dacibiza, a place on the sea-coast of Bithynia; but no sooner had it neared the shore, than it was utterly consumed with all the men on board.

Chapter XV.-Disputes Between Eusebius, Bishop of Caesarea, and Basil the Great. Hence the Arians Took Courage and Came to Caesarea, and Were Repulsed.

When Valens quitted Nicomedia, he went on to Antioch;hyperlink and in passing through Cappadocia he did all in his power, according to custom, to injure the orthodox and to deliver up the churches to the Arians. He thought to accomplish his designs the more easily on account of a disputehyperlink which was then pending between Basil and Eusebius, who then governed the church of Caesarea. This dissension had been the cause of Basil's departing from Pontus, where he lived conjointly with some monks who pursued the philosophy. The people and some of the most powerful and the wisest men in the city began to regard Eusebius with suspicion, particularly as they considered him the cause of the withdrawal of one who was equally celebrated for his piety and his eloquence; and they accordingly began to plan a secession and the holding of separate church. In the meantime Basil, fearing to be a source of further trouble to the Church, which was already rent by the dissensions of heretics, remained in retirement in the monasteries at Pontus. The emperor and the bishops of the Arian heresy, who were always attached to his suite, were more inspirited in their designs by the absence of Basil and the hatred of the people towards Eusebius. But the event was contrary to their judgment. On the first intelligence of the intention of the emperor to pass through Cappadocia, Basil quitted Pontus and returned to Caesarea, where he effected a reconciliation with Eusebius, and by his eloquence he opportunely aided the Church. The projects of Valens were thus defeated, and he returned with his bishops without having accomplished any of his designs.

Chapter XVI.-Basil Becomes Bishop of Caesarea After Eusebius; His Boldness Towards the Emperor and the Prefect.

Some time after, the emperor again visited Cappadocia, and found that Basil was administering the churches there after the death of Eusebius.hyperlink He thought of expelling him, but was unwillingly restrained from his intention. It is said that the night after he had formed his plans his wife was disturbed by a frightful dream, and that his only son Galates was cut off by a rapid disease. The death of this son was universally attributed to the vengeance of God as a punishment of his parents for the machinations that had been carried on against Basil. Valens himself was of this opinion, and, after the death of his son, offered no further molestation to the bishop.

When the prince was sinking under the disease, and at the point of death, the emperor sent for Basil and requested him to pray to God for his son's recovery. For as soon as Valens had arrived at Caesarea, the prefect had sent for Basil and commanded him to embrace the religious sentiments of the emperor, menacing him with death in case of non-compliance. Basil replied that it would be great gain to him and the grant of the highest favor to be delivered as quickly as possible from the bondage of the body. The prefect gave him the rest of the day and the approaching night for deliberation, and advised him not to rush imprudently into obvious danger, but that he should come on the day after and declare his opinion. "I do not require to deliberate," replied Basil. "My determination will be the same to-morrow as it is to-day; for since I am a creature I can never be induced to worship that which is similar to myself and worship it as God; neither will I conform to your religion, nor to that of the emperor. Although your distinction may be great, and although you have the honor of ruling no inconsiderable portion of the empire, yet I ought not on these accounts to seek to please men, and, at the same time, belittle that Divine faith which neither loss of goods, nor exile, nor condemnation to death would ever impel me to betray. Inflictions of this nature have never excited in my mind one pang of sorrow. I possess nothing but a cloak and a few books. I dwell on the earth as a traveler. The body through its weakness would have the better of all sensation and torture after the first blow."

The prefect admired the courage evinced in this bold reply, and communicated the circumstance to the emperor. On the festival of the Epiphany, the emperor repaired to the church, with the rulers and his guards, presented gifts at the holy table, and held a conference with Basil, whose wisdom and whose order and arrangement in the conduct of the priesthood and the church elicited his praise.

Not long after, however, the calumny of his enemies prevailed, and Basil was condemned to banishment. The night for the execution of the edict was at hand; the son of the emperor suddenly fell ill with a pressing and dangerous fever. The father prostrated himself on the earth and wept over the son who was still alive, and not knowing what other measures to take towards effecting the recovery of his son, he dispatched some of his attendants to Basil to come and visit the prostrate child; because he himself feared to summon the bishop, on account of the injury just inflicted upon him. Immediately on the arrival of Basil, the boy began to rally; so that many maintain that his recovery would have been complete, had not some heretics been summoned to pray with Basil for the restoration of the boy. It is said that the prefect, likewise, fell ill; but that on his repentance, and on prayer being offered to God, he was restored to health. The instances above adduced are quite inadequate to convey an idea of the wonderful endowments of Basil; his extreme addiction to the philosophic life and astonishing powers of eloquence attracted great celebrity.

Chapter XVII.-Friendship of Basil and of Gregory, the Theologian; Being Peers in Wisdom, They Defend the Nicene Doctrines.

Basil and Gregory were contemporaries, and they were recognized to be equally intent, so to speak, upon the cultivation of the virtues.hyperlink Theyhyperlink had both studied in their youth at Athens, under Himerius and Proaeresius, the most approved sophists of the age; and afterwards at Antioch, under Libanius, the Syrian. But as they subsequently conceived a contempt for sophistry and the study of the law, they determined to study philosophy according to the law of the Church. After having spent some time in the pursuit of the sciences, taught by pagan philosophers, they entered upon the study of the commentaries which Origen and the best approved authors who lived before and after his time, have written in explanation of the Sacred Scriptures.

They rendered great assistance to those who, like themselves, maintained the Nicene doctrines, for they manfully opposed the dogmas of the Arians, proving that these heretics did not rightly understand either the data upon which they proceeded, nor the opinions of Origen, upon which they mainly depended. These two holy men divided the perils of their undertaking, either by mutual agreement, or, as I have been informed, by lot. The cities in the neighborhood of Pontus fell to the lot of Basil; and here he founded numerous monasteries, and, by teaching the people, he persuaded them to hold like views with himself. After the death of his father, Gregory acted as bishop of the small city of Nazianzus,hyperlink but resided on that account in a variety of places, and especially at Constantinople. Not long after he was appointed by the vote of many priests to act as president of the people there; for there was then neither bishop nor church in Constantinople, and the doctrines of the council of Nicaea were almost extinct.

Chapter XVIII.-The Persecution Which Occurred at Antioch, on the Orontes. The Place of Prayer in Edessa, Called After the Apostle Thomas; The Assembly There, and Confession of the Inhabitants of Edessa.

The emperor went to Antioch, and entirely ejected from the churches of that city and of the neighboring cities all those who adhered to the Nicene doctrines;hyperlink moreover, he oppressed them with manifold punishments; as some affirm, he commanded many to be put to death in various ways, and caused others to be cast into the river Orontes. Having heard that there was a magnificent oratory at Edessa, named after the Apostle Thomas, he went to see it. He beheld the members of the Catholic Church assembled for worship in the plain before the walls of the city; for there, too, they had been deprived of their houses of prayer. It is said that the emperor reproached the prefect thoroughly and struck him on the jaw with his fist for having permitted these congregations contrary to his edict. Modestus (for this was the name of the prefect), although he was himself a heretic, secretly warned the people of Edessa not to meet for prayer on the accustomed spot the next day; for he had received orders from the emperor to punish all who should be seized. He uttered such threats with the forethought that none, or at least but a few, would incur danger, and with the desire to appease the wrath of the monarch. But the people of Edessa, totally disregarding the threat, ran together with more than their customary zeal, and filled the usual place of meeting.

Modestus, on being apprised of their proceedings, was undecided as to what measures ought to be adopted, and repaired in embarrassment to the plain with the throng. A woman, leading a child by the hand, and trailing her mantle in a way unbefitting the decency of women, forced her way through the files of the soldiers who were conducted by the prefect, as if bent upon some affair of importance. Modestus remarked her conduct, ordered her to be arrested, and summoned her into his presence, to inquire the cause of her running. She replied that she was hastening to the plain where the members of the Catholic Church were assembled. "Know you not," replied Modestus, "that the prefect is on his way thither for the purpose of condemning to death all who are found on the spot?" "I have heard so," replied she, "and this is the very reason of my haste; for I am fearful of arriving too late, and thus losing the honor of martyrdom for God." The governor having asked her why she took her child with her, she replied, "In order that he may share in the common suffering, and participate in the same reward." Modestus, struck with astonishment at the courage of this woman, went to the emperor, and, acquainting him with what had occurred, persuaded him not to carry out a design which he showed to be disgraceful and disastrous. Thus was the Christian faith confessed by the whole city of Edessa.

Chapter XIX.-Death of the Great Athanasius; The Elevation of Lucius, Who Was Arian-Minded, to the See; The Numerous Calamities He Brought Upon the Churches in Egypt; Peter, Who Served After Athanasius, Passed Over to Rome.

Athanasius, bishop of the church of Alexandria, died about this period, after having completed his high-priesthood in about forty-six years.hyperlink The Arians having received early intelligence of his death, Euzoius, president of the Arians at Antioch, and Magnus, the chief treasurer, were sent by the emperor, and lost no time in seizing and imprisoning Peter, whom Athanasius had appointed to succeed him in the bishopric; and they forthwith transferred the government of the church to Lucius.

Hence those in Egypt suffered more grievously than those in other places, and misfortunes piled upon misfortunes oppressed the members of the Catholic Church; for as soon as Lucius settled in Alexandria, he attempted to take possession of the churches; he met with opposition from the people, and the clergy and holy virgins were accused as originators of the sedition. Some made their escape as if the city had fallen into the hands of an enemy; others were seized and imprisoned. Some of the prisoners were afterwards dragged from the dungeons to be torn with hooks and thongs, while others were burned by means of flaming torches. It seemed wonderful how they could possibly survive the tortures to which they were subjected. Banishment or even death itself would have been preferable to such sufferings. Peter, the bishop, made his escape from prison; and embarking on board a ship, proceeded to Rome, the bishop of which church held the same sentiments as himself. Thus the Arians, although not many in number, remained in possession of the churches. At the same time, an edict was issued by the emperor, enacting that as many of the followers of the Nicene doctrines should be ejected from Alexandria and the rest of Egypt, as might be directed by Lucius. Euzoius, having thus accomplished all his designs, returned to Antioch.

Chapter XX.-Persecution of the Egyptian Monks, and of the Disciples of St. Antony. They Were Enclosed in a Certain Island on Account of Their Orthodoxy; The Miracles Which They Wrought.

Lucius went with the general of the soldiers in Egypt, against the monks in the desert;hyperlink for he imagined that if he could overcome their opposition by interrupting the tranquillity which they loved, he would meet with fewer obstacles in drawing over to his party the Christians who inhabited the cities. The monasteries of this country were governed by several individuals of eminent sanctity, who were strenuously opposed to the heresy of Arius. The people, who were neither willing nor competent to enter upon the investigation of doctrinal questions, received their opinions from them, and thought with them; for they were persuaded that men whose virtue was manifested by their deeds were in possession of truth. We have heard that the leaders of these Egyptian ascetics were two men of the name of Macarius, of whom mention has already been made,hyperlink Pambo and Heraclides, and other disciples of Antony.

On reflecting that the Arians could never succeed in establishing an ascendency over the Catholic Church, unless the monks could be drawn over to their party, Lucius determined to have recourse to force to compel the monks to side with him, since he was unable to persuade them. But here again his scheme failed; for the monks were prepared to subject their necks to the sword rather than to swerve from the Nicene doctrines. It is related that, at the very time that the soldiers were about to attack them, a man whose limbs were withered and who was unable to stand on his feet was carried to them; and that when they had anointed him with oil, and commanded him in the name of Christ, whom Lucius persecuted, to arise and go to his house, he suddenly became whole. This miraculous cure openly manifested the necessity of adopting the sentiments of those to whom God himself had testified as possessing the truth, while Lucius was condemned, in that God heard their prayers and had healed the sick.

But the plotters against the monks were not led to repentance by this miracle; on the contrary, they arrested these holy men by night, and conveyed them to an island of Egypt, concealed in the swamps. The inhabitants of this island had never heard of the Christian faith, and were devoted to the service of demons: the island contained a temple of great antiquity which was held in great reverence. It is said that when the monks landed on the island, the daughter of the priest, who was possessed of a devil, went to them. The girl ran screaming towards them; and the people of the island, astonished at her sudden and strange conduct, followed. When she drew near the ship in which were the holy messengers, she flung herself pleadingly upon the ground, and exclaimed supplicatingly in a loud voice, "Wherefore are you come to us, O servants of the great God? for we have long dwelt in this island as our residence; we have troubled no one. Unknown to men, we have concealed ourselves here, and are everywhere surrounded by these marshes. If, however, it please you, accept our possessions, and fix your abode here; we will quit the island."

Such were her utterances. Macarius and his companions rebuked the demon, and the girl became sane. Her father and all her house, with the inhabitants of the island, immediately embraced Christianity, and after demolishing their temple, they transformed it into a church. On these occurrences being reported at Alexandria, Lucius was overcome with immoderate grief; and, fearing lest he should incur the hatred of his own partisans, and be accused of warring against God, and not against man, he sent secret orders for Macarius and his companions to be re-conveyed to their own dwellings in the wilderness. Thus did Lucius occasion troubles and commotions in Egypt.

About the same period, Didymus the philosopher and several other illustrious men acquired great renown. Struck by their virtue, and by that of the monks, the people followed their doctrines and opposed those of the partisans of Lucius.

The Arians, though not so strong in point of numbers as the other party, grievously persecuted the church of Egypt.

Chapter XXI.-List of the Places in Which the Nicene Doctrines Were Represented; Faith Manifested by the Scythians; Vetranio, the Leader of This Race.

Arianism met with similar opposition at the same period in Osröene; but in the Cappadocias, Providence allotted such a divine and most educated pair of men,-Basil, the bishop of Caesarea in that country, and Gregory, bishop of Nazianzen.hyperlink Syria and the neighboring provinces, and more especially the city of Antioch, were plunged into confusion and disorder; for the Arians were very numerous in these parts, and had possession of the churches. The members of the Catholic Church were not, however, few in number. They were called Eustathians and Paulinists, and were under the guidance of Paulinus and Meletius, as has been before stated. It was through their instrumentality that the church of Antioch was preserved from the encroachments of the Arians, and enabled to resist the zeal of the emperor and of those in power about him. Indeed, it appears that in all the churches which were governed by brave men, the people did not deviate from their former opinions.

It is said that this was the cause of the firmness with which the Scythians adhered to their faith. There are in this country a great number of cities, villages, and fortresses. The metropolis is called Tomi; it is a large and populous city, and lies on the sea-shore to the left of one sailing to the sea, called the Euxine.

According to an ancient custom which still prevails, all the churches of the whole country are under the sway of one bishop.hyperlink

Vetranio ruled over these churches at the period that the emperor visited Tomi. Valens repaired to the church, and strove, according to his usual custom, to gain over the bishop to the heresy of Arius; but this latter manfully opposed his arguments, and after a courageous defense of the Nicene doctrines, quitted the emperor and proceeded to another church, whither he was followed by the people. Almost the entire city had crowded to see the emperor, for they expected that something extraordinary would result from this interview with the bishop.

Valens was extremely offended at being left alone in the church with his attendants, and in resentment, condemned Vetranio to banishment. Not long after, however, he recalled him, because, I believe, he apprehended an insurrection; for the Scythians were offended at the absence of their bishop.

He well knew that the Scythians were a courageous nation, and that their country, by the position of its places, possessed many natural advantages which rendered it necessary to the Roman Empire, for it served as a barrier to ward off the barbarians.

Thus was the intention of the ruler openly frustrated by Vetranio. The Scythians themselves testify that he was good in all other respects and eminent for the virtue of his life.

The resentment of the emperor was visited upon all the clergy except those of the Western churches; for Valentinian, who reigned over the Western regions, was an admirer of the Nicene doctrines, and was imbued with so much reverence for religion, that he never imposed any commands upon the priests, nor ever attempted to introduce any alteration for better or for worse in ecclesiastical regulations. Although he had become one of the best of emperors, and had shown his capacity to rule affairs, he considered that ecclesiastical matters were beyond the range of his jurisdiction.

Chapter XXII.-At that Time, the Doctrine of the Holy Ghost Was Agitated, and It Was Decided that He is to Be Considered Consubstantial with the Father and the Son.

A Question was renewed at this juncture which had previously excited much inquiry and now more; namely, whether the Holy Ghost is or is not to be considered consubstantial with the Father and the Son.hyperlink

Many contentions and debates ensued on this subject, similar to those which had been held concerning the nature of God the Word. Those who asserted that the Son is dissimilar from the Father, and those who insisted that He is similar in substance to the Father, came to one common opinion concerning the Holy Ghost; for both parties maintained that the Holy Ghost differs in substance, and that He is but the Minister and the third in point of order, honor, and substance. Those, on the contrary, who believed that the Son is consubstantial with the Father, held also the same view about the Spirit. This doctrine was nobly maintained in Syria by Apolinarius, bishop of Laodicea; in Egypt by Athanasius,hyperlink the bishop; and in Cappadocia and in the churches of Pontus by Basilhyperlink and Gregory.hyperlink The bishop of Rome, on learning that this question was agitated with great acrimony, and that it of course was augmented daily by controversies, wrote to the churches of the East and urged them to receive the doctrine upheld by the Western clergy; namely, that the three Persons of the Trinity are of the same substance and of equal dignity. The question having been thus decided by the Roman churches, peace was restored, and the inquiry appeared to have an end.



Footnotes



19 Soc. iv. 9, the source.



20 According to Am. Marcel. xxvi. 6, 14, the Anastasian baths were so called after a sister of Constantine. But Soz. supposes that there were baths in his day named after the sisters, not the one, but both. Soc. says only Anastasia. Cf. Idatius, Desc. Coss. s. a.d. 375. His cons. thermae Carosianae dedicatae sunt agente praefecto V. C. Vendalonis Magno.



21 Valesius remarks that the title of this chapter is incorrect, and that it was the Macedonians, and not the orthodox Christians, who sent the embassy to Rome.



22 Soc. iv. 10, 11, 12, from whom Soz. seems to have compressed.



23 Soc. iv. 12. Soz. has only half of the document with a number of variations.



24 A curious blunder.



25 Soc. iv. 12, 13, 20. Soz. has much more acts and details. Sabinus is probably a chief source, though not the only one. Soc. iv. 12, at end.



26 Text reads ana thn 'Asian; it is wrong to substitute dusin.



27 Obviously an error in the text, for Constantius. See below, where the name is given correctly.



28 Cf. Chronicon, prefacing the Festal letters of Athan. from a.d. 365 on.



29 Soc. iv. 13-15; Philost. ix. 4-10.



30 Soc. iv. 16. Cf. Theodoret, H. E. iv. 24.



31 Independent chapter.



32 Concerning this difference, see Greg. Naz. Or. xliii. 27-37, in praise of Basil.



33 Greg. Naz. Or. xliii. 44-57; Greg. Nyss. contra Eunomium, ii. 290-295; Ruf. ii. 9; Soc. iv. 26. Cf. Theodoret, iv. 19.



34 Chrysostom, de Sacerdotio, i. 1-7.



35 Soc. iv. 26; Ruf. ii. 9. Cf. Theodoret, H. E. iv. 30.



36 He had been coadjutor bishop during his father's lifetime.



37 Ruf. ii. 5; Soc. iv. 17, 18. Soz. resembles Soc. in both incidents. Soc. resembles Ruf. in the Edessa story; neither mention the prefect's name, as does Soz. Philost. ix. 11; Theodoret, H. E. iv. 17.



38 Ruf. ii. 3; Soc. iv. 20-22. In c. 22 he mentions a letter of Peter to the churches, giving an account of the persecutions; and that Sabinus records none of these things. Cf. Theodoret, H. E. iv. 20-22. In c. 22 a part of Peter's letter is given. Hieron. de vir. illust. lxxxvii.; Greg. Naz. Or. xxi. in laudem Magni Athanasii episcopi Alexandrini.



39 Ruf. ii. 3, 4; Soc. iv. 22, 24; Theodoret, H. E. iv. 21, 22; Chronicon proevium to the Vestal letters, from a.d. 367 to 373, and Chronicon acephalum, 15-19; Greg. Naz. Or. xxv. 11-14, xxxiv. 3; Cod. Theod. xvi. 1, 2; Poemata, 12, de seipso et de episcopis.



40 In iii. 14; Pallad. H. L. xix., xx.



41 This is an independent chapter. Cf. Theodoret, H. E. iv. 35.



42 Sozomen repeats this below, in vii. 19, where he recounts the various local customs prevailing in the ecclesiastical system.



43 This chapter seems curiously out of place after the history of the Macedonians and that of the Synod of Alexandria. Cf. Soc. ii. 45, iii. 7.



44 Athan. Epp. i., iii., iv., ad Serapionem, contra illos qui blasphemant et dicunt spiritum sanctum rem creatam esse.



45 Bas. adv. Eunomium, iii., v.; Lib. de Spiritu Sancto.



46 Greg. Naz. Or. xxxi., xxxiv., xli.