Church Fathers: Post-Nicene Fathers Vol 02: 22.02.23 Book VII Ch. 1-15

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Church Fathers: Post-Nicene Fathers Vol 02: 22.02.23 Book VII Ch. 1-15



TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.02.23 Book VII Ch. 1-15

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Book VII.

Chapter I.-When the Romans are Pressed by the Barbarians, Mavia Sends Assistance, and Some of the Populace Effect a Victory. Gratian Commands Each to Believe as He Wishes.

Such was the fate of Valens. The barbarians,hyperlink flushed with victory, overran Thrace, and advanced to the gates of Constantinople. In this emergency, a few of the confederate Saracens sent by Mavia, together with many of the populace, were of great service. It is reported that Dominica, wife of Valens, furnished money out of the public treasury, and some of the people, after hastily arming themselves, attacked the barbarians, and drove them from the city.

Gratian, who at this period reigned conjointly with his brother over the whole Roman Empire, disapproved of the late persecution that had been carried on to check the diversity in religious creeds, and recalled all those who had been banished on account of their religion. He also enacted a law by which it was decreed that every individual should be freely permitted the exercise of his own religion, and should be allowed to hold assemblies, with the exception of the Manichaeans and the followers of Photinus and Eunomius.hyperlink

Chapter II,-Gratian Elects Theodosius of Spain to Reign with Him, Arianism Prevails. Throughout the Eastern Churches Except that of Jerusalem. Council of Antioch. The Settlement of the Presidency of the Churches.

On reflecting that, while it was indispensably requisite to check the incursions of the barbarians of the Ister in Illyria and Thrace, his presence was equally necessary in Gaul to repel the inroads of the Alemanni, Gratian associated Theodosiushyperlink with himself at Sirmich, in the government of the empire. Theodosius belonged to an illustrious family of the Pyrenees in Iberia, and had acquired so much renown in war, that before he was raised to the imperial power, he was universally considered capable of guiding the reins of the empire.

At this period all the churches of the East, with the exception of that of Jerusalem, were in the hands of the Arians. The Macedonians differed but little in opinion from those who maintained the doctrine of Nicaea, and held intercourse and communion with them in all the cities; and this had been more especially the case with the Macedonians of Constantinople, ever since their reconciliation with Liberius. But after the enactment of Gratian's law, some bishops of the Macedonian heresy took courage and repossessed the churches from which they had been ejected by Valens. They assembled together at Antioch in Caria, and protested that the Son is not to be declared "consubstantial" with the Father, but only like unto Him in substance. From that period, many of the Macedonians seceded from the others, and held separate churches; while others, condemning this opposition and contentiousness of those who had made these decisions, united themselves still more firmly with the followers of the Nicene doctrines.

Many of the bishops who had been banished by Valens, and who were recalled about this period in consequence of the law of Gratian, manifested no ambition to be restored to the highest offices of the Church; but they preferred the unity of the people, and therefore begged the Arian bishops to retain the posts they occupied, and not to rend by dissension the Church, which had been transmitted by God and the apostles as one, but which contentiousness and ambition for precedence had divided into many parts. Eulalius, bishop of Amasia in Pontus, was one of those who pursued this course of conduct. It is said that when he returned from exile, he found that his church was presided over by an Arian bishop, and that scarcely fifty inhabitants of the city had submitted to the control of this new bishop. Eulalius, desiring unity above all other considerations, offered to take part with the Arian bishop in the government of the church, and expressly agreed to allow him the precedence. But as the Arian would not comply with this proposition, it was not long before he found himself deserted by the few who had followed him, and who went over to the other party.

Chapter III.-Concerning St. Meletius and Paulinus, Bishop of Antioch. Their Oath Respecting the Episcopal See.

In consequence of this law, Meletius returned about this period to Antioch in Syria; and his presence gave rise to great contention among the people.hyperlink Paulinus, whom Valens, from veneration for his piety, had not ventured to banish, was still alive. The partisans of Meletius, therefore, proposed his association with Paulinus, who condemned the ordination of Meletius, because it had been conferred by Arian bishops; and yet the supporters of Meletius went forward by force into the work they had devised; for they were not few in number, and so placed Meletius on the episcopal throne in one of the suburban churches. The mutual animosity of the two parties increased, and sedition was expected, had not a remarkable plan for the restoration of concord prevailed. For it seemed best, to take oaths from those who were considered elegible, or who were expected to occupy the episcopal see of that place. Of these there were five besides Flavian. These promised that they would neither strive for, nor accept the episcopate should an ordination take place among them during the life of Paulinus and Meletius, and that in the event of the decease of either of these great men, the other alone should succeed to the bishopric. On their ratifying this promise with oaths, unanimity was restored among almost all the people; a few of the Luciferites still diverged because Meletius had been ordained by heretics. On the termination of this contest, Meletius proceeded to Constantinople, where many other bishops had assembled together to deliberate on the necessity of translating Gregory from the bishopric of Nazianzen to that of this city.

Chapter IV.-Reign of Theodosius the Great; He Was Initiated into Divine Baptism by Ascholius, Bishop of Thessalonica. The Letters He Addressed to Those Who Did Not Hold the Definition of the Council of Nice.

As Gaul was about this period infested by, the incursions of the Alemanni,hyperlink Gratian returned to his paternal dominions, which he had reserved for himself and his brother, when he bestowed the government of Illyria and of the Eastern provinces upon Theodosius. He effected his purpose with regard to the barbarians; and Theodosius was equally successful against the tribes from the banks of the Ister; he defeated them, compelled them to sue for peace, and, after accepting hostages from them, proceeded to Thessalonica. He fell ill while in this city, and after receiving instruction from Ascholius, the bishop, he was initiated, and was soon after restored to health. The parents of Theodosius were Christians, and were attached to the Nicene doctrines; he was pleased with Ascholius, who maintained the same doctrines, and was, in a word, endowed with every virtue of the priesthood. He also rejoiced at finding that the Arian heresy had not been participated in by Illyria.hyperlink He inquired concerning the religious sentiments which were prevalent in the other provinces, and ascertained that, as far as Macedonia,hyperlink all the churches were like minded, and all held that equal homage ought to be rendered to God the Word, and to the Holy Ghost, as to God the Father; but that towards the East, and particularly at Constantinople, the people were divided into many different heresies. Reflecting that it would be better to propound his own religious views to his subjects, so as not to appear to be using force by commanding the unwilling subject to worship contrary to his judgment, Theodosius enacted a law at Thessalonica, which he caused to be published at Constantinople, well knowing that the rescript would speedily become public to all the other cities, if issued from that city, which is as a citadel of the whole empire. He made known by this law his intention of leading all his subjects to the reception of that faith which Peter, the chief of the apostles, had, from the beginning, preached to the Romans, and which was professed by Damasus, bishop of Rome, and by Peter, bishop of Alexandria. He enactedhyperlink that the title of "Catholic Church" should be exclusively confined to those who rendered equal homage to the Three Persons of the Trinity, and that those individuals who entertained opposite opinions should be treated as heretics, regarded with contempt, and delivered over to punishment.

Chapter V.-Gregory, the Theologian, Receives from Theodosius the Government of the Churches. Expulsion of Demophilus, and of All Who Deny that the Son is "Consubstantial" With the Father.

Soon after the enactment of this law, Theodosius went to Constantinople.hyperlink The Arians, under the guidance of Demophilus, still retained possession of the churches. Gregory of Nazianzen presided over those who maintain the "consubstantiality" of the Holy Trinity, and assembled them together in a little dwelling, which had been altered into the form of a house of prayer, by those who held the same opinions and had a like form of worship. It subsequently became one of the most conspicuous in the city, and is so now, not only for the beauty and number of its structures, but also for the advantages accruing to it from the visible manifestations of God. For the power of God was there manifested, and was helpful both in waking visions and in dreams, often for the relief of many diseases and for those afflicted by some sudden transmutation in their affairs. The power was accredited to Mary, the Mother of God, the holy virgin, for she does manifest herself in this way. The name of Anastasia was given to this church, because, as I believe, the Nicene doctrines which were fallen into disuse in Constantinople, and, so to speak, buried by reason of the power of the heterodox, arose from the dead and were again quickened through the discourses of Gregory; or, as I have heard, some affirm with assurance that one day, when the people were met together for worship in this edifice, a pregnant woman fell from the highest gallery, and was found dead on the spot; but that, at the prayer of the whole congregation, she was restored to life, and she and the infant were saved. On account of the occurrence of this divine marvel, the place, as some assert, obtained its name.

The emperor sent to command Demophilus to conform to the doctrines of Nicaea, and to lead the people to embrace the same sentiments, or else to vacate the churches. Demophilus assembled the people, acquainted them with the imperial edict, and informed them that it was his intention to hold a church the next day without the walls of the city, in accordance, he said, with the Divine law, which commands us when we are persecuted in one city to "flee unto another."hyperlink From that day he always held church without the city with Lucius, who was formerly the bishop of the Arians at Alexandria; and who, after having been expelled, as above related, from that city, fled to Constantinople and fixed his residence there. When Demophilus and his followers had quitted the church, the emperor entered therein and engaged in prayer; and from that period those who maintained the consubstantiality of the Holy Trinity held possession of the houses of prayer. These events occurred in the fifth year of the consulate of Gratian, and in the first of that of Theodosius, and after the churches had been during forty years in the hands of the Arians.

Chapter VI.-Concerning the Arians; And Further, the Success of Eunomius. Boldness of St. Amphilochius Toward the Emperor.

The Arians, who were still very strong in point of numbers,hyperlink and who, through the protection formerly granted by Constantius and Valens, were still convening without fear, and discoursing publicly concerning God and the Divine nature, now determined upon making an attempt to gain over the emperor to their party, through the intervention of individuals of their sect who held appointments at court; and they entertained hopes of succeeding in this project, as well as they had succeeded in the case of Constantius. These machinations excited great anxiety and fear among the members of the Catholic Church; but the chief cause of their apprehension was the reasoning power of Eunomius. It appears that, during the reign of Valens, Eunomius had some dispute with his own clergy at Cyzicus, and had in consequence seceded from the Arians, and retired to Bithynia, near Constantinople. Here multitudes resorted to him; some also gathered from different quarters, a few with the design of testing his principles, and others merely from the desire of listening to his discourses. His reputation reached the ears of the emperor, who would gladly have held a conference with him. But the Empress Flacillahyperlink studiously prevented an interview from taking place between them; for she was the most faithful guard of the Nicene doctrines, and feared least Eunomius might, by his powers of disputation, induce a change in the sentiments of the emperor.

In the meantime, while these intrigues were being carried on by each party, it is said that the bishops then residing in Constantinople went to the emperor, to render him the customary salutations. An old priest from a city of little note,hyperlink and who was simple and unworldly, yet well instructed in Divine subjects, formed one of this party. The rest saluted the emperor with uncovered head and very reverently. The aged priest greeted him in the same form; but, instead of rendering equal honor to the prince, who was seated beside his father, the old priest approached him, patted him familiarly, and called him his dear child. The emperor was incensed and enraged at the indignity offered to his son, in that he had not been accorded like honor; and commanded that the old man should be thrust from his presence with violence. While being pushed away, hither and thither, however, the old priest turned around and exclaimed, "Reflect, O emperor, on the wrath of the Heavenly Father against those who do not honor His Son as Himself, and who have the audacity to assert that the Son is inferior to the Father." The emperor felt the force of this observation, recalled the priest, apologized to him for what had occurred, and confessed that he had spoken the truth. The emperor was henceforward less disposed to hold intercourse with heretics, and he prohibited contests and assemblies in the markets. He made it dangerous to hold discussions of this kind about the substance and nature of God, by enacting a law, and defining the punishments in this matter.hyperlink

Chapter VII.-Concerning the Second Holy General Council, and the Place and Cause of Its Convention. Abdication of Gregory the Theologian.

The emperor soon after convened a council of orthodox bishops, for the purpose of confirming the decrees of Nicaea, and of electing a bishop to the vacant see of Constantinople.hyperlink He likewise summoned the Macedonians to this assembly; for as their doctrines differed but little from those of the Catholic Church, he judged that it would be easy to effect a reunion with them. About a hundred and fifty bishops who maintained the consubstantiality of the Holy Trinity, were present at this council, as likewise thirty-six of the Macedonian bishops, chiefly from the cities of the Hellespont; of whom the principal were Eleusius, bishop of Cyzicus, and Marcian, bishop of Lampsacus. The other party was under the guidance of Timothy, who had succeeded his brother Peter in the see of Alexandria; of Meletius, bishop of Antioch, who had repaired to Constantinople a short time previously, on account of the election of Gregory, and of Cyril, bishop of Jerusalem, who had at this period renounced the tenets of the Macedonians which he previously held. Ascholius, bishop of Thessalonica, Diodorus, bishop of Tarsus, and Acacius, bishop of Berea, were also present at the council. These latter unanimously maintained the decrees of Nicaea, and urged Eleusius and his partisans to conform to these sentiments, reminding them, at the same time, of the embassy they had formerly deputed to Liberius, and of the confession they conveyed to him through the medium of Eustathius, Silvanus, and Theophilus, as has been narrated. The Macedonians, however, declared openly that they would never admit the Son to be of the same substance as the Father, whatever confession they might formerly have made to Liberius, and immediately withdrew. They then wrote to those of their adherents in every city, exhorting them not to conform to the doctrines of Nicaea.

The bishops who remained at Constantinople now turned their attention to the election of a prelate to the see of that city. It is said that the emperor, from profound admiration of the sanctity and eloquence of Gregory, judged that he was worthy of this bishopric, and that, from reverence of his virtue, the greater number of the Synod was of the same opinion. Gregory at first consented to accept the presidency of the church of Constantinople; but afterwards, on ascertaining that some of the bishops, particularly those of Egpyt, objected to the election, he withdrew his consent. For my part, this wisest of men is worthy of admiration, not only for universal qualifications, but not the least for his conduct under the present circumstances. His eloquence did not inspire him with pride, nor did vainglory lead him to desire the control of a church, which he had received when it was no longer in danger. He surrendered his appointment to the bishops when it was required of him, and never complained of his many labors, or of the dangers he had incurred in the suppression of heresies. Had he retained possession of the bishopric of Constantinople, it would have been no detriment to the interests of any individual, as another bishop had been appointed in his stead at Nazianzen. But the council, in strict obedience to the laws of the fathers and ecclesiastical order, withdrew from him, with his own acquiescence, the deposit which had been confided to him, without making an exception in favor of so eminent a man. The emperor and the priests therefore proceeded to the election of another bishop, which they regarded as the most important affair then requiring attention; and the emperor was urgent that diligent investigations might be instituted, so that the most excellent and best individual might be intrusted with the high-priesthood of the great and royal city. The council, however, was divided in sentiment; for each of the members desired to see one of his own friends ordained over the church.

Chapter VIII.-Election of Nectarius to the See of Constantinople; His Birthplace and Education.

A Certain man of Tarsus in Cilicia, of the illustrious order of senator, was at this period residing at Constantinople.hyperlink Being about to return to his own country, he called upon Diodorus, bishop of Tarsus, to inquire whether he had any letters to send by him. Diodorus was fully intent upon the ordination, which was the subject then engrossing universal attention of the men. He had no sooner seen Nectarius than he considered him worthy of the bishopric, and straightway determined this in his own mind as he reflected on the venerable age of the man, his form so befitting a priest, and the suavity of his manners. He conducted him, as if upon some other business, to the bishop of Antioch, and requested him to use his influence to procure this election. The bishop of Antioch derided this request, for the names of the most eminent men had already been proposed for consideration. He, however, called Nectarius to him, and desired him to remain for a short time with him. Some time after, the emperor commanded the priests to draw up a list of the names of those whom they thought worthy of the ordination, reserving to himself the right of choosing any one of those whose names were thus submitted to him. All the bishops complied with this mandate; and, among the others, the bishop of Antioch wrote down the names of those whom he proposed as candidates for the bishopric, and, at the end of his list, from consideration for Diodorus, he inserted the name of Nectarius. The emperor read the list of those inscribed and stopped at the name of Nectarius at the end of the document, on which he placed his finger, and seemed for some time lost in reflection; ran it up to the beginning, and again went through the whole, and chose Nectarius. This nomination excited great astonishment and all the people were anxious to ascertain who Nectarius was, his manner of life, and birthplace. When they heard that he had not been initiated their amazement was increased at the decision of the emperor. I believe that Diodorus himself was not aware that Nectarius had not been baptized; for, had he been acquainted with this fact, he would not have ventured to give his vote for the priesthood to one uninitiated. It appears reasonable to suppose, that on perceiving that Nectarius was of advanced age, he took it for granted that he had been initiated long previously. But these events did not take place without the interposition of God. For when the emperor was informed that Nectarius had not been initiated, he remained of the same opinion, although opposed by many priests. When at last, consent had been given to the imperial mandate, Nectarius was initiated, and while yet clad in his initiatory robes, was proclaimed bishop of Constantinople by the unanimous voice of the Synod. Many have conjectured that the emperor was led to make this election by a Divine revelation. I shall not decide whether this conjecture be true or false; but I feel convinced, when I reflect on the extraordinary circumstances attending this ordination, that the events were not brought about without the Divine strength; and that God led this mild and virtuous and excellent man into the priesthood. Such are the details which I have been able to ascertain concerning the ordination of Nectarius.

Chapter IX.-Decrees of the Second General Council. Maximus, the Cynical Philosopher.

After these transactions, Nectarius and the other priests assembled together,hyperlink and decreed that the faith established by the council of Nicaea should remain dominant, and that all heresies should be condemned; that the churches everywhere should be governed according to the ancient canons; that each bishop should remain in his own church, and not go elsewhere under any light pretext; or, without invitation, perform ordinations in which he had no right to interfere, as had frequently been the case in the Catholic Church during the times of persecution. They likewise decreed that the affairs of each church should be subjected to the investigation and control of a council of the province; and that the bishop of Constantinople should rank next in point of precedence to the bishop of Rome, as occupying the see of New Rome; for Constantinople was not only already favored with this appellation, but was also in the enjoyment of many privileges,-such as a senate of its own, and the division of the citizens into ranks and orders; it was also governed by its own magistrates, and possessed contracts, laws, and immunities in equal degree with those of Rome in Italy.

The council also decreed that Maximus had not been nor was now a bishop; and that those individuals whom he had ordained were not of the clergy; and that all that had been done by him, or in his name, was null and void. Maximus was a native of Alexandria, and, by profession, a cynical philosopher. He was zealously attached to the Nicene doctrines, and had been secretly ordained bishop of Constantinople by bishops who had assembled in that city from Egypt.

Such were the decrees of the council. They were confirmed by the emperor, who enactedhyperlink that the faith established at Nicaea should be dominant, and that the churches everywhere should be placed in the hands of those who acknowledged one and the same Godhead in the hypostasis of three Persons of equal honor and of equal power; namely, the Father, the Son, and the Holy Ghost. To designate them still more precisely, the emperor declared that he referred to those who held communion with Nectarius, at Constantinople, and with Timothy, bishop of Alexandria, in Egypt; in the churches of the East with Diodorus, bishop of Tarsus, and in Syria with Pelagius, bishop of Laodicea, and in Asia with Amphilochius, president of the churches in Iconium; to those in the cities by the Pontus, from Bithynia to Armenia, who held communion with Helladius, bishop of the church of Caesarea in Cappadocia; with Gregory, bishop of Nyssa; and with Otreinus, bishop of Melitine; and to the cities of Thrace and Scythia, who held communion with Terentius, bishop of Tomi, and with Martyrius, bishop of Marcianopolis. The emperor was personally acquainted with all these bishops, and had ascertained that they governed their respective churches wisely and piously. After these transactions, the council was dissolved, and each of the bishops returned homewards.

Chapter X.-Concerning Martyrius of Cilicia. Translation of the Remains of St. Paul the Confessor, and of Meletius, Bishop of Antioch.

Nectarius made himself acquainted with the routine of sacerdotal ceremonies under the instruction of Cyriacus,hyperlink bishop of Adana, whom he had requested Diodorus, bishop of Tarsus, to leave with him for a short period. Nectarius also retained several other Cilicians with him, amongst whom was Martyrius, his physician, who had been a witness of the irregularities of his youth. Nectarius was desirous of ordaining him deacon; but Martyrius refused the honor under the plea of his own unworthiness of such a divine service, and called upon Nectarius himself to witness as to the course of his past life. To this Nectarius replied as follows: "Although I am now a priest, do you not know that my past career was a more guilty one than yours, inasmuch as you were but an instrument in my numerous profligacies?" "But you, O blessed one," replied Martyrius, "were cleansed by baptism, and were then accounted worthy of the priesthood. Both these ordinances are appointed by the Divine law for purification from sin, and it seems to me that you now differ in no respect from a new-born infant; but I long ago received holy baptism, and have since continued in the same abusive course." It was under this plea that he excused himself from receiving ordination; and I commend the man for his refusal, and therefore would give him a part in my history.

The Emperor Theodosius, on being informed of various events connected with Paul,hyperlink formerly bishop of Constantinople, caused his body to be removed to the church erected by Macedonius, his enemy, and buried there. This temple is a spacious and most distinguished edifice, and is still named after Paul. Hence many persons who are ignorant of the facts of the case, particularly women and the mass of the people, imagine that Paul, the apostle, is interred therein. The remains of Meletius were at the same time conveyed to Antioch, and deposited near the tomb of Babylas the martyr. It is said that through every public way, by the command of the emperor, the relics were received within the walls in every city, contrary to Roman custom, and were honored with singing of psalms antiphonally in such places, until they were transferred to Antioch.

Chapter XI.-Ordination of Flavian as Bishop of Antioch, and Subsequent Occurrences on Account of the Oath.

After the pompous interment of the remains of Meletius, Flavian was ordained in his stead, and that, too, in direct violation of the oath he had taken;hyperlink for Paulinus was still alive. This gave rise to fresh troubles in the church of Antioch. Many persons refused to maintain communion with Flavian, and held their church apart with Paulinus. Even the priests differed among themselves on this subject. The Egyptians, Arabians, and Cypriots were indignant at the injustice that had been manifested towards Paulinus. On the other hand, the Syrians, the Palestinians, the Phoenicians, and the greater part of Armenia, Cappadocia, Galatia, and Pontus, sided with Flavian. The bishop of Rome, and all the Western priests, regarded the conduct of Flavian with the utmost displeasure. They addressed the customary epistles, called synodical, to Paulinus as bishop of Antioch, and took no notice of Flavian. They also withdrew from communion with Diodorus, bishop of Tarsus, and Acacius, bishop of Berea, because they had ordained Flavian.hyperlink To take further cognizance of the affair, the Western bishops and the Emperor Gratian wrote to the bishops of the East, and summoned them to attend a council in the West.

Chapter XII.-Project of Theodosius to Unify All the Heresies. The Propositions Made by Agelius and Sisinius, the Novatians. At Another Synod, the Emperor Received Those Only Who Represent Consubstantiality; Those Who Held a Different View He Ejected from the Churches.

Although all the houses of prayer were at this period in the possession of the Catholic Church, many troubles occurred in various parts of the empire, instigated by the Arians.hyperlink The Emperor Theodosius, therefore, soon after the council above mentioned, again summoned together the presidents of the sects which were flourishing, in order that they might either bring others to their own state of conviction on disputed topics, or be convinced themselves; for he imagined that all would be brought to oneness of opinion, if a free discussion were entered into, concerning ambiguous points of doctrine. The council, therefore, was convened. This occurred in the year of the second consulate of Merobaudes, and the first of Saturninus, and at the same period that Arcadius was associated with his father in the government of the empire. Theodosius sent for Nectarius, consulted with him concerning the coming Synod, and commanded him to introduce the discussion of all questions which had given rise to heresies, so that the church of the believers in Christ might be one, and might agree on the doctrine according to which piety ought to be observed. When Nectarius returned home, feeling anxious about the affair confided to him, he made known the mandate of the emperor to Agelius, the president of the church of the Novatians, who held the same religious sentiments as himself. Agelius proved the virtue of his life by works, but was unaccustomed to the finesse and deception of words; he therefore proposed as a substitute, one of his readers, by name Sisinius, who afterwards succeeded him as bishop, a man who could see what was practical, and could debate, if that were necessary. Sisinius possessed powers of intellect and of expression; he had an accurate knowledge of the interpretation of the Holy Scriptures, and was well acquainted with profane and with ecclesiastical literature. He proposed that all disputation with the heterodox, as being a fruitful source of contention and war, should be avoided; but recommended that inquiries should rather be instituted, as to whether the heretics admitted the testimony of the expositors and teachers of the sacred words, who lived before the Church was rent in division. "If they reject the testimony of these great men," said he, "they will be condemned by their own followers; but if they admit their authority as being adequate to resolve ambiguous points of doctrine, we will produce their books." For Sisinius was well aware that, as the ancients recognized the Son to be eternal like the Father, they had never presumed to assert that He had had an origin from some beginning. This suggestion received the approbation of Nectarius, and afterwards of the emperor; and investigations were set on foot as to the opinions entertained by heretics concerning the ancient interpreters of Scripture. As it was found that the heretics professed to hold these early writers in great admiration, the emperor asked them openly whether they would defer to the authority of the aforesaid on controverted topics, and test their own doctrines by the sentiments propounded in those works. This proposition excited great contention among the leaders of the various heretical sects, for they did not all hold the same view about the books of the ancients; the emperor knew that they were convicted by the debates over their own words alone, and withdrew the proposition. He blamed them for their opinion, and commanded each party to draw up a written exposition of its own creed. On the day appointed for the presentation of these documents, Nectarius and Agelius appeared at the palace, as representatives of those who maintain the consubstantiality of the Holy Trinity; Demophilus, the Arian president, came forward as the deputy of the Arians; Eunomius represented the Eunomians; and Eleusius, bishop of Cyzicus, appeared for the sectarians denominated Macedonians. The emperor, after receiving their formularies, expressed himself in favor of that one alone in which consubstantiality of the Trinity was recognized, and destroyed the others. The interests of the Novatians were not affected by this transaction, for they held the same doctrines as the Catholic Church concerning the Divine nature. The members of the other sects were indignant with the priests for having entered into unwise disputations in the presence of the emperor. Many renounced their former opinions, and embraced the authorized form of religion. The emperor enacted a law, prohibiting heretics from holding churches, from giving public instructions in the faith, and from conferring ordination on bishops or others.hyperlink Some of the heterodox were expelled from the cities and villages, while others were disgraced and deprived of the privileges enjoyed by other subjects of the empire. Great as were the punishments adjudged by the laws against heretics, they were not always carried into execution, for the emperor had no desire to persecute his subjects; he only desired to enforce uniformity of view about God through the medium of intimidation. Those who voluntarily renounced heretical opinions received commendation from him.

Chapter XIII.-Maximus the Tyrant. Concerning the Occurrences Between the Empress Justina and St. Ambrose. The Emperor Gratian Was Killed by Guile. Valentinian and His Mother Fled to Theodosius in Thessalonica.

As the Emperor Gratian was at this period occupied with a war against the Alamanni,hyperlink Maximus quitted Britain, with the design of usurping the imperial power. Valentinian was then residing in Italy, but as he was a minor, the affairs of state were transacted by Probus, a praetorian prefect, who had formerly been consul.

Justina, the mother of the emperor, having espoused the Arian heresy, persecuted Ambrose, bishop of Milan, and disquieted the churches by her efforts to introduce alterations in the Nicene doctrines, and to obtain the predominance of the form of belief set forth at Ariminum. She was incensed against Ambrose because he strenuously opposed her attempts at innovation, and she represented to her son that he had insulted her. Valentinian believed this calumny, and, determined to avenge the supposed wrongs of his mother, he sent a party of soldiers against the church. On their reaching the temple, they forced their way into the interior, arrested Ambrose, and were about to lead him into exile at that very moment, when the people assembled in crowds at the church, and evinced a resolution to die rather than submit to the banishment of their priest. Justina was still further incensed at this occurrence; and with a view of enforcing her project by law, she sent for Menivolus,hyperlink one of the legal secretaries, and commanded him to draw up, as quickly as possible, an edict confirmatory of the decrees of Ariminum. Menivolus, being firmly attached to the Catholic Church, refused to write the document, and the empress tried to bribe him by promises of greater honors. He still, however, refused compliance, and, tearing off his belt, he threw it at the feet of Justina, and declared that he would neither retain his present office, nor accept of promotion, as the reward of impiety. As he remained firm in his refusal, others were intrusted with the compilation of the law. By this law, all who conformed to the doctrines set forth at Ariminum and ratified at Constantinople were exhorted to convene boldly; and it was enacted that death should be the punishment of those who should hinder or be running counter to this law of the emperor.

While the mother of the emperor was planning the means of carrying this cruel law into execution, intelligence was brought of the murder of Gratian, through the treachery of Andragathius, the general of Maximus. Andragathius obtained possession of the imperial chariot, and sent word to the emperor that his consort was traveling towards his camp. Gratian, who was but recently married and youthful, as well as passionately attached to his wife, hastened incautiously across the river, and in his anxiety to meet her fell without forethought into the hands of Andragathius; he was seized, and, in a little while, put to death. He was in the twenty-fourth year of his age, and had reigned fifteen years. This calamity quieted Justina's wrath against Ambrose.

Maximus, in the meantime, raised a large army of Britons, neighboring Gauls, Celts, and other nations, and marched into Italy. The pretext which he advanced for this measure was, that he desired to prevent the introduction of innovations in the ancient form of religion and of ecclesiastical order; but he was in reality actuated by the desire of dispelling any suspicion that might have been excited as to his aspirations after tyranny. He was watching and intriguing for the imperial rule in such a way that it might appear as if he had acquired the Roman government by law, and not by force. Valentinian was compelled by the exigencies of the times to recognize the symbols of his rule; but soon after, in fear of suffering, fled with his mother Justina, and Probus, the praetorian prefect in Italy, to Thessalonica.

Chapter XIV.-Birth of Honorius. Theodosius Leaves Arcadius at Constantinople, and Proceeds to Italy. Succession of the Novatian and Other Patriarchs. Audacity of the Arians. Theodosius, After Destroying the Tyrant, Celebrates a Magnificent Triumph in Rome.

While Theodosius was making preparations for a war against Maximus, his son Honorius was born.hyperlink On the completion of these warlike preparations, he left his son Arcadius to govern at Constantinople, and proceeded to Thessalonica, where he received Valentinian. He refused either to dismiss openly, or to give audience to the embassy sent by Maximus, but continued his journey at the head of his troops towards Italy.

About this period, Agelius, bishop of the Novatians at Constantinople, feeling his end approaching, nominated Sisinius, one of the presbyters of his church, as his successor. The people, however, murmured that the preference had not rather been given to Marcian, who was noted on account of his piety, and Agelius therefore ordained him, and addressed the people who were assembled in the church in the following words: "After me you shall have Marcian for your bishop, and after him, Sisinius." Agelius died soon after he had uttered these words. He had governed his church forty years with the greatest approbation from his own heretical party; and some assert that during the times of Pagan persecution, he had openly confessed the name of Christ.

Not long after Timothy and Cyril died; Theophilus succeeded to the see of Alexandria, and John to that of Jerusalem. Demophilus, leader of the Arians at Constantinople, likewise died and was succeeded by Marinus of Thrace; but he was superseded by Dorotheus, who soon after arrived from Antioch in Syria, and who was considered by his sect to be better qualified for the office than Marinus.

Theodosius, having in the meantime entered Italy, various conflicting reports were spread as to the success of his arms. It was rumored among the Arians that the greater part of his army had been cut to pieces in battle, and that he himself had been captured by the tyrant; and assuming this report to be true, these sectarians became bold and ran to the house of Nectarius and set it on fire, from indignation at the power which the bishop had obtained over the churches. The emperor, however, carried out his purpose in the war, for the soldiers of Maximus, impelled by fear of the preparations against them, or treachery, seized and slew the tyrant. Andragathius, the murderer of Gratian, no sooner heard of the death of Maximus, than he leaped into the river with his armor, and perished. The war having been thus terminated, and the death of Gratian avenged, Theodosius, accompanied by Valentinian, celebrated a triumph in Rome, and restored order in the churches of Italy, for the Empress Justina was dead.

Chapter XV.-Flavian and Evagrius, Bishops of Antioch. The Events at Alexandria Upon the Destruction of the Temple of Dionysus. The Serapeum and the Other Idolatrous Temples Which Were Destroyed.

Paulinus,hyperlink bishop of Antioch, died about this period, and those who had been convened into a church with him persisted in their aversion to Flavian, although his religious sentiments were precisely the same as their own, because he had violated the oath he had formerly made to Meletius. They, therefore, elected Evagrius as their bishop. Evagrius did not long survive this appointment, and although Flavian prevented the election of another bishop, those who had seceded from communion with him, still continued to hold their assemblies apart.

About this period, the bishop of Alexandria, to whom the temple of Dionysus had, at his own request, been granted by the emperor, converted the edifice into a church. The statues were removed, the adyta were exposed; and, in order to cast contumely on the pagan mysteries, he made a procession for the display of these objects; the phalli, and whatever other object had been concealed in the adyta which really was, or seemed to be, ridiculous, he made a public exhibition of. The pagans, amazed at so unexpected an exposure, could not suffer it in silence, but conspired together to attack the Christians. They killed many of the Christians, wounded others, and seized the Serapion, a temple which was conspicuous for beauty and vastness and which was seated on an eminence. This they converted into a temporary citadel; and hither they conveyed many of the Christians, put them to the torture, and compelled them to offer sacrifice. Those who refused compliance were crucified, had both legs broken, or were put to death in some cruel manner. When the sedition had prevailed for some time, the rulers came and urged the people to remember the laws, to lay down their arms, and to give up the Serapion. There came then Romanus, the general of the military legions in Egpyt; and Evagrius was the prefect of Alexandria.hyperlink As their efforts, however, to reduce the people to submission were utterly in vain, they made known what had transpired to the emperor. Those who had shut themselves up in the Serapion prepared a more spirited resistance, from fear of the punishment that they knew would await their audacious proceedings, and they were further instigated to revolt by the inflammatory discourses of a man named Olympius, attired in the garments of a philosopher, who told them that they ought to die rather than neglect the gods of their fathers. Perceiving that they were greatly dispirited by the destruction of the idolatrous statues, he assured them that such a circumstance did not warrant their renouncing their religion; for that the statues were composed of corruptible materials, and were mere pictures, and therefore would disappear; whereas, the powers which had dwelt within them, had flown to heaven. By such representations as these, he retained the multitude with him in the Serapion.

When the emperor was informed of these occurrences, he declared that the Christians who had been slain were blessed, inasmuch as they had been admitted to the honor of martyrdom, and had suffered in defense of the faith. He offered free pardonhyperlink to those who had slain them, hoping that by this act of clemency they would be the more readily induced to embrace Christianity; and he commanded the demolition of the temples in Alexandria which had been the cause of the popular sedition. It is said that, when this imperial edict was read in public, the Christians uttered loud shouts of joy, because the emperor laid the odium of what had occurred upon the pagans. The people who were guarding the Serapion were so terrified at hearing these shouts, that they took to flight, and the Christians immediately obtained possession of the spot, which they have retained ever since. I have been informed that, on the night preceding this occurrence, Olympius heard the voice of one singing hallelujah in the Serapion. The doors were shut and everything was still; and as he could see no one, but could only hear the voice of the singer, he at once understood what the sign signified; and unknown to any one he quitted the Serapion and embarked for Italy. It is said that when the temple was being demolished, some stones were found, on which were hieroglyphic characters in the form of a cross, which on being submitted to the inspection of the learned, were interpreted as signifying the life to come.hyperlink These characters led to the conversion of several of the pagans, as did likewise other inscriptions found in the same place, and which contained predictions of the destruction of the temple. It was thus that the Serapion was taken, and, a little while after, converted into a church; it received the name of the Emperor Arcadius.

There were still pagans in many cities, who contended zealously in behalf of their temples; as, for instance, the inhabitants of Petraea and of Areopolis, in Arabia; of Raphi and Gaza, in Palestine; of Heriopolis in Phoenicia; and of Apamea, on the river Axius, in Syria. I have been informed that the inhabitants of the last-named city often armed the men of Galilee and the peasants of Lebanon in defense of their temples; and that at last, they even carried their audacity to such a height, as to slay a bishop named Marcellus. This bishop had commanded the demolition of all the temples in the city and villages, under the supposition that it would not be easy otherwise for them to be converted from their former religion. Having heard that there was a very spacious temple at Aulon, a district of Apamea, he repaired thither with a body of soldiers and gladiators. He stationed himself at a distance from the scene of conflict, beyond the reach of the arrows; for he was afflicted with the gout, and was unable to fight, to pursue, or to flee. Whilst the soldiers and gladiators were engaged in the assault against the temple, some pagans, discovering that he was alone, hastened to the place where he was separated from the combat; they arose suddenly and seized him, and burnt him alive. The perpetrators of this deed were not then known, but, in course of time, they were detected, and the sons of Marcellus determined upon avenging his death. The council of the province, however, prohibited them from executing this design, and declared that it was not just that the relatives or friends of Marcellus should seek to avenge his death; when they should rather return thanks to God for having accounted him worthy to die in such a cause.



Footnotes



1 Soc. v. 1, 2; Ruf. H. E. ii. 13. Cf. Theodoret, H. E. v. 1, 2; Eunap. Fragm. i. 6.



2 Cod. Theod. xvi, v. 388. 5-16; the legislation from a.d. 379-388.



3 Soc. v. 2-4; Philost. ix. 17; Ruf. H. E. ii. 14. Cf. Theodoret, H. E. v. 5-7. Soz. has other material: Zos. iv. 24. Cf. Eunap. Fragm. ii. 42, for an opposite view of Theodosius.



4 Soc. v. 5; Ruf. H. E. ii. 21; Theodoret, H. E. v. 3.



5 Soc. v. 6; Philost. ix. 19. Independent points by Soz. Cf. Zos. iv. 25-27; cf. Eunap. Fragm. i. 7, ii. 43-46.



6 The same testimony is given by Basil, in his letter to Valerianus, bishop of Illyria, Ep. xci., and in the letter to the Neo-Caesareans, Ep. cciv.



7 This is also plain from the acts of the council of Aquileia, a.d. 381; Hard. vol. 1.



8 Cod. Theod. xvi., under "Fide Catholica," 2.



9 Soc. v. 6; Philost. ix. 19; Theodoret, H. E. v. 8; Marcellinus Comes, Chronicon, s. a.d. 380.



10 Matt. x. 23.



11 Independent chapter. Cf. Philost. ix. 13, 14.



12 She was the first, and not the second, wife of Theodosius, and the mother of Arcadius and Honorius. Her funeral panegyric was delivered by Gregory of Nyssa (vol. iii. 877), as well as that of her daughter Pulcheria, (id. 863). Cf. Philost. x. 7 (Placidia).



13 Theodoret, H. E. v. 16, refers this incident to Amphilochius, bishop of Iconium and Nicephorus follows him, xii. 9.



14 Cod. Theod. xvi. iv. De his, qui super religione contendunt, 2.



15 Soc. v. 7, 8; cf. Theodoret, H. E. v. 7, 8; Ruf. H. E. ii. 19; Marcell. Chron. s. a.d. 381.



16 Soc. v. 8; cf. Theodoret, H. E. v. 8; Marcell. s. a.d. 381. Soz. is entirely independent.



17 Soc. v. 8; cf. Theodoret, H. E. v. 8, 9. The latter chapter gives the text of the letter of this Synod to the Synod of Rome. Soz. is here independent.



18 Cod. Theod. xvi. 3.



19 Most of this chapter is independent with Soz.



20 Soc. v. 9. Soz. is independent.



21 Soc. v. 9; cf. Theodoret, H. E. v. 23.



22 Ambrose, and other bishops of Italy, convened in an undesignated Synod, condemned Nectarius, both for his part in this procedure and also as improperly ordained. Hard. i. c. 844.



23 Soc. v. 10, from whom Soz. borrows his facts.



24 Cod. Theod. xvi. 5, 15.



25 Ruf. H. E. ii. 14-16; Philost. x. 5, 7; Soc. v. 11. Cf. Theodoret, H. E. v. 12, 13; Eunap. Fragm. ii. 48; Zos. iv. 42, 43.



26 In Ruf. H. E. ii. 16, Benevolus.



27 Soc. v. 12-14, 21, is the main source for Soz. Cf. Ruf. H. E. ii. 17; Philost. x. 8, 9, 11; Theodoret, H. E. v. 15; Zos. iv. 45-47.



28 Soc. v. 15-17; Ruf. ii. H. E. ii. 21-24; Theodoret, H. E. v. 21-23; many independent points in Soz.



29 Cod. Theod. xvi. 10, 11.



30 The opinion of St. Augustine (Ep. 158, ad Marcell.) is here quoted by Valesius: "lest the sufferings of the servants of God, which ought to be held in esteem in the Church, be defiled by the blood of their enemies." See, also, below, the death of Marcellus of Apamea.



31 Ruf. H. E. ii. 29; Soc. v. 17.