After Julian was slain the generals and prefects met in council and deliberated who ought to succeed to the imperial power and effect both the salvation of the army in the campaign, and the recovery of the fortunes of Rome, now, by the rashness of the deceased Emperor, placed to use the common saying, on the razor edge of peril.hyperlink But while the chiefs were in deliberation the troops met together and demanded Jovianus for emperor, though he was neither a general nor in the next highest rank; a man however remarkably distinguished, and for many reasons well known. His stature was great; his soul lofty. In war, and in grave struggles it was his wont to be first. Against impiety be delivered himself courageously with no fear of the tyrant's power, but with a zeal that ranked him among the martyrs of Christ. So the generals accepted the unanimous vote of the soldiers as a divine election. The brave man was led forward and placed upon a raised platform hastily constructed. The host saluted him with the imperial titles, calling him Augustus and Caesar. With his usual bluntness, and fearless alike in the presence of the commanding officers and in view of the recent apostasy of the troops, Jovianus admirably said "I am a Christian. I cannot govern men like these. I cannot command Julian's army trained as it is in vicious discipline. Men like these, stripped of the covering of the providence of God, will fall an easy and ridiculous prey to the foe." On hearing this the troops shouted with one voice, "Hesitate not, O emperor; think it not a vile thing to command us. You shall reign over Christians nurtured in the training of truth; our veterans were taught in the school of Constantine himself; younger men among us were taught by Constantius. This dead man's empire lasted but a few years, all too few to stamp its brand even on those whom it deceived."hyperlink
Chapter II.-Of the Return of Athanasius.
Delighted with these words the emperor undertook for the future to take counsel for the safety of the state, and how to bring home the army without loss from the campaign. He was in no need of much deliberation, but at once reaped the fruit sprung from the seeds of true religion, for the God of all gave proof of His own providence, and caused all difficulty to disappear. No sooner had the Persian sovereign been made acquainted with Jovian's accession than he sent envoys to treat for peace; nay more, he despatched provisions for the troops and gave directions for the establishment of a market for them in the desert. A truce was concluded for thirty years, and the army brought home in safety from the war.hyperlink The first edict of the emperor on setting foot upon his own territory was one recalling the bishops from their exile, and announcing the restoration of the churches to the congregations who had held inviolate the confession of Nicaea. He further sent a despatch to Athanasius, the famous champion of these doctrines, beseeching that a letter might be written to him containing exact teaching on matters of religion. Athanasius summoned the most learned bishops to meet him, and wrote back exhorting the emperor to hold fast the faith delivered at Nicaea, as being in harmony with apostolic teaching. Anxious to benefit all who may meet with it I here subjoin the letter.hyperlink
Chapter III.-Synodical Letter to the Emperor Jovian Concerning the Faith.
To Jovianus Augustus most devout, most humane, victorious, Athanasius, and the rest of the bishops assembled, in the name of all the bishops from Egypt to Thebaid, and Libya. The intelligent preference and pursuit of holy things is becoming to a prince beloved of God. Thus may you keep your heart in truth in God's hand and reign for many years in peace.hyperlink Since your piety has recently expressed a wish to learn from us the faith of the Catholic Church, we have given thanks to the Lord and have determined before all to remind your reverence of the faith confessed by the fathers at Nicaea. This faith some have set at nought, and have devised many and various attacks on us, because of our refusal to submit to the Arian heresy. They have become founders of heresy and schism in the Catholic Church. The true and pious faith in our Lord Jesus Christ has been made plain to all as it is known and read from the Holy Scriptures. In this faith the martyred saints were perfected, and now departed are with the Lord. This faith was destined everywhere to stand unharmed, had not the wickedness of certain heretics dared to attempt its falsification; for Arius and his party endeavoured to corrupt it and to bring in impiety for its destruction, alleging the Son of God to be of the nonexistent, a creature, a Being made, and susceptible of change. By these means they deceived many, so that even men who seemed to be somewhat,hyperlink were led away by them. Then our holy Fathers took the initiative, met, as we said, at Nicaea, anathematized the Arian heresy, and subscribed the faith of the Catholic Church so as to cause the putting out of the flames of heresy by proclamation of the truth throughout the world. Thus this faith throughout the whole church was known and preached. But since some men who wished to start the Arian heresy afresh have had the hardihood to set at naught the faith confessed by the Fathers at Nicaea, and others are pretending to accept it, while in reality they deny it, distorting the meaning of the omoousion and thus blaspheming the Holy Ghost, by alleging it to be a creature and a Being made through the Son's means, we, perforce beholding the harm accruing from blasphemy of this kind to the people, have hastened to offer to your piety the faith confessed at Nicaea, that your reverence may know with what exactitude it is drawn up, and how great is the error of them whose teaching contradicts it. Know, O holiest Augustus, that this faith is the faith preached from everlasting, this is tile faith that the Fathers assembled at Nicaea confessed. With this faith all the churches throughout the world are in agreement, in Spain, in Britain,hyperlink in Gaul, in all Italy and Campania, in Dalmatia and Mysia, in Macedonia, in all Hellas, in all the churches throughout Africa, Sardinia, Cyprus, Crete, Pamphylia and Isauria, and Lycia, those of all Egypt and Libya, of Pontus, Cappadocia and the neighbouring districts and all the churches of the East except a few who have embraced Arianism. Of all those above mentioned we know the sentiments after trial made. We have letters and we know, most pious Augustus, that though some few gainsay this faith they cannot prejudicehyperlink the decision of the whole inhabited world.
After being long trader the injurious influence of the Arian heresy they are the more contentiously withstanding true religion. For the information of your piety, though indeed you are already acquainted with it, we have taken pains to subjoin the faith confessed at Nicaea by theae three hundred and eighteen bishops. It is as follows.
We believe in one God, Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of the Father, that is of the substance of the Father, God of God, Light of Light, very God of very God: begotten not made, being of one substance with the Father, by whom all things were made both in Heaven and in earth. Who for us men and for our salvation came down from Heaven, was incarnate and was made man. He suffered and rose again the third day. He ascended into Heaven, and is coming to judge both quick and dead. And we believe in the Holy Ghost; the Holy Catholic and Apostolic Church anathematizes those who say there was a time when the Son of God was not; that before He was begotten He was not; that He was made out of the non-existent, or that He is of a different essence or different substance, or a creature or subject to variation or change. In this faith, most religious Augustus, all must needs abide as divine and apostolic, nor must any strive to change it by persuasive reasoning and word battles, as from the beginning did the Arian maniacs in their contention that the Son of God is of the non existent, and that there was a time when He was not, that He is created and made and subject to variation. Wherefore, as we stated, the council of Nicaea anathematized this heresy and confessed the faith of the truth. For they have not simply said that the Son is like the Father, that he may be believed not to be simply like God but very God of God. And they promulgated the term "Homooµsion" because it is peculiar to a real and true son of a true and natural father. Yet they did not separate the Holy Spirit from the Father and the Son, but rather glorified It together with the Father and the Son in the one faith of the Holy Trinity, because the Godhead of the Holy Trinityhyperlink is one.
Chapter IV.-Of the Restoration of Allowances to the Churches; And of the Emperor's Death.
When the emperor had received this letter, his former knowledge of and disposition to divine things was confirmed, and he issued a second edict wherein he ordered the amount of corn which the great Constantine had appropriated to the churches to be restored.hyperlink For Julian, as was to be expected of one who had gone to war with our Lord and Saviour, had stopped even this maintenance, and since the famine which visited the empire in consequence of Julian's iniquity prevented the collection of the contribution of Constantine's enactment, Jovian ordered a third part to be supplied for the present, and promised that on the cessation of the famine he would give the whole.
After distinguishing the beginning of his reign by edicts of this kind, Jovian set out from Antioch for the Bosphorus; but at Dadastanae, a village lying on the confines of Bithynia and Galatia, he died.hyperlink He set out on his journey from this world with the grandest and fairest support and stay, but all who had experienced the clemency of his sway were left behind in pain. So, me-thinks, the Supreme Ruler, to convict us of our iniquity, both shews us good things and again deprives us of them; so by the former means He teaches us how easily He can give us what He will; by the latter He convicts us of our unworthiness of it, and points us to the better life.
Chapter V.-Of the Reign of Valentinianus, and How He Associated Valens His Brother with Him.
When the troops had become acquainted with the emperor's sudden death, they wept for the departed prince as for a father, and made Valentinian emperor in his room. It was he who smote the officer of the templehyperlink and was sent to the castle. He was distinguished not only for his courage, but also for prudence, temperance, justice, and great stature. He was of so kingly and magnanimous a character that, on an attempt being made by the army to appoint a colleague to share his throne, he uttered the well-known words which are universally repeated, "Before I was emperor, soldiers, it was yours to give me the reins of empire: now that I have taken them, it is mine, not yours, to take counsel for the state." The troops were struck with admiration at what he said, and contentedly followed the guidance of his authority. Valentinian, however, sent for his brother from Pannonia, and shared the empire with him. Would that he had never done so! To Valens,hyperlink who had not yet accepted unsound doctrines, was committed the charge of Asia and of Egypt, while Valentinian allotted Europe to himself. He journeyed to the Western provinces, and beginning with a proclamation of true religion, instructed them in all righteousness. When the Arian Auxentius, bishop of Milan, who was condemned in several councils, departed this life,hyperlink the emperor summoned the bishops and addressed them as follows: "Nurtured as you have been in holy writ, you know full well what should be the character of one dignified by the episcopate, and how he should rule his subjects aright, not only with his lip, but with his life; exhibit himself as an example of every kind of virtue, and make his conversation a witness of his teaching. Seat now upon your archiepiscopal throne a man of such character that we who rule the realm may honestly bow our heads before him and welcomeh is reproofs,-for, in that we are men, it needs must be that we sometimes stumble,-as a physician's healing treatment."
Chapter VI.-Of the Election of Ambrosius, the Bishop of Milan.
Thus spoke the emperor, and then the council begged him, being a wise and devout prince, to make the choice. He then replied, "The responsibility is too great for us. You who have been dignified with divine grace, and have received illumination from above, will make a better choice." So they left the imperial presence and began to deliberate apart. In the meanwhile the people of Milan were torn by factions, some eager that one, some that another, should be promoted. They who had been infected with the unsoundness of Auxentius were for choosing men of like opinions, while they of the orthodox party were in their turn anxious to have a bishop of like sentiments with themselves. When Ambrosius, who held the chief civil magistracyhyperlink of the district, was apprised of the contention, being afraid lest some seditious violence should be attempted he hurried to the church; at once there was a lull in the strife. The people cried with one voice "Make Ambrose our pastor,"-although up to this time he was stillhyperlink unbaptized. News of what was being done was brought to the emperor, and he at once ordered the admirable man to be baptized and ordained, for be knew that his judgment was straight and true as the rule of the carpenter and his sentence more exact than the beam of the balance. Moreover he concluded from the agreement come to by men of opposite sentiments that the selection was divine. Ambrose then received the divine gift of holy baptism, and the grace of the archiepiscopal office. The most excellent emperor was present on the occasion and is said to have offered the following hymn of praise to his Lord and Saviour. "We thank thee, Almighty Lord and Saviour; I have committed to this man's keeping men's bodies; Thou hast entrusted to him their souls, and hast shown my choice to be righteous."
Not many days after the divine Ambrosius addressed the emperor with the utmost freedom, and found fault with certain proceedings of the magistrates as improper. Valentinian remarked that this freedom was no novelty to him, and that, well acquainted with it as he was, he had not merely offered no opposition to, but had gladly concurred in, the appointment to the bishopric. "Go on," continued the emperor, "as God's law bids you, healing the errors of our souls."
Such were the deeds and words of Valentinian at Milan.
Chapter VII.
Letters of the Emperors Valentinianus and Valens, written to the diocesehyperlink of Asia about the Homooµsion, on hearing that same men in Asia and in Phrygia were in dispute about the divine decree.
Valentinian ordered a council to be held in Illyricumhyperlink and sent to the disputants the decrees ratified by the bishops there assembled. They had decided to hold fast the creed put forth at Nicaea and the emperor himself wrote to them, associating hisbrother with him in the dispatch, urging that the decrees be kept.
The edict clearly proclaims the piety of the emperor and similarly exhibits the soundness of Valens in divine doctrines at that time. I shall therefore give it in full. The mighty emperors, ever august, augustly victorious, Valentinianus, Valens, and Gratianus,hyperlink to the bishops of Asia, Phrygia, Carophrygia Pacatiana,hyperlink greeting in the Lord.
A great council having met in Illyricum,hyperlink after much discussion concerning the word of salvation, the thrice blessed bishops have declared that the Trinity of Father, Son, and Holy Ghost is of one substance.hyperlink This Trinity they worship, in no wise remitting the service which has duly fallen to their lot, the worship of the great King. It is our imperial will that this Trinity be preached, so that none may say "We accept the religion of the sovereign who rules this world without regard to Him who has given us the message of salvation," for, as says the gospel of our God which contains this judgment, "we should render to Caesar the things that are Caesar's and to God the things that are God's."hyperlink
What say you, ye bishops, ye champions of the Word of salvation? If these be your professions, thus then continue to love one another, and cease to abuse the imperial dignity. No longer persecute those who diligently serve God, by whose prayers both wars cease upon the earth, and the assaults of apostate angels are repelled. These striving through supplication to repel all harmful demons both know how to pay tribute as the law enjoins, and do not gainsay the power of their sovereign, but with pure minds both keep the commandment of the heavenly King, and are subject to our laws. But ye have been shewn to be disobedient. We have tried every expedient but you have given yourselves up.hyperlink We however wish to be pure from you, as Pilate at the trial of Christ when He lived among us, was unwilling to kill Him, and when they begged for His death, turned to the East,hyperlink asked water for his hands and washed his hands, saying I am innocent of the blood of this righteous man.hyperlink
Thus our majesty has invariably charged that those who are working in the field of Christ are not to be persecuted, oppressed, or ill treated; nor the stewards of the great King driven into exile; lest to-day under our Sovereign you may seem to flourish and abound, and then together with your evil counsellor trample on his covenant,hyperlink as in the case of the blood of Zacharias,hyperlink but he and his were destroyed by our Heavenly King Jesus Christ after (at) His coming, being delivered to death's judgment, they and the deadly fiend who abetted them. We have given these orders to Amegetius, to Ceronius to Damasus, to Lampon and to Brentisius by word of mouth, and we have sent the actual decrees to you also in order that you nay know what was enacted in the honourable synod.
To this letter we subjoin the decrees of the synod, which are briefly as follows.
In accordance with the great and orthodox synod we confess that the Son is of one substance with the Father. And we do not so understand the term of one substance` as some formerly interpreted it who signed their names with feigned adhesion; nor as some who now-a-days call the drafters of the old creed Fathers, but make the meaning of the word of no effect, following the authors of the statement that "of one substance" means "like," with the understanding that since the Son is comparable to no one of the creatures made by Him, He is like to the Father alone. For those who thus think irreverently define the Son "as a special creation of the Father," but we, with the present synods, both at Rome and in Gaul, hold that there is one and the same substance of Father, Son, and Holy Ghost, in three persons, that is in three perfect essences.hyperlink And we confess, according to the exposition of Nicaea, that the Son of God being of one substance, was made flesh of the Holy Virgin Mary, and hath tabernacled among men, and fulfilled all the economyhyperlink for our sakes in birth, in passion, in resurrection, and in ascension into Heaven; and that He shall come again to render to us according to each man's manner of life, in the day of judgment, being seen in the flesh, and showing forth His divine power, being God bearing flesh, and not man bearing Godhead.
Them that think otherwise we damn, as we do also them that do not honestly damn him that said that before the Son was begotten He was not, but wrote that even before He was actually begotten He was potentially in the Father. For this is true in the case of all creatures, who are not for ever with God in the sense in which the Son is ever with the Father, being begotten by eternal generation.
Such was the short summary of the emperor. I will now subjoin the actual dispatch of the synod.
Chapter VIII.-Synodical Epistle of the Synod in Illyricum Concerning the Faith.
"The bishops of Illyricum to the churches of God, and bishops of the dioceses of Asia, of Phrygia, and Carophrygia Pacatiana, greeting in the Lord.
"After meeting together and making long enquiry concerning the Word of salvation, we have set forth that the Trinity of Father, Son, and Holy Ghost is of one substance. And it seemed fitting to pen a letter to you, not that we write what concerns the worship of the Trinity in vain disputation, but in humility deemed worthy of the duty.
"This letter we have sent by our beloved brother and fellow labourer Elpidius the presbyter. For not in the letters of our hands, but in the books of our Saviour Jesus Christ, is it written `I am of Paul and I of Apollos and I of Cephas and I of Christ. Was Paul crucified for you? Or were ye baptized in the name of Paul?'hyperlink
"It seemed indeed fitting to our humility not to pen any letter to you, on account of the great terror which your preaching causes to all the region under your jurisdiction, separating as you do the Holy Spirit from the Father and Son. We were therefore constrained to send to you our lord and fellow labourer Elpidius to ascertain if your preaching is really of this character and to carry this dispatch from the imperial government of Rome.
"Let them who do not regard the Trinity as one substance be anathema, and if any man be detected in communion with them let him be anathema.
"But for them that preach that the Trinity is of one substance the Kingdom of Heaven is prepared.
"We exhort you therefore brethren to teach no other doctrine, nor even hold any other and vain belief, but that always and everywhere, preaching the Trinity to be of one substance, ye may be able to inherit the Kingdom of Heaven.
"While writing on this point we have also been reminded to pen this letter to you about the present or future appointment of our fellow ministers as bishops, if there be any sound men among the bishops who have already discharged a public office;hyperlink and, if not, from the order of presbyters: in like manner of the appointment of presbyters and deacons out of the actual priestlyhyperlink order that they may be in every way blameless, and not from the ranks of the senate and army.
"We have been unwilling to pen you a letter at length, because of the mission of one representative of all, our lord and fellow labourer Elpidius, to make diligent enquiry about your preaching, if it really is such as we have heard from our lord and fellow labourer Eustathius.
"In conclusion, if at any time you have been in error, put off the old man and put on the new. The same brother and fellow labourer Elpidius will instruct you how to preach the true faith that the Holy Trinity, of one substance with God the Father, together with the Son and Holy Ghost, is hallowed, glorified, and made manifest, Father in Son, Son in Father, with the Holy Ghost for or ever and ever. For since this has been made manifest, we shall manifestly be able to confess the Holy Trinity to be of one substance according to the faith set forth formerly at Nicaea which the Fathers confirmed. So long as this faith is preached we shall be able to avoid the snares of the deadly devil. When he is destroyed we shall be able to do homage to one another in letters of peace while we live in peace.
"We have therefore written to you in order that ye may know the deposition of the Ariomaniacs, who do not confess that the Son is of the substance of the Father nor the Holy Ghost. We subjoin their names,-Polychronius, Telemachus, Faustus, Asclepiades, Amantius, Cleopater.
"This we thus write to the glory of Father and Son and Holy Ghost for ever and ever, amen. We pray the Father and the Son our Saviour Jesus Christ with the Holy Ghost that you may fare well for many years."
Chapter IX.-Of the Heresy of the Audiani.
The illustrious emperor thus took heed of the apostolic decrees, but Audaeus, a Syrian alike in race and in speech, appeared at that time as an inventor of new decrees. He had long ago begun to incubate iniquities and now appeared in his true character. At first he understood in an absurd sense the passage "Let us make man in our image, after our likeness."hyperlink From want of apprehension of the meaning of the divine Scripture he understood the Divine Being to have a human form, and conjectured it to be enveloped in bodily parts; for Holy Scripture frequently describes the divine operations under the names of human parts, since by these means the providence of God is made more easily intelligible to minds incapable of perceiving any immaterial ideas. To this impiety Audaeus added others of a similar kind. By an eclectic process he adopted some of the doctrines of Maneshyperlink and denied that the God of the universe is creator of either fire or darkness. But these and all similar errors are concealed by the adherents of his faction.
They allege that they are separated from the assemblies of the Church. But since some of them exact a cursed usury, and some live unlawfully with women without the bond of wedlock, while those who are innocent of these practices live in free fellowship with the guilty, they hide the blasphemy of their doctrines by accounting as they do for their living by themselves. The plea is however an impudent one, and the natural result of Pharisaic teaching, for the Pharisees accused the Physician of souls and bodies in their question to the holy Apostles "How is it that your Master eateth with publicans and sinners?"hyperlink and through the prophet, God of such men says "Which say, `come not near me for I am pure' this is smoke of my wrath."hyperlink But this is not a tithe to refute their unreasonable error. I therefore pass on to the remainder of my narrative.hyperlink
Chapter X.-Of the Heresy of the Messaliani.
At this time also arose the heresy of the Messaliani. Those who translate their name into Greek call them Euchitae.hyperlink
They have also another designation which arose naturally from their mode of action. From their coming under the influence of a certain demon, which they supposed to be the advent of the Holy Ghost, they are called enthusiasts.hyperlink
Men who have become infected with this plague to its full extent shun manual labour as iniquitous; and, giving themselves over to sloth, call the imaginations of their dreams prophesyings. Of this heresy Dadoes, Sabbas, Adelphius, Hermas, and Simeones were leaders, and others besides, who did not hold aloof from the communion of the Church, alleging that neither good nor harm came of the divine food of which Christ our Master said "Whoso eateth my flesh and drinketh my blood shall live for ever."hyperlink
In their endeavor to hide their unsoundness they shamelessly deny it even after conviction, and abjure men whose opinions are in harmony with their own secret sentiments.
Under these circumstances Letoius, who was at the head of the church of Melitine,hyperlink a man full of divine zeal, saw that many monasteries, or, shall I rather say, brigands` caves, had drunk deep of this disease. He therefore burnt them, and drove out the wolves from the flock.
In like manner the illustrious Amphilochiushyperlink to whom was committed the charge of the metropolis of the Lycaonians and who ruled all the people, no sooner learnt that this pestilence had invaded his diocese than he made it depart from his borders and freed from its infection the flocks he fed.
Flavianus,hyperlink also, the far famed high-priest of the Antiochenes, on learning that these men were living at Edessa and attacking with their peculiar poison all with whom they came in contact, sent a company of monks, brought them to Antioch, and in the following manner convicted them in their denial of their heresy. Their accusers, he said, were calumniating them, and the witnesses giving false evidence; and Adelphius, who was a very old man, he accosted with expressions of kindness, and ordered to take a seat at his side. Then he said "We, O venerable sir, who have lived to an advanced age, have more accurate knowledge of human nature, and of the tricks of the demons who oppose us, and have learnt by experience the character of the gift of grace. But these younger men have no clear knowledge of these matters, and cannot brook to listen to spiritual teaching. Wherefore tell me in what sense you say that the opposing spirit retreats, and the grace of the Holy Ghost supervenes." The old man was won over by these words and gave vent to all his secret venom, for he said that no benefit accrues to the recipients of Holy Baptism, and that it is only by earnest prayer that the in-dwelling demon is driven out, for that every one born into the world derives from his first father slavery to the demons just as he does his nature; but that when these are driven away, then come the Holy Ghost giving sensible and visible signs of His presence, at once freeing the body from the impulse of the passions and wholly ridding the soul of its inclination to the worse; with the result that there is no more need for fasting that restrains the body, nor of teaching or training that bridles it and instructs it how to walk aright. And not only is the recipient of this gift liberated from the wanton motions of the body, but also clearly foresees things to come, and with the eyes beholds the Holy Trinity.
In this wise the divine Flavianus dug into the foul fountain-head and succeeded in laying bare its streams. Then he thus addressed the wretched old man. "O thou that hast grown old in evil days, thy own mouth convicts thee, not I, and thou art testified against by thy own lips." After their unsoundness had been thus exposed they were expelled from Syria, and withdrew to Pamphylia, which they filled with their pestilential doctrine.
Chapter XI.-In What Manner Valens Fell into Heresy.
I Will now pursue the course of my narrative, and will describe the beginning of the tempest which stirred up many and great billows to buffet the Church. Valens, when he first received the imperial dignity, was distinguished by his fidelity to apostolic doctrine. But when the Goths had crossed the Danube and were ravaging Thrace, be determined to assemble an army and march against them; and accordingly resolved not to take the field without the garb of divine grace, but first to protect himself with the panoply of Holy Baptism.hyperlink In forming this resolution he acted at once well and wisely, but his subsequent conduct betrays very great feebleness of character, resulting in the abandonment of the truth. His fate was the same as that of our first father, Adam; for he too, won over by the arguments of his wife, lost his free estate and became not merely a captive but an obedient listener to woman's wily words. His wifehyperlink had already been entrapped in the Arian snare, and now she caught her husband, and persuaded him to fall along with her into the pit of blasphemy. Their leader and initiator was Eudoxius, who still held the tiller of Constantinople, with the result that the ship was not steered onwards but sunkhyperlink to the bottom.
Footnotes
1 The common proverbial saying, from Homer downwards; epi curou istatai akmhj oleqroj he biwnai. Il. 10. 173.
2 Jovianus, son of Count Varronianus of Singidunum (Belgrade), was born in 330 or 331 and reigned from June 363 to February 364. His hasty acceptance by a part of the army may have been due to the mistake of the sound of "Jovianus Augustus" for that of "Julianus Augustus" and a belief that Julian survived. "Gentilitate enim prope perciti nominis, quod una littera discernebat, Julianum recreatum arbitrati sunt deduci magnis favoribus, ut solebat." Amm. xxv. v. 6.
"Jovian was a brilliant colonel of the guards. In all the army there was not a goodlier person than he. Julian's purple was too small for his gigantic limbs. But that stately form was animated by a spirit of Cowardly selfishness. Jovian was also a decided Christian," but "even the heathen soldiers condemned his low amours and vulgar tippling." Gwatkin, "Arian Controversy," 119.
3 The terms were in fact humiliating, "pacem cum Sapore necessariam quidem sed ignobilem fecit; multatus finibus, ac nonnulla imperii Romani parte tradita: quod ante eum annis mille centum et duobus de viginti fere ex quo Romanum imperium conditum erat, nunquam accidit." Eut. brev x. 17.
4 "Gibbon (Chap. xxv) sneers at Athanasius for assuring Jovian `that his orthodox faith would be rewarded with a long and peaceful reign,
0' and remarks that after his death this charge was omitted from some mss., referring to Valesius on the passage of Theodoret, and Jortin's Remarks, iv. p. 38. But the expression is not that of a prophet who stakes his credit on the truth of his prediction, but little more than a pious reflection, of the nature of a wish." Bp. J. Wordsworth, Dict. Christ. Biog. iii. 463. n. Jortin says "the good bishop's mantikh failed him sadly; and the emperor reigned only one year, and died in the flower of his age." The note of Valesius will be found below.
5 Scarcely a prophecy, even if we read eceij, "you shall keep;" a bare wish if we read exoij, "may you keep." Vide preceding note. In Athanasius we find eceij. Valesius says "The latter part of this sentence is wanting in the common editions of Athanasius, and Baronius supposes it to have been added by some Arian, with the object of ridiculing Athanasius as a false prophet. As a fact the reign of Jovian was short. But I see nothing low, spurious or factitious. Athanasius is not in fault because Jovian did not live as long as he had wished."
6 Gal. vi. 3.
7 Christianity thus appears more or less constituted in Britain more than 200 years before the mission of Augustine. But by about 208 the fame of British Christianity had reached Tertullian in Africa. The date, that of the first mention of the Church in Britain, Indicates a probable connexion of its foundation with the dispersion of the victims of the persecution of the Rhone cities. The phrase of Tertullian, "places beyond the reach of the Romans, but subdued to Christ," points to a rapid spread into the remoter parts of the island. Vide Rev. C. Hole's "Early Missions," S. P. C. K.
8 prokrima poiein.
9 "Triaj is either the number Three, or a triplet of similar objects, as in the phrase kasignhtwn triaj (Rost u. Palm's Lexicon. s. v.) In this sense it is applied by Clement of Alexandria (Strom. IV. vii. 55) to the Triad of Christian graces, Faith, Hope, and Charity. As Gregory of Nazianzus says (Orat. xiii. p. 24) Triaj ou pragmatwn aniswn apariqmhsij, all' iswn kai omotimwn sullhyij. The first instance of its application to the Three Persons in the one God is in Theophilus of Antioch (Ad Autol. ii. 15)" [_. c. 185] "Similarly the word Trinitas, in its proper force, means either the number Three or a triad. It is first applied to the mystery of the Three in One by Tertullian, who says that the Church `proprie et spiritualiter ipse est spiritus, in quo est Trinitas unius divinitatis, Pater, et Filius, et Spiritus Sanctus.
0' De Pudicita 21." [_ c. 240] Archd. Cheetham. Dict. Christ. Biog. S. V.
10 cf. III. 8 page 99.
11 At an obscure place called Dadastanae, half way between Ancyra and Nicaea, after a hearty supper he went to bed in a room newly built. The plaster was still damp, and a brazier of charcoal was brought in to warm the air. In the morning he was found dead in his bed. (Amm. xxv. 10. 12. 13.) This was in February or March, 364.
12 Vide page 101. "Valentinian belongs to the better class of Emperors. He was a soldier like Jovian, and held the same rank at his election. He was a decided Christian like Jovian, and, like him, free from the stain of persecution. Jovian's rough good humour was replaced in Valentinian by a violent and sometimes cruel temper, but he had a sense of duty, and was free from Jovian's vices." Gwatkin, Arian Cont. 121.
13 "Valens was timid, suspicious, and slow, yet not ungentle in private life. He was as uncultivated as his brother, but not interior to him in scrupulous care for his subjects. He preferred remitting taxation to fighting at the head of the legions. In both wars he is entitled to head the series of financial rather than unwarlike sovereigns whose cautious policy brought the Eastern Empire safely through the great barbarian invasions of the fifth century." Gwatkin, p. 121.
14 Vide note on page 81.
15 By the constitution of Constantine, beneath the governors of the twelve dioceses of the Empire were the provincial governors of 116 provinces, rectores, correctores, praesides, and consulares. Ambrosius had been appointed by Probus Consularis of Liguria and Aemilia. Probus, in giving him the appointment, was believed to have "prophested," and said "Vade; age non ut judex, sed ut episcopus." Paulinus S.
16 amuhtoj.
17 The twelve dioceses of the Empire, as constituted under Diocletian, were (1) Oxiens; (2) Pontica; (3) Asiana; (4) Thracia; (5) Moesia; (6) Pannonia; (7) Britanniae; (8) Galliae; (9) Viennensis; (10) Italiciana; (11) Hispaniae; (12) Africa.
18 Under Constantine Illyricum Occidentale included Dalmatia, Pannonia, Noricum, and Savia; Illyricum Orientale, Dacia, Moesia, Macedonia and Thrace.
19 Eldest son of Valentinian I. Born a.d. 359. Named Augustus 367 Succeeded his father 375; his uncle Valens 378. Murdered 383. The synod was convoked in the year of Valentinian's death.
20 Phrygia Pacatiana was the name given in the fourth century to the province extending from Bithynia to Pamphylia. "Cum in veterum libris non nisi duae Phrygiae occurrant, Pacatiana et salutaris, mavult Valesius h. l. scribere, kariaj frugiaj pakatianhj. Sed consentientibus in vulgata lectione omnibus libris mallem servare karafrugiaj pakatianhj, quam Pacatianam karofrugian dictam esse putaverim quod Cariae proxime adhaeresceret." Schulze.
21 The date of this Council is disputed. "Pagi contending for 373, others for 375, Cave for 367." Dict. Ch. Ant. i. 813.
22 omoousion.
23 Matt. 22. xxi.
24 hmeij exrhsameqa tw alfa ewj tou w umeij de eautouj apedwkate.
The passage is obscure and perhaps corrupt. Schulze's note is "Nisi mendosus sit locus, quod quidem suspicabatur Camerarius, sensus tails esse videtur: `Nos quidem primis usi sumus ad extrema,
0' h.e. omnia adhibuimus et tentavimus ad pacem restituendam et cohibendas vexationes, `vos vero impotentiae obsecuti estis.
0' Alias interpretationes collegit suamque addidit Valesius." The note of Valesius is as follows: hic locus valde obscurus est. Et Epiphanius quidera scholasticus its eum vertit: et nos quidera subjicimur ei qui primus est et novissimus: vos autem vobismet arrogatis. Quae interpretatio, meo quidem iudicio, ferri non potest. Camerarius vero sic interpretatur nos quidem ordine a primo ad ultimum processimus tractatione nostra: ipsi vero vosmet ipsos abalienastis. At Christophersonus ita vertit: nos patientia semper a principio usque ad finem usi sumus: vos contra animi vestri impotentiae obsecuti estis ...mihi viderur verbum xrhsqai hoc loco idem significari quod communicare et commercium habere. Cujus modi est illud in Evangelio: non coütuntur Judaei Samaritanis. (Johon IV. 9.)
25 The turning to the East is not mentioned in the Gospel of St. Matthew or in the Apocryphal Acts of Pilate; and the Imperial Decree seems here to import a Christian practice into the pagan Procurators tribunal. Orientation was sometimes observed in Pagan temples anti the altar placed at the east end; perhaps in connexion with the ancient worship of the sun. cf. Aesch. Ag. 502; Paus. V. 23. i; Cic. Cat. iii. §43. In. Virg. Aen. viii. 68 Aeneas turns to the East when he prays to the Tiber. cf. Liv 1. 18. But praying towards the East is specially a primitive Christian custom, among the earliest authorities being Tertullian (Apol. XVI.) and Clemens Al. (Stromat. VII. 7).
26 Matthew xxvii. 24.
27 "Locus densis," says Valesius, "tenebris obvolutus" ...The note of Schulze is "primum o parakeklhmenoj videtur malus genius esse (fqorimaioj daimwn postea dicitur) qui excitaverat (parekalese) episcopos ad dissentientes vexandos plane ut crudeles Judaei excitaverant Pilatum ut Christum interimerent; sic enim in superioribus Valentinianus dixerat. Porro Valent. non modo ad historiam Zachariae a Judaeis in templo interfecti alludit, sed, si quid video, etiam ad verba ea quibus utitur Paulus, Heb. x. 29 ton uion tou Qeou katapatein kai to aima thj diaqhkhj koinon hghsasqai, quare placet conjectura Valesii patein" (the reading adopted in the translation above), "ta thj diaqhkhj autou wj epi tou Zaxariou tou aimatoj, ut tota sententia sit: ne hodie sub nostro imperio increments capiatis et cum eo qui vos incitat conculcetis sanguinem foederis, fere ut Zacharioe tempore factum est a Judaeis."
28 It is to be observed that the imperial letter does not add the probably interpolated words "son of Barachias" which are a difficulty in Matt. xxiii. 35, and do not appear in the Codex Sinaiticus.
29 Here for the first time in our author we meet with the word Hypostasis to denote each distinct person. Compare note on page 36. "Origen had already described Father, Son and Holy Spirit as three upostaseij or Beings, in opposition to the Monarchians, who saw in them only three modes of manifestation of one and the same Being. And as Sabellius had used the words tria proswpa for these modes of manifestation, this form of expression naturally fell into disfavour with the Catholics. But when Arius insisted on (virtually) three different hypostases in the Holy Trinity, Catholics began to avoid applying the word hypostases to the Persons of the Godhead. To this was added a difficulty arising from the fact, that the Eastern Church used Greek as the official language of its theology, while the Western Church used Latin, a language at that time much less well provided with abstract theological terms. Disputes were caused, says Gregory of Nazianzus (Orat. xxi. p. 395), dia stenothta thj para toij 'Italoij glwtthj kai onomatwn penian. (Compare Seneca Epist. 58.) The Latins used essentia and substantia as equivalent to the Greek ousia and upostasij, but interchanged them, as we have seen in the translation of the Nicene Creed with little scruple, regarding them as synonyms. They used both expressions to describe the Divine Nature common to the Three. It followed that they looked upon the expression "Three Hypostases" as implying a division of the substance of the Deity, and therefore as Arian. They preferred to speak of "tres Personae." Athanasius also spoke of tria proswpa, and thus the words proswpa and Personae became current among the Nicene party. But about the year 360, the Neo-Nicene party, or Meletians, as they are sometimes called, became scrupulous about the use of such an expression as tria proswpa, which seemed to them to savour of Sabellianism. Thus a difference arose between the old Athanasian party and the Meletians." Archd. Cheetham in Dict. Christ. Biog. Art. "Trinity."
30 Compare note on page 72.
31 I. Cor. i. 12.
32 The original is here obscure, and has been altered an dinterpreted in various ways.
33 ec autou tou ieratikou tagmatoj. It is noticeable that the word ieratikon is used here of the clerical order generally, inclusive of lower ranks, such as the readers, singers, doorkeepers and orphans enumerated in the Apostolic Constitutions from whom deacons and presbyters were to be appointed. For illustrations of the phrases ieratikh tacij and ieratikon tagma vide Dict. Christ. Ant. ii. 1470. The exclusively sacrificial sense sometimes given to iereuj and sacerdos, with their correlatives, is modified by the fact that derivatively both only mean "the man concerned with the sacred." (ieroj = vigorous, divine. IS.; sacer = inviolate, holy, SAK, fasten; of the latter the suffix adds the idea of giver.
34 Gen. 1. 26.
35 Vide note on page 75.
36 Mark ii. 16. Observe verbal inaccuracy of quotation.
37 Is: 65. 5. The Greek of the text is oi legontej kaqaroj eimi, mh mou aptou outoj kapnoj tou qumou mou. In the Sept. the passage stand oi legontej porrw ap emou, mh eggishj moi oti kaqaroj eimi, etc. The O. T. is quoted as loosely as the New.
38 Anthropomorphism, or the attribution to God of a human form is the frequent result of an unintelligent anthropopathism, which ascribes to God human feelings. Paganism did not rise higher than the material view. Judaism, sometimes apparently anthropomorphic, taught a Spiritual God. Tertullian uses expressions which exposed him to the charge of anthropomorphism, and the Pseudo Clementines (xvii. 2) go farther. The Audaeus of the text appears to be the first founder of anything like an anthropomorphic sect.
39 The Syriac name whence comes "Messaliani" or "Massaliani" means praying people ylc/mv y )l/c;
Dan. vi. 1 Epiphanius rendered the name euxomenoi, but they were soon generally known in Greek as euxhtai or euxitai.
40 The form enqousiasthj is ecclesiastical, and late Greek, but the verb enqousiazein occurs at least as early as Aeschylus. (Fr. 64 a.)
41 Compare John vi. 54 and John vi. 51; the citation as before is inexact.
42 Melitine (Malatia). metropolis of lesser Armenia; the scene of the defeat of Chosroes Nushirvan by the Romans a.d. 577.
43 Archbishop of Iconium, the friend of Basil and first cousin of Gregory of Nazianzus, B. probably about 344. He is not mentioned after the beginning of the 5th century.
44 cf. ii. 19, and iv. 22. He was not consecrated bishop until 381.
45 Valens was baptized in 368.
46 Albia Dominica.
47 The use of the word baptized for submerged is significant. Polyb. 1: 51. 6 uses it of sinking a ship. It first appears with the technical sense of baptized in the Evangelists.
