bishops to retain the posts they occupied, and not to rend the church by their love of contention and of personal promotion, or disturb the unity which had been established by God and the apostles. 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 had passed into the hands of an Arian bishop, and that scarcely fifty inhabitants of the city had submitted to the control of this new bishop. Eulalius, desiring the restoration of concord 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.

CHAP. III.-CONCERNING ST. MELETIUS AND PAULINUS, BISHOPS

OF ANTIOCH. THEIR OATH RESPECTING THE BISHOPRIC.

IN consequence of this law, Meletius returned about this period to Antioch in Syria; and his presence gave rise to great contentions. 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 in the government of the church. This was opposed by the followers of Paulinus, who condemned the ordination of Meletius, because it had been conferred by Arian bishops. The other party, however, possessing the advantage in point of strength, placed Meletius over a church in the suburbs of the city. The mutual animosity of the two parties increased, and sedition would doubtless have been the consequence, had not means been devised for the restoration of concord. Flavian

and five of the clergy, who were in expectation of eventually being elected to the episcopal dignity, promised that they would not accept this office during the life of Paulinus and Meletius, and that in the event of the decease of either of these great men, the other should succeed to the bishopric. On their ratifying this promise with oaths, unanimity was restored among the people, and no further dissension remained except among a

Comp. Socrates, Eccl. Hist. v. 5.

THEODOSIUS THE GREAT.

315

small party of Luciferians, who contended that Meletius had been ordained by heretics. On the termination of this contest, Meletius proceeded to Constantinople, where some bishops had assembled together to deliberate on the necessity of translating Gregory from the bishopric of Nazianzen to that of this city.

CHAP. IV.-REIGN OF THEODOSIUS THE GREAT; HE IS BAPTIZED BY ASCHOLIUS, BISHOP OF THESSALONICA.

As Gaul was about this period infested by the incursions of the Alemanni,1 Gratian returned to his Western dominions, which he had reserved for himself2 and his brother, when he bestowed the government of Illyria and of the Eastern provinces upon Theodosius. He succeeded in repelling these barbarians; and Theodosius was equally successful against the tribes from the banks of the Danube; 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 instructions in the rudiments of religion from Ascholius the bishop, he was baptized, and was soon after restored to health. The parents of Theodosius were Christians, and were attached to the Nicene doctrines; hence he took pleasure in the ministrations of Ascholius, who maintained the same doctrines, and was endowed with every priestly virtue and qualification.3 He also rejoiced at finding that the Arian heresy had not been received in Illyria. He inquired concerning the religious sentiments which were prevalent in the other provinces, and ascertained that, as far as Macedonia,5 one form of belief was universally predominant, which was, that the same homage ought to be rendered to God the Word, and to the Holy Ghost, as to God the Father; but that to

Comp. Socrates, Eccl. Hist. v. 6.

4

2 The ancient annotators remark that Gaul, Britain, and Spain fell to the lot of Gratian; while his brother Valentinian took Italy, Illyricum, and Africa. See Zosimus, iv. p. 746. Sozomen is therefore mistaken in connecting Illyria with the name of Gratian.

3 The original Greek is here hopelessly corrupt: we have followed the opinion of Valesius in our text.

The same testimony is given by Basil, Ep. 324, ad Valerianum.

5 This is also asserted in the synodical epistle put forth by the council of Aquileia.

wards the East, and particularly at Constantinople, the people were divided into many different sects. Reflecting that it would be better to propound his own religious views to his subjects, than to enforce the reception of any creed by mere compulsion, Theodosius enacted a law at Thessalonica, which he caused to be published at Constantinople, that it might be thence transmitted to the remotest cities of his dominions. 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 enacted 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.

1

CHAP. 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. The Arians, under the guidance of Theophilus, 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 dwelling which had been altered into the form of a house of prayer, and which subsequently became one of the most remarkable in the city by the magnificence of its decorations, and the special revelations which were there vouchsafed of the grace of God. For the power of God was there manifested by dreams, by visions, and by miraculous cures of divers diseases; these miracles were usually attributed to the instrumentality of Mary the Holy Virgin, the Mother of God. The name of Anastasia was given to this church, because, as I believe, the Nicene doctrines which were, so to speak, buried

This edict is extant in the Theodosian Code, under the title " de Fide Catholicâ."

CHURCH OF ANASTASIA AT CONSTANTINOPLE.

317

beneath the errors of heterodoxy at Constantinople, were here brought to light and maintained by Gregory. Others ascribe the origin of this appellation to the miracle, and relate 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 this wonderful occurrence, the place, as some assert, obtained its name.

The emperor sent to command Demophilus to conform to the doctrines of Nicæa, and to lead the people to embrace the same sentiments, or else to deliver up the government of the churches. Demophilus assembled the people, acquainted them with the imperial edict, and informed them that it was his intention to hold an assembly 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." ."2 From that day he always assembled 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, had fixed his residence at Constantinople. 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 years3 in the hands of the Arians.

CHAP. VI.-INTRIGUES OF THE ARIANS. ELOQUENCE OF EUNOMIUS. BOLDNESS OF ST. AMPHILOCHIUS.

THE Arians, who were still very strong in point of numbers, and who, through the protection formerly granted by Constantius and Valens, were still permitted to hold their assemblies, and discourse publicly concerning God and the Divine nature, now determined upon making an attempt to gain over 1 See Socrates, Eccl. Hist. iv. 7. 2 Matt. x. 23.

3 Viz. from A. D. 339.

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 terror among the members of the Catholic church, but the chief cause of their apprehension was the eloquence of Eunomius. It appears that, during the reign of Valens, Eunomius had some dispute with the clergy of Cyzicus, and had in consequence seceded from the Arians, and retired to Bithynia, near Constantinople; here multitudes resorted to him, some with the design of testing his principles, and others merely from the desire of listening to his discourses. putation reached the ears of the emperor, who would gladly have held a conference with him; but the empress Flacilla 2 studiously prevented any interview from taking place between them, for she was strenuously attached to the Nicene doctrines, and feared lest Eunomius might, by his powers of disputation, induce a change in the sentiments of the emperor.

His re

In the mean time, 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 bishop who presided over a city of little note, and who was simple and unworldly, yet well instructed in Divine subjects, formed one of this party. He went through precisely the same forms as the others in reverentially saluting the emperor. But, instead of rendering equal honour 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 deeply incensed at this indignity being offered to his son, and commanded that the old man should be thrust from his presence. While being led away, however, the old bishop turned round, and exclaimed, Reflect, O emperor, on the wrath of the Heavenly Father against those who do not honour his Son as himself, and who

1 Valesius sees good reason for doubting the truth of this assertion; he thinks that the credulity of Sozomen led to his being imposed upon by one of the partisans of Eunomius.

2 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, among whose works it is still extant.

3

Nicephorus says that the old man was Amphilochius, bishop of Iconium; but this city can hardly be said to be one "of little note."