Sketches of Church History Part 3

There was a rich Christian of Tyre, named Meropius, who was a philosopher, and wished to make discoveries in the countries towards India, which were then but little known. So he set out in a s.h.i.+p of his own, sailed down the Red Sea, and made a voyage to the East. On his way back, he and his crew landed at a place on the coast of Ethiopia, in search of fresh water, when the people of the country fell on them, and killed all but two youths named aedesius and Frumentius, who were relations of Meropius. These lads were taken to the king's court, where, as they were better educated than the Ethiopians, they soon got into great favour and power. The king died after a time, leaving a little boy to succeed him; and the two strangers were asked to carry on the government of the country until the prince should be old enough to take it into his own hands. They did this faithfully, and stayed many years in Ethiopia; and they used to look out for any Christian sailors or merchants who visited the country, and to hold meetings with such strangers and others for wors.h.i.+p, although they were distressed that they had no clergy to minister to them. At length the young prince grew up to manhood, and was able to govern his kingdom for himself; and then aedesius and Frumentius set out for their own country, which they had been longing to see for so many years. aedesius got back to Tyre, where he became a deacon of the Church. But Frumentius stopped at Alexandria, and told his tale to the bishop, the great St. Athanasius (of whom we shall hear more by-and-by); and he begged that a bishop might be sent into Ethiopia to settle and govern the Church there. Athanasius, considering how faithful and wise Frumentius had shown himself in all his business, how greatly he was respected and loved by the Ethiopians, and how much he had done to spread the gospel in the land of his captivity, said that no one was so fit as he to be bishop; and he consecrated Frumentius accordingly. To this day the chief bishop of the Abyssinian Church, instead of being chosen from among the clergy of the country, is always a person sent by the Egyptian bishop of Alexandria; and thus the Abyssinians still keep up the remembrance of the way in which their Church was founded, although the bishopric of Alexandria is now sadly fallen from the height at which it stood in the days of Athanasius and Frumentius.

Constantine used his influence with the king of Persia, whose name was Sapor, to obtain good treatment for the Christians of that country; and the Gospel continued to make progress there. But this naturally raised the jealousy of the magi, who were the priests of the heathen religion of Persia, and they looked out for some means of doing mischief to the Christians. So a few years after the death of Constantine, when a war broke out between Sapor and the next emperor, Constantius, these magi got about the king, and told him that his Christian subjects would be ready to betray him to the Romans, from whom they had got their religion. Sapor then issued orders that all Christians should pay an enormous tax, unless they would wors.h.i.+p the G.o.ds of the Persians. Their chief bishop, whose name was Symeon, on receiving this order, answered that the tax was more than they could pay, and that they wors.h.i.+pped the true G.o.d alone, who had made the sun, which the Persians ignorantly adored.

Sapor then sent forth a second order, that the bishops, priests, and deacons of the Christians should be put to death, that their churches should be destroyed, and that the plate and ornaments of the churches should be taken for profane uses; and he sent for Symeon, who was soon brought before him. The bishop had been used to make obeisance to the king, after the fas.h.i.+on of the country; but on coming into his presence now, he refused to do so, lest it should be taken as a sign of that reverence which he was resolved to give to G.o.d alone. Sapor then required him to wors.h.i.+p the sun, and told him that by doing so he might deliver himself and his people. But the bishop answered, that if he had refused to do reverence to the king, much more must he refuse such honour to the sun, which was a thing without reason or life. On this, the king ordered that he should be thrown into prison until next day.

As he was on his way to prison, Symeon pa.s.sed an old and faithful servant of the king, named Uthazanes, who had brought up Sapor from a child, and stood high in his favour. Uthazanes, seeing the bishop led away in chains, fell on his knee and saluted him in the Persian fas.h.i.+on.

But Symeon turned away his head, and would not look at him; for Uthazanes had been a Christian, and had lately denied the faith. The old man's conscience was smitten by this, and he burst out into lamentation--"If my old and familiar friend disowns me thus, what may I expect from my G.o.d whom I have denied!" His words were heard, and he was carried before the king, who tried to move him both by threats and by kindness. But Uthazanes stood firm against everything, and, as he could not be shaken in his faith, he was sentenced to be beheaded. He then begged the king, for the sake of the love which had long been between them, to grant him the favour that it might be proclaimed why he died--that he was not guilty of any treason, but was put to death only for being a Christian. Sapor was very willing to allow this, because he thought that it would frighten others into wors.h.i.+pping his G.o.ds. But it turned out as Uthazanes had hoped; for when it was seen how he loved his faith better than life itself, other Christians were encouraged to suffer, and even some heathens were brought over to the Gospel. Bishop Symeon was put to death after having seen a hundred of his clergy suffer before his eyes; and the persecution was renewed from time to time throughout the remainder of Sapor's long reign.

CHAPTER XI.

THE COUNCIL OF NICaeA.

A.D. 325.

We might expect to find that, when the persecutions by the heathen were at an end within the Roman empire, Christians lived together in peace and love, according to their Lord's commandment; but it is a sad truth that they now began to be very much divided by quarrels among themselves. There had, indeed, been many false teachers in earlier times; but now, when the emperor had become a Christian, the troubles caused by such persons reached much further than before. The emperors took part in them, and made laws about them, and the whole empire was stirred by them.

Constantine was, as I have said,[2] very fond of taking a part in Church matters, without knowing much about them. Very soon after the first law by which he gave liberty to the Christians, he was called in to settle a quarrel which had been raised in Africa by the followers of one Donatus, who separated from the Church and set up bishops of their own, because they said that the bishops of Carthage and some others had not behaved rightly when the persecutors required them to deliver up the Scriptures.

I will tell you more about these _Donatists_ (as they are called) by-and-by,[3] and I mention them now only because it was they who first invited the emperor to judge in a dispute about religion.

[2] Page 40.

[3] See Chapter XXI., Parts III., IV., and V.

When Constantine put down Licinius and got possession of the East (as has been said), he found that a dispute of a different kind from the quarrel of the Donatists was raging there. One Arius, a presbyter (or priest) of Alexandria, had begun some years before this time to deny that our blessed Lord was G.o.d from everlasting. Arius was a crafty man, and did all that he could to make his opinion look as well as possible; but, try as he might, he was obliged to own that he believed our Lord to be a _creature_. And the difference between the highest of created beings and G.o.d, the maker of all creatures, is infinite; so that it mattered little how Arius might smooth over his shocking opinion, so long as he did not allow our Lord to be truly G.o.d from all eternity.

The bishop of Alexandria, whose name was Alexander, excommunicated Arius for his impiety; that is to say, he solemnly turned him out of the Church, so that no faithful Christian should have anything to do with him in religious matters. Thus Arius was obliged to leave Egypt, and he lived for a while at Nicomedia, with a bishop who was an old friend of his. And while he was there, he made a set of songs to be sung at meals, and others for travellers, sailors, and the like. He hoped that people would learn these songs, without considering what mischief was in them; and that so his heresy would be spread.

When Constantine first heard of these troubles, he tried to quiet them by advising Alexander and Arius not to dispute about trifles. But he soon found that this would not do, and that the question whether our Lord and Saviour were G.o.d or a creature was so far from being a trifle, that it was one of the most serious of all questions. In order, therefore, to get this and some other matters settled, he gave orders for a general council to meet. Councils of bishops within a certain district had long been common. In many countries they were regularly held once or twice a year; and, besides these regular meetings, others were sometimes called together to consider any business which was particularly pressing. Some of these councils were very great; for instance, the bishop of Alexander could call together the bishops of all Egypt, and the bishop of Antioch could call together all the bishops of Syria and some neighbouring countries. But there was no bishop who could call a council of the whole Church, because there was no one who had any power over more than a part of it. But now, Constantine, as he had become a Christian, thought that he might gather a council from all quarters of his empire, and this was the first of what are called the _general_ councils.

It met in the year 325, at Nicaea (or Nice), in Bithynia, and 318 bishops attended it. A number of clergy and other persons were also present; even some heathen philosophers went, out of curiosity to see what the Christians were to do. Many of the bishops were very homely and simple men, who had not much learning; but their great business was only to say plainly what their belief had always been, so that it might be known whether the doctrines of Arius agreed with this or no; and thus the good bishops might do their part very well, although they were not persons of any great learning or cleverness. One of these simpler bishops was drawn into talk by a philosopher, who tried to puzzle him about the truth of the Gospel. The bishop was not used to argue or to dispute much, and might have been no match for the philosopher in that way; but he contented himself with saying his Creed; and the philosopher was so struck with this, that he took to thinking more seriously of Christianity than he had ever thought before, and he ended in becoming a Christian himself.

There was a great deal of arguing about Arius and his opinions, and the chief person who spoke against him was Athanasius, a clergyman of Alexandria, who had come with the bishop, Alexander. Athanasius could not sit as a judge in the council, because he was not a bishop; but he was allowed to speak in the presence of the bishops, and pointed out to them the errors which Arius tried to hide. So at last Arius was condemned, and the emperor banished him, with some of his chief followers. And, in order to set forth the true Christian faith beyond all doubt, the council made that creed which is read in the Communion-service in our churches--all but some of the last part of it, which was made at a later time, as we shall see. It is called the _Nicene_ Creed, from the name of the place where the council met; and the great point in it is, that it declares our blessed Lord to be "Very G.o.d of Very G.o.d, begotten, not made, being of _one substance_ (that is to say, _of the same nature_) with the Father." For this truth, that our Lord has the _same nature_ with the Almighty Father--this truth that He is really _G.o.d_ from everlasting--was what the Arians could not be brought to own.

The emperor attended the council during the latter part of its sittings; and a story is told of him and a bishop named Acesius, who belonged to the sect of Novatianists. You will remember that this sect broke off from the Church in St. Cyprian's days, because Novatian and others thought that St. Cyprian and the Church were too easy with those who repented after having sacrificed in time of persecution[4]; and, from having begun thus, it came to be hard in its notions as to the treatment of all sorts of penitents. But, as it had been only about the treatment of persons who had behaved weakly in persecution that the Novatianists at first differed from the Church, and as persecution by the heathens was now at an end, Constantine hoped that, perhaps, they might be persuaded to return to the Church; so he invited some bishops of the sect to attend the council, and Acesius among them. When the creed had been made, Acesius declared that it was all true, and that it was the same faith which he had always believed; and he was quite satisfied with the rules which the council made as to the time of keeping Easter, and as to some other things. "Why, then," asked Constantine, "will you not join the Church?" Acesius said, that he did not think the Church strict enough in dealing with penitents. "Take a ladder, then," said the emperor, "and go up to heaven by yourself!"

[4] See page 27.

CHAPTER XII.

ST. ATHANASIUS.

PART I. A.D. 325-337.

Alexander, the bishop of Alexandria by whom Arius had been excommunicated, died soon after returning home from the Council of Nicaea; and Athanasius, who was then about thirty years of age, was chosen in his stead, and governed the Alexandrian church for six-and-forty years. Every one knows the name of St. Athanasius, from the creed which is called after it. That creed, indeed, was not made by St. Athanasius himself; but, as the Prayer-book says, it is "_commonly called_" his, because it sets forth the true Christian faith, of which he was the chief defender in his day. And we are bound to honour this learned and holy bishop, as the man by whom especially G.o.d was pleased that His truth should be upheld and established against all the craft of Arius and his party, and even against all the power of the emperors of Rome.

For, although Arius had been sent into banishment, he soon managed to get into favour at the emperor's court. One of his friends, a priest, gained the ear of Constantine's sister; and this princess, when she was dying, recommended the priest to the emperor. Neither Constantine nor his sister understood enough of the matter to be on their guard against the deceits of the Arian, who was able to persuade the emperor that Arius had been ill-used, and that he did not really hold the opinions for which the council had condemned him. Arius, then, was allowed to return from banishment, and Constantine desired Athanasius to receive him back into the Church, saying that he was not guilty of the errors which had been laid to his charge. But Athanasius knew that this was only a trick; and he answered that, as Arius had been condemned by a council of the whole Church, he could not be restored by anything less than another such council.

The Arians, on finding that they could not win Athanasius over, resolved to attack him. They contrived that all sorts of charges against him should be carried to the emperor; and in the year 335, a council was held at Tyre for his trial. One story was, that he had killed an Egyptian bishop, named a.r.s.enius, that he had cut off his hand, and had used it for magical purposes (for among other things, Athanasius was said by his enemies to be a sorcerer!); and the dried hand of a man was shown, which was said to be that of a.r.s.enius. But when the time came for examining this charge, what was the confusion of the accusers at seeing a.r.s.enius himself brought into the council! He was dressed in a long cloak, and Athanasius lifted it up, first on one side, and then on the other, so as to show that the man was not only alive, but had both his hands safe and sound. The leaders of the Arians had known that a.r.s.enius was not dead, but they had hoped that he would not appear. But, happily for Athanasius, one of his friends had discovered a.r.s.enius, and had kept him hidden until the right moment came for producing him.

Athanasius was able to answer the other charges against him, as well as that about a.r.s.enius; and the Arians, seeing that they must contrive some new accusation, sent some of his bitterest enemies into Egypt, to rake up all the tales that they could find. Athanasius knew what he might expect from people who could act so unfairly; he therefore resolved not to wait for their return, but got on board a s.h.i.+p which was bound for Constantinople. On arriving there, he posted himself in a spot outside the city, where he expected the emperor to pa.s.s in returning from a ride; and when Constantine came up, he threw himself in his way. The emperor was startled; but Athanasius told him who he was, and entreated him, by the thought of that judgment in which princes as well as subjects must one day appear, to order that the case should be tried before himself, instead of leaving it to judges from whom no justice was to be looked for. The emperor agreed to this, and was very angry with those who had behaved so unjustly in the council at Tyre. But after a time some of the Arians got about him and told him another story--that Athanasius had threatened to stop the sailing of the fleet which carried corn from Alexandria to Constantinople. This was a charge which touched Constantine very closely; because Constantinople depended very much on the Egyptian corn for food, and he thought that the bishop, who had so much power at Alexandria, might perhaps be able to stop the fleet, and to starve the people of the capital, if he pleased. And, whether the emperor believed the story, or whether he wished to shelter Athanasius for a while from his persecutors by putting him out of the way--he sent him into banishment at Treves, on the banks of the Moselle, in a part of Gaul which is now reckoned to belong to Germany. Except for the separation from his flock, this banishment would have been no great hards.h.i.+p for Athanasius; for he was treated with great respect by the bishop of Treves, and by the emperor's eldest son, who lived there, and all good men honoured him for his stedfastness in upholding the true faith.

But, although Athanasius was removed, the Alexandrian Church would not admit Arius. So, after a while, the emperor resolved to have him admitted at Constantinople, and a council of bishops agreed that it should be so. The bishop of Constantinople, whose name was Alexander, and who was almost a hundred years old, was grievously distressed at this; he desired his people to entreat G.o.d, with fasting and prayer, that it might not come to pa.s.s, and he threw himself under the altar, and prayed very earnestly that the evil which was threatened might be somehow turned away, or that, at least, he himself might not live to see it.

At length, on the evening before the day which had been fixed for receiving Arius into the Church, he was going through the streets of Constantinople, in high spirits, and talking with some friends of what was to take place on the morrow. But all at once he felt himself ill, and went into a house which was near; and in a few minutes he was dead!

His death, taking place at such a time and in such a way, made a great impression, and people were ready enough to look on it as a direct judgment of G.o.d on his impiety. But Athanasius, although he felt the awfulness of the unhappy man's sudden end, did not take it on himself to speak in this way; and we too shall do well not to p.r.o.nounce judgment in such cases, remembering what our Lord said as to the Galileans who were slain by Pilate, and as to the men who were killed by the falling of the tower in Siloam (_St. Luke_ xiii. 1-5). While we abhor the errors of Arius, let us leave the judgment of him to G.o.d.

Although Constantine in his last years was very much in the hands of the Arians, we must not suppose that he meant to favour their heresy. For these people (as I have said already, and shall have occasion to say again) were very crafty, and took great pains to hide the worst of their opinions. They used words which sounded quite right, except to the few persons who, like Athanasius, were quick enough to understand what bad meanings might be disguised under these fair words. And whenever they wished to get one of the faithful bishops turned out, they took care not to attack him about his faith, but about some other things, as we have seen in the case of Athanasius. Thus they managed to blind the emperor, who did not know much about the matter, so that, while they were using him as a tool, and were persuading him to help them with all his power, he all the while fancied that he was firmly maintaining the Nicene faith.

Constantine, after all that he had done in religious disputes, was still unbaptized. Perhaps he was a _catechumen_, which (as has been explained before),[5] was the name given to persons who were supposed to be in a course of training for baptism; but it is not certain that he was even so much as a catechumen. At last, shortly after the death of Arius, the emperor felt himself very sick, and believed that his end was near. He sent for some bishops, and told them that he had put off his baptism because he had wished to receive it in the river Jordan, like our Lord Himself; but as G.o.d had not granted him this, he begged that they would baptize him. He was baptized accordingly, and during the remaining days of his life he refused to wear any other robes than the white dress which used then to be put on at baptism, by way of signifying the cleansing of the soul from sin. And thus the first Christian emperor died, at a palace near Nicomedia, on Whitsunday in the year 337.

[5] Page 18.

PART II. A.D. 337-361.

At Constantine's death, the empire was divided between his three sons.

The eldest of them, whose name was the same with his father's, and the youngest, Constans, were friendly to the true faith. But the second son, Constantius, was won over by the Arians; and as, through the death of his brothers, he got possession of the whole empire within a few years, his connexion with that party led to great mischief. All through his reign, there were unceasing disputes about religion. Councils were almost continually sitting in one place or another, and bishops were posting about to one of them after another at the emperor's expense.

Constantius did not mean ill; but he went even further than his father in meddling with things which he did not understand.

The Arians went on in the same cunning way as before. I may mention, by way of example, the behaviour of Leontius, bishop of Antioch. The Catholics[6] (that is to say, those who held the faith which the Church throughout all the world held), used to sing in church, as we do--"Glory be to the Father, and to the Son, and to the Holy Ghost;" but the Arians sang, "Glory be to the Father, _by_ the Son, _in_ the Holy Ghost"--for they did not allow the Second and Third Persons to be of the same nature with the First. Leontius, then, who was an Arian, and yet did not wish people to know exactly what he was, used to mumble his words, so that n.o.body could make them out, until he came to the part in which all parties agreed; and then he sang out loudly and clearly--"As it was in the beginning, is now, and ever shall be, world without end. Amen." He was an old man, and sometimes he would point to his white hair, and say, "When this snow melts, there will be a great deal of mud," meaning that after his death the two parties would come to open quarrels, which he had tried to prevent during his lifetime by such crafty behaviour as that which has just been mentioned.

[6] The word _Catholic_, which means _Universal_, is not to be confounded with _Roman-Catholic_.

The three young emperors met shortly after their father's death. It was agreed between them that Athanasius should be allowed to return to Alexandria; and for this favour he was chiefly indebted to young Constantine, who had known him during his banishment at Treves. The bishop returned accordingly, and was received with great rejoicing by his flock. But in about three years his enemies contrived that he should be again turned out (A.D. 341), and he was in banishment eight years. He was then restored again (A.D. 349); but his enemies watched their time, and spared no pains to get rid of him. One by one, they contrived to thrust out all the chief bishops who would have been inclined to take part with him; and at length, in the beginning of 356, Constantius sent a general named Syria.n.u.s to Alexandria, with orders to drive out Athanasius. The Alexandrians were so much attached to their great bishop that there was a fear lest they might prevent any open attempt against him. But Syria.n.u.s contrived to throw them off their guard; and one night, while Athanasius was keeping watch, with many of his clergy and people, in one of the churches (as the Christians of those days used to do before their great festivals and at other times), Syria.n.u.s suddenly beset the church with a great number of soldiers, and a mult.i.tude made up of Arians, Jews, and the heathen rabble of the city. When Athanasius heard the noise outside the church, he sat down calmly on his throne, and desired the congregation to chant the hundred and thirty-sixth psalm, in which G.o.d's deliverances of His people in old times are celebrated; and the whole congregation joined in the last part of every verse--"For His mercy endureth for ever." The doors were shut, but the soldiers forced them open and rushed in; and it was a fearful sight to see their drawn swords and their armour flas.h.i.+ng by the lamplight in the house of G.o.d. As they advanced up the church, many of the congregation were trodden down or crushed to death, or pierced through with their darts. Athanasius stood calm in the midst of all the terrible din. His clergy, when they saw the soldiers pus.h.i.+ng on towards the sanctuary (as the part of the church was called which was railed off for the clergy), entreated him to save himself by flight; but he declared that he would not go until his people were safe, and waited until most of them had made their escape through doors in the upper part of the church. At last, when the soldiers were pressing very close to the sanctuary, the clergy closed round their bishop, and hurried him away by a secret pa.s.sage. And when they had got him out of the church, they found that he had fainted; for although his courage was high, his body was weak and delicate, and the dreadful scene had overcome him. But he escaped to the deserts of Egypt, where he lived in peace among the monks for six years, until the death of Constantius. His enemies thought that he might, perhaps, seek a refuge in Ethiopia; and Constantius wrote to beg that the princes of that country would not shelter him, and that the bishop, Frumentius,[7] might be sent to receive instruction in the faith from the Arian bishop who was put into the see of Alexandria. But Athanasius was safe elsewhere, and Frumentius wisely stayed at home.

[7] See page 41.

The new Arian bishop of Alexandria was a Cappadocian named George. He was a coa.r.s.e, ignorant, and violent man, and behaved with great cruelty to Athanasius's friends--even putting many of them to death. But Athanasius, from his quiet retreat, kept a watch over all that was done as to the affairs of the Church, both at Alexandria and elsewhere; and from time to time he wrote books, which reached places where he himself could not venture to appear. So that, although he was not seen during these years, he made himself felt, both to the confusion of the Arians, and to the comfort and encouragement of the faithful.

PART III. A.D. 361-371.

Constantius had no children, and after the death of Constans (A.D. 350), his nearest male relation was a cousin named Julian. The emperor gave his sister in marriage to this cousin, and also gave him the government of a part of the empire; but he always treated him with distrust and jealousy, so that Julian never loved him. And this was not the worst of it; for Julian, who had lost his father when he was very young, and had been brought up under the direction of Constantius, took a strong dislike to his cousin's religion, which was forced on him in a way that a lively boy could not well be expected to relish. He was obliged to spend a great part of his time in attending the services of the Church, and was even made a _reader_, (which was one of the lowest kinds of ministers in the Church of those times;) and, unfortunately, the end of all this was, that instead of being truly religious, he learnt to be a hypocrite. When he grew older, and was left more to himself, he fell into the hands of the heathen philosophers, who were very glad to get hold of a prince who might one day be emperor. So Julian's mind was poisoned with their opinions, and he gave up all belief in the Gospel, although he continued to profess himself a Christian for nine years longer. On account of his having thus forsaken the faith he is commonly called the _Apostate_.

At length, when Julian was at Paris, early in the year 361, Constantius sent him some orders which neither he nor his soldiers were disposed to obey. The soldiers lifted him up on a s.h.i.+eld and proclaimed him emperor; and Julian set out at their head to fight for the throne. He marched boldly eastward, until he came to the Danube; then he embarked his troops and descended the great river for many hundreds of miles into the country which is now called Hungary. Constantius left Antioch, and was marching to meet Julian's army, when he was taken ill, and died at a little town in Cilicia. Like his father, he was baptized only a day or two before his death.

Julian now came into possession of the empire without further dispute; and he did all that he could to set heathenism up again. But in many parts of the empire, Christianity had taken such root that very few of the people held to the old religion, or wished to see it restored. Thus, we are told that once, when the emperor went to a famous temple near Antioch, on a great heathen festival, in the hope of finding things carried on as they had been before Constantine's time, only one old priest was to be seen; and, instead of the costly sacrifices which had been offered in the former days of heathenism, the poor old man had nothing better than a single goose to offer.

Julian knew that in past times Christians had always been ready to suffer for their faith, and that the patience of the martyrs had always led to the increase of the Church. He did not think it wise, therefore, to go to work in the same way as the earlier persecuting emperors; but he contrived to annoy the Christians very much by other means, and sometimes great cruelties were committed against them under his authority. Yet, with all this, he pretended to allow them the exercise of their religion, and he gave leave to those who had been banished by Constantius to return, home,--not that he really meant to do them any kindness, but because he hoped that they would all fall to quarrelling among themselves, and that he should be able to take advantage of their quarrels. But in this hope he was happily disappointed; for they had learnt wisdom by suffering, and were disposed to make peace with each other as much as possible, while they were all threatened by the enemies of the Saviour's very name.