Chapter X.--The Emperor also summons to the Synod Acesius, Bishop of the Novatians.
The emperor's diligence induces me to mention another circumstance expressive of his mind, and serving to show how much he desired peace. For aiming at ecclesiastical harmony, he summoned to the council Acesius also, a bishop of the sect of Novatians. Now, when the declaration of faith had been written out and subscribed by the Synod, the emperor asked Acesius whether he would also agree to this creed to the settlement of the day on which Easter should be observed. He replied, The Synod has determined nothing new, my prince: for thus heretofore, even from the beginning, from the times of the apostles, I traditionally received the definition of the faith, and the time of the celebration of Easter.' When, therefore, the emperor further asked him, For what reason then do you separate yourself from communion with the rest of the Church?' he related what had taken place during the persecution under Decius; and referred to the rigidness of that austere canon which declares, that it is not right persons who after baptism have committed a sin, which the sacred Scriptures denominate a sin unto death' [191] to be considered worthy of participation in the sacraments: [192] that they should indeed be exhorted to repentance, but were not to expect remission from the priest, but from God, who is able and has authority to forgive sins. [193] When Acesius had thus spoken, the emperor said to him, Place a ladder, Acesius, and climb alone into heaven.' [194] Neither Eusebius Pamphilus nor any other has ever mentioned these things: but I heard them from a man by no means prone to falsehood, who was very old, and simply stated what had taken place in the council in the course of a narrative. From which I conjecture that those who have passed by this occurrence in silence, were actuated by motives which have influenced many other historians: for they frequently suppress important facts, either from prejudice against some, or partiality towards others.
[191] John v. 16.
[192] theion musterion.
[193] Cf. IV. 28.
[194] Sozom. I. 22.
Chapter XI.--Of the Bishop Paphnutius.
As we have promised above [195] to make some mention of Paphnutius and Spyridon, it is time to speak of them here. Paphnutius then was bishop of one of the cities in Upper Thebes: he was a man so favored divinely that extraordinary miracles were done by him. In the time of the persecution he had been deprived of one of his eyes. The emperor honored this man exceedingly, and often sent for him to the palace, and kissed the part where the eye had been torn out. So great devoutness characterized the emperor Constantine. Let this single fact respecting Paphnutius suffice: I shall now explain another thing which came to pass in consequence of his advice, both for the good of the Church and the honor of the clergy. It seemed fit to the bishops to introduce a new law into the Church, that those who were in holy orders, I speak of bishops, presbyters, and deacons, should have no conjugal intercourse with the wives whom they had married while still laymen. [196] Now when discussion on this matter was impending, Paphnutius having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke on the ministers of religion: asserting that marriage itself is honorable, and the bed undefiled'; [197] urging before God that they ought not to injure the Church by too stringent restrictions. For all men,' said he, cannot bear the practice of rigid continence; neither perhaps would the chastity of the wife of each be preserved': and he termed the intercourse of a man with his lawful wife chastity. It would be sufficient, he thought, that such as had previously entered on their sacred calling should abjure matrimony, according to the ancient tradition of the Church: but that none should be separated from her to whom, while yet unordained, he had been united. And these sentiments he expressed, although himself without experience of marriage, and, to speak plainly, without ever having known a woman: for from a boy he had been brought up in a monastery, [198] and was specially renowned above all men for his chastity. The whole assembly of the clergy assented to the reasoning of Paphnutius: wherefore they silenced all further debate on this point, leaving it to the discretion of those who were husbands to exercise abstinence if they so wished in reference to their wives. Thus much concerning Paphnutius.
[195] Above, chap. 8.
[196] Cf. Apost. Cann. 5, 17, 26, 51. In general, voluntary celibacy of the clergy was encouraged in the ancient Church.
[197] Heb. xiii. 4.
[198] asketeri& 251;: lit. place for the exercise' of virtue.