Chapter V.--Events at Antioch in Connection with Paulinus and Meletius.
About this time a serious contest was excited at Antioch in Syria, on account of Melitius. We have already observed [688] that Paulinus, bishop of that city, because of his eminent piety was not sent into exile: and that Melitius after being restored by Julian, was again banished by Valens, and at length recalled in Gratian's reign. [689] On his return to Antioch, he found Paulinus greatly enfeebled by old age; his partisans therefore immediately used their utmost endeavors to get him associated with that bishop in the episcopal office. And when Paulinus declared that it was contrary to the canons [690] to take as a coadjutor one who had been ordained by the Arians,' the people had recourse to violence, and caused him to be consecrated in one of the churches without the city. When this was done, a great disturbance arose; but afterwards the people were brought to unite on the following stipulations. Having assembled such of the clergy as might be considered worthy candidates for the bishopric, they found them six in number, of whom Flavian was one. All these they bound by an oath, not to use any effort to get themselves ordained, when either of the two bishops should die, but to permit the survivor to retain undisturbed possession of the see of the deceased. [691] Thus pledges were given, and the people had peace and so no longer quarreled with one another. The Luciferians, [692] however, separated themselves from the rest, because Melitius who had been ordained by the Arians was admitted to the episcopate. In this state of the Antiochian church, Melitius was under the necessity of going to Constantinople.
[688] Cf. III. 9, and IV. 2.
[689] See above, chap. 3.
[690] In its eighth canon the Council of Nicæa, looking forward to the reconciliation of such Novatians or Cathari as might desire to return to the Catholic Church, enjoins that when in villages or in cities there are found only clergy of their own sect (Cathari), the oldest of these clerics shall remain among the clergy, and in their position; but if a Catholic priest or bishop be found among them, it is evident that the bishop of the Catholic Church should preserve the episcopal dignity whilst any one who has received the title of bishop from the so-called Cathari would only have a right to the honors accorded to priests, unless the bishop thinks it right to let him enjoy the honor of the title. If he does not desire to do so let him give him the place of rural bishop (chorepiscopus) or priest, in order that he may appear to be altogether a part of the clergy, and that there may not be two bishops in the same city.' Cf. Hefele, Hist. of the Councils, Vol. I. p. 410; Bingham, Christ. Antiq. II. 13. 1 and 2.
[691] Theodoret (H. E. V. 3) gives a different account of the way in which the dispute between Melitius and Paulinus came to an end, giving the glory to Melitius for the eirenic overture above described, and representing Paulinus as constrained to accept it against his will by the political head of the community.
[692] Cf. III. 9; Sozom. III. 15, and V. 12.
Chapter VI.--Gregory of Nazianzus is transferred to the See of Constantinople. The Emperor Theodosius falling Sick at Thessalonica, after his Victory over the Barbarians, is there baptized by Ascholius the Bishop.
By the common suffrage of many bishops, Gregory was at this time translated from the see of Nazianzus to that of Constantinople, [693] and this happened in the manner before described. About the same time the emperors Gratian and Theodosius each obtained a victory over the barbarians. [694] And Gratian immediately set out for Gaul, because the Alemanni were ravaging those provinces: but Theodosius, after erecting a trophy, hastened towards Constantinople, and arrived at Thessalonica. There he was taken dangerously ill, and expressed a desire to receive Christian baptism. [695] Now he had been instructed in Christian principles by his ancestors, and professed the homoousian' faith. Becoming increasingly anxious to be baptized therefore, as his malady grew worse, he sent for the bishop of Thessalonica, and first asked him what doctrinal views he held? The bishop having replied, that the opinion of Arius had not yet invaded the provinces of Illyricum, nor had the novelty to which that heretic had given birth begun to prey upon the churches in those countries; but they continued to preserve unshaken that faith which from the beginning was delivered by the apostles, and had been confirmed in the Nicene Synod,' the emperor was most gladly baptized by the bishop Ascholius; and having recovered from his disease not many days after, he came to Constantinople on the twenty-fourth of November, in the fifth consulate of Gratian, and the first of his own. [696]
[693] So also Gregory Nazianz. Carmen de Vita Sua, 595. The grace of the Spirit sent us, many shepherds and members of the flock inviting.' See, however, on Gregory's episcopate at Nazianzus, IV. 26 and note.
[694] Cf. Zosimus, IV.; Sozom. VII. 4; Am. Marcellinus, XXXI. 9 and 10.
[695] Cf. Zosimus, IV. 39, on the dangerous illness of Theodosius. On delayed baptism, called clinic,' see I. 39, note 2. Evidently baptism was not thought essential to one's title to be called a Christian. Theodosius and Constantine were both considered Christians and professed the homoousian faith, and yet they both postponed their baptism to what they believed to be the latest moments of their lives.'
[696] 380 a.d.
Chapter VII.--Gregory, finding Some Dissatisfaction about his Appointment, abdicates the Episcopate of Constantinople. The Emperor orders Demophilus the Arian Bishop either to assent to the Homoousion,' or leave the City. He chooses the Latter.
Now at that time Gregory of Nazianzus, after his translation to Constantinople, held his assemblies within the city in a small oratory, adjoining to which the emperors afterwards built a magnificent church, and named it Anastasia. [697] But Gregory, who far excelled in eloquence and piety all those of the age in which he lived, understanding that some murmured at his preferment because he was a stranger, after expressing his joy at the emperor's arrival, resigned the bishopric of Constantinople. When the emperor found the church in this state, he began to consider by what means he could make peace, effect a union, and enlarge the churches. Immediately, therefore, he intimated his desire to Demophilus, [698] who presided over the Arian party; and enquired whether he was willing to assent to the Nicene Creed, and thus reunite the people, and establish peace. Upon Demophilus' declining to accede to this proposal, the emperor said to him, Since you reject peace and harmony, I order you to quit the churches.' When Demophilus heard this, weighing with himself the difficulty of contending against superior power, he convoked his followers in the church, and standing in the midst of them, thus spoke: Brethren, it is written in the Gospel, [699] "If they persecute you in one city, flee ye into another." Since therefore the emperor needs the churches, take notice that we will henceforth hold our assemblies without the city.' Having said this he departed; not however as rightly apprehending the meaning of that expression in the Evangelist, for the real import of the sacred oracle is that such as would avoid the course of this world must seek the heavenly Jerusalem. [700] He therefore went outside the city gates, and there in future held his assemblies. With him also Lucius went out, who being ejected from Alexandria, as we have before related, [701] had made his escape to Constantinople, and there abode. Thus the Arians, after having been in possession of the churches for forty years, were in consequence of their opposition to the peace proposed by the emperor Theodosius, driven out of the city, in Gratian's fifth consulate, [702] and the first of Theodosius Angustus, on the 26th of November. The adherents of the homoousian' faith in this manner regained possession of the churches.
[697] It appears from several places in Gregory's writings (cf. Somn. de Anastasia, Ad Popul. Anast. and Carmen de Vita Sua, 1709) that he himself had used the name of Anastasia in speaking of the church, so that Socrates' statement that it was so called afterwards must be taken as inaccurate. It also appears that Gregory gave the name Anastasia to the house which he used as a church, and meant to signify by the name (Anastation = Resurrection) the resurrection of the orthodox community of Constantinople. It is possible, of course, that Socrates here means that the emperors later adopted the name given by Gregory on the occasion of building a large church in place of the original chapel. See also on Gregory's stay at Constantinople Sozom. VII. 5; Philostorgius, IX. 19; Theodoret, V. 8.
[698] Cf. Philostorgius, IX. 10 and 14, whence it appears that Demophilus was the Arian bishop who succeeded Eudoxius in Constantinople.
[699] Matt. x. 23.
[700] A specimen of allegorical interpretation due to the influence of Origen. See Farrar, Hist. of Interpretation, p. 183 seq. For similar cases of allegorizing, see Huet, Origeniana passim, and De la Rue, Origenis Opera, App. 240-244.
[701] IV. 37.
[702] The same consulate as at the end of chap. 6; i.e. 380 a.d.