The bishops of the Arian party began to assume greater assurance from the imperial edicts. In what manner they undertook to convene a Synod, we will explain somewhat later. Let us now briefly mention a few of their previous acts. Acacius and Patrophilus having ejected Maximus, bishop of Jerusalem, installed Cyril in his see. Macedonius subverted the order of things in the cities and provinces adjacent to Constantinople, promoting to ecclesiastical honors his assistants in his intrigues against the churches. [412] He ordained Eleusius bishop of Cyzicus, and Marathonius, bishop of Nicomedia: the latter had before been a deacon under Macedonius himself, and proved very active in founding monasteries both of men and women. But we must now mention in what way Macedonius desolated the churches in the cities and provinces around Constantinople. This man, as I have already said, [413] having seized the bishopric, inflicted innumerable calamities on such as were unwilling to adopt his views. His persecutions were not confined to those who were recognized as members of the catholic church, but extended to the Novatians also, inasmuch as he knew that they maintained the doctrine of the homoousion; they therefore with the others underwent the most intolerable sufferings, but their bishop, Angelius by name, effected his escape by flight. Many persons eminent for their piety were seized and tortured, because they refused to communicate with him: and after the torture, they forcibly constrained the men to be partakers of the holy mysteries, their mouths being forced open with a piece of wood, and then the consecrated elements thrust into them. Those who were so treated regarded this as a punishment far more grievous than all others. Moreover they laid hold of women and children, and compelled them to be initiated [by baptism]; and if any one resisted or otherwise spoke against it, stripes immediately followed, and after the stripes, bonds and imprisonment, and other violent measures. I shall here relate an instance or two whereby the reader may form some idea of the extent of the harshness and cruelty exercised by Macedonius and those who were then in power. They first pressed in a box, and then sawed off, the breasts of such women as were unwilling to communicate with them. The same parts of the persons. of other women they burnt partly with iron, and partly with eggs intensely heated in the fire. This mode of torture which was unknown even among the heathen, was invented by those who professed to be Christians. These facts were related to me by the aged Auxanon, the presbyter in the Novatian church of whom I spoke in the first book. [414] He said also that he had himself endured not a few severities from the Arians, prior to his reaching the dignity of presbyter; having been thrown into prison and beaten with many stripes, together with Alexander the Paphlagonian, his companion in the monastic life. He added that he had himself been able to sustain these tortures, but that Alexander died in prison from the effects of their infliction. He is now buried on the right of those sailing into the bay of Constantinople which is called Ceras, close by the rivers, where there is a church of the Novatians named after Alexander. Moreover the Arians, at the instigation of Macedonius, demolished with many other churches in various cities, that of the Novatians at Constantinople near Pelargus. Why I particularly mention this church, will be seen from the extraordinary circumstances connected with it, as testified by the same aged Auxanon. The emperor's edict and the violence of Macedonius had doomed to destruction the churches of those who maintained the doctrine of consubstantiality; the decree and violence reached this church, and those also who were charged with the execution of the mandate were at hand to carry it into effect. I cannot but admire the zeal displayed by the Novatians on this occasion, as well as the sympathy they experienced from those whom the Arians at that time ejected, but who are now in peaceful possession of their churches. For when the emissaries of their enemies were urgent to accomplish its destruction, an immense multitude of Novatians, aided by numbers of others who held similar sentiments, having assembled around this devoted church, pulled it down, and conveyed the materials of it to another place: this place stands opposite the city, and is called Sycæ, and forms the thirteenth ward of the town of Constantinople. This removal was effected in a very short time, from the extraordinary ardor of the numerous persons engaged in it: one carried tiles, another stones, a third timber; some loading themselves with one thing, and some with another. Even women and children assisted in the work, regarding it as the realization of their best wishes, and esteeming it the greatest honor to be accounted the faithful guardians of things consecrated to God. In this way at that time was the church of the Novatians transported to Sycæ. Long afterwards when Constantius was dead, the emperor Julian ordered its former site to be restored, and permitted them to rebuild it there. The people therefore, as before, having carried back the materials, reared the church in its former position; and from this circumstance, and its great improvement in structure and ornament, they not inappropriately called it Anastasia. The church as we before said was restored afterwards in the reign of Julian. But at that time both the Catholics and the Novatians were alike subjected to persecution: for the former abominated offering their devotions in those churches in which the Arians assembled, but frequented the other three [415] -- for this is the number of the churches which the Novatians have in the city -- and engaged in divine service with them. Indeed they would have been wholly united, had not the Novatians refused from regard to their ancient precepts. In other respects however, they mutually maintained such a degree of cordiality and affection, as to be ready to lay down their lives for one another: both parties were therefore persecuted indiscriminately, not only at Constantinople, but also in other provinces and cities. At Cyzicus, Eleusius, the bishop of that place, perpetrated the same kind of enormities against the Christians there, as Macedonius had done elsewhere, harassing and putting them to flight in all directions and [among other things] he completely demolished the church of the Novatians at Cyzicus. But Macedonius consummated his wickedness in the following manner. Hearing that there was a great number of the Novatian sect in the province of Paphlagonia, and especially at Mantinium, and perceiving that such a numerous body could not be driven from their homes by ecclesiastics alone, he caused, by the emperor's permission, four companies of soldiers to be sent into Paphlagonia, that through dread of the military they might receive the Arian opinion. But those who inhabited Mantinium, animated to desperation by zeal for their religion, armed themselves with long reap-hooks, hatchets, and whatever weapon came to hand, and went forth to meet the troops; on which a conflict ensuing, many indeed of the Paphlagonians were slain, but nearly all the soldiers were destroyed. I learnt these things from a Paphlagonian peasant who said that he was present at the engagement; and many others of that province corroborate this account. Such were the exploits of Macedonius on behalf of Christianity, consisting of murders, battles, incarcerations, and civil wars: proceedings which rendered him odious not only to the objects of his persecution, but even to his own party. He became obnoxious also to the emperor on these accounts, and particularly so from the circumstance I am about to relate. The church where the coffin lay that contained the relics of the emperor Constantine threatened to fall. On this account those that entered, as well as those who were accustomed to remain there for devotional purposes, were in much fear. Macedonius, therefore, wished to remove the emperor's remains, lest the coffin should be injured by the ruins. The populace getting intelligence of this, endeavored to prevent it, insisting that the emperor's bones should not be disturbed, as such a disinterment would be equivalent, to their being dug up': many however affirmed that its removal could not possibly injure the dead body, and thus two parties were formed on this question; such as held the doctrine of consubstantiality joining with those who opposed it on the ground of its impiety. Macedonius, in total disregard of these prejudices, caused the emperor's remains to be transported to the church where those of the martyr Acacius lay. Whereupon a vast multitude rushed toward that edifice in two hostile divisions, which attacked one another with great fury, and great loss of life was occasioned, so that the churchyard was covered with gore, and the well also which was in it overflowed with blood, which ran into the adjacent portico, and thence even into the very street. When the emperor was informed of this unfortunate occurrence, he was highly incensed against Macedonius, both on account of the slaughter which he had occasioned, and because he had dared to move his father's body without consulting him. Having therefore left the Cæsar Julian to take care of the western parts, he himself set out for the east. How Macedonius was a short time afterwards deposed, and thus suffered a most inadequate punishment for his infamous crimes, I shall hereafter relate. [416] Footnotes: [412] From this place it plainly appears, as Valesius remarks, that the authority of the see of Constantinople was acknowledged, even before the council of Constantinople, throughout the region of the Hellespont and Bithynia, which conclusion is also confirmed by the acts of Eudoxius, bishop of Constantinople, who made Eunomius bishop of Cyzicus. Two causes co-operated to secure this authority, viz. (1) the official establishment of the city as the capital of the empire by Constantine, and (2) the transference to it of Eusebius of Nicomedia, a most vigorous and aggressive bishop, who missed no opportunity for enlarging and consolidating the power of his see. [413] See above, ch. 16. [414] I. 13. [415] According to Valesius it appears incredible that the Catholics should have done what Socrates says they did. For there is nothing more contrary to ecclesiastical discipline than to communicate with heretics either in the sacraments or in prayer.' Hence Socrates was probably imposed upon by the aged Auxano, who fixed upon all the Catholics what was perhaps done by some few Christians who were less cautious.' But Socrates' own attitude towards the Novatians (cf. Introd. p. x.) shows that the difference between them and the Catholics (hoi tes ekklesias) was not universally regarded as an absolute schism forbidding communication even during such times of trial as these described here, which might certainly have drawn together parties already as near to one another as the Novatians and Catholics. [416] See below, ch. 42. |
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