Chapter XLI.-The Bishops of the Party of Julius and Hosius Held Another Session and Deposed the Eastern High Priests, and Also Made a Formulary of Faith.
The adherents of Hosius, in the meantime, assembled together, and declared them innocent: Athanasius, because unjust machinations had been carried on against him by those who had convened at Tyre; and Marcellus, because he did not hold the opinions with which he was charged; and Asclepas, because he had been re-established in his diocese by the vote of Eusebius Pamphilus and of many other judges; that this was true he proved by the records of the trial; and lastly, Lucius, because his accusers had fled. They wrote to the parishes of each of the acquitted, commanding them to receive and recognize their bishops. They stated that Gregory had not been nominated by them bishop of Alexandria; nor Basil, bishop of Ancyra; nor Quintianus, bishop of Gaza; and that they had not received these men into communion, and did not even account them Christians. They deposed from the episcopates, Theodore, bishop of Thrace; Narcissus, bishop of Irenopolis; Acacius, bishop of Caesarea, in Palestine; Menophantus, bishop of Ephesus; Ursacius, bishop of Sigidunus in Moesia; Valens, bishop of Mursia in Pannonia; and George, bishop of Laodicea, although this latter had not attended the Synod with the Eastern bishops. They ejected the above-named individuals from the priesthood and from communion, because they separated the Son from the substance of the Father, and had received those who had been formerly posed on account of their holding the Arian heresy, and had, moreover, promoted them to the highest offices in the service of God. After they had excided them for these perversions and decreed them to be aliens to the Catholic Church, they afterwards wrote to the bishops of every nation, commanding them to confirm these decrees, and to be of one mind on doctrinal subjects with themselves. They likewise compiled another document of faith, which was more copious than that of Nicaea, although the same thought was carefully preserved, and very little change was made in the words of that instrument. Hosius and Protogenes, who held the first rank among the Western bishops assembled at Sardica, fearing perhaps lest they should be suspected of making any innovations upon the doctrines of the Nicene council, wrote to Julius, and testified that they were firmly attached to these doctrines, but, pressed by the need of perspicuity, they had to expand the identical thought, in order that the Arians might not take advantage of the brevity of the document, to draw those who were unskilled in dialectics into some absurdity. When what I have related had been transacted by each party, the conference was dissolved, and the members returned to their respective homes. This Synod was held during the consulate of Rufinus and Eusebius, and about eleven years after the death of Constantine. There were about three hundred bishops of cities in the West, and upwards of seventy-six Eastern bishops, among whom was Ischyrion, who had been appointed bishop of Mareotis by the enemies of Athanasius.
Chapter XIII.-After the Synod, the East and the West are Separated; The West Nobly Adheres to the Faith of the Nicene Council, While the East is Disturbed by Contention Here and There Over This Dogma.
After this Synod, the Eastern and the Western churches ceased to maintain the intercourse which usually exists among people of the same faith, and refrained from holding communion with each other. The Christians of the West separated themselves from all as far as Thrace; those of the East as far as Illyria. This divided state of the churches was mixed, as might be supposed, with dissentient views and calumnies. Although they had previously differed on doctrinal subjects, yet the evil had attained no great height, for they had still held communion together and were wont to have kindred feelings. The Church throughout the whole of the West in its entirety regulated itself by the doctrines of the Fathers, and kept aloof from all contentions and hair-splitting about dogma. Although Auxentius, who had become bishop of Milan, and Valens and Ursacius, bishops of Pannonia, had endeavored to lead that part of the empire into the Arian doctrines, their efforts had been carefully anticipated by the president of the Roman see and the other priests, who cut out the seeds of such a troublesome heresy. As to the Eastern Church, although it had been racked by dissension since the time of the council of Antioch, and although it had already openly differed from the Nicaean form of belief, yet I think it is true that the opinion of the majority united in the same thought, and confessed the Son to be of the substance of the Father. There were some, however, who were fond of wrangling and battled against the term "consubstantial"; for those who had been opposed to the word at the beginning, thought, as I infer, and as happens to most people, that it would be a disgrace to appear as conquered. Others were finally convinced of the truth of the doctrines concerning God, by the habit of frequent disputation on these themes, and ever afterwards continued firmly attached to them. Others again, being aware that contentions ought not to arise, inclined toward that which was gratifying to each of the sides, on account of the influence, either of friendship or they were swayed by the various causes which often induce men to embrace what they ought to reject, and to act without boldness, in circumstances which require thorough conviction. Many others, accounting it absurd to consume their time in altercations about words, quietly adopted the sentiments inculcated by the council of Nicaea. Paul, bishop of Constantinople, Athanasius, bishop of Alexandria, the entire multitude of monks, Antony the Great, who still survived, his disciples, and a great number of Egyptians and of other places in the Roman territory, firmly and openly maintained the doctrines of the Nicaean council throughout the other regions of the East. As I have been led to allude to the monks, I shall briefly mention those who flourished during the reign of Constantius.
Chapter XIV.-Of the Holy Men Who Flourished About This Time in Egypt, Namely, Antony, the Two Macariuses, Heraclius, Cronius, Paphnutius, Putubastus, Arsisius, Serapion, Piturion, Pachomius, Apollonius, Anuph, Hilarion, and a Register of Many Other Saints.
I Shall commence my recital with Egypt and the two men named Macarius, who were the celebrated chiefs of Scetis and of the neighboring mountain; the one was a native of Egypt, the other was called Politicus, because he was a citizen and was of Alexandrian origin. They were both so wonderfully endowed with Divine knowledge and philosophy, that the demons regarded them with terror, and they wrought many extraordinary works and miraculous cures. The Egyptian, the story says, restored a dead man to life, in order to convince a heretic of the truth of the resurrection from the dead. He lived about ninety years, sixty of which he passed in the deserts. When in his youth he commenced the study of philosophy, he progressed so rapidly, that the monks surnamed him " old child, " and at the age of forty he was ordained presbyter. The other Macarius became a presbyter at a later period of his life; he was proficient in all the exercises of asceticism, some of which he devised himself, and what particulars he heard among other ascetics, he carried through to success in every form, so that by thoroughly drying up his skin, the hairs of his beard ceased to grow. Pambo, Heraclides, Cronius, Paphnutius, Putubastus, Arsisius, Serapion the Great, Piturion, who dwelt near Thebes, and Pachomius, the founder of the monks called the Tabennesians, flourished at the same place and period. The attire and government of this sect differed in some respects from those of other monks. Its members were, however, devoted to virtue, they contemned the things of earth, excited the soul to heavenly contemplation, and prepared it to quit the body with joy. They were clothed in skins in remembrance of Elias, it appears to me, because they thought that the virtue of the prophet would be thus always retained in their memory, and that they would be enabled, like him to resist manfully the seductions of amorous pleasures, to be influenced by similar zeal, and be incited to the practice of sobriety by the hope of an equal reward. It is said that the peculiar vestments of these Egyptian monks had reference to some secret connected with their philosophy, and did not differ from those of others without some adequate cause. They wore their tunics without sleeves, in order to teach that the hands ought not to be ready to do presumptuous evil. They wore a covering on their heads called a cowl, to show that they ought to live with the same innocence and purity as infants who are nourished with milk, and wear a covering of the same form. Their girdle, and a species of scarf, which they wear across the loins, shoulders, and arms, admonish them that they ought to be always ready in the service and work of God. I am aware that other reasons have been assigned for their peculiarity of attire, but what I have said appears to me to be sufficient. It is said that Pachomius at first practiced philosophy alone in a cave, but that a holy angel appeared to him, and commanded him to call together some young monks, and live with them, for he had succeeded well in pursuing philosophy by himself, and to train them by the laws which were about to be delivered to him, and now he was to possess and benefit many as a leader of communities. A tablet was then given to him, which is still carefully preserved. Upon this tablet were inscribed injunctions by which he was bound to permit every one to eat, to drink, to work, and to fast, according to his capabilities of so doing; those who ate heartily were to be subjected to arduous labor, and the ascetic were to have more easy tasks assigned them; he was commanded to have many cells erected, in each of which three monks were to dwell, who were to take their meals at a common refectory in silence, and to sit around the table with a veil thrown over the face, so that they might not be able to see each other or anything but the table and what was set before them; they were not to admit strangers to eat with them, with the exception of travelers, to whom they were to show hospitality; those who desired to live with them, were first to undergo a probation of three years, during which time the most laborious tasks were to be done, and, by this method they could share in their community. They were to clothe themselves in skins, and to wear woolen tiaras adorned with purple nails, and linen tunics and girdles. They were to sleep in their tunics and garments of skin, reclining on long chairs specially constructed by being closed on each side, so that it could hold the material of each couch. On the first and last days of the week they were to approach the altar for the communion in the holy mysteries, and were then to unloose their girdles and throw off their robes of skin. They were to pray twelve times every day and as often during the evening, and were to offer up the same number of prayers during the night. At the ninth hour they were to pray thrice, and when about to partake of food they were to sing a psalm before each prayer. The whole community was to be divided into twenty-four classes, each of which was to be distinguished by one of the letters of the Greek alphabet, and so that each might have a cognomen fitting to the grade of its conduct and habit. Thus the name of Iota was given to the more simple, and that of Zeta or of Xi to the crooked, and the names of the other letters were chosen according as the purpose of the order most fittingly answered the form of the letter.
These were the laws by which Pachomius ruled his own disciples. He was a man who loved men and was beloved of God, so that he could foreknow future events, and was frequently admitted to intercourse with the holy angels. He resided at Tabenna, in Thebais, and hence the name Tabennesians, which still continues. By adopting these rules for their government, they became very renowned, and in process of time increased so vastly, that they reached to the number of seven thousand men. But the community on the island of Tabenna with which Pachomius lived, consisted of about thirteen hundred; the others resided in the Thebais and the rest of Egypt. They all observed one and the same rule of life, and possessed everything in common. They regarded the community established in the island of Tabenna as their mother, and the rulers of it as their fathers and their princes.
About the same period, Apollonius became celebrated by his profession of monastic philosophy. It is said that from the age of fifteen he devoted himself to philosophy in the deserts, and that when he attained the age of forty, he went according to a Divine command he then received, to dwell in regions inhabited by men. He had likewise a community in the Thebais. He was greatly beloved of God, and was endowed with the power of performing miraculous cures and notable works. He was exact in the observance of duty, and instructed others in philosophy with great goodness and kindness. He was acceptable to such a degree in his prayers, that nothing of what he asked from God was denied him, but he was so wise that he always proffered prudent requests and such as the Divine Being is ever ready to grant.
I believe that Anuph the divine, lived about this period. I have been informed that from the time of the persecution, when he first avowed his attachment to Christianity, he never uttered a falsehood, nor desired the things of earth. All his prayers and supplications to God were duly answered, and he was instructed by a holy angel in every virtue. Let, however, what we have said of the Egyptian monks suffice.
The same species of philosophy was about this time cultivated in Palestine, after being learned in Egypt, and Hilarion the divine then acquired great celebrity. He was a native of Thabatha, a village situated near the town of Gaze, towards the south, and hard by a torrent which falls into the sea, and received the same name as the village, from the people of that country. When he was studying grammar at Alexandria, he went out into the desert to see the monk Antony the Great, and in his company he learned to adopt a like philosophy. After spending a short time there, he returned to his own country, because he was not allowed to be as quiet as he wished, on account of the multitudes who flocked around Antony. On finding his parents dead, he distributed his patrimony among his brethren and the poor, and without reserving anything whatever for himself, he went to dwell in a desert situated near the sea, and about twenty stadia from his native village. His cell residence was a very little house, and was constructed of bricks, chips and broken tiles, and was of such a breadth, height, and length that no one could stand in it without bending the head, or lie down in it without drawing up the feet; for in everything he strove to accustom himself to hardship and to the subjugation of luxurious ease. To none of those we have known did he yield in the high reach of his unboastful and approved temperance. He contended against hunger and thirst, cold and heat, and other afflictions of the body and of the soul. He was earnest in conduct, grave in discourse, and with a good memory and accurate attainment in Sacred Writ. He was so beloved by God, that even now many afflicted and possessed people are healed at his tomb. It is remarkable that he was first interred in the island of Cyprus, but that his remains are now deposited in Palestine; for it so happened, that he died during his residence in Cyprus, and was buried by the inhabitants with great honor and respect. But Hesychas, one of the most renowned of his disciples, stole the body, conveyed it to Palestine, and interred it in his own monastery. From that period, the inhabitants conducted a public and brilliant festival yearly; for it is the custom in Palestine to bestow this honor on those among them, who have attained renown by their goodness, such as Aurelius, Anthedonius, Alexion, a native of Bethagathon, and Alaphion, a native of Asalea, who, during the reign of Constantius, lived religiously and courageously in the practice of philosophy, and by their personal virtues they caused a considerable increase to the faith among the cities and villages that were still under the pagan superstition.
About the same period, Julian practiced philosophy near Edessa; he attempted a very severe and incorporeal method of life so that he seemed to consist of bones and skin without flesh. The setting forth of the history is due to Ephraim, the Syrian writer, who wrote the story of Julian's life. God himself confirmed the high opinion which men had formed of him; for He bestowed on him the power of expelling demons and of healing all kinds of diseases, without having recourse to drugs, but simply by prayer.
Besides the above, many other ecclesiastical philosophers flourished in the territories of Edessa and Amida, and about the mountain called Gaugalius; among these were Daniel and Simeon. But I shall now say nothing further of the Syrian monks; I shall further on, if God will, describe them more fully.
It is said that Eustathius, who governed the church of Sebaste in Armenia, founded a society of monks in Armenia, Paphlagonia, and Pontus, and became the author of a zealous discipline, both as to what meats were to be partaken of or to be avoided, what garments were to be worn, and what customs and exact course of conduct were to be adopted. Some assert that he was the author of the ascetic treatises commonly attributed to Basil of Cappadocia. It is said that his great exactness led him into certain extravagances which were altogether contrary to the laws of the Church. Many persons, however, justify him from this accusation, and throw the blame upon some of his disciples, who condemned marriage, refused to pray to God in the houses of married persons, despised married presbyters, fasted on Lord's days, held their assemblies in private houses, denounced the rich as altogether without part in the kingdom of God, contemned those who partook of animal food. They did not retain the customary tunics and stoles for their dress, but used a strange and unwonted garb, and made many other innovations. Many women were deluded by them, and left their husbands; but, not being able to practice continence, they fell into adultery. Other women, under the pretext of religion, cut off their hair, and behaved otherwise than is fitting to a woman, by arraying themselves in men's apparel. The bishops of the neighborhood of Gangroe, the metropolis of Paphlagonia, assembled themselves together, and declared that all those who imbibed these opinions should be aliens to the Catholic Church, unless, according to the definitions of the Synod, they would renounce each of the aforesaid customs. It is said that from that time, Eustathius exchanged his clothing for the stole, and made his journeys habited like other priests, thus proving that he had not introduced and practiced these novelties out of self-will, but for the sake of a godly asceticism. He was as renowned for his discourses as for the purity of his life. To confess the truth, he was not eloquent, nor had he ever studied the art of eloquence; yet he had admirable sense and a high capacity of persuasion, so that he induced several men and women, who were living in fornication, to enter upon a temperate and earnest course of life. It is related that a certain man and woman, who, according to the custom of the Church, had devoted themselves to a life of virginity, were accused of cohabiting together. He strove to make them cease from their intercourse; finding that his remonstrances produced no effect upon them, he sighed deeply, and said, that a woman who had been legally married had, on one occasion, heard him discourse on the advantage of continence, and was thereby so deeply affected that she voluntarily abstained from legitimate intercourse with her own husband, and that the weakness of his powers of conviction was, on the other hand, attested by the fact, that the parties above mentioned persisted in their illegal course. Such were the men who originated the practice of monastic discipline in the regions above mentioned.
Although the Thracians, the Illyrians, and the other European nations were still inexperienced in monastic communities, yet they were not altogether lacking in men devoted to philosophy. Of these, Martin, the descendant of a noble family of Saboria in Pannonia, was the most illustrious. He was originally a noted warrior, and the commander of armies; but, accounting the service of God to be a more honorable profession, he embraced a life of philosophy, and lived, in the first place, in Illyria. Here be zealously defended the orthodox doctrines against the attacks of the Arian bishops, and after being plotted against and frequently beaten by the people, he was driven from the country. He then went to Milan, and dwelt alone. He was soon, however, obliged to quit his place of retreat on account of the machinations of Auxentius, bishop of that region, who did not hold soundly to the Nicene faith; and he went to an island called Gallenaria, where he remained for some time, satisfying himself with roots of plants. Gallenaria is a small and uninhabited island lying in the Tyrrhenian Sea. Martin was afterwards appointed bishop of the church of Tarracinae (Tours). He was so richly endowed with miraculous gifts that he restored a dead man to life, and performed other signs as wonderful as those wrought by the apostles. We have heard that Hilary, a man divine in his life and conversation, lived about the same time, and in the same country; like Martin, he was obliged to flee from his place of abode, on account of his zeal in defense of the faith.
I have now related what I have been able to ascertain concerning the individuals who practiced philosophy in piety and ecclesiastical rites. There were many others who were noted in the churches about the same period on account of their great eloquence, and among these the most distinguished were, Eusebius, who administered the priestly office at Emesa; Titus, bishop of Bostra; Serapion, bishop of Thmuis; Basil, bishop of Ancyra; Eudoxius, bishop of Germanicia; Acacius, bishop of Caesarea; and Cyril, who controlled the see of Jerusalem. A proof of their education is in the books they have written and left behind, and the many things worthy of record.