Baptism and ortho of Theo- A,D. 380, posed him to the fatal effects of their resentment. His profound dox edicts veneration for the Christian clergy was rewarded by the applause and gratitude of a powerful order, which has claimed, in every age, the privilege of dispensing honours both on earth and in heaven.19 The orthodox bishops bewailed his death and their own irreparable loss; but they were soon comforted by the discovery that Gratian had committed the sceptre of the East to the hands of a prince whose humble faith and fervent zeal were supported by the spirit and abilities of a more vigorous character. Among the benefactors of the church, the fame of Constantine has been rivalled by the glory of Theodosius. If Constantine had the advantage of erecting the standard of the cross, the emulation of his successor assumed the merit of subduing the Arian heresy and of abolishing the worship of idols in the Roman world. Theodosius was the first of the emperors baptized in the true faith of the Trinity. Although he was born of a Christian family, the maxims, or at least the practice, of the age encouraged him to delay the ceremony of his initiation; till he was admonished of the danger of delay by the serious illness which threatened his life towards the end of the first year of his reign. Before he again took the field against the Goths, he received the sacrament of baptism 20 from Acholius, the orthodox bishop of Thessalonica; and, as the emperor ascended from the holy font, still glowing with the warm feelings of regeneration, he dictated a solemn edict, which proclaimed his own faith and prescribed the religion of his subjects. "It is our pleasure (such is the Imperial style) that all the nations which are governed by our clemency and moderation should steadfastly adhere to the religion which was taught by St. Peter to the Romans; which faithful tradition has preserved; and which is now professed by the pontiff Damasus, and by Peter, bishop of Alexandria, a man of apostolic holiness. According to the discipline of the apostles and the doctrine of [Feb. 28] 19 Their oracle, the archbishop of Milan, assigns to his pupil Gratian an high and respectable place in heaven (tom. ii. de Obit. Val. Consol. p. 1193). 20 For the baptism of Theodosius, see Sozomen (1. vii. c. 4), Socrates (1. v. c. 6), and Tillemont (Hist. des Empereurs, tom. v. p. 728). 21 Ascolius, or Acholius [so Ambrose; Ascholius in Socr. and Sozomen], was honoured by the friendship and the praises of Ambrose; who styles him, murus fidei atque sanctitatis (tom. ii. epist. xv. p. 820), and afterwards celebrates his speed and diligence in running to Constantinople, Italy, &c. (epist. xvi. p. 822); a virtue which does not appertain either to a wall, or a bishop. the gospel, let us believe the sole deity of the Father, the Son, and the Holy Ghost; under an equal majesty and a pious Trinity. We authorize the followers of this doctrine to assume the title of Catholic Christians; and, as we judge that all others are extravagant madmen, we brand them with the infamous name of Heretics; and declare that their conventicles shall no longer usurp the respectable appellation of churches. Besides the condemnation of Divine justice, they must expect to suffer the severe penalties which our authority, guided by heavenly wisdom, shall think proper to inflict upon them." 22 The faith of a soldier is commonly the fruit of instruction rather than of inquiry; but, as the emperor always fixed his eyes on the visible land-marks of orthodoxy, which he had so prudently constituted, his religious opinions were never affected by the specious texts, the subtle arguments, and the ambiguous creeds of the Arian doctors. Once indeed he expressed a faint inclination to converse with the eloquent and learned Eunomius, who lived in retirement at a small distance from Constantinople.22 But the dangerous interview was prevented by the prayers of the empress Flaccilla, who trembled for the salvation of her husband; and the mind of Theodosius was confirmed by a theological argument, adapted to the rudest capacity. He had lately bestowed on his eldest son Arcadius the name and honours of Augustus; and the two princes were seated on a stately throne to receive the homage of their subjects. A bishop, Amphilochius of Iconium, approached the throne, and, after saluting with due reverence the person of his sovereign, he accosted the royal youth with the same familiar tenderness which he might have used towards a plebeian child. Provoked by this insolent behaviour, the monarch gave orders that the rustic priest should be instantly driven from his presence. But, while the guards were forcing him to the door, the dexterous polemic had time to execute his design, by exclaiming with a loud voice, "Such is the treatment, O emperor! which the King of heaven has prepared for those impious men who affect to worship the Father but refuse to acknowledge the equal Codex Theodos. 1. xvi. tit. i. leg. 2, with Godefroy's Commentary, tom. vi. p. 5-9. Such an edict deserved the warmest praises of Baronius, auream sanctionem edictum pium et salutare.-Sic itur ad astra. [See above, p. 13, n. 37.] Arianism of Constantinople. A.D. 340-380 [Demophilus] Nyssen] majesty of his divine Son". Theodosius immediately embraced the bishop of Iconium, and never forgot the important lesson which he had received from this dramatic parable.23 Constantinople was the principal seat and fortress of Arianism; and, in a long interval of forty years,24 the faith of the princes and prelates who reigned in the capital of the East was rejected in the purer schools of Rome and Alexandria. The archiepiscopal throne of Macedonius, which had been polluted with so much Christian blood, was successively filled by Eudoxus and Damophilus. Their diocese enjoyed a free importation of vice and error from every province of the empire; the eager pursuit of religious controversy afforded a new occupation to the busy idleness of the metropolis; and we may credit the [Gregory assertion of an intelligent observer, who describes, with some pleasantry, the effects of their loquacious zeal. "This city," says he, "is full of mechanics and slaves, who are all of them profound theologians, and preach in the shops and in the streets. If you desire a man to change a piece of silver, he informs you wherein the Son differs from the Father; if you ask the price of a loaf, you are told by way of reply that the Son is inferior to the Father; and, if you enquire whether the bath is ready, the answer is that the Son was made out of nothing." 25 The heretics of various denominations subsisted in peace under the protection of the Arians of Constantinople; who endeavoured to secure the attachment of those obscure sectaries; while they abused, with unrelenting severity, the victory which they had obtained over the followers of the council of Nice. During the partial reigns of Constantius and Valens, the feeble remnant of the Homoousians was deprived of the public and private exercise of their religion; and it has been observed, in pathetic language, that the scattered flock was left without a shepherd, to wander 23 Sozomen, 1. vii. c. 6. Theodoret, l. v. c. 16. Tillemont is displeased (Mém. Ecclés. tom. vi. p. 627, 628) with the terms of "rustic bishop," "obscure city ". Yet I must take leave to think that both Amphilochius and Iconium were objects of inconsiderable magnitude in the Roman empire. 24 Sozomen, l. vii. c. 5. Socrates, 1. v. c. 7. Marcellin. in Chron. The account of forty years must be dated from the election or intrusion of Eusebius, who wisely exchanged the bishopric of Nicomedia for the throne of Constantinople. 25 See Jortin's Remarks on Ecclesiastical History, vol. iv. p. 71. The thirtythird [27th ap. Migne] Oration of Gregory Nazianzen affords indeed some similar ideas, even some still more ridiculous; but I have not yet found the words of this remarkable passage, which I allege on the faith of a correct and liberal scholar. [But see Appendix 8.] |
