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Book IV.
Book IV.
Chapter I.-Of the Reign and Piety of Jovianus.
After Julian was slain the generals and prefects met in council and deliberated who ought to succeed to the imperial power and effect both the salvation of the army in the campaign, and the recovery of the fortunes of Rome, now, by the rashness of the deceased Emperor, placed to use the common saying, on the razor edge of peril.(1) But while the chiefs were in deliberation the troops met together and demanded Jovianus for emperor, though he was neither a general nor in the next highest rank; a man however remarkably distinguished, and for many reasons well known. His stature was great; his soul lofty. In war, and in grave struggles it was his wont to be first. Against impiety be delivered himself courageously with no fear of the tyrant's power, but with a zeal that ranked him among the martyrs of Christ. So the generals accepted the unanimous vote of the soldiers as a divine election. The brave man was led forward and placed upon a raised platform hastily constructed. The host saluted him with the imperial titles, calling him Augustus and Caesar. With his usual bluntness, and fearless alike in the presence of the commanding officers and in view of the recent apostasy of the troops, Jovianus admirably said "I am a Christian. I cannot govern men like these. I cannot command Julian's army trained as it is in vicious discipline. Men like these, stripped of the covering of the providence of God, will fall an easy and ridiculous prey to the foe." On hearing this the troops shouted with one voice, "Hesitate not, O emperor; think it not a vile thing to command us. You shall reign over Christians nurtured in the training of truth; our veterans were taught in the school of Constantine himself; younger men among us were taught by Constantius. This dead man's empire lasted but a few years, all too few to stamp its brand even on those whom it deceived."(2)
Chapter II.-Of the Return of Athanasius.
Delighted with these words the emperor undertook for the future to take counsel for the safety of the state, and how to bring home the army without loss from the campaign. He was in no need of much deliberation, but at once reaped the fruit sprung from the seeds of true religion, for the God of all gave proof of His own providence, and caused all difficulty to disappear. No sooner had the Persian sovereign been made acquainted with Jovian's accession than he sent envoys to treat for peace; nay more, he despatched provisions for the troops and gave directions for the establishment of a market for them in the desert. A truce was concluded for thirty years, and the army brought home in safety from the war.(3) The first edict of the emperor on setting foot upon his own territory was one recalling the bishops from their exile, and announcing the restoration of the churches to the congregations who had held inviolate the confession of Nicaea. He further sent a despatch to Athanasius, the famous champion of these doctrines, beseeching that a letter might be written to him containing exact teaching on matters of religion. Athanasius summoned the most learned bishops to meet him, and wrote back exhorting the emperor to hold fast the faith delivered at Nicaea, as being in harmony with apostolic teaching. Anxious to benefit all who may meet with it I here subjoin the letter.(4)
Chapter III.-Synodical Letter to the Emperor Jovian Concerning the Faith.
To Jovianus Augustus most devout, most humane, victorious, Athanasius, and the rest of the bishops assembled, in the name of all the bishops from Egypt to Thebaid, and Libya. The intelligent preference and pursuit of holy things is becoming to a prince beloved of God. Thus may you keep your heart in truth in God's hand and reign for many years in peace.(5) Since your piety has recently expressed a wish to learn from us the faith of the Catholic Church, we have given thanks to the Lord and have determined before all to remind your reverence of the faith confessed by the fathers at Nicaea. This faith some have set at nought, and have devised many and various attacks on us, because of our refusal to submit to the Arian heresy. They have become founders of heresy and schism in the Catholic Church. The true and pious faith in our Lord Jesus Christ has been made plain to all as it is known and read from the Holy Scriptures. In this faith the martyred saints were perfected, and now departed are with the Lord. This faith was destined everywhere to stand unharmed, had not the wickedness of certain heretics dared to attempt its falsification; for Arius and his party endeavoured to corrupt it and to bring in impiety for its destruction, alleging the Son of God to be of the nonexistent, a creature, a Being made, and susceptible of change. By these means they deceived many, so that even men who seemed to be somewhat,(6) were led away by them. Then our holy Fathers took the initiative, met, as we said, at Nicaea, anathematized the Arian heresy, and subscribed the faith of the Catholic Church so as to cause the putting out of the flames of heresy by proclamation of the truth throughout the world. Thus this faith throughout the whole church was known and preached. But since some men who wished to start the Arian heresy afresh have had the hardihood to set at naught the faith confessed by the Fathers at Nicaea, and others are pretending to accept it, while in reality they deny it, distorting the meaning of the omoousion and thus blaspheming the Holy Ghost, by alleging it to be a creature and a Being made through the Son's means, we, perforce beholding the harm accruing from blasphemy of this kind to the people, have hastened to offer to your piety the faith confessed at Nicaea, that your reverence may know with what exactitude it is drawn up, and how great is the error of them whose teaching contradicts it. Know, O holiest Augustus, that this faith is the faith preached from everlasting, this is tile faith that the Fathers assembled at Nicaea confessed. With this faith all the churches throughout the world are in agreement, in Spain, in Britain,(7) in Gaul, in all Italy and Campania, in Dalmatia and Mysia, in Macedonia, in all Hellas, in all the churches throughout Africa, Sardinia, Cyprus, Crete, Pamphylia and Isauria, and Lycia, those of all Egypt and Libya, of Pontus, Cappadocia and the neighbouring districts and all the churches of the East except a few who have embraced Arianism. Of all those above mentioned we know the sentiments after trial made. We have letters and we know, most pious Augustus, that though some few gainsay this faith they cannot prejudice(8) the decision of the whole inhabited world.
After being long trader the injurious influence of the Arian heresy they are the more contentiously withstanding true religion. For the information of your piety, though indeed you are already acquainted with it, we have taken pains to subjoin the faith confessed at Nicaea by theae three hundred and eighteen bishops. It is as follows.
We believe in one God, Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of the Father, that is of the substance of the Father, God of God, Light of Light, very God of very God: begotten not made, being of one substance with the Father, by whom all things were made both in Heaven and in earth. Who for us men and for our salvation came down from Heaven, was incarnate and was made man. He suffered and rose again the third day. He ascended into Heaven, and is coming to judge both quick and dead. And we believe in the Holy Ghost; the Holy Catholic and Apostolic Church anathematizes those who say there was a time when the Son of God was not; that before He was begotten He was not; that He was made out of the non-existent, or that He is of a different essence or different substance, or a creature or subject to variation or change. In this faith, most religious Augustus, all must needs abide as divine and apostolic, nor must any strive to change it by persuasive reasoning and word battles, as from the beginning did the Arian maniacs in their contention that the Son of God is of the non existent, and that there was a time when He was not, that He is created and made and subject to variation. Wherefore, as we stated, the council of Nicaea anathematized this heresy and confessed the faith of the truth. For they have not simply said that the Son is like the Father, that he may be believed not to be simply like God but very God of God. And they promulgated the term "Homooµsion" because it is peculiar to a real and true son of a true and natural father. Yet they did not separate the Holy Spirit from the Father and the Son, but rather glorified It together with the Father and the Son in the one faith of the Holy Trinity, because the Godhead of the Holy Trinity(9) is one.
Chapter IV.-Of the Restoration of Allowances to the Churches; And of the Emperor's Death.
When the emperor had received this letter, his former knowledge of and disposition to divine things was confirmed, and he issued a second edict wherein he ordered the amount of corn which the great Constantine had appropriated to the churches to be restored.(10) For Julian, as was to be expected of one who had gone to war with our Lord and Saviour, had stopped even this maintenance, and since the famine which visited the empire in consequence of Julian's iniquity prevented the collection of the contribution of Constantine's enactment, Jovian ordered a third part to be supplied for the present, and promised that on the cessation of the famine he would give the whole.
After distinguishing the beginning of his reign by edicts of this kind, Jovian set out from Antioch for the Bosphorus; but at Dadastanae, a village lying on the confines of Bithynia and Galatia, he died.(11) He set out on his journey from this world with the grandest and fairest support and stay, but all who had experienced the clemency of his sway were left behind in pain. So, me-thinks, the Supreme Ruler, to convict us of our iniquity, both shews us good things and again deprives us of them; so by the former means He teaches us how easily He can give us what He will; by the latter He convicts us of our unworthiness of it, and points us to the better life.
Chapter V.-Of the Reign of Valentinianus, and How He Associated Valens His Brother with Him.
When the troops had become acquainted with the emperor's sudden death, they wept for the departed prince as for a father, and made Valentinian emperor in his room. It was he who smote the officer of the temple(12) and was sent to the castle. He was distinguished not only for his courage, but also for prudence, temperance, justice, and great stature. He was of so kingly and magnanimous a character that, on an attempt being made by the army to appoint a colleague to share his throne, he uttered the well-known words which are universally repeated, "Before I was emperor, soldiers, it was yours to give me the reins of empire: now that I have taken them, it is mine, not yours, to take counsel for the state." The troops were struck with admiration at what he said, and contentedly followed the guidance of his authority. Valentinian, however, sent for his brother from Pannonia, and shared the empire with him. Would that he had never done so! To Valens,(13) who had not yet accepted unsound doctrines, was committed the charge of Asia and of Egypt, while Valentinian allotted Europe to himself. He journeyed to the Western provinces, and beginning with a proclamation of true religion, instructed them in all righteousness. When the Arian Auxentius, bishop of Milan, who was condemned in several councils, departed this life,(14) the emperor summoned the bishops and addressed them as follows: "Nurtured as you have been in holy writ, you know full well what should be the character of one dignified by the episcopate, and how he should rule his subjects aright, not only with his lip, but with his life; exhibit himself as an example of every kind of virtue, and make his conversation a witness of his teaching. Seat now upon your archiepiscopal throne a man of such character that we who rule the realm may honestly bow our heads before him and welcomeh is reproofs,-for, in that we are men, it needs must be that we sometimes stumble,-as a physician's healing treatment."
Chapter VI.-Of the Election of Ambrosius, the Bishop of Milan.
Thus spoke the emperor, and then the council begged him, being a wise and devout prince, to make the choice. He then replied, "The responsibility is too great for us. You who have been dignified with divine grace, and have received illumination from above, will make a better choice." So they left the imperial presence and began to deliberate apart. In the meanwhile the people of Milan were torn by factions, some eager that one, some that another, should be promoted. They who had been infected with the unsoundness of Auxentius were for choosing men of like opinions, while they of the orthodox party were in their turn anxious to have a bishop of like sentiments with themselves. When Ambrosius, who held the chief civil magistracy(15) of the district, was apprised of the contention, being afraid lest some seditious violence should be attempted he hurried to the church; at once there was a lull in the strife. The people cried with one voice "Make Ambrose our pastor,"-although up to this time he was still(16) unbaptized. News of what was being done was brought to the emperor, and he at once ordered the admirable man to be baptized and ordained, for be knew that his judgment was straight and true as the rule of the carpenter and his sentence more exact than the beam of the balance. Moreover he concluded from the agreement come to by men of opposite sentiments that the selection was divine. Ambrose then received the divine gift of holy baptism, and the grace of the archiepiscopal office. The most excellent emperor was present on the occasion and is said to have offered the following hymn of praise to his Lord and Saviour. "We thank thee, Almighty Lord and Saviour; I have committed to this man's keeping men's bodies; Thou hast entrusted to him their souls, and hast shown my choice to be righteous."
Not many days after the divine Ambrosius addressed the emperor with the utmost freedom, and found fault with certain proceedings of the magistrates as improper. Valentinian remarked that this freedom was no novelty to him, and that, well acquainted with it as he was, he had not merely offered no opposition to, but had gladly concurred in, the appointment to the bishopric. "Go on," continued the emperor, "as God's law bids you, healing the errors of our souls."
Such were the deeds and words of Valentinian at Milan.
Chapter VII.
Letters of the Emperors Valentinianus and Valens, written to the diocese(17) of Asia about the Homooµsion, on hearing that same men in Asia and in Phrygia were in dispute about the divine decree.
Valentinian ordered a council to be held in Illyricum(18) and sent to the disputants the decrees ratified by the bishops there assembled. They had decided to hold fast the creed put forth at Nicaea and the emperor himself wrote to them, associating hisbrother with him in the dispatch, urging that the decrees be kept.
The edict clearly proclaims the piety of the emperor and similarly exhibits the soundness of Valens in divine doctrines at that time. I shall therefore give it in full. The mighty emperors, ever august, augustly victorious, Valentinianus, Valens, and Gratianus,(19) to the bishops of Asia, Phrygia, Carophrygia Pacatiana,(20) greeting in the Lord.
A great council having met in Illyricum,(21) after much discussion concerning the word of salvation, the thrice blessed bishops have declared that the Trinity of Father, Son, and Holy Ghost is of one substance.(22) This Trinity they worship, in no wise remitting the service which has duly fallen to their lot, the worship of the great King. It is our imperial will that this Trinity be preached, so that none may say "We accept the religion of the sovereign who rules this world without regard to Him who has given us the message of salvation," for, as says the gospel of our God which contains this judgment, "we should render to Caesar the things that are Caesar's and to God the things that are God's."(23)
What say you, ye bishops, ye champions of the Word of salvation? If these be your professions, thus then continue to love one another, and cease to abuse the imperial dignity. No longer persecute those who diligently serve God, by whose prayers both wars cease upon the earth, and the assaults of apostate angels are repelled. These striving through supplication to repel all harmful demons both know how to pay tribute as the law enjoins, and do not gainsay the power of their sovereign, but with pure minds both keep the commandment of the heavenly King, and are subject to our laws. But ye have been shewn to be disobedient. We have tried every expedient but you have given yourselves up.(24) We however wish to be pure from you, as Pilate at the trial of Christ when He lived among us, was unwilling to kill Him, and when they begged for His death, turned to the East,(25) asked water for his hands and washed his hands, saying I am innocent of the blood of this righteous man.(26)
Thus our majesty has invariably charged that those who are working in the field of Christ are not to be persecuted, oppressed, or ill treated; nor the stewards of the great King driven into exile; lest to-day under our Sovereign you may seem to flourish and abound, and then together with your evil counsellor trample on his covenant,(27) as in the case of the blood of Zacharias,(28) but he and his were destroyed by our Heavenly King Jesus Christ after (at) His coming, being delivered to death's judgment, they and the deadly fiend who abetted them. We have given these orders to Amegetius, to Ceronius to Damasus, to Lampon and to Brentisius by word of mouth, and we have sent the actual decrees to you also in order that you nay know what was enacted in the honourable synod.
To this letter we subjoin the decrees of the synod, which are briefly as follows.
In accordance with the great and orthodox synod we confess that the Son is of one substance with the Father. And we do not so understand the term of one substance` as some formerly interpreted it who signed their names with feigned adhesion; nor as some who now-a-days call the drafters of the old creed Fathers, but make the meaning of the word of no effect, following the authors of the statement that "of one substance" means "like," with the understanding that since the Son is comparable to no one of the creatures made by Him, He is like to the Father alone. For those who thus think irreverently define the Son "as a special creation of the Father," but we, with the present synods, both at Rome and in Gaul, hold that there is one and the same substance of Father, Son, and Holy Ghost, in three persons, that is in three perfect essences.(29) And we confess, according to the exposition of Nicaea, that the Son of God being of one substance, was made flesh of the Holy Virgin Mary, and hath tabernacled among men, and fulfilled all the economy(30) for our sakes in birth, in passion, in resurrection, and in ascension into Heaven; and that He shall come again to render to us according to each man's manner of life, in the day of judgment, being seen in the flesh, and showing forth His divine power, being God bearing flesh, and not man bearing Godhead.
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