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{248} Chapter 5. Persecution and lapse of Liberius§. 35. 1. NOW it had been better if from the first Constantius had never become connected with this heresy at all; or being connected with it, if he had not yielded so much to those impious men; or having yielded to them, if he had stood by them only thus far, so that judgment might come upon them all for these atrocities alone. But as it would seem, like madmen, having entangled themselves in the bonds of impiety, they are drawing down upon their own heads a more severe judgment. Thus from the first [Note 1] they spared not even Liberius Bishop of Rome, but extended [Note A] their fury [Note 2] even to those parts; they respected not his bishopric, because it was an Apostolical throne; they felt no reverence for Rome, because she is the Metropolis of Romania [Note B]; they remembered not that formerly in their letters they had spoken of her Bishops as Apostolical men. But confounding all things together, they at once forgot every thing, and cared only to shew their zeal in behalf of impiety. When they perceived that he was an orthodox man, and hated [Note 3] the Arian heresy, and earnestly endeavoured to persuade all persons to renounce and withdraw from it, these impious men reasoned thus with themselves: "If we can persuade Liberius, we shall soon prevail over all." {249} 2. Accordingly they accuse him falsely before the Emperor; and he, expecting easily to draw over all men to his side by means of Liberius, writes to him, and sends a certain eunuch called Eusebius with letters and offerings, to cajole him with the presents, and to threaten him with the letters. The eunuch accordingly went to Rome, and first proposed to Liberius to subscribe against Athanasius, and to hold communion with the Arians, saying, "The Emperor wishes it, and commands you to do so." And then showing him the offerings, he took him by the hand, and again besought him, saying, "Be persuaded to comply with the Emperor's request, and receive these." §. 36. But the Bishop endeavoured to convince him, reasoning with him thus: "How is it possible for me to do this against Athanasius? how can we condemn a man, whom not one [Note 4] Council only, but a second [Note 5] assembled from all parts of the world [Note 6], has fairly acquitted, and whom the Church of Rome dismissed in peace? who will approve of our conduct, if we reject in his absence one, whose presence [Note 7] amongst us we gladly welcomed [Note 8], and admitted him to our communion? There is no Ecclesiastical Canon [Note 9] which can authorize such a proceeding; nor have we had transmitted to us any such tradition [Note 10] from the Fathers, which they might have received from the great and blessed Apostle Peter [Note 11]. 3. "But if the Emperor is really concerned for the peace of the Church, if he requires our decrees respecting Athanasius to be reversed, let their proceedings both against him and against all the others be reversed also; and then let an Ecclesiastical Council be called at a distance from the Court [Note 12], at which the Emperor shall not be present, nor any Count be admitted, nor magistrate to threaten us, but where only the fear of God, and the Apostolical rule [Note 13] shall prevail; that so in the first place, the faith of the Church may be secured, as the Fathers defined it in the Council of Nicæa, and the supporters of the Arian doctrines may be cast out, and their heresy anathematized. And then after that, an enquiry being made into the charges brought against Athanasius, and any other beside, as well as into those things of which the other party is accused, let the guilty be cast out, and the innocent receive encouragement {250} and support. For it is impossible that they who maintain an impious creed can be admitted as members of a Council; nor is it fit that an enquiry into matters of conduct should precede the enquiry concerning the faith [Note 14]; but all diversity of opinion on points of faith ought first to be eradicated, and then the enquiry made into matters of conduct. Our Lord Jesus Christ did not heal them that were afflicted, until they shewed and declared what faith they had in Him. These things we have received from the Fathers; these report to the Emperor; for they are both profitable for him and edifying to the Church. But let not Ursacius and Valens be listened to, for they have retracted their former assertions, and in what they now say they are not to be trusted." §. 37. 4. These were the words of the Bishop Liberius. And the eunuch [Note 15], who was vexed, not so much because he would not subscribe, as because he found him an enemy to the heresy, forgetting that he was in the presence of a Bishop [Note 16], after threatening him severely, went away with the offerings; and proceeded to perpetrate an offence, which is foreign from a Christian, and too audacious for a eunuch [Note 17]. In imitation of the transgression of Saul, he went to the Martyry [Note C] of the Apostle Peter, and then presented the offerings. But Liberius having notice of it, was very angry with the person who kept the place, that he had not prevented him, and cast out the offerings as an unlawful sacrifice, which increased the anger of the mutilated [Note 18] creature against him. Consequently he exasperates the Emperor against him, saying, "The matter that concerns us is no longer the obtaining the subscription of Liberius, but the fact that he is so resolutely opposed to the heresy, that he anathematizes the Arians by name." He also stirs up the other eunuchs to say the same; for many of those who are about Constantius, or rather the whole number of them, are eunuchs [Note 19], {251} who engross all the influence with him, and it is impossible to do any thing there without them. The Emperor accordingly writes to Rome, and again Palatines, and Notaries, and Counts are sent off with letters to the Prefect, in order that either they may inveigle Liberius by stratagem away from Rome and send him to the Court to him, or else persecute him by violence. §. 38. 5. Such being the tenor of the letters, there also fear and treachery forthwith prevailed throughout the whole city. How many were the families against which threats were held out! How many received great promises on condition of their acting against Liberius! How many Bishops hid themselves when they saw these things! How many noble women retired to their estates in consequence of the calumnies of the enemies of Christ! how many ascetics were made the objects of their plots! How many who were sojourning there, and had made that place their home, did they cause to be persecuted! How often and how strictly did they guard the harbour [Note 20] and the approaches to the gates, lest any orthodox person should enter and visit Liberius! Rome also had trial of the enemies of Christ, and now experienced what before she would not believe, when she heard how the other Churches in every city were ravaged by them. 6. It was the eunuchs who instigated these proceedings against all. And the most remarkable circumstance in the matter is this; that the Arian heresy which denies the Son of God, receives its support from eunuchs, who, as both their bodies are fruitless, and their souls barren of the seeds of virtue, cannot bear even to hear the name of son. The Eunuch of Ethiopia indeed, though he understood not what he read, believed the words of Philip, when he taught him concerning our Saviour [Acts viii. 27.]; but the eunuchs of Constantius cannot endure the confession of Peter [Note 21], nay, they turn away when the Father manifests the Son, and madly rage against those who say, that the Son of God is His genuine Son, thus claiming as a heresy of eunuchs, that there is no genuine and true offspring of the Father. On these grounds it is that the law forbids such persons to be admitted into any ecclesiastical Council [Note 22]; notwithstanding which these have now regarded them as competent judges of ecclesiastical {252} causes, and whatever seems good to them, that Constantius decrees, while men with the name of Bishops dissemble with them. Oh! who shall be their historian? who shall transmit the record of these things to future generations? who indeed would believe it, were he to hear it, that eunuchs who are scarcely entrusted with household services (for theirs is a pleasure-loving [Note 23] race, that has no serious concern but that of hindering in others what nature has taken from them); that these, I say, now exercise authority in ecclesiastical matters, and that Constantius in submission to their will treacherously conspired against all, and banished Liberius! §. 39. 7. For after the Emperor had frequently written to Rome, had threatened, sent commissioners, devised schemes, on the persecution subsequently breaking out at Alexandria, Liberius is dragged before him, who uses great boldness of speech towards him. "Cease," he said, "to persecute the Christians; attempt not by my means to introduce impiety into the Church. We are ready to suffer any thing rather than to be called Arian fanatics. We are Christians; compel us not to become enemies of Christ. We also give you this counsel: fight not against Him who gave you this empire, nor show impiety towards Him instead of thankfulness [Note 24]; persecute not them that believe in Him, lest you also hear the words, It is hard for thee to kick against the pricks [Acts ix. 5.]. Nay, I would that you might hear them, that you might obey, as the holy Paul did. Behold, here we are; we are come, before they fabricate charges. For this cause we hastened hither, knowing that banishment awaits us at your hands, that we might suffer before a charge encounters us, and that all may clearly see that all the others too have suffered as we shall suffer, and that the charges brought against them were fabrications of their enemies, and all their proceedings are mere calumny and falsehood." §. 40. 8. These were the words of Liberius at that time, and he was admired by all men for them. But the Emperor instead of answering, only gave orders for their banishment, separating each of them from the rest, as he had done in the former cases. For he had himself devised this plan in the banishments which he inflicted, that so the severity of his {253} punishments might be greater than that of former tyrants and persecutors [Note 25]. In the former persecution Maximian who was then Emperor commanded a number of Confessors to be banished together, and thus lightened their punishment by the consolation which he gave them in each other's society. But this man was more savage than he; he separated those who had spoken boldly and confessed together, he put asunder them who were united by the bond of faith, that when they came to die they might not see one another; thinking that bodily separation can disunite also the affections of the mind, and that being severed from each other, they would forget the concord and unanimity which existed among them. He knew not that however each one may remain apart from the rest, he has nevertheless with him that Lord, whom they confessed in one body together, who will also provide, (as he did in the case of the prophet Elisha,) that more shall be with each of them, than there are soldiers with Constantius. Of a truth iniquity is blind; for in that they thought to afflict the Confessors, by separating them from one another, they rather brought thereby a great injury upon themselves. For had they continued in each other's company, and abode together, the pollutions of those impious men would have been proclaimed from one place only; but now by putting them asunder, they have made their impious heresy and wickedness to spread abroad and become known in every place [Note 26]. §. 41. 9. Who that shall hear what they did in the course of these proceedings will not think them to be any thing rather than Christians [Note 27]? When Liberius sent Eutropius a Presbyter and Hilarius a Deacon with letters to the Emperor, at the time that Lucifer and his friends made their confession, they banished the Presbyter on the spot, and after stripping Hilarius [Note D] the Deacon and scourging him on the back, they banished him too, exclaiming, "Why didst thou not resist Liberius instead of being the bearer of letters from him." Ursacius and Valens with the eunuchs who sided with them were the authors of this outrage. The Deacon, while he was {254} being scourged, praised the Lord, remembering his words, I gave My back to the smiters [Is. l. 6.]; but they while they scourged him laughed and mocked him, feeling no shame that they were insulting a Levite. Indeed they acted but consistently in laughing while he continued to praise God; for it is the part of Christians to endure stripes, but to scourge Christians is the outrage of a Pilate or a Caiaphas [Note 28]. 10. Thus they endeavoured at the first to corrupt the Church of the Romans, wishing to introduce impiety into it as well as others. But Liberius after he had been in banishment two years gave way, and from fear of threatened death was induced to subscribe. Yet even this only shews their violent conduct, and the hatred [Note 29] of Liberius against the heresy, and his support of Athanasius, so long as he was suffered to exercise a free choice. For that which men are forced by torture to do contrary to their first judgment, ought not to be considered the willing deed of those who are in fear, but rather of their tormentors [Note 30]. They however attempted every thing in support of their heresy, while the people in every Church, preserving the faith which they had learnt, waited for the return of their teachers, and cast from them, and all avoided, as they would a serpent, the Antichristian heresy. NotesA. [ten manian exeteinan]; vid. [ekteinai
ten manian]. infr. p. 254. r. 1. And so in the letter of
the Council of Chalcedon to Pope Leo; which says that Dioscorus, [kat'
autou tes ampelou ten phulaken para tou soteros
epitetrammenou ten manian exe teine. legomen de. tes
ses hosiotetos]. Hard. Conc. t. 2. p. 656. As to the
words [hoti apostolikos esti thronos], the phrase "Apostolical
throne or see," is given also, though not as an appellative, to the
sees of Antioch, Ephesus, &c. vid. Tertull. de Præscript. 36.
August. Ep. 43. 7. Even were it to be here construed "because it is
the Apostolical see," yet perhaps Athanasius uses it from his
familiarity with Latin ideas during his frequent exiles in the West,
just as he also adopts some of their theological terms. The Eusebians
had in the first instance resisted the authority of Rome, though with
expressions of respect. supr. p. 40, note C. B.
By Romania is meant the Roman Empire, according to Montfaucon after
Nannius. vid. Præfat. xxxiv. xxxv. And so Epiph. Hær. lxvi. 1 fin.
p. 618. and lxviii. 2 init. p. 728. Nil. Ep. i. 75. vid. Ducange
Gloss. Græc. in voc. C.
"Under this canopy," [the Baldacchino in the present St. Peter's
Church,] "is the high altar, which is only used on the most solemn
ceremonies, and beneath it repose the bodies of St. Peter and St.
Paul. That of St. Peter lies in the place where it was first buried.
It is said that Pope Anacletus, while he was only a priest,
constructed a chapel here in 106, which was called the Confessional of
St. Peter, and inclosed the body of the Apostle in a marble urn.
Constantine is reported to have covered the urn with metal, so that it
can never be seen." Burton's Rome, p. 425. D.
This Hilary afterwards followed Lucifer of Cagliari in his schism. He
is supposed to be the author of the Comments on St. Paul's Epistles
attributed to St. Ambrose, who goes under the name of Ambrosiaster. Margin Notes1. in contrast to date of his fall, p. 255, r. 6. 2.
[manian]. 3.
pp. 245 r. 1. 254, r. 2. 4.
at Alexandria. 5.
at Sardica. 6.
[pantachoden]. 7.
vid. p. 49 fin. 8.
p. 230, r. 2. 9.
pp. 41, 49, 55. 10.
[paradosis], vid. p. 229, note B. 11.
p. 57, note U. 12.
or Palace, supr. pp. 25, 227, 246. 13.
[ton apostolon diataxis], supr. pp. 57, 246. 14.
vid. Pallavicin. Conc. Trid. vi. 7. Sarpi. Hist. ii. 15.
[eunouchos]. 16.
[pros episkopon en]. 17.
[spadonton]. 18.
[ton thladian]. 19.
vid. Gibbon, Hist. ch. 19 init. 20.
Ostia, vid. Gibbon, Hist. ch. 31. p. 303. 21.
Mat. xvi. 16. allusion to Liberius? vid. p. 57, note U. Hard. Conc. t.
2. p. 305, E. 22.
Can. Nic. 1. 23.
[philedonon], this the key to his severity towards them. 24.
p. 246. §. 34. 25.
p. 235, r. 4. infr. §. 60. §. 64. 26.
p. 247, r. 1. 27.
pp. 247, r. 3. 208, note B. 28.
p. 194, r. 1. 29.
p. 217, r. 7. 30.
p. 245, note B. Newman Reader — Works of John Henry Newman |