Curiosities of Christian History Part 11

When Alexander was Bishop of Byzantium, about 314, being then seventy-three years old, he presided at a conference which the Emperor Constantine appointed to be held between the Pagan philosophers and the bishop. The latter was called an apostolic bishop, owing to his reputation for sanct.i.ty. And the historians say that on the occasion of the conference he put the spokesman of the Pagans to silence by firmly exclaiming, "In the name of Jesus Christ, I command thee to be silent!" On another occasion the same bishop was an ardent opponent of Arius, who then enjoyed the patronage of the Court party. The Emperor Constantine ordered that Arius should be admitted to the Communion. But Alexander was determined not to admit the heretic, and rather than comply with the royal command shut himself up in the church of Irene for purposes of prayer.

Strange to say, Arius died suddenly on the following morning, as he was proceeding in triumph to the cathedral, and the people all believed that this was a judgment on the heretic in answer to the good bishop's prayers.

HOW TO CHALLENGE AND REFUTE A HERETIC.

Gregory of Nyssa relates of Ephraim the Syrian, who died about 373, and who was a most voluminous author, preacher, commentator, and hymn-writer: One Apollinaris had written a treatise in two volumes, containing much that was contrary to Scripture. These volumes he had entrusted to a lady at Edessa, from whom Ephraim obtained a loan of them by pretending that he was a disciple of Apollinaris, and was preparing to defend his views. But before returning them he glued the leaves together, and then challenged the heretic to a public disputation. Apollinaris accepted the challenge, but only so far as to consent to read from these books what he had written, and declining to do more on account of his great age. The controversialists met; but when Apollinaris endeavoured to open the books, he found the leaves so firmly fastened together that the attempt was in vain, and he withdrew, mortified almost to death by his opponent's unworthy triumph.

JULIAN THE APOSTATE.

As there are many examples of kings and emperors converted to the Christian religion, so there is a notable example of one relapsing to the condition of an apostate. Julian the Emperor was brought up as a Christian, and had the repute even of a zealous Christian till he attained the age of twenty, when he took a grudge against the Christians, and resolved to restore, if possible, the worship of the G.o.ds as it used to be before the Christian era. He was initiated into the Eleusinian mysteries, and studied with the Pagan philosophers. He composed an elaborate work against the Christians. To spite the Christians he resolved to rebuild the Temple of Jerusalem; but earthquakes, whirlwinds, or fiery eruptions destroyed these attempts. He prohibited the Christians from teaching rhetoric and grammar, and excluded them from offices of trust, ordered the Christian temples to be demolished and the Pagan temples to be rebuilt, and showed an irrepressible dislike to the progress of Christianity.

Julian admitted that neither fire nor the sword could change the faith of mankind. He therefore prohibited the putting to death of the Galileans, as he called the Christians. He looked on them as wild, savage, and intractable brutes, or at least poor, blind, misguided creatures, who needed only be left to punish themselves. The Pagans of Antioch received him with rapture; but on entering the temple of Apollo, where he expected to find a magnificent procession, he found only a solitary priest, and a single goose for sacrifice, at the very sight of which parsimonious neglect he was greatly incensed. While he was busy urging on the restoration of Apollo's temple, it took fire, and this the Christians viewed as a judgment; while Julian, on the other hand, attributed it to their malice. He retaliated on the cathedral at Antioch by despoiling it of the sacred vessels. Julian died in battle after two years' enjoyment of the throne, and it was said his last words were, "Thou hast conquered, O Galilean!" But the most trustworthy accounts state that he died in 363 without remorse, as he had lived without guilt, and delivered an impressive address to his friends, submitting with dignity to the stroke of fate.

HOW JULIAN THE APOSTATE DIED OF WORMS (A.D. 363).

Sozomen relates that Julian, when governor of Egypt, put the presbyter, Theodoret of Antioch, the custodian of the sacred ornaments of the church, to cruel tortures, and then caused him to be slain. Julian then proceeded to the sacrilege of the sacred vases, which he flung upon the ground and sat upon, at the same time uttering incredible blasphemies against Christ; but his impious course was suddenly arrested, for certain parts of his body were turned into corruption, and generated enormous quant.i.ties of worms. The physicians confessed that the disease was beyond the reach of their art; but from fear and reverence towards the Emperor, they tried all the resources of medicine. They procured the most costly and the fattest birds, and applied them to the corrupted part, in hope that the worms might be thereby attracted to the surface. But this was of no effect; for, in proportion as some of the worms were thus drawn out, others were generated in the flesh, by which he was ceaselessly devoured, until they put an end to his life. Many believed that this disease was an infliction of Divine wrath visited upon him in consequence of his impiety, and this supposition appears the more probable from the fact that the treasurer of the Emperor, and others of the chief officers of the Court who had persecuted the Church, died in an extraordinary and dreadful manner, as if Divine wrath had been visited upon them.

THEOLOGICAL DISPUTES THE TALK OF THE DAY.

When the Arians and Athanasians, early in the fourth century, were in the height of their controversy about the mysteries of the Trinity, the public also took sides, and things beyond all human comprehension became the fashionable topic of conversation at Court. The dispute spread to the people of high rank, and then pervaded the cla.s.ses below. Socrates said that a war of dialectics was carried on in every family. Gregory of Nyssa in one of his orations thus graphically described the state of public excitement: "Every corner and nook of the city is full of men who discuss incomprehensible subjects--the streets, the markets, the people who sell old clothes, those who sit at the tables of the money-changers, those who deal in provisions. Ask a man how many pence it comes to, he gives you a specimen of dogmatising on generated and ungenerated beings. Inquire the price of bread, you are answered, 'The Father is greater than the Son, and the Son subordinate to the Father.' Ask if the bath is ready, and you are answered, 'The Son of G.o.d was created from nothing.'"

THE GREAT CONTROVERSY ABOUT THE TRINITY.

The controversy between the Arians and the Athanasians exercised the leaders of the Church from the time of Constantine to the Second Ec.u.menic Council in 381. All the great and commanding minds of the age were with the Trinitarians, each condemning the Arian heresy in his own peculiar way. One leader was Ephraim, the Syrian monk, who wept night and day for the sins of mankind and for his own, and who poured forth verse and prose in defence of orthodoxy. It was said his very writings wept, even his panegyrics and festival homilies flowed with tears. His psalms and hymns, however, animated his monkish companions, and were the occupation and delight of all the earnest believers, and all his thoughts and emotions were rigidly Trinitarian. St. Basil the monk, whose boast it was to be "without wife, without property, without flesh, almost without blood," was equally zealous for the Trinity, and as its champion he was made Archbishop of Caesarea. St. Gregory of n.a.z.ianzen was equally zealous and eloquent in the same cause; and even the Arian monks and virgins were excited to tumults and bloodshed by his exasperating popularity.

Chrysostom in the same cause offended the Empress, who was inclined to the Arians. He was banished; but the Empress, on seeing the commotion caused by an earthquake, was afraid, and he was recalled amid the enthusiasm of the whole inhabitants, who went forth to welcome his return. His renewed insults led the Emperor to send his military officers to seize Chrysostom at the altar during the celebration of the Sacrament, and he was carried off. The same night the church took fire, for which his followers were blamed, and he never returned from exile. The cause of the Trinitarians triumphed at last and became the settled faith.

ATHANASIUS ATTACKED IN HIS OWN CHURCH.

Athanasius, the great champion of the orthodox doctrine of the Trinity, who died in 373, escaped many imminent dangers in his career. When Syria.n.u.s, Duke of Egypt, at the head of five thousand soldiers attacked Alexandria in 356, the Archbishop Athanasius was with his clergy and people engaged in their nocturnal devotions. The troops with horrid imprecations battered in the door and interrupted the service; but the archbishop, seated on his throne and expecting the approach of death, merely desired the trembling congregation to chant one of the Psalms of David which celebrates the triumph of the G.o.d of Israel over the haughty and impious tyrant of Egypt. When the door was burst in, a cloud of arrows was discharged, and the soldiers with drawn swords rushed forward, their armour gleaming under the lights round the altar. Athanasius refused the importunate prayers of the monks and presbyters who urged him to escape, and insisted on keeping his seat till he had dismissed in safety the last of the congregation. The darkness and tumult of the night favoured his own retreat, though he was thrown down in the crowd and was eagerly searched for by the soldiers, who had been instructed by their Arian guides that the head of Athanasius would be a most acceptable present to the Emperor Constantius, who was zealous for the Arian faction. It was on this occasion that Athanasius was lost sight of for six years, making hairbreadth escapes during all that period.

ATHANASIUS CONCEALED BY A HOLY VIRGIN.

Sozomen says that Athanasius, the champion of orthodoxy, on hearing of the death of Constantius in 362, appeared by night in the church at Alexandria, to the astonishment of his friends. He told them that while his enemies were seeking to arrest him he had concealed himself in the house of a holy virgin in Alexandria. She was only twenty years old, and was of such extraordinary beauty, modesty, and wisdom that the gravest and best men felt indescribable fascination in her presence. It is said that Athanasius was led by the revelation of G.o.d to seek refuge in her house, and the result showed that all the events were directed by Providence. The friends and relatives of Athanasius would thus have been preserved from danger had search been made for him amongst them, and had they been compelled to swear that he was not concealed with them. There was nothing to excite suspicion of a bishop being concealed in the house of so lovely a virgin. She had, moreover, the courage to receive him and sufficient prudence to preserve his life. She alone ministered to him and supplied his wants. She washed his feet, brought him food, provided him with the books he wanted, and acted so prudently that during the whole time of his residence with her none of the inhabitants of Alexandria suspected the place of his retreat. The people of Alexandria rejoiced at this unexpected reappearance of Athanasius, and at once restored his churches to him.

AN IMPRESSIVE SERMON ON THE TRINITY.

Ala.n.u.s de Insulis was a schoolman of immense renown in the eleventh and twelfth centuries. He had appointed a certain day to preach on the Blessed Trinity and to give a perfect explanation of that mystery to his auditors.

On the preceding day, as he took a solitary walk on the margin of a river, he saw a little boy scooping out a small trench, and trying to fill it with water from a sh.e.l.l; but the water escaped through the sandy bottom as fast as he filled it. "What are you doing, my pretty child?" asked Ala.n.u.s.

The reply was, "I am going to put all the water of the river into my trench." "And when do you think, my child, that you will succeed in this great design?" "Oh," said the child, "I shall succeed before you succeed in yours. For they say you are to explain the Trinity, in your sermon to-morrow, by the rules of science." Ala.n.u.s was struck with this reply and seized with compunction. He returned home meditating deeply on the child's remarks and his own presumption. On the morrow, when the hour of the sermon arrived, a great crowd a.s.sembled. Ala.n.u.s mounted the pulpit and uttered these words, which were his whole discourse, "It is sufficient, my friends, that you have seen Ala.n.u.s." He immediately descended and withdrew, leaving the people in astonishment. The same day he left Paris for Burgundy, and repaired to the abbey of Citeaux, where he became a monk, and ended his days in holy offices and far-reaching reflections.

PAGANS PLEADING AGAINST DEMOLISHING TEMPLES.

When the young Emperor Valentinian, who died A.D. 375, was about to carry out the edict of his predecessor and demolish the Pagan temples and remove the statue of Victory, the eloquent prefect of Rome, Symmachus, ventured to remonstrate, and in the Senate he lavished his eloquence in defence of the immortal G.o.ds and the religion of his ancestors. He was cautious, dextrous, and conciliatory. He told the Emperor how their old religion had subdued the world to the Roman dominion, that Heaven was above them all, and there were many ways by which we arrive at the great secret. But he presumed not to contend on this occasion; he was a humble suppliant. It would surely be a disgrace to the imperial treasury to be enriched by the paltry saving in the maintenance of the Vestal Virgins and by confiscating legacies bequeathed by the piety of individuals. Yea, the deified father of the Emperor would look down with sorrow from the starry citadel to see the intolerance of that day's proceedings. Ambrose, the Archbishop of Milan, was, however, at hand to confront and confute this Pagan harangue.

He told the Emperor that ancestors were to be treated with reverence, but that the question now was the right way of treating with G.o.d alone. No part of the public revenue must be given to maintain idolatry. He who offered to images would have his offerings returned by the Church with disdain. All the G.o.ds of Rome had done nothing for her. It was the courage of the legions, and not the influence of all the false idols, that turned in their favour the issue of battles. Valentinian was murdered before the final step was taken, and his successor hesitated. Ambrose had to fly from Milan, for the soldiery boasted that they would stable their horses in the churches and press the clergy as soldiers. Alaric soon arrived on the scene, the Roman aristocracy became absorbed by the Christianising population, and Paganism at last gradually died out in 493, and the new religion took its place in the old temples.

THE DEFENCE OF THE PAGAN IDOLS.

The ruin of Paganism and its idols took place in the age of the Emperor Theodosius (378-395). The Roman priests, with their robes of purple, chariots of state, and sumptuous entertainments, were the admiration of the people; and they found their great champion and advocate in Symmachus, who in turn was baffled by Ambrose, Archbishop of Milan, whose influence caused the Pagan orator to be exiled. On a vote of the Senate as to whether the worship of Jupiter or of Christ should be the religion of the Romans, a large majority condemned Jupiter, and this led to a special committee of officers, who were directed to shut up the temples and destroy the instruments of idolatry. The Sophists who stood by the Pagan religion describe the acts of the Christian image-breakers as a dreadful and amazing prodigy which covered the earth with darkness. They pathetically relate how the Pagan temples were converted into sepulchres, and how the filthy monks polluted holy places with relics of martyrs which were nothing better than the heads--salted and pickled--of those infamous malefactors who, for the mult.i.tude of their crimes, had suffered an ignominious death. But the monks triumphed, and the bodies of St. Andrew, St. Luke, and St. Timothy were transported from their obscure graves in solemn pomp and deposited in the Church of the Apostles, which the magnificence of Constantine had founded in Constantinople. The example of Rome and Constantinople confirmed the faith and discipline of the Catholic world; and the influence of this part of the worship of the faithful lasted during the twelve hundred years which elapsed between the reign of Constantine and the reformation of Luther.

THE FIRST CHRISTIAN DEMOLITION OF TEMPLES.

When Theodosius, the Christian Emperor, in 379 made an edict ordering the demolition of idolatrous temples, it filled the Pagans with dismay.

Theophilus, the Archbishop of Alexandria, hastened to execute the order.

Marching at the head of the military, he entered the proud temple of the G.o.d Serapis, to which a hundred steps led up, and magnificent portices and pillars surrounded the spot. There stood the celebrated colossal statue of the G.o.d, made of gold, silver, and other metals fused together, and inlaid with precious stones. When the Christians entered the vast deserted building, the centre of adoration for centuries, they stood silent and awestruck, and after a pause of wonder a soldier was ordered to strike the statue on the knee. He did so timidly, for the spectators expected some terrific outburst of thunder and lightning to destroy him instantaneously.

There was an echo, but no sign came. The man, being emboldened, then climbed up to the head, and with one blow struck it off and made it roll to the ground. Another pause. Still no sign of insulted G.o.dhead; but a large colony of rats, disturbed from their peaceful abode, suddenly leapt out and scampered about in all directions. The mult.i.tude, with their high-strung nerves, were prepared for some act of personal vengeance, but at once dissolved with mirth; peals of loud laughter and jests and mockery mingled with the rest of the work. The curious crowd were further gratified by discovering some of the machinery by which the tricks were produced which had so long imposed on their simple faith, such as letting the light through an aperture fall suddenly on the lips of the statue at the right moment, also a magnet in the roof, which kept a small statue suspended in the air. The fragments of the statue of Serapis were zealously dragged through the streets, and the foundations of the walls were rooted up. The Pagans waited in vain for some sequel of G.o.d-like retribution to come; but the river Nile flowed on unmindful of its G.o.d without any unusual outbreak. And like scenes were repeated in other cities with the same impunity. In some of the earlier demolitions, however, in other parts of the empire the Pagans resisted, and in some cases successfully. The war against the temples began in Syria. One enthusiastic iconoclast, named Marcellus of Apamea, after successfully destroying temples in other neighbouring places, when attacking that in his own district was seized rudely by the inhabitants and burned alive.

The synod of Christians, thinking it a glorious death, refused to revenge on the ignorant barbarians their precipitate outrage.

DESTROYING PAGAN TEMPLES TOO ABRUPTLY.

When the Emperor Theodosius in 386 directed the praetorian prefect Cynegius, an ardent supporter of Christianity, to shut up all the Pagan temples, this was not done without great excitement. One Theophilus, Bishop of Alexandria, a somewhat worldly man, who was rather bent on erecting splendid churches than on carrying out the spirit of Christianity, obtained from the Emperor a gift of a temple of Bacchus, and he proceeded to convert it into a Christian church. He acted most injudiciously, first collecting all the indecent decorations out of that impure place, and ordering these to be carried in a procession through the streets, so as to expose them to the ridicule and contempt of the people.

But it had rather a contrary effect, for it roused the fanatical spirit, and caused the mob to create a riot and retaliate on the Christians, driving them off and themselves taking refuge in the magnificent temple of Serapis, the pride of Pagan idolaters. There a fanatical Pagan named Olympius, who was clad in the garb of a philosopher, harangued his followers, and instigated them to fight for the sanctuaries of their fathers. The spirit of the mob rose to fever heat, and the loss of life in these commotions was so great that the Emperor took occasion of it to issue a decree, in which he found it necessary to pardon the ringleaders of the Pagans, but at the same time he directed all the heathen temples at Alexandria to be destroyed, since it was through these that such serious disturbances had been created. And this led, amongst others, to the demolition of the celebrated temple of Serapis, and its conversion into churches and cloisters. After these events it was expected that Paganism would soon die out.

DEMOLISHING AN IMAGE AT THE PALACE.

There was a magnificent image of Christ erected over the bronze portal of the Imperial Palace at Constantinople. The legend was, that Theodore, a wealthy merchant, after losing all his property at sea, went to borrow some capital from a wealthy Jew, who demanded good security. Theodore had nothing of value but an image of Christ, and this he boldly offered as his surety. The Jew was so amused and yet overwhelmed at this simplicity that he agreed to accept it. The result was that the merchant won back all his wealth, and repaid the Jew to the uttermost farthing, and the great image called the Surety was set up. When the imperial decree was published against this and other images, a soldier of the Emperor's guard erected a ladder in order to take it down to be burned. But a crowd of women collected, demanding that the image should be spared; and when they watched the soldier striking his axe at it, they were so maddened with indignation, that they pulled the ladder from under his feet, and caused him to fall, and he was killed. The Emperor sent troops to the spot to drive away the people, and set up a plain cross instead of the image which had so won upon the reverence of the lieges.

ST. MARTIN OF TOURS DEMOLISHING TEMPLES (A.D. 380).

St. Martin of Tours (who died 396) distinguished himself by his zeal and efficiency as a destroyer of the Pagan temples when the word was given to destroy them. The Pagans occasionally used to resist. Once, after demolishing a temple, he was also desirous of cutting down a pine that stood near it. But the Pagans opposed this, and after some argument agreed that they themselves would fell it upon condition that he, who boasted so much of his trust in G.o.d, would stand under it where they would place him.

The saint consented, and suffered himself to be tied to that side of the tree on which it leaned. When it seemed just ready to fall upon him, he made the sign of the cross, and it fell on the contrary side. Whereupon the Pagans were so astonished that they all upon the spot demanded to be enrolled in his list of catechumens. Another time he was pulling down a temple, when a great number of Pagans fell upon him with fury, and one attacked him sword in hand. The saint, however, merely took off his mantle and presented his bare neck to him, whereupon the Pagan was so terrified that he fell backwards, and begged the saint to forgive him.

THE KING OF THE GOTHS RESPECTS THE CHURCHES.

When Alaric, King of the Goths, besieged Rome the third time, in 410, the Salarian Gate was silently opened by his confederates inside at midnight, and the inhabitants were roused by the piercing sound of the Gothic trumpet. The tribes of Germany and Scythia then rushed in, eager to enrich themselves with the spoils of the great city. Alaric exhorted his troops to respect the churches of the Apostles, St. Peter, and St. Paul.

The Goths were impressed, and showed here and there some self-restraint.

One barbarian chief burst open the humble dwelling of an aged virgin, demanding all her silver and gold, and was astounded at the readiness with which she conducted him to a splendid h.o.a.rd of ma.s.sy plate curiously inwrought, which made the eye of the captor sparkle with delight. But the woman with a confident air said to him, "These are the consecrated vessels belonging to St. Peter; if you presume to touch them, the sacrilegious deed will haunt your conscience. As for me, I dare not keep what I am unable to defend." The captain was awestruck; and after reporting the circ.u.mstance to the king, the latter ordered all the consecrated plate and ornaments to be transported without damage or delay to the Church of the Apostles, and a detachment of Goths thereupon marched in battle-array, bearing aloft these sacred treasures amid barbarian shouts and the psalms of rejoicing Christians who joined in the procession. The Goths, in pillaging the city, spared nothing beyond these select vessels of the Church; and gold, jewels, silks, and works of art were piled in waggons for their own spoil. The victorious Goths evacuated the city on the sixth day and marched south, spreading terror and destruction. On reaching Sicily, Alaric's life was cut short, and his funeral was celebrated with barbaric pomp. A small river, Busentinus, that washes the walls of Consentia, was diverted from its course, and in its bed the hero's body with the spoils and trophies of Rome were buried. The prisoners who had been compelled to execute this work were then ma.s.sacred, and the river was restored to its former channel, so as to conceal for ever the place of burial.

ATTILA, KING OF THE HUNS, IMPRESSED BY THE POPE (A.D. 453).

When Attila, the King of the Huns, was supposed to meditate the invasion of Italy, so great was the consternation that the Senate and people thought it prudent to send a solemn emba.s.sy to deprecate the wrath of that ferocious monarch. He listened to the appeal, and the deliverance of Italy was purchased by the immense ransom or dowry of the Princess Honoria. When Attila talked of carrying his victorious arms to the gates of Rome, both friends and foes warned him that Alaric did not long survive the conquest of the Eternal City; but in 453 he carried out his resolution. Meanwhile, Leo, the bishop, was induced to venture his life to endeavour to mollify the conqueror. Leo's eloquence and majestic aspect and sacerdotal robes made an immense impression on the superst.i.tious barbarian. It was said by the chroniclers that the two apostles St. Peter and St. Paul appeared in person on the occasion, and threatened Attila with instant death if he rejected the prayer of their successor. He was much embarra.s.sed; but before he evacuated Italy he still threatened to return more dreadful and implacable if the Princess Honoria were not delivered up to him according to the treaty. Fortunately for Italy, Attila was one night seized with sudden illness, during which a blood-vessel burst and suffocated him in his sleep. After solemnly exposing his body under a silken pavilion, squadrons of Huns wheeled round, chanting a funeral song to his memory.

They inclosed his remains in three coffins, of gold, of silver, and of iron, and privately buried him in the night, throwing into his grave the spoils of nations and the bodies of captives ma.s.sacred for the purpose.

THE VANDALS SACKING ROME AND CAPTURING SACRED VESSELS (455).