Sketches of Church History Part 4

The first thing that the heathens of Alexandria did when they heard of the death of Constantius had been to kill the Arian bishop, George; for he had behaved in such a way that the heathens hated him even more than the Catholics did. Another Arian bishop was set up in his place; but when Julian had given leave for the banished to return, Athanasius came back, and the Arian was turned out.

The Alexandrians received Athanasius with great joy, and he did all that was in his power to reconcile the parties of Christians among themselves. For, although no one could be more earnest than he in maintaining every particle of the faith necessary for a true Christian, he was careful not to insist on things which were not necessary. He knew, too, that people who really meant alike were often divided from each other by not understanding one another's words; and he was always ready to make allowance for them as far as he could do so without giving up the truth. But Julian was afraid to let him remain at Alexandria, and was greatly provoked at hearing that he had converted and baptized some heathen ladies of rank. So the emperor wrote to the Alexandrians, telling them that, although they might choose another bishop for themselves, they must not let Athanasius remain among them, and banishing the bishop from all Egypt. Athanasius, when he heard of this, said to his friends, "Let us withdraw; this is but a little cloud which will soon pa.s.s over;" and he set off up the river Nile in a boat. After a while, another boat was seen in pursuit of him; but Athanasius then told his boatmen to turn round, and to sail down the river again; and when they met the other boat, from which they had not been seen until after turning, they answered the questions of its crew in such a way that they were allowed to pa.s.s without being suspected of having the bishop on board. Thus Athanasius got safe back to the city, and there he lay hid securely while his enemies were searching for him elsewhere. But after a little time he withdrew to the deserts, where he was welcomed and sheltered by his old friends the monks.

In his hatred of Christianity, Julian not only tried to restore heathenism, but showed favour to the Jews. He sent for some of them, and asked why they did not offer sacrifice as their law had ordered? They answered that it was not lawful to sacrifice except in the temple of Jerusalem, which was now in ruins, and did not belong to them, so that they could no longer fulfil the duty of sacrificing. Julian then gave them leave to build the temple up again, and the Jews came together in vast numbers from the different countries into which they had been scattered. Many of them had got great wealth in the lands of their banishment, and it is said that even the women laboured at the work, carrying earth in their rich silken dresses, and that tools of silver were used in the building. The Jews were full of triumph at the thought of being restored to their own land, and of reviving the greatness of David and Solomon. But it had been declared that the temple was to be overthrown, and that Jerusalem was to be "trodden down of the Gentiles,"

on account of the sin of G.o.d's ancient people (_St. Luke_ xxi. 6, 24, &c.): so that this undertaking to rebuild the temple was nothing less than a daring defiance of Him who had so spoken; and it pleased Him to defeat it in a terrible manner. An earthquake scattered the foundations which had been laid; b.a.l.l.s of fire burst forth from the ground, scorching and killing many of the workmen; their tools were melted by lightning; and stories are told of other fearful sights, which put an end to the attempt. Julian, indeed, meant to set about it once more, after returning from a war which he had undertaken against the Persians.

But he never lived to do so. Athanasius was not mistaken when he said that his heathen emperor's tyranny would be only as a pa.s.sing cloud; for Julian's reign lasted little more than a year and a half in all. He led his army into Persia in the spring of 363, and in June of that year he was killed in a skirmish by night.

Julian left no child to succeed him in the empire, and the army chose as his successor a Christian named Jovian, who soon undid all that Julian had done in matters of religion. The new emperor invited Athanasius to visit him at Antioch, and took his advice as to the restoration of the true faith. But Jovian's reign lasted only eight months, and Valentinian, who was then made emperor, gave the empire of the East to his brother Valens, who was a furious Arian, and treated the Catholics with great cruelty. We are told, for instance, that when eighty of their bishops had carried a pet.i.tion to him, he put them on board a ship, and when it had got out to sea, the sailors, by his orders, set it on fire, and made their escape in boats, leaving the poor bishops to be burned to death.

Valens turned many orthodox bishops (that is to say, bishops _of the right faith_) out of their sees, and meant to turn out Athanasius, who hid himself for a while in his father's tomb. But the people of Alexandria begged earnestly that their bishop might be allowed to remain with them, and the emperor did not think it safe to deny their request, lest there should be some outbreak in the city. And thus, while the faith of which Athanasius had so long been the chief defender, and for the sake of which he had borne so much, was under persecution in all other parts of the eastern empire, the great bishop of Alexandria was allowed to spend his last years among his own flock without disturbance.

He died in the year 373, at the age of seventy-six.

CHAPTER XIII.

THE MONKS.

In the story of St. Athanasius, _monks_ have been more than once mentioned, and it is now time to give some account of these people and of their ways.

The word _monk_ properly means one who leads a _lonely_ life; and the name was given to persons who professed to withdraw from the world and its business that they might give themselves up to serve G.o.d in religious thoughts and exercises. Among the Jews there had been whole cla.s.ses of people who practised this sort of retirement: some, called _Essenes_, lived near the Dead Sea; and others, called _Therapeutae_, in Egypt, where a great number of Jews had settled. Among the heathens of the East, too, a like manner of living had been common for ages, as it still continues to be; and many of them carry it to an excessive strictness, as we are told by travellers who have visited India, Thibet, and other countries of Asia.

Nothing of the kind, however, is commanded for Christians in the New Testament; and when Scripture warrant for the monkish life was sought for, the great patterns who were produced were Elijah and St. John the Baptist--the one of them an Old Testament prophet; the other, a holy man who lived, indeed, in the days when our Lord Himself was on the earth, but who was not allowed to enter into His Church, or to see it fully established by the coming of the Holy Ghost at the day of Pentecost. But still it was very natural that the notion of a life of strict poverty, retirement from the world, and employment in spiritual things, should find favour with Christians, as a means of fulfilling the duties of their holy calling; and so it seems that some of them took to this way of life very early. But the first who is named as a _hermit_ (that is to say, a _dweller in the wilderness_) was Paul, a young man of Alexandria, who, in the year 251, fled from the persecution of Decius into the Egyptian desert, where he is said to have lived ninety years. Paul, although he afterwards became very famous, spent his days without being known, until, just before his death, he was visited by another great hermit, St. Antony. But Antony himself was a person of great note and importance in his own lifetime.

He was born in the district of Thebes, in Egypt, in the very same year that Paul withdrew from the world. While a boy, he was thoughtful and serious. His parents died before he had reached the age of twenty, and left him considerable wealth. One day, when in church, he was struck by hearing the story of the rich young man who was charged to sell all that he had, give to the poor, and follow our Lord (_St. Luke_ xviii. 18-22).

At another time he was moved by hearing the charge to "take no thought for the morrow" (_St. Matt._ vi. 34). And in order to obey these commands (as he thought), Antony parted with all that belonged to him, bade farewell to his only sister, and left his home, with the intention of living in loneliness and devotion. He carried on this life for many years, and several times changed his abode, that he might seek out some place still wilder and more remote than the last. But he grew so famous that people flocked even into the depths of the wilderness to see him. A number of disciples gathered around him, and hermits or monks began to copy his way of life in other parts of Egypt. Antony's influence became very great; he made peace between enemies, comforted mourners, and gave advice to all who asked him as to spiritual concerns; and when he took the part of any oppressed person who applied to him, his interference was always successful. Affairs of this kind sometimes obliged him to leave his _cell_ (as the dwellings of the monks were called); but he always returned as soon as possible, for he used to say that "a monk out of his solitude is like a fish out of water." Even the emperors, Constantine and his sons, wrote to him with great respect, and asked him to visit their courts. He thanked them, but did not accept their invitation; and he wrote more than once to them in favour of St.

Athanasius, whom he steadily supported in his troubles on account of the faith. On two great occasions he visited Alexandria, for the purpose of strengthening his brethren in their sufferings for the truth. The first of these visits was while the last heathen persecution, under Maximin, was raging.[8] Antony stood by the martyrs at their trials and in their death, and took all opportunities of declaring himself a Christian; but the persecutors did not venture to touch him: and, after waiting till the heat of the danger was past, he again withdrew to the wilderness.

The second visit was in the time of the Arian disturbances, when his appearance had even a greater effect than before. The Catholics were encouraged by his exhortations, and a great number of conversions took place in consequence. Antony died, at the age of a hundred and five, in the year 356, a few days before the great bishop of Alexandria was driven to seek a refuge in the desert.[9]

[8] See page 36.

[9] See page 54.

Antony, as we have seen, was a _hermit_, living in the wilderness by himself. But by-and-by other kinds of monks were established, who lived in companies together. Sometimes they were lodged in cl.u.s.ters of little cells, each of them having his separate cell, or two or three living together; sometimes the cells were all in one large building, called a _monastery_. The head of each monastery, or of each cl.u.s.ter of cells, was called _abbot_, which means _father_. And in some cases there were many monasteries belonging to one _order_, so that they were all considered as one society, and there was one chief abbot over all. Thus the order founded by Pachomius, on an island in the Nile, soon spread, so that before his death it had eight monasteries, with three thousand monks among them; and about fifty years later, it had no fewer than fifty thousand monks.

These monks of Pachomius lived in cells, each of which contained three.

Each cl.u.s.ter of cells had its abbot; the head of the order, who was called the _archimandrite_ (which means _chief of a sheep-fold_), went round occasionally to visit all the societies which were under him; and the whole order met every year at the chief monastery, for the festival of Easter, and a second time in the month of August. The monks of St.

Pachomius prayed many times a-day. They fasted every Wednesday and Friday, and communicated every Sunday and Sat.u.r.day. They took their meals together and sang psalms before each. They were not allowed to talk at table, but sat with their hoods drawn over their faces, so that no one could see his neighbours, or anything but the food before him.

Their dress was coa.r.s.e and plain; the chief article of it was a rough goat-skin, in imitation of the prophet Elijah. They slept with their clothes on, not in beds, but in chairs, which were of such a shape as to keep them almost standing. They spent their time not only in prayers and other religious exercises, but in various kinds of simple work, such as labouring in the fields, weaving baskets, ropes, and nets, or making shoes. They had boats in which they sent the produce of their labour down the Nile to Alexandria; and the money which they got by selling it was not only enough to keep them, but enabled them to redeem captives, and to do such other acts of charity.

This account of the monks of St. Pachomius will give some notion of the monkish life in general, although one order differed from another in various ways. All that the monks had was considered to belong to them in common, after the pattern of the first Christians, as was supposed (_Acts_ ii. 34; iv. 32); and no one was allowed to have anything of his own. Thus we are told that when a monk was found at his death to have left a hundred pieces of silver, which he had earned by weaving flax, his brethren, who were about three thousand in number, met to consider what should be done with the money. Some were for giving it to the Church; some, to the poor. But the fathers of the society quoted St.

Peter's words to Simon the sorcerer, "Thy money perish with thee"

(_Acts_ viii. 20); and on the strength of this text (which in truth had not much to do with the matter), they ordered that it should be buried with its late owner. St. Jerome, who tells the story, says that this was not done out of any wish to condemn the dead monk, but in order that others might be deterred from h.o.a.rding.

These different kinds of monks were first established in various parts of Egypt; but their way of life was soon taken up in other countries; and societies of women, who were called _nuns_ (that is to say _mothers_), were formed under the same kind of rules.

One thing which had much to do with making monkish life so common was, that when persecution by the heathen was at an end, many Christians felt the want of something which might a.s.sure them that they were separate from the world, as Christ's true people ought to be. It was no longer enough that they should call themselves Christians; for the world had come to call itself Christian too. Perhaps we may think that it would have been better if those who wished to live religiously had tried to go on doing their duty in the world, and to improve it by the example and the influence of holy and charitable lives, instead of running away from it. And they were certainly much mistaken if they fancied that by hiding themselves in the desert they were likely to escape temptation. For temptations followed them into their retreats, and we have only too many proofs, in the accounts of famous monks, that the effect of this mistake was often very sad indeed. And we may be sure that if the good men who in those days were active in recommending the life of monks had been able to foresee how things would turn out, they would have been much more cautious in what they said of it.

It was not every one who was fit for such a life, and many took it up without rightly considering whether they _were_ fit for it. The kind of work which was provided for them was not enough to occupy them thoroughly, and many of them suffered grievously from temptations to which their idleness laid them open. It was supposed, indeed, that they might find the thoughts of heavenly things enough to fill their minds; and, when a philosopher asked Antony how he could live without books, he answered that for him the whole creation was a book, always at hand, in which he could read G.o.d's word whenever he pleased. But it was not every one who could find such delight in that great book; and many of the monks, for want of employment, were tormented by all sorts of evil thoughts, nay, some of them were even driven into madness by their way of life.

The monks ran into very strange mistakes as to their duty towards their kindred. Even Antony himself, although he was free from many of the faults of spiritual pride and the like, which became too common among his followers, thought himself bound to overcome his love for his young sister. And, as another sample of the way in which monks were expected to deaden their natural affections, I may tell you how his disciple Pior behaved. Pior, when a youth, left his father's house, and vowed that he would never again look on any of his relations--which was surely a very rash and foolish and wrong vow. He went into the desert, and had lived there fifty years, when his sister heard that he was still alive. She was too infirm to go in search of him, but she contrived that the abbot, under whose authority he was, should order him to pay her a visit. Pior went accordingly, and, when he had reached her house, he stood in front of it, and sent to tell her that he was there. The poor old woman made all haste to get to him; her heart was full of love and delight at the thoughts of seeing her brother again after so long a separation. But as soon as Pior heard the door opening, he shut his eyes, and he kept them shut all through the meeting. He refused to go into his sister's house, and when he had let her see him for a short time in this way, without showing her any token of kindness, he hurried back to the desert.

In later times monks were usually ordained as clergy of the Church. But at first it was not intended that they should be so, and in each monastery there were only so many clergy as were needed for the performance of Divine service and other works of the ministry. And in those early days, many monks had a great fear of being ordained clergymen or bishops, because they thought that the active business in which bishops and other clergy were obliged to engage, would hinder their reaching to the higher degrees of holiness. Thus a famous monk, named Ammonius, on being chosen for a bishopric, cut off one of his ears, thinking that this blemish would prevent his being made a priest, as it would have done under the law of Moses (_Lev._ xxi. 17-23); and when he was told that it was not so in the Christian Church, he threatened to cut out his tongue.

It was not long before the sight of the great respect which was paid to the monks led many worthless people to call themselves monks for the sake of what they might get by doing so. These fellows used to go about, wearing heavy chains, uncouthly dressed, and behaving roughly; and they told outrageous stories of visions and of fights with devils which they pretended to have had. By such tricks they got large sums of money from people who were foolish enough to encourage them; and they spent it in the most shameful ways.

But besides these vile hypocrites, many monks who seem to have been sincere enough ran into very strange extravagances. There was one kind of them called _Grazers_, who used to live among mountains, without any roof to shelter them, browsing, like beasts, on gra.s.s and herbs, and by degrees growing much more like beasts than men. And in the beginning of the fifth century, one Symeon founded a new sort of monks, who were called _Stylites_ (that is to say, _pillar saints_), from a Greek word, which means a pillar. Symeon was a Syrian, and lived on the top of one pillar after another for seven-and-thirty years. Each pillar was higher than the one before it; the height of the last of them was forty cubits (or seventy feet), and the top of it was only a yard across. There Symeon was to be seen, with a heavy iron chain round his neck, and great numbers of people flocked to visit him; some of them even went all the way from our own country. And when he was dead, a monk, named Daniel, got the old cowl which he had worn, and built himself a pillar near Constantinople, where he lived three-and-thirty years. The high winds sometimes almost blew him from his place, and sometimes he was covered for days with snow and ice, until the emperor Leo made him submit to let a shed be built round the top of his pillar. The fame and influence which these monks gained were immense. They were supposed to have the power of prophecy and of miracles; they were consulted even by emperors and kings, in the most important matters; and sometimes, on great occasions, when a stylite descended from his pillar, or some famous hermit left his cell, and appeared among the crowds of a city, he was able to make everything bend to his will.

We must not be blind to the serious errors of monkery; but we are bound also to own that G.o.d was pleased to make it the means of great good. The monks did much for the conversion of the heathen, and when the ages of darkness came on, after the overthrow of the Roman empire in the West, they rendered inestimable service in preserving the knowledge of learning and religion, which, but for them, might have utterly perished from the earth.

CHAPTER XIV.

ST. BASIL AND ST. GREGORY OF n.a.z.iANZUM. COUNCIL OF CONSTANTINOPLE.

PART I. A.D. 373-381.

Although St. Athanasius was now dead, G.o.d did not fail to raise up champions for the true faith. Three of the most famous of these were natives of Cappadocia--namely, Basil, his brother Gregory of Nyssa, and his friend Gregory of n.a.z.ianzum. But although Gregory of Nyssa was a very good and learned man, and did great service to the truth by his writings, there was nothing remarkable in the story of his life; so I shall only tell you about the other two.

Basil and Gregory of n.a.z.ianzum were both born about the year 329. Basil was of a n.o.ble Christian family. Gregory's father had belonged to a strange sect called Hypsistarians, whose religion was a mixture of Jewish and heathen notions; but he had been converted from it by his wife, Nonna, who was a very pious and excellent woman, and, before his son's birth, he had risen to be bishop of n.a.z.ianzum.

The two youths became acquainted at school in Cappadocia, and, when they were afterwards sent to the famous schools of Athens, they grew into the closest friendship. They lived and read and walked together: Gregory says that they had all things common, and that it was as if they had only one soul in two bodies. Athens was an excellent place for learning all that the wise men of this world could teach, and therefore students flocked to it from distant countries. But it was a dangerous place for Christian young men; for the teachers were heathen philosophers, and knew well how to entangle them in arguments, so that many of the pupils, who did not rightly understand the grounds of their faith, were deceived into giving it up. Thus, at the very time when Basil and Gregory were at Athens, Julian was also there, sucking in the heathen notions which led to so much evil when he afterwards became emperor. But the two Cappadocians kept themselves clear from all the snares of "philosophy and vain deceit" (_Coloss._ ii. 8); and although they were the foremost of all the students in Athens for learning, and might have hoped to make a great figure in the world by their talents, they resolved to give up all worldly ambition, and to devote themselves to the ministry of the Church.

So they were both ordained to be clergymen, and their friendship continued as warm as ever. Gregory did many kind offices to Basil, and at length, when the archbishopric of Caesarea, the chief city of Cappadocia, fell vacant, Gregory had a great share in getting his friend chosen to it. Basil was now in a very high office, with many bishops under him; and he had become noted as one of the chief defenders of the Catholic faith. And when the emperor Valens set up Arianism in all other parts of his dominions, Basil remained at his post, and kept the Church of Caesarea free from the heresy. Valens came into Cappadocia, and was angry that, while his wishes were obeyed everywhere else, Basil should hold out against them: so he sent an officer named Modestus to Caesarea, and ordered him to require the archbishop to submit, on pain of being turned out. Modestus told Basil his errand, and threatened him with loss of his property, torture, banishment, and even death, in case of his refusal. But Basil was not at all daunted. "Think of some other threat,"

he said, "for these have no influence on me. As for loss of property, I run no risk, for I have nothing to lose except these mean garments and a few books. Nor does a Christian care for banishment, since he has no home upon earth, but makes every country his own; or rather, he looks on the whole world as G.o.d's, and on himself as G.o.d's pilgrim upon earth.

Neither can tortures harm me, for my body is so weak that the first blow would kill me; and death would be a gain, for it would but send me the sooner to Him for whom I live and labour, and to whom I have long been journeying."

Modestus returned to his master with an account of what had been said, and Valens himself soon after came to Caesarea. But when he went to the cathedral on the festival of the Epiphany, and saw Basil at the head of his clergy, and witnessed their solemn service, he was struck with awe.

He wished to make an offering, as the custom was, but none of the clergy went to receive his gift, and he almost fainted at the thought of being thus rejected from the Church, as if he had no part or lot in it. He afterwards sent for Basil, and had some conversation with him; and the end of the affair was, that he not only left Basil in possession of his see, but bestowed a valuable estate on a hospital which the archbishop had lately founded.

While Basil had risen, by Gregory's help, to be an archbishop, Gregory himself was still a presbyter. He would not have taken even this office but that his father ordained him to it almost by force; and he had a great dread of being raised to the high and difficult office of a bishop. But Basil, for certain reasons, wished to establish a bishop in a little town called Sasima, and he fixed on his old friend, without, perhaps, thinking so much as he ought to have thought, whether the place and the man were likely to suit each other. The old bishop of n.a.z.ianzum did all that he could to overcome his son's unwillingness, and Gregory was consecrated; but he thought himself unkindly used, and complained much of Basil's behaviour in the matter.

After a time, Basil and other leaders of the orthodox (that is, of those who _held the right faith_) urged Gregory to undertake a mission to Constantinople, and he agreed to go, in the hope of being able to do some good (A.D. 378). The bishopric of that great city had been in the hands of Arians for nearly forty years, and although there were many people of other sects there, the orthodox were but a handful. Gregory, when he began his labours, found that there was a strong feeling against him and his doctrine. He could not get the use of any church, and was obliged to hold his service in a friend's house. He was often attacked by the Arian mob; he was stoned; he was carried before the magistrates on charges of disturbing the peace; the house which he had turned into a chapel was broken into by night, and shocking outrages were committed in it. But the good Gregory held on notwithstanding all this, and, after a while, his mild and grave character, his eloquent and instructive preaching, and the piety of his life, wrought a great change, so that his little place of worship became far too small to hold the crowds which flocked to it. While Gregory was thus employed, Basil died, in the year 380.

PART II.

Both parts of the empire were now again under orthodox princes. Valens had lost his life in war, without leaving any children (A.D. 378), so that Valentinian's sons, Gratian and Valentinian the Second, were heirs to the whole. But Gratian felt the burden of government too much for himself, a lad of nineteen, and for his little brother, who was but seven years old; and he gave up the East to a brave Spaniard, named Theodosius, in the hope that he would be able to defend it.

Theodosius came to Constantinople in the year 380, and found things in the state which has just been described. He turned the Arian bishop and his clergy out of the churches, and gave Gregory possession of the cathedral. Gregory knew that the emperor wished to help the cause of the true faith, and he did as Theodosius wished; but he was very sad and uneasy at being thus thrust on a flock of which the greater part as yet refused to own him.

Theodosius then called a council, which met at Constantinople in the year 381, and is reckoned as the second General Council (the Council of Nicaea[10] having been the first). One act of this council was to add to the Nicene Creed some words about the Holy Ghost, by way of guarding against the errors of a party who were called Macedonians, after one Macedonius, who had been bishop of Constantinople; for these people denied the true doctrine as to the Holy Ghost, although they had given up the errors of Arius as to the G.o.dhead of our blessed Lord.

[10] See chapter XI.